a proclamation, against penny-weddings scotland. privy council. 1687 approx. 6 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. text creation partnership, ann arbor, mi ; oxford (uk) : 2009-10 (eebo-tcp phase 1). b05463 wing s1596 estc r233627 52615072 ocm 52615072 176100 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. b05463) transcribed from: (early english books online ; image set 176100) images scanned from microfilm: (early english books, 1641-1700 ; 2762:43) a proclamation, against penny-weddings scotland. privy council. 1 sheet ([1] p.) printed by the heir of andrew anderson ..., edinburgh, : anno dom. 1687. title vignette: royal seal with initials j r. caption title. initial letters. bottom half of sheet contains: act restraining the exorbitant expence of marriges ... reproduction of original in: national library of scotland. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng marriage customs and rites -law and legislation -scotland -early works to 1800. marriage law -scotland -early works to 1800. baptism -law and legislation -scotland -early works to 1800. burial laws -scotland -early works to 1800. broadsides -scotland -17th century. 2008-10 tcp assigned for keying and markup 2008-12 spi global keyed and coded from proquest page images 2009-01 scott lepisto sampled and proofread 2009-01 scott lepisto text and markup reviewed and edited 2009-02 pfs batch review (qc) and xml conversion royal blazon or coat of arms i r 〈…〉 a proclamation , against penny-weddings . james by the grace of god , king of great-britain , france and ireland , defender of the faith. to _____ macers of our privy council , or messengers at arms , our sheriffs in that part , conjunctly and severally , specially constitute , greeting : forasmuch , as by the fourteenth act of the third parliament , held in the reign of our dearest royal brother of ever glorious memory , entituled , act restraining the exorbitant expence of marriages , &c. upon the considerations therein-mentioned , the keeping of penny-weddings is prohibited and discharged , under and with the certifications and qualififications thereby expresly provided . and whereas● , notwithstanding of the said act and prohibition , divers persons , vintners and others , have , and still continue to contraveen so necessary and useful a law , to the great contempt of our authority , expense , and abuse of our leidges , contrair to the design and intent thereof . therefore , we with advice of our privy council , do hereby ordain the said act of parliament to be put in full and vigorous execution against the contraveeners , conform to the tenor thereof in all points . and to the end that all persons may be fully certiorate of this our royal pleasure , we hereby ordain the said act of parliament to be of new printed , and subjoyned hereto , and published in manner under-written . and therefore , our will is , and we charge you strictly , and command that incontinent these our letters seen , ye pass to the mercat-cross of edinburgh , and all the other mercat-crosses of the head-burghs of the shires of this kingdom , and there in our royal name and authority , by open proclamation make publication of our pleasure in the premisses , and also read the foresaid act of parliament hereunto subjoyned , that none may pretend ignorance , under the pains and certifications therein-mentioned . given under our signet at edinburgh , the sixth day of december , one thousand six hundred eighty seven . and of our reign the third year . god save the king . per actum dominorum secreti concilii . will. paterson , cls. sti. concilii . follows the tenor of the above-mentioned act of parliament . act restraining the exorbitant expence of marriages , baptisms , and burials . september 13. 1681. our soveraign lord , considering the great hurt and prejudice , arising to this kingdom , by the superfluous expence bestowed at marriages , baptisms , and burials . for repressing of which abuse in time coming , his majesty with advice and consent of his estates of parliament , does statute and ordain , that marriages , baptisms , and burials , shall be solemnized , and gone about , in sober , and decent manner . and that at marriages , besides the married persons , their parents , children , brothers , and sisters , and the family wherein they live , there shall not be present at any contract of marriage , or in-fare , or meet upon occasion thereof , above four friends on either side , with their ordinary domestick servants , and that neither bride-groom , nor bride , nor their parents , or relations , tutors , or curators for them , and to their use , shall make above two changes of raiment at that time , or upon that occasion . certifying such persons as shall contraveen , if they be landed persons , they shall be lyable in the fourth part of their yearly valued rent , and those who are not landed persons , in the fourth part of their moveables , burgesses according to their condition and means , not exceeding five hundred merks scots , and mean crafts-men and servants , not exceeding one hundred merks : and if there shall be any greater number of persons than aforesaid , in any house , or inn , within burgh , or suburbs thereof , or within two miles of the same , where penny-weddings are made , that the master of the house , shall be fined in the sum of five hundred merks scots . and it is statute and ordained , that at baptisms , upon that occasion , besides the parents , children , brothers , and sisters , and those of the family , there shall not be present above four witnesses . and further , his majesty , with consent foresaid , statutes and ordains , that there shall not be invited to burials , any greater number of persons than those following , viz. to the burial of noblemen , and bishops , and their wives , not above one hundred noblemen and gentlemen : to the burial of a baron of quality , not above sixty , and other landed gentlemen , not above thirty . and that the mourners at the burials of noblemen ; and bishops , and their ladies , do not exceed thirty , and at the burials of privy-counsellors , lords of session , barons , provosts of burghs , and their wives , the number of mourners do not exceed twenty four , and at the burials of all other landed gentlemen , and citizens within burgh , they do not exceed the number of twelve . and prohibits , and discharges the using , or carrying of any pencils , banners , and other honours , at burials , except only the eight branches to be upon the pale , or upon the coffin , where there is no pale , under the foresaids penalties respectivè , in case they contraveen . and it is statute , and ordained , that there be no mourning cloaks used at burials , nor at any other time , under the pain of one hundred pounds scots . edinburgh , printed by the heir of andrew anderson , printer to his most sacred majesty , 1687. a short catechism about baptism. by john tombes, b.d. tombes, john, 1603?-1676. this text is an enriched version of the tcp digital transcription a94739 of text r210349 in the english short title catalog (thomason e1854_1). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 20 kb of xml-encoded text transcribed from 11 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a94739 wing t1820 thomason e1854_1 estc r210349 99869158 99869158 170469 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a94739) transcribed from: (early english books online ; image set 170469) images scanned from microfilm: (thomason tracts ; 231:e1854[1]) a short catechism about baptism. by john tombes, b.d. tombes, john, 1603?-1676. [22] p. printed by henry hills, next door to the sign of the peacock in aldersgate-street, london : 1659. signatures: a b⁴ (-a1). annotation on thomason copy: "may"; "may. 14". reproduction of the original in the british library. eng catechisms, english -early works to 1800. baptism -early works to 1800. a94739 r210349 (thomason e1854_1). civilwar no a short catechism about baptism.: by john tombes, b.d. tombes, john 1659 3515 2 5 0 0 0 0 20 c the rate of 20 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2007-05 tcp assigned for keying and markup 2007-05 aptara keyed and coded from proquest page images 2007-06 mona logarbo sampled and proofread 2007-06 mona logarbo text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion a short catechism about baptism . by john tombes , b. d. heb. 6. 2. of the doctrine of baptisms . luke 7. 35. but wisdom is justified of all her children . london : printed by henry hills , next door to the sign of the peacock in aldersgate-street , 1659. to the christian reader . many are the things at this day charged on antipaedobaptists in their doctrine and practise , which have been proved to be unjustly imputed to them , by many large treatises extant in print . for a more facile understanding of the truth then by reading larger tracts , is this compendium , in a manner of a catechism composed and published in this time , wherein others of different judgement , have thought fit to declare their way to the world , which is done not because this point of baptism is judged the onely or main point of our religion , but because the disagreement in other things is either small , or of particular persons ( whose cause is to be severed from that which is commonly held ) and therefore requires not a distinct confession or declaration from that which is by others published . the aim of the composer of it is the manifestation of the truth , wherein he doth rejoyce , and desires thou mayest rejoyce with him . his motion is that of the apostle , phil. 3. 15 , 16. as many of us as be perfect let us be thus minded , and if ye be otherwise minded , god shall reveal even this unto you . nevertheless whereunto we have already attained , let us walk by the same rule , let us mind the same thing . farewell . a short catechism about baptism . quest . 1. is baptism with water an ordinance of christ , to be continued by his disciples till the end of the world ? answ . baptism with water is an ordinance of christ , which is to be continued by his disciples till the end of the world ; as appears by his command , mat. 28. 19 , 20. mark 16. 15 , 16. it being to be joyned with preaching of the gospel , and making disciples , by preaching , & teaching them to observe all that christ commands , and so to be continued while these are to continue , which is proved to be till the end of the world , by christs promise of his being with them till then , which were vain , if the things appointed were not to be done so long . quest . 2. is not the end of the world , as much as the end of that age ? answ . it appears that matthew means by the end of the world , the last time , or day , wherein there will be a separation of good and bad , the one to be burned with fire , and the other to shine as the sun , in that in the places wherein matthew useth the self-same form of speech ( to wit , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} matth. 13. 39 , 40 , 49. matth. 24. 3. ) he cannot be understood to mean any other . quest . 3. may not the baptizing in matth. 28. 19. mark 16. 16. be understood of some other baptism then that of water ? answ . the baptism there , must needs be understood of baptism by water , sith baptizing , where ever it is made john baptists or the disciples act which they did or were to do , is meant of baptizing with water , as john 4. 1 , 2. and in many other places it appears ; and the apostles by their practise and command , acts 2. 38. 41. acts 8. 12. 13. 38. acts 10. 47 , 48. shew that they so understood christs appointment , mat. 28. 19. mark 16. 16. quest . 4 may it not be meant of baptizing by the spirit , or afflictions ? answ . it cannot be so understood , sith baptizing with the spirit is no where ascribed to any other then christ , matth. 3. 11. luke 3. 16. nor is baptism with the spirit a duty for us to do , but a free gift of christ ▪ not common to all disciples of christ , but peculiar to some : and to appoint them the baptizing by affliction , had been to make the apostles persecutors . quest . 5. why did paul then say , christ sent him not to baptize ? 1 cor. 1. 16. answ . not because he was not appointed at all to baptize , for if so , he would not have baptized those he did baptize , 1 cor. 1. 14. 16. &c. but because it was not the chief thing he was to do , as when the washing of water is said not to save , 1 pet. 3. 21. because it is not the onely or principal means of saving . quest . 6. what is the baptizing appointed by jesus christ ? answ . the baptizing appointed by jesus christ , is dipping of the whole body in water into the name of the father , son , and holy ghost , as is manifest from the term baptizing , and the use of going into and coming up out of the water , mat. 3. 16. acts 8. 38 , 39. the use of much water , john 3. 23. the resembling , by the baptism used , the burial and resurrection of christ , rom. 6. 4. col. 2. 12. and the testimonies of the ancients of the first ages . quest . 7. may not the sprinkling or powring water on the face , be the baptism of christ ? answ . neither the scripture , nor any ancient authour call sprinkling , or pouring water on the face , baptism , nor any use of it in the primative times doth countenance it , and therefore such sprinkling or pouring water is not the baptism which christ appointed . quest . 8. what is it to baptize into the name of the father , son , and holy ghost ? answ . it is not to baptize onely with the naming of those persons , but into the profession of the father , son , and holy ghost , as our master or teacher , as appears by the words of paul , 1 cor. 1. 13. which shew that if the corinthians had been baptized into the name of paul , they had professed him to be their master . quest . 9. are they rightly baptized , who are baptized into the name of jesus christ , though no other person be named ? answ . they are , it being all one to baptize into the name of jesus christ , and to baptize into the name of the father , son , and holy ghost , as appears by the precept , acts 2. 38. and practice acts 10. 48. acts 19. 5. though the expression of each person be convenient . quest . 10. are the persons to be baptized altogether passive in their baptism ? answ . no ; for baptism is their duty required of them as well as the baptizer , acts 2. 38. and paul is commanded to arise and be baptized , and wash away his sins , calling on the name of the lord , acts 22. 16. quest . 11. who are appointed to baptize ? answ . they who are appointed to preach the gospel , matth. 28. 19. mark 16. 15 , 16. quest . 12. whom are they appointed to baptize ? ausw . those who repent of sin , believe in christ jesus , and are his disciples , mat. 28. 19. mark 16. 16. acts 2. 38. acts 8. 37. quest . 13. were not infants baptized , when whole housholds were baptized , acts 16. ●5 . 33. ? answ . no ; for it appears not there were any infants in the houses , and the texts shew they were not baptized , sith the word was spoken to al in the house , ver. 32. and all the house rejoyced believing god , ver. 34. and else where the whole house is said to do that which infants could not do , acts 18. 8. acts 10. 2. 1 cor. 16. 15. compared with 1 cor. 1. 16. john 4. 53. quest . 14. is not christs speech and action to little children , matth. 19. 14 , 15. mark 10. 14 , 15 , 16. luke 18. 16 , 17. a warrant to baptize infants ? answ . no , but an argument against it , sith christ did neither baptize , nor appoint those little children to be baptized . quest . 15. why should not infants be baptized sith they were circumcised ? answ . the reason why male infants were to be circumcised , was a particular command of god to abrahams house for special ends belonging to the time before christ , which baptism hath not , nor is there any command to use baptism according to the rule of circumcision . quest . 16. did not baptism come in the room of circumcision , col. 2. 11 , 12. and so to be used as it was ? answ . the apostles words import not that our baptism came in the room of the jews circumcision , there is no mention of any bodily circumcision but christs , which our baptism cannot be said to succeed to , as there it is made the cause of spiritual circumcision , without arrogating that to it which belongs to christ alone , and baptism is mentioned with faith , as the means whereby we are in christ , and compleat in him . quest . 17. may we be said to be compleat as the jews without infant baptism ? answ . our compleatness is in that we have not ordinances as the jews had , but we are compleat in that we have all in christ without them , col. 2. 8 , 9 , 10. quest . 18. have not our children then less priviledge then the jews had ? answ . no , for circumcision was a priviledge onely for a time , and comparatively to the estate of the gentiles who knew not god , but of it self was a heavy yoke , acts 15. 10. gal. 5. 1. 2. 3. quest . 19. why did the jews then so much contend for it , acts 15. 1. 5. answ . because they too much esteemed the law , and knew not their liberty by the gospel . quest . 20. had it not been a discomfort to the believing jews to have their children unbaptized , and so out of covenant ? answ . the want of baptism to infants was never any grievance to believers in the new testament , nor were they thereby put out of the covenant of grace . quest . 21. was not the proper reason of circumcising the infants of the jews the interest which they had in the covenant to abraham , gen. 17. 7. to be a god to him and his seed ? answ . the end of circumcision was indeed to be a token of the whole covenant made with abraham , gen. 17. 4 , 5 , 6 , 7 , 8. not onely the promise , ver. 7. but the formal proper distinguishing reason why some were to be circumcised , and others not , was gods command alone , not the interest in the covenant ; sith ishmael who was not a child of promise , gen. 17. 20 , 21. rom. 9. 6 , 7 , 8 , 9. and those who were in abrahams house , though not of his seed , were circumcised , but no females , nor males under eight dayes old . quest . 22. was not the covenant with abraham , gen. 17. the covenant of grace ? answ . it was , according to the hidden meaning of the holy ghost , the evangelical covenant , gal. 3. 16. but according to the open sense of the words , a covenant of special benefits to abrahams inheriting natural posterity , and therefore not a pure gospel covenant . quest . 23. are not believers children comprehended under the promise , to be a god to abraham and his seed ? gen. 17. 7. answ . no , unless they become abrahams seed according to election of grace by faith . quest . 24. did circumcision seal the gospel covenant ? rom. 4. 11. answ . that text speaks not of any ones circumcision , but abrahams , which sealed the righteousness of faith he had before circumcision , and assured thereby righteousness to all , though uncircumcised , who should believe as he did . quest . 25. are not the sacraments of the christian , church in their nature , seals of the covenant of grace ? answ . the scripture doth no where so call them , nor doth it mention this as their end and use . quest . 26. doth not peter , acts 2. 38 , 39. exhort the jews to baptize themselves and their children , because the promise of grace is to believers and their children ? answ . those he then spake to were not then believers , and therefore the words , acts 2. 39. cannot be understood of a promise to believers and their children as such , but the promises to all , fathers and children , as called of god : nor are any exhorted to baptism without fore-going repentance , nor is the promise alledged as conferring right to baptism , but as a motive to encourage them to hope for pardon , though they wished christs blood to be on them and their children , matth. 27. 25. in like sort as joseph did , gen. 50. 19 , 20 , 21. quest . 27. are not the children of believers holy with covenant-holiness , and so to be baptized , 1 cor. 7. 14. answ . there is nothing there ascribed to the faith of the believer , but to the mariage relation , which was the onely reason of their lawfull living together , and of which alone it is true that all the children of those parents , whereof one is sanctified to the other , are holy , the rest unclean , that is , illegitimate . quest . 28. are not the gentile believers children to be ingraffed by baptism with their parents , as the jews children were by circumcision ? rom. 11. 16 , 17. answ . the ingraffing there is by giving faith according to election , and therefore not meant of parents and children by an outward ordinance into the visible church . quest . 29. are not infants of believers disciples , by their parents faith to be baptized ? matth. 28. 19. acts 15. 10. answ . no : for the disciples there are onely such as are made by preaching the gospel to them , nor are any termed disciples , but those who heard and learned : and the putting the yoke , acts 15. 10. was by teaching brethren , ver. 1. and therefore the disciples , vers. 10. not infants . quest . 30. are not the infants of believers visible members of the christian church , by a law and ordinance , by gods promise , to be god to them and their seed , and precept , to dedicate them to god , unrepealed ? answ . there is no such ordinance or law extant in scripture , or deducible from the law of nature , nor are infants anywhere reckoned as visible members of the christian church in the new testament . quest . 31. hath not god promised , gen. 22. 16 , 17 , 18. to make every believer a blessing , so as to cast ordinarily elect children on elect parents , and thereby warranted infant baptism ? answ . the promise doth not pertain to any believers seed but abrahams , who are heb. 6. 12 , 13 , 14. gal. 3. 8 , 9. acts 3. 25. expounded to be christ and true believers onely , who are to be baptized , not their infants , till they themselves believe in their own persons . quest . 32. did not christ appoint , matth. 28. 19. the disciples to baptize children with parents , as the jews did proselytes ? answ . if the jewish baptism had been the pattern for christian , the apostles would have so practised , but their not so doing , shews they understood not it to be christs mind . quest . 33. is not the infant baptism sufficient if it be avouched at age ? answ . it is not a sufficient discharge of their obedience to christs command , which requires each person to be baptized after his own repentance and believing in christ , mark 16. 16. matth. 28. 19. acts 2. 38. ephes. 4. 5. quest . 34. what is the chief end of baptism ? answ . to testifie the repentance , faith , hope , love , and resolution of the baptized to follow christ , gal. 3. 27. rom. 6. 3 , 4. 1 cor. 15. 29. calling upon the name of the lord , acts 22. 16. quest . 35. how came infant baptism to be common in the christian churches ? answ . as infant communion came from mistake of john 6. 53. so infant baptism began about the third age of the christian church , from mistake of john 3. 5. the opinion of its giving grace , and the necessity of it to save the infant dying from perishing , and after augustins time became common , which before was not so frequent . quest . 36. is there any evil in it ? answ . infant baptism tends much to harden people in presumption , as if they were christians afore they know christ , and hinders much the reformation of christian churches , by filling them with ignorant and scandalous members , besides the great sin of profaning gods ordinance . quest . 37. have not opposers of infant baptism , been wicked in the end ? answ . blessed be god experience proves the contrary , though some heretofore proved seditious , and entertained great errors . quest . 38. is there any good by baptizing persons at age , which might not be , though infant baptism were continued ? answ . yes , for thereby they would be solemnly engaged to adhere to christ , which is a strong tie on the consciences , when it is done by a person understandingly , according to christs mind , besides the assurance thereby of union and conformity to christ , and righteousness and life by him , rom. 6. 3 , 4. gal. 3. 26. 1 pet. 3. 2. 1. quest . 39. what are christians to do when they are baptized ? answ. to associate together in church communion , and to walk according to their engagement , in obedience to them , who are over them in the lord . quest . 40. are persons so joyned to separate from those they have joyned to upon defect in outward order and ordinances , or variation from the rule therein by pastors or people ? answ . no , unless the evil be such in faith , worship , or discipline , as is not consistent with christianity , or the state of a visible church , or is intolerable oppression , maintained with obstinacy , after endeavors to cure them , to which end each member should keep and act in his station . finis . hymns compos'd for the celebration of the holy ordinance of baptism by joseph stennett. stennett, joseph, 1663-1713. 1697?-1712? approx. 24 kb of xml-encoded text transcribed from 11 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-03 (eebo-tcp phase 1). a61410 wing s5407a estc r222337 99833518 99833518 37995 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a61410) transcribed from: (early english books online ; image set 37995) images scanned from microfilm: (early english books, 1641-1700 ; 2063:23) hymns compos'd for the celebration of the holy ordinance of baptism by joseph stennett. stennett, joseph, 1663-1713. the second edition. [2], 16 p. printed for john marshall, at the bible in grace-church-street, london : [1725?] after imprint: price 2 d. a re-issue of pages from the first edition, dated 1712, with an added undated title page for the second edition. wing conjectures imprint date of 1697?. with marginal notes. reproduction of the original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng hymns, english -early works to 1800. baptism -early works to 1800. 2003-08 tcp assigned for keying and markup 2003-09 aptara keyed and coded from proquest page images 2003-10 judith siefring sampled and proofread 2003-10 judith siefring text and markup reviewed and edited 2003-12 pfs batch review (qc) and xml conversion hymns compos'd for the celebration of the holy ordinance of baptism . by joseph stennett . the second edition . luke 15. 10. — i say unto you , there is ioy in the presence of the angels of god , over one sinner that repenteth . london , printed for john marshall , at the bible in grace-church-street . price 2 d. hymns compos'd for the celebration of the holy ordinance of baptism . by joseph stennett . luke 15. 10. — i say unto you , there is ioy in the presence of the angels of god , over one sinner that repenteth . london , printed by i. darby , and sold by i. baker at mercers-chappel in cheapside , and i. clark at the bible and crown in the old change. 1712. price 2 d. books written by the same author . hymns in commemoration of the sufferings of our blessed saviour jesus christ , compos'd for the celebration of his holy supper . the third edition enlarg'd . a version of solomon's song of songs , fit to be bound with these hymns . advice to the young , or the reasonableness and advantages of an early conversion , in 3 sermons on eccles. 12. 1. a thanksgiving sermon for the late glorious victory obtain'd over the french and bavarians at blenheim near hochstet . a thanksgiving sermon , preach'd iune 26. 1706. on occasion of the battel of ramilly , and raising the siege of barcelona . a thanksgiving sermon , preach'd may 1. 1707. for the happy union of england and scotland . an answer to mr. russen's book , intitled , fundamentals without a foundation , or a true picture of the anabaptists , &c. hymns for baptism . hymn i. our lord , when cloth'd with mortal flesh , tho free from every sinful stain , wou'd be baptiz'd , that men to trace his sacred steps might not disdain . nay more — he was all plung'd in tears , and bath'd in bloody sufferings too : what fountain was requir'd to wash our guilty souls , his wounds will shew ! thy blood , dear lord , can cleanse from a sin , this in our baptism we confess ; 't is for its cleansing virtue we our prayers and vows to thee address . bury'd with great solemnity in thy baptismal sepulchre , we are reviv'd , and rais'd again , white robes of righteousness to wear . and , as thy sacred word declares , at the great resurrection-day our bodies shall be rais'd and chang'd , and be adorn'd with bright array . hymn ii. the sacred body of our lord , which on the cross had bled , three days lay bury'd in the grave , and then rose from the dead . his presence the desponding hearts of his disciples chears : his voice they hear , his scars survey , which banish doubts and fears . explaining oracles divine , their ears and souls he charms ; his order to convert the world , their drooping courage warms . for thus the mediator spoke , " all power in earth and heav'n " to me , triumphant o'er the grave , " is by my father giv'n . " go therefore teach the nations all " what you have learn'd of me ; " baptize 'em in the awful name " of the eternal three . " teach 'em whatever i command ; " my presence i assure , " to crown your labours with success , " while heaven and earth endure . lord ! we thy wondrous grace adore , thy awful word revere ; thy death and thy revival both our baptism makes appear . the promise of thy presence now does glad expectance raise ; hope of thy second coming fills our souls with joy and praise : 't is then the dead thy voice shall hear , the dead thy voice obey ; thy saints , who sleep in dust , awake to joy's eternal day . hymn iii. come lowly souls that mourn , depress'd with guilt and shame ; wash'd in your saviour's sacred blood , now call upon his name . rejoice you contrite hearts , that tremble at his word , in the baptismal laver plung'd , as was your humble lord . bath'd in repenting tears , the sins which you deplore dead in your saviour's grave shall lie , and shall be seen no more . come pious candidates of grace and glory too , praise your redeemer's love , and tell what he has done for you . unspotted robes you wear , your sighs to songs are turn'd ; garments of praise adorn you now , who late in ashes mourn'd . your lord and you are risen , aspire to things above : where he resides , there you shall dwell in realms of light and love. hymn iv. when th' antient world god's patience try'd , and long his threatning vengeance dar'd , the righteous noah favour found , his family alone was spar'd . in secret chambers of the ark they all secure from danger lie , when th' ocean's banks were broke , and floods burst through the windows of the sky . proud waters o'er the mountains roll , and common ruin widely spread ; yet the bless'd patriarch's house survives , when all mankind beside were dead . at the almighty's awful word th' obsequious floods retire again ; and noah from his mystick tomb peoples the ruin'd earth with men. so to restore a world o'erwhelm'd with guilt and misery , dead in sins our saviour rising from the grave , another race of men begins ; new creatures of a heavenly form , whose souls his sacred image bear ; while dead to sin , they live to god , and spotless in white robes appear . bury'd in their redeemer's grave , with him they live , with him they rise ; while the lost race of human kind delug'd with sin and ruin lies . o happy souls whom grace revives ! their bodies too their lord will raise , refin'd and fit for holy souls , to see his face , and sing his praise . hymn v. thus was the great redeemer plung'd in iordan's swelling flood ; to shew he 'd one day be baptiz'd in tears , in sweat , and blood. thus was his sacred body laid beneath the yielding wave ; thus was his sacred body rais'd out of the liquid grave . when lo ! from realms of light and bliss the heavenly dove comes down , lights on his venerable head , which rays of glory crown . while his eternal father's voice an awful joy excites ; " this is my well-beloved son , " in whom my soul delights . the mystick rite his death describ'd , his burial did foreshew the quickening of his sacred flesh , his resurrection too . lord , thy own precept we obey , in thy own footsteps tread , we die , are bury'd , rise with thee from regions of the dead . o may the spirit of truth and love his power on us display , approve our vows , and seal our souls to the redemption-day ! hymn vi. o bless'd redemer ! in thy side upon the cross was made a wound , the bath where we are purg'd from sin , and where our guilt 's intirely drown'd . water and blood hence freely ran , and on the trembling earth were spilt ; water to sanctify and cleanse , blood to atone for crimson guilt . this wondrous grace to represent baptismal waters were design'd , in which thou , lord , was 't bury'd too , to thy great father's will resign'd . thus penitents who die to sin , with thee are bury'd in thy grave ; thus quicken'd to a life divine , their souls a resurrection have . and tho their bodies turn to dust , this holy symbol does assure , the resurrection of the just shall render them all bright and pure . made like his body ours shall be , when christ , who is our life , appears ; who to procure us life , was once baptiz'd in his own blood and tears . hymn vii . when from egyptian slavery the hebrews were redeem'd , the parted seas and covering cloud a grave to israel seem'd : but soon the joyful tribes emerge , and stand upon the shore , with grateful hearts and tuneful tongues their saviour's name adore . he made th' obsequious waves retire , his favourite tribes to save ; made them a way to liberty , where egypt found a grave . thus iacob's sons baptiz'd of old to moses in the sea , sav'd by god's arm , themselves devote his statutes to obey . so from the bondage of our sins , redeem'd by sovereign grace , we thro his watry sepulchre our saviour's footsteps trace . our sins , the worst of enemies , are bury'd there and drown'd ; to a new life our souls are rais'd , with tender mercy crown'd . to thee , o jesus , may we live , devoted to thy fear ; thee will we love , thee will we praise , and all thy laws revere . hymn viii . the great redeemer we adore , who came the lost to seek and save ; went humbly down from iordan's shore , to find a tomb beneath a wave . " thus it becomes us to fulfil " all righteousness , he meekly said : why shou'd we then to do his will or be asham'd , or be afraid ? with thee into thy watry tomb , lord , 't is our glory to descend ; 't is wondrous grace that gives us room to lie inter'd by such a friend ! but a much more tempestuous flood o'erwhelm'd thy body and thy soul ; that 's plung'd in tears , and sweat , and blood , and over this black terrors roll . yet as the yielding waves give way , to let us see the light again : so on thy resurrection-day the bands of death prov'd weak and vain . thus when thou shalt again appear , the gates of death shall open wide ; our dust thy powerful voice shall hear , shall rise and triumph at thy side . these now vile bodies then shall wear a glorious form resembling thine ; to be dissolv'd no more shall fear , but with immortal beauty shine . hymn ix . when fam'd bethesda's waters flow'd , by a descending angel mov'd ; the wondrous pool a sovereign bath for every pain and sickness prov'd . hither distemper'd crouds repair , hither the feeble , lame , and blind ; the first who steps into the spring , leaves his disease and pains behind . that languishing and dying souls a nobler cure might freely meet , the son of god came down and stir'd baptismal waters with his feet . lord , 't is but just we follow thee , who didst not scorn to lead the way , where we just see the vale of death , then view the resurrection-day . happy ! who haste into the flood where healing virtues ever flow , where filthy lepers clean are made , the blind to see , the lame to go ; where contrite spirits heal their wounds , and broken hearts assuage their pain ; the dead themselves new life inspires , they breathe , they move , and rise again . with lowly minds , and lofty songs , let all admire the saviour's grace , till the great rising-day reveal th' immortal glory of his face . hymn x. in such a grave as this the meek redeemer lay , when he , our souls to seek and save , learn'd humbly to obey . see how the spotless lamb descends into the stream ! and teaches sinners not to scorn what him so well became . his body sanctifies the salutary flood , and teaches us to plunge our souls i' th' fountain of his blood. oh! sinners , wash away your sins of crimson dye ; bury'd with him , your sins shall all in dark oblivion lie . rise , and ascend with him , a heavenly life to lead , who came to rescue guilty men from regions of the dead . lord , see the sinner's tears , hear his repenting cry ; speak , and his contrite soul shall live ; speak , and his sins shall die : speak with that mighty voice , which one day wide shall spread its summons thro the earth and sea , to wake and raise the dead . hymn xi . see in what grave our saviour lay , before he shed his precious blood ; how he mark'd out the humble way to sinners thro the mystick flood . the sun of righteousness his beams , tho so divinely fair and bright , immers'd in iordan's swelling streams , submitting to this holy rite . o iordan ! honour'd oft before ! what greater glory would'st thou have , than christ descending from thy shore , to find in thee a liquid grave ? thy streams retir'd on either side , to th' holy ark once form'd a way ; a prophet's mantle could divide thy willing streams , taught to obey . plung'd by the holy baptist's hand , buried in thee our saviour lies : did not thy waters wondring stand , to see him die , and see him rise ? blest sepulchre ! where jesus lay , which jesus for us sanctifies ! blest flood ! to wash our sins away , and sink 'em so as ne'er to rise . hymn xii . whene'er one sinner turns to god , with contrite heart and flowing eyes , the happy news makes angels smile , and tell their joys above the skies . well may the church below rejoice , and eccho back the heavenly sound : " this soul was dead , but now 's alive ; " this sheep was lost , but now is found . see how the willing converts trace the path their great redeemer trod ; and follow through his liquid grave , the meek , the lowly son of god. here in the holy laver plung'd , their souls are cleans'd from every stain ; they die , descend into the tomb. by grace they live , and rise again . here they renounce their former deeds , and to a heavenly life aspire : their rags for glorious robes exchang'd , they shine in clean and white attire . o sacred rite ! by this the name of jesus we to own begin ; this is our resurrection 's pledg , and seals the pardon of our sin. glory to god on high be giv'n , who shews this grace to sinful men : let saints on earth , and hosts of heav'n , in consort joyn their loud amen . finis . notes, typically marginal, from the original text notes for div a61410-e540 1 tim. 3. 16. heb. 7. 26. mat. 3. 15. heb. 5. 7. heb. 9. 22. ioh. 1. 7. psal. 31. 2. rom. 6. 3. 4 , 5. rev. 19. 8. phil. 3. 21. rev. 7. 9. notes for div a61410-e930 mat. 20. 19 mat. 12. 40 luk. 24. 31. iohn 20. 20-28 . luk. 24. 32 mat. 28. 18 ver. 19. mark 15. 15 , 16. ver. 20. col. 2. 12. rom. 6. 3 , 4. mat. 18. 20 ioh. 14. 18. heb. 9. 28. luk. 21. 28 ioh. 5. 25. dan. 12. 2 , 3. 1 thess. 4. 14 , 15 , 16. notes for div a61410-e1590 mat. 11. 28 ch. 5. 4. rev. 1. 5. act. 22. 16. isa. 57. 15. ch. 66. 2. tit. 3. 5. mat. 3. 13 , 14. 1 cor. 15. 55 , 56 , 57. gal. 5. 24. rev. 19. 8. ch. 3. 4. ps. 66. 16. eph. 5. 26 , 27. isa. 61 , 2 , 3. col. 3. 1 , 2. ioh. ●7 . 22 , 23 , 24. rev. 22. 5. notes for div a61410-e2130 gen. 6. 5 , 6 , 7. 1 pet. 3. 19 , 20. gen. 6. 8 , 9. ch. 7. 11-24 . ver. 19. ver. 23. ch. 8. ch. 9. 1. 1 pet. 3. 21. eph. 2. 1 , 2. rom. 5. 24. col. 3. 10 ▪ 2 cor. 5. 17 ▪ ch. 3. 18. rom. 6. 11 ▪ 12. rev. 3. 5. rom. 6. 3. 1 ioh. 5. 1● ▪ ver. 19. mat. 24. 28 , 29. philip. 3. 20 , 21. 1 ioh. 3. 2 ▪ rev. 5. 9 ▪ 10. notes for div a61410-e2800 mat. 3. 13. heb. 5. 7. luk. 22. 44. col. 2. 12. mat. 3. 16. ver. 17. rom. 6. 3. 4 , &c. mat. 28. 19. mat. 3. 15. col. 3. 1 , 2. ioh. 14. 17. eph. 4. 30. notes for div a61410-e3300 ioh. 19. 34. 35. 1 ioh. 1. 7. mic. 7. 19. 1 ioh. 5. 6. mat. 27. 51. tit. 3. 5. heb. 9. 22. act. 22. 16. mark 1. 9. mat. 3. 15 , 16. col. 2. 12. rom. 6. 4 , 5 , &c. luk. 14. 14 1 cor. 15. 42 , 43 , 44. phil. 3. 21. col. 3. 4. luk. 12. 50 mar. 10. 38 notes for div a61410-e3800 exod. 14. exod. 15. exod. 14. 16. ver. 26 , 27 , 28 , &c. 1 cor. 10. 1 , 2. exo. 20. 2. ch. 19. 4-9 . rom. 6. 11-18 . mat. 3. 13 , 1● . col. 3. 5. gal. 2. 20. col. 2. 13. rom. 14. 7 , 8 , 9. 1 ioh. 5. 1 , 2 , 3. notes for div a61410-e4370 luk. 19. 10 mat. 3. 13. ver. 15. rom. 6. 3 , 4 , &c. heb. 5. 7. luk. 22. 44. mat. 26. 38 ch. 27. 46 , acts 2. 24. 1 cor. 15. 52 , 53. joh. 5. 25. mat. 17. 2. rev. 20. 14 ch. 22. 3 , 4. notes for div a61410-e4910 ioh. 5. 2 , 3 , 4. mat. 3. 13 , 14. 1 pet. 2. 21. rom. 6. 3 , 4 , &c. iohn 5. 7. isa. 53. 4. mat. 8. 16 , 17. isa. 61. 1. ch. 57. 15. ioh. 5. 25. col. 3. 1. 1 ioh. 3. 2. rev. 1. 16. notes for div a61410-e5420 mat. 3. 13. luk. 19. 10. 1 pet. 1. 19. mat. 3. 15. rom. 6. 3 , 4 , 5. act. 22. 16. rev. 7. 14. isa. 1. 18. col. 2. 12. col. 3. 1 , 2. heb. 2. 14 , 15. isa. 38. 5. isa. 57. 15. gal. 5. 24. ioh. 5. 25. rev. 20. 13. notes for div a61410-e5950 col. 2. 12. mat. 3. 13 , 14. mal. 4. 2. iosh. 3. 2 king. 2. 8. psal. 114. 5. act. 22. 16. ch. 2. 38. notes for div a61410-e6370 luke . 1. 57. v. 10. luke 15. 32. mat. 15. 3. mat. 11. 29. tit. 3. 5. gal. 2. 19. col. 3. 1 , 2. act 19. 18. rom. 6. 3. zech. 3. 3. rev. 3. 5. ch. 19. 8. act. 19. 5. 1 pet. 3. 21. act. 2. 38. luk. 2. 14. rev. 7. 9-12 the authority of the true ministry in baptizing with the spirit, and the idolatry of such men, as are doting about shadows and carnal ordinances, and their ignorance of the spirits baptism (of which, water baptism was but a figure) discovered : and herein is shewed, that water baptism is neither of necessity to salvation, nor yet is it now practiced either by authority from heaven, or by any new-testament-law that is in force upon believers, seeing the substance, and the end of things abolished is come and enjoyed, wherein the types, shadows and fingers, are ended : being a short return to a book entituled, a reply to a scandalous paper, subscribed by one samuel bradley, a baptist teacher, as concerning a dispute that was between some of the people called quakers, and some baptists in south-warke. whitehead, george, 1636?-1723. this text is an enriched version of the tcp digital transcription a65838 of text r19780 in the english short title catalog (wing w1892). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 49 kb of xml-encoded text transcribed from 9 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a65838 wing w1892 estc r19780 12290414 ocm 12290414 58878 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a65838) transcribed from: (early english books online ; image set 58878) images scanned from microfilm: (early english books, 1641-1700 ; 930:8) the authority of the true ministry in baptizing with the spirit, and the idolatry of such men, as are doting about shadows and carnal ordinances, and their ignorance of the spirits baptism (of which, water baptism was but a figure) discovered : and herein is shewed, that water baptism is neither of necessity to salvation, nor yet is it now practiced either by authority from heaven, or by any new-testament-law that is in force upon believers, seeing the substance, and the end of things abolished is come and enjoyed, wherein the types, shadows and fingers, are ended : being a short return to a book entituled, a reply to a scandalous paper, subscribed by one samuel bradley, a baptist teacher, as concerning a dispute that was between some of the people called quakers, and some baptists in south-warke. whitehead, george, 1636?-1723. [2], 14 p. printed for robert wilson ..., london : 1660. reproduction of original in huntington library. signed at end: george whitehead. eng bradley, samuel. -reply to a scandalous paper. society of friends -doctrines. baptism -early works to 1800. a65838 r19780 (wing w1892). civilwar no the authority of the true ministry, in baptizing with the spirit; and the idolatry of such men, as are doting about shadows and carnal ordin whitehead, george 1660 9517 6 5 0 0 0 0 12 c the rate of 12 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2004-11 tcp assigned for keying and markup 2004-12 aptara keyed and coded from proquest page images 2005-01 andrew kuster sampled and proofread 2005-01 andrew kuster text and markup reviewed and edited 2005-04 pfs batch review (qc) and xml conversion the authority of the true ministry , in baptizing with the spirit ; and the idolatry of such men , as are doting about shadows and carnal ordinances , and their ignorance of the sprits baptism ( of which , water baptism was but a figure ) discovered . and herein is shewed , that water baptism is neither of necessity to salvation , nor yet is it now practiced either by authority from heaven , or by any new-testament-law that is in force upon believers ; seeing the substance , and the end of things abolished is come and enjoyed , wherein the types , shadows and figures , are ended . being a short return to a book entituled , a reply to a scandalous paper , subscribed by one samuel bradley , a baptist teacher , as concerning a dispute that was between some of the people called qvakers , and some baptists in south-warke . act. 11. 15 , 16. and as i began to speak , the holy ghost fell on them , as on us at the beginning , then remembred i the word of the lord , how that he said , john indeed baptised with water , but ye shall be baptised with the holy ghost . 1 pet. 3. 21. the like figure whereunto , even baptism doth also now save us ; not the putting away of the filth of the flesh , but the answer of a good conscience towards god , by the resurrection of jesus christ , ephes. 4. 5. there is one lord , one faith , one baptism . london , printed for robert wilson , at the sign of the black-spread-eagle and windmil in martins l' grand , 1660. the authority of the true ministry , in baptising with the spirit , and the idolatyr of such men , as are doting about shadows , and carnal ordinances , &c. surely the said samuel bradley hath had time sufficient to have studied and brought forth far more sound matter than he hath done in his pretended reply , it being above one year and a half since the paper touching our dispute went forth ; when as his pretended reply to it came but lately abroad as to our hands , and exceeding darkly , as a false cover to his folly and confusion , which so long since was discovered , and reproved by the spirit of truth in us ; and in this his pretended reply , hath he often reproached and belyed us , called qvakers ; even in a time , in which the foggy mist is risen out of the pit , to darken the air , and the sun also if it were possible , and the multitude of slanders and lyes is gone forth against us , and among them is this s. b. and his work found , which shall return back to perdition ; who hath sought to guild and smooth over his former cause , as if he thought we had either forgotten his former folly that he vented at the dispute , or else , that he did not intend that his work should come forth to the light to be tryed , he sending it so hidenly in manuscript among his hearers : therefore note his matter as followeth , and seriously read the answer . samuel bradley the baptist , to the reader , sayes these words , viz. i must needs write my self less than the least of all saints , and altogether unworthy to engage in any work for jehovah ; much more altogether unworthy to engage in a work so weighty , and so such publique concernment as this is . answ. then its evident , that this s. b. is not in gods work , but in his own work , he being altogether unworthy to engage in any work for jehovah : so note that what he hath done , both in his opposing the people called qvakers , and in his writing against them , was not any work of jehovah , but of his own ; done in darkness , and the enmity of the wicked one , against jehovah , and his work . and what profit can you that are the hearers of the said samuel bradley reap from him , since he is altogether unworthy to engage in any work for jehovah ? as also the sequel hereof will further discover ; and this s. b. professeth himself to be a poor labourer in the vineyard of christ , and in the service of the lord ; and thus hath he played the hypocrite , and confounded himself ; for how can he be either a labourer in the vineyard of christ , or a servant of the lord , when he is altogether unworthy to engage in any work for jehovah ? so it s plainly manifest , that he is one of them that runs , & the lord hath not sent him ; and one of the false prophets , that steal the words from their neighbours , and say , thus saith the lord , when god hath not spoken to them : but all the true ministers and labourers in christ vineyard were in jehovahs work , which s. b. is altogether unworthy to engage in ; and therefore he had better been silent , and have done nothing than have uttered so many words without knowledg as he hath done ; if he had been silent , his folly had not so much appeared as it now doth . s. b. saith , i shall count it a mercy , that god hath given me such a fit opportunity to contend for the faith that was once delivered by christ . ans. in this hast thou s. b. spoken falsly ; for to contend for the faith which was once delivered unto the saints , is a work for jehovah , but thou art altogether unworthy to engage in any work for him , as thou hast confessed . s. b. those people who are known by the name of qvakers , undertook to prove two things , 1st . that the disciples of our lord jesus christ were commanded to baptise with the spirit . 2d . they undertook to prove that new testament-ordinances were abolished . answ. as for the former of these assertions upon the qvakers , ( so called ) we did say something in order to it , ( & proved it also . ) viz. that the disciples of christ were in his work , and had power given them to baptise people into the name of the father , son , & holy ghost , which was with the spirit , as hereafter is further discovered : and as for the latter of them , its exceeding false ; for we never affirmed that new testament-ordinances were abolished , nor undertook to prove it ; but we opposed the baptists affirming water baptism , to be in force as a new testament-ordinance , from mat. 28. 19. when there is no water mentioned , but baptising them into the name of the father , son , and holy ghost , ( as it is in the greek {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} into the name ) which name , baptising or plunging people in outward water , doth not baptise men into ; for the outward baptism was but a figure of the inward baptism , ( and so had relation to the law , and that state under it , which had the figures and shadows ) and is not by these baptists proved a new testament-ordinance , as in force by any new testament law ; for new testament-ordinances , as preaching , praying , baptising into the name and body of christ , and other ordinances which the spirit of christ leads to , we own , and are in the life and practise of them , as christ hath called us . s. b. water baptism is an ordinance of christ still in force , and to continue till the second coming , and glorious appearing of our lord jesus . answ. then in his pleading for water baptism , to continue till the end of the world ( according to his account ) he hath denyed that the saints are yet come to the second coming of christ to salvation : wherein he hath discovered his ignorance , of christs appearance and salvation , and so would keep the saints under shadows , and from the substance all their life time : when as the coming of christ in the flesh , ( wherein he was offered to bear the sins of many , heb. 9. 28. ) was one coming ; and his appearance in spirit , to save his people from sin , is another coming , which they that truly looked for did receive ; and they that yet have that his coming to look for , and waite for it , he shall so appear to their salvation . sam. bradley saith of the qvakers , the first thing they mention , as the captain general of their manifold untruths , that sam. bradly a baptist teacher affirmed , that the baptism of the spirit was metaphorically spoken of in that place , 1 cor. 12. 13. and that the baptism of water was intended . to which i say , herein hath he wronged our words , and falsified our sayings ; for we said , that s. b. affirmed , touching 1 cor. 12. 13. that the baptism of the spirit ( there spoken of ) was metaphorical , but the baptism of water was intended . and s. b. then replies thus , viz. i did not , nor do not affirm , that the baptism of the spirit was metaphorically spoken of in 1 cor. 12. 13. and that the baptism of water was there intended : therefore , i would advise these men for to learn to speak the truth . answ. we have affirmed no untruth against thee s. b. for what we said of thee in that particular mentioned , was , that thou saidst that the baptism of the spirit was metaphorical , but the baptism of water was intended : and this is notoriously known by many that thou affirmedst it upon our urging that 1 cor. 12. 13. and one of thy brethren sought to vindicate thee in it , when thou wast baffled about it , as counting that the apostle spoke metaphorically in that 1 cor. 12. about the body and the members , ( which was nothing to the purpose ) also , it was several times upon thy assertion asked thee , what the baptism of the spirit was a metaphor or a figure of , if it was metaphorical as thou saidst ? about which thy mouth was plainly stopt , & it was so often in the meeting cast upon thee ; that thou discovers an exceeding impudent lying spirit in thee , now to deny it , and to say , that what we said of thee about it is altogether untrue , as thou sayest : about which i could produce several witnesses , who know that thou hast spoken absolute falshood in this thing ; and let the reader mark thy silly shuffling in this thing , thou sayest , thou didst not , neither dost affirm , that the baptism of the spirit was metaphorically spoken of in that place , 1 cor. 12. 13. which implyes then , that thou hast counted it metaphorical in some other place , though not in that place ; but where ever any true minister counted the spirits baptism metaphorical , and water baptism intended , that thou hast not shewn so its evident , that in thy blindnesse thou hast set water baptism , above the baptism of the spirit ; and so hast made an idoll of it , as also doth appear , where thou sayest thus , viz. s. b. i did say the apostle in ephes. 4. spake of one lord , one faith , and one baptism ; which these men brought in opposition to water baptism ; to it i made this answer , thou sayest , this is not exclusive ; for there be lords many , as you may see 1 cor. 8. 5. and yet but one lord jesus , and we read of divers baptismes , as of affliction , luk. 12. 50. 2dly , the baptism of the spirit , which is spoken of in acts 2. 3dly , the baptism of water , as in acts 8. and 10. and yet there is but one properly so called , to wit that of water : also thou sayst , we instance three baptismes in scripture , and prove one properly so called . ans. if there be so many baptismes , and yet but one propely called baptism , which is the baptism of water ; then from this it follows that the baptism of the spirit , or the baptism by which the saints were saved , was not properly called baptism ; and this would charge the apostles with speaking improperly , or falsly , when they spoke of the baptism by which they were saved , or of their being all baptised by one spirit into one body and thus this said baptist's falshood and folly appears , who here also counteth the one baptism spoken of in eph. 4. the baptism of water ; and so hath shut out the baptism of the spirit , as not properly called baptism , and idollatrously hath set water baptism above it ; when as the baptism of the spirit was that which water baptism did but shadow or figure forth ; for by one spirit were the saints baptised into the body of christ , which the baptism of outward water doth not baptise any into ; for such as uphold water baptism now are in the strife , and much in devision , when as they who are baptised into the body of christ are in unity . though thus far we say of water baptism , that in its time it was a command from heaven to john , which was in the time of the law , and the least in the kingdome was greater than john , who decreased ; and in the time of that baptismes decreasing , it was used by some of the apostles in their freedome , for the sake of some that were weak or young in the truth , and not wholly redeemed out of the state that such carnall or weak ordinances related to , which were upheld in the time of the churches infancy : but when the carnall minds of some ran into these outward things , and something got up in the minds of the corinthians to lead them too much to stick in them , the apostle paul tells them , that christ sent him not to baptise , but to preach the gospel , 1 cor. 1. 17. and yet pauls commission was as large as any of the apostles was , for he was not behinde the very chief apostles , and shunned not to declare all the councell of god act. 20. 27. and whereas s. bradley instanceth as his paralel , that there be lords many , and yet but one lord jesus , for the divers baptismes he speaks of , as of affliction , the baptism of the spirit , the baptism of water , and yet but one properly so called , to wit that of water . to this i say , herein hath he discovered his gross darknesse , and false comparison which will not hold paralel ; for it 's as if he had said there be lords many , and gods many , yet to us but one true god ; and so there are many baptismes , as the baptism of affliction , the baptism of the spirit , and the baptism of water ; yet to us there is but one true baptism , to wit the baptism of water ; and the other , as that of affliction , and the baptism of the spirit are false baptismes , and not properly so called : for the many gods and many lords ( or that are called gods ) are in the world , where the false gods are . and thus s. b's . folly and idolatrous spirit is seen in his so confusedly setting up water baptism above the baptism of the spirit , and so he is not at all fit for jehovah's work indeed . s. b. saith . the ordinance of water baptism , was commanded to be performed in so sollemne a manner , as no ordinance in all the new testament ; in the name of the father , son and holy ghost ; which notes the great honour christ puts upon this ordinance . answ. i tell you this baptist doth make an idoll of water baptism , when he hath said all he can ; for he hath here set it above all the ordinances of the new testament , but he hath apparently in this preached false doctrine ; for preaching the gospel , was an ordinance of the new testament , and it was done in the name of the father , son and holy ghost , as well as baptising ; seeing the disciples were commanded to teach ( or disciple ) all nations baptising them into the name of the father , son and holy ghost : so that teaching was commanded to be done in as sollemn a manner as baptizing , for both teaching and baptizing into the name of the father , &c. were performed by the power of god , which the disciples of christ were indued with , and which wrought by them , who were made instruments in that work of baptizing into the name of god and christ , &c. and whereas i charged s. b. and his brethren with being ignorant of the baptism of the spirit , he to prove that he is not ignorant of that baptism , answers thus , viz. s. b. i do demand what they mean by the baptism of the spirit , &c. if by the baptism of the spirit , they mean the spirit that doth bear witnesse that we are the sons of god , we do experinence it , and are not ignorant of it . ans. what is this man but ignorant of the baptism of the spirit , when you may see here he cannot distinguish between the spirit and the baptism of it ? for if by the baptism of the spirit , we mean the spirit that doth bear witness , they do experience it , he saith . did you ever hear such a doctrine before , that the baptism of the spirit is the spirit ? as if he had said , the work that is wrought is the worker of it : and thus whilst they are doting about outward shadowes and signes , they are confounded and blinded , that they see not the substance , nor understand the work of the spirit , which baptizeth into christ , and into his name , which is his word , by which salvation comes ; which is a working of men into the power and life , to which they are discipled , and led in the preaching of the gospell . s. b. — the gift of tongues is called in scripture the baptizm of the spirit , see act. 1. 5. again he saith , we do not deny , but acknowledge that we are baptized by one spirit into one body . ans. in this he hath rested the scripture , and spoken falsly ; for the gift of tongues is not called the baptism of the spirit , but the gift of it ; now the baptism of the spirit was a work of it , by which the saints were all baptised into one body , many of whom had not the gift of tongues , for it was onely a proper gift to some : and as for the baptists saying they are all baptized by one spirit into one body , and yet hath called the gift to tongues the baptism of the spirit , which he hath acknowledged they are ignorant of : herein he would make two baptismes of the spirit , when as the apostle said , there is one faith , and one baptisme eph. 4. 5. and thus he sheweth his ignorance of the baptism of the spirit , and so is not worthy to engage in any work for jehovah , as he hath confessed . s. b. — we need not require an immediate call or authorithy from heaven to preach and baptize , in as much as we have a sufficient call or warrant granted us by christ himselfe on earth , which doth plainly appeare in the commission it self , the disciples being commissioned , &c. answ. what falshood and confusion is here ? for both the papists and the hireling priests , and others ( whom the baptists themselves have declared against ) do pretend as much for their call to preach and baptize as this baptist hath done ; who hath pretended the commission which the disciples of christ had , to be his warrant or call to preach , and baptize : when as he never had any immediate call or authority from heaven to either ( and so he never had any call or authority from god , either to preach or baptize : which is like as if that the false prophets had said the commission which the true prophets had to preach , did authorize and warrant them to preach also ; what deceiver cannot get such a deceitfull cloak as this ? so it 's evident that this s. bradley is one of these deceivers who runs , and the lord never sent him , and speaks when the lord hath not spoken to him ; and that commission , mat. 28. which the disciples of christ received from him , was given by authority from heaven ( upon which this s. b. doth so much build and falsly argue ) and it doth not warrant them to baptize with water neither , for it was to baptize into the name of the father , son and holy ghost , which name many do professe in words , who are yet out of it as this baptist is . and whereas i said to these baptists , that they practise baptism by immitation , and carnall tradition , without a command from christs mouth for it : to this s. b. replies in these words , viz. s. b. let those men put a stop unto their lying tongues , for fear vengeance suffer them not to live , &c. i demand then the meaning of these pretious words that drop out of the sweet lips of our lord jesus in the commission that he gave unto his disciples , go teach all nations , baptizing them , &c. answ. oh! how ignorant and full of gross darkness it self art thou s. bradley ? surely thou mayest read these words to the disciples ( in the scripture ) go teach all nations , baptizing them , and yet never hadst any command from christs mouth for to baptize with water , as the jewes read the scriptures without , who had neither heard the voice of god at any time nor seen his shape and such art thou , who hast neither any immediate call or authority from heaven to preach , and , therefore hast neither call nor authority from god , either to preach or baptize , ( and yet thou wouldest be counted a minister of christ ) so its time for thee to stop thy mouth , for thou art one of them who are presumptuous , who take upon them to speak in the name of the lord , whom he hath not sent , nor commanded ; and such god will cut off , deut. 18. 20. s. b. — i do affirm that the baptism spoken of in the commission in the 28. of matthew and the 16. of mark , is the baptizm of water , and for proof , s. b. argues thus , — it is not the baptizm of the spirit , because this baptism is commanded , but the baptizm of the spirit was never commanded , nor was it any mans sin , not so to be baptized , therefore it cannot be meant the baptizm of the spirit , and to this s. b. adds this lye that we did not answer at al to this argument . ans. this argument is both false and grounded upon a falshood , and in it he hath confuted himselfe , for mark , that he hath owned , that they lay no stress for salvation upon water baptizm , neither is it of necessity unto salvation , but that baptism which christ commanded in mat. 28. and mark 16. is of necessity unto salvation ; for by it they were to baptize men into the name of the father , son and holy ghost : now without being baptized into this name a man cannot be saved , for by no other name under heaven comes salvation , but by the name of jesus ; who is a saviour of the people from their sins , mat. 1. 21. act. 4. 12. and christ said , he that believeth and is baptized shall be saved , mark . 16. 16. so that there is stress or necessity upon this baptism which christ commanded for salvation ; but so is there not upon water baptism as these baptists confesse ; and therefore it was not water baptism but the spirituall baptism , which was an effect of the gospell which is the power of god , which the disciples preached ; for thereby they turned people from darknesse to light , and from the power of sathan unto god , which is known in the baptism of the spirit : and the baptism by which the saints were saved , was not the putting away of the filth of the flesh , but the answer of a good conscience , 1 pet. 3. 21. and whereas he saith that it was not any mans sin not to be baptized with the spirit , in this he hath spoken falsly ; for when men resist the spirit of god , and refuse to be led or baptized by it , when it is tendred to them ; then it is their sin , as it was the lawyers sin to frustrate the councell of god within themselves , not being baptized of john when his baptism was ( in its time ) a command from heaven , much more is it a sin in men now to resist the spirit of god , and thereby to reject it's baptism . s. b. if any should be so weak to say this baptism here ( viz. in mat. 28. ) is meant the baptism of the spirit ; i demand once more of them to shew me when and where the disciples did obey this command . answ. they did obey it , when they discipled and baptised men into the name of the father , son , and holy ghost ; when they ministred the spirit , and turned men from darkness to light ; and a testimony of this was manifest , when the holy ghost fell on them that heard the disciples preach ; who were instruments with whom god wrought , when they had received power from on high , and they were sent into the world , as christ was sent into the world , joh. 17. 18. who baptised with fire and with the holy ghost ; and in the same power and spirit they went forth , preaching and baptising people into the word of god , which is the name of christ , rev. 19. 13. and moreover peter said , as i began to speak the holy ghost fell on them , as on us at the beginning , then remembered i the word of the lord , how that he said , john indeed baptised with water , but ye shall be baptised with the holy ghost , acts 11. 16. which doth plainly evidence , that that power or holy ghost , accompanied the disciples ministry , that did so baptise men ( which was the end of johns baptism ) in which work , the true ministers were instruments , not of themselves , but by christ the power of god in them ; so that their gospel went forth in spirit and in power . s. b. we can prove that some were baptized with water after they had received the holy ghost , acts 10. 46. and if these poor creatures were not hardned in their apostacy , how might such a plain example or instance as this ingage them unto obedience . answ. how poorly do these baptists argue for water baptism to continue ? who having denyed any immediate call or authority from heaven , either to preach or baptise , as this baptist hath done , now would make an example a law , to engage us to be baptised ( when as there are many examples that are no lawes ) so that you may see these baptists do not baptise by any authority from heaven , and so serve not in the newness of the spirit , but meerly act by tradition , and their carnal imitations without ; and then why do they not as well circumcise , keep the passover , purify in the temple , all abstein from blood and things strangled , and command men to keep the law , and shave their heads , & c ? for there are as plain examples for the observing and doing these things from some of the apostles command and example , ( after that baptising with water was spoken of acts 10. 46. ) see , acts 15. 2 , 6 , 7 , 20 , & 16. 3. & 18. 18. & 21. 24 , 25 , & 24. 18. and the apostles example of observing these things for a time , hinders them not from ending in christ , as s. b. falsly intimates that water baptism ends not in christ , because it was practised after his assention ; in like manner might he as well have pleaded for circumcision , outward offerings , purifying in the temple , & the like to continue because they were practised after christs assention : but as people ( who had a zeal for these outward figures ) grew into the substance and life wherein they ended , that they were able to bear the denying of them ; the apostles preached the end of them , and refused to be in bondage to them again . s. b. there be two things to be considered . 1st . that he must be a teaching disciple . 2d ▪ no more is required but a teaching disciple . answ. which is all one , as if he had said , the two things required , is ▪ 1st . a teaching disciple , and 2d ▪ a teaching disciple , ( what no●cense is here ? ) this is but one thing . and again , if no more be required but a teaching disciple , then it is not required that a disciple should baptise with water : and thus he throws all his other doctrines for the continuing of water baptism in the dust and confounds himself . s. b. let these men know that water baptism is a lively representation of the death , burial , and resurrection of our lord jesus . answ. where provest thou that s. b ? this is sure an imagination of thy own ; for how can your plunging people in water be a lively representation of the death , burial , and resurrection of christ ? sure you are not so long dead in the water when you are plunged in it as christ was dead as concerning the flesh , who was raised the third day by the power of the father ; and it is that power that baptised his people into his death , and raiseth them up in the likeness of his resurrection , and not outward water : touching which , that which this s. b. hath affirmed , it is as foolish as a baptist teacher's affirming to me , that the baptism of water did baptise men into the death of christ . again , if what thou sayest were granted ( which it is not ) that which you baptists do so greatly strive for , in your contending so hard for water baptism , ( which you trake such an idoll of ) is but to bring people into a representation of things ; which while there minds stick in that , they come short of the power and life , whereby the one baptisms into the body is known of , which the outward baptismes at the most were but shaddows or figures , which were to end in the substance . s. b. where did the disciples of christ give the spirit unto any , seeing it was the work of christ alone to baptise with the spirit ? answ. in answer to this i alledged , john 14. 12. he that believeth on me , the works that i do , he shall do also , and greater works than these , saith christ ; and gal. 3. 3 , 5. to prove that the disciples ministred the spirit , who were ministers of the spirit , to this the baptist replyes in these words , viz. s. b. i humbly conceive that some scriptures are not to be taken litterally as they are laid down , as for instance , in the 13. verse of this chapter , it is said , that whatsoever ye ask the father in my name , that will i do ; yet god intends to give us the answer of no prayer , but that prayer that comes up according to his will . answ. if christs words in john 14. 12 , 13. be not to be taken as they are laid down , as this baptist plainly intimates ; then from this it follows , that christ spoke not right or true , and therefore this s. b. with his own conception ( who is but in his conceivings ) would amend or correct what christ hath said ; and yet he hath no authority from heaven for it : who is it that will believe his deceit and absurdity herein ? again , his instancing christs saying , whatsoever ye ask the father in my name , that will i do , as not to be taken as it is laid down , and for his proof , saying , that god intends to give us the answer of no prayer , but the prayer that 's according to his will : this also implyes , that christ spoke not truly , as if something the disciples might ask in his name , which was not according to the will of god , and which was not to be answered ; when as ▪ it was the disciples of christ that asked in his name , and they asking in that name , they asked in the word of god , rev. 19. and this could not be contrary to the will of god . again the baptist ( to prove that christs words in john 14. 12. are not to be taken as they are laid down ) saith . s. b. christ speaks generally , he that believeth on me , the works that i do , he shall do , and greater works than these ; this cannot be understood in this sense , that these men bring it for because there be some works that christ did , as he was the only son of god , which we cannot do ; christ did perfect and compleat the work of redemption for us by his death , and sufferings upon the cross . rep. to this i say , what a silly shift is this , as also what falsehood is in it ? for christ said these words , in john 14. 12. ( that he that believeth on him should do the works that he did ) before he suffered on the cross ; and how was the work of redemption perfected or compleated by that his suffering , for thee s. b. and such as thou art , when you are yet in bondage to your sinnes and to the spirit of delusion , which leads you to pervert the scriptures , as thou hast done ? but hadst thou proved that christs work of baptising with the spirit ( or any work tending to lead to it ) was by christ excepted , as not to be done by them that believed on him , then thou hadst done what thou aimedst at , and desired to do ; but that thou couldest not do , seeing thy folly is so greatly manifest already in thy assaying it . s. b. if water baptism be an indifferent thing , it may be done , or it may be left undone . answ. what is it else but an indifferent thing , when there is no stress for salvation laid upon it , neither is it of necessity to salvation as these baptists confess ? and how can water baptism be of absolute necessity to obedience , as this baptist affirms , when he cannot produce any express law , or commission in force for it ? for where there is no law , there is no transgression ; and paul , who was not behind the very cheif apostles , whose commission extended as far as theirs , he was not sent by christ to baptise ; but to preach the gospel . s. b. if the church of ephesus , was a church of christ in gospel order , than they were baptised with water , and we must be plunged or dipped in outward water , if we do intend to walk according to the rule of christ , and the pattern of his house . answ. so then this baptist judgeth all to be out of the church of christ , and out of the gospel order , and out of the rule of christ , who are not plunged or dipped in outward water : and thus he owns none to be of the church of christ , or in gospel order , but a company of baptists , and yet they lay no stress for salvation upon their water baptism , so that men may be saved without it : now then the people of god that are saved , who are not plunged or dipped in outward water , hath this baptist judged to be none of the church of christ , nor in gospel order ; as if the gospel order consisted in peoples being plunged or dipped in outward water ; or as if that were the way to bring them into the church of christ , and yet men may be saved without it . oh! what confusion and darkness hath this baptist about this uttered ? and as for s. b's . accusing us , with casting durt in the face of christ ( as he did ) and to be led into a desperate condition , for to fly in the very face of god , in his holy appointments . to this i say , besides the falsehood of these two charges upon us , what absurdity is intimated in them ? which is as if our opposing their baptising with water , ( which they have no authority from heaven for ) were a flying in the very face of god ; as if the face of god were in water baptism , which he counts the holy appointment ; wherein he shewes that he never saw the face of god : for as the lord is departed from water baptism , since it was practised in mens wills without any authority from god , and it hath been , and is made an idoll of , neither the face of god , nor his power is seen in it ; and where the face of god is seen , there is a further state enjoyed , then that state which the outward figures related to ; for there the thing that was figured forth is enjoyed , but the face of god they see not , who are seeking it in carnal or shaddowy things , for it is spiritually discerned with a spiritual eye . and whereas sam. bradley saith , they dare not administer the baptism of water unto any as fit subjects of such a blessed ordinance as that is , till they can perceive that they have , and enjoy the spirit of adoption . to this i say , how doth this assertion agree with some of these baptists , saying , ( at the dispute as this s. b. hath also related ) that for people to make a visible confession of their faith , is enough to entitle unto water baptism ? when as many can make such a confession of their faith , who enjoy not the spirit of adoption , being out of that spirit : and thus these baptists confound themselves , one while saying that men must have and enjoy the spirit of adoption , before they be fit subjects for water baptism ; another while saying that a visible confession of faith is enough to entitle unto water baptism . which is like the baptists saying , that men must repent , and be baptized with water , that they may receive the holy ghost ; and for it they instance act. 2. 38. and act. 8. 16. another while saying they dare not admit people to water baptism , until they can perceive they have the holy ghost or spirit of adoption ; and for that instancing act. 10. 47 and thus we see their confusion and uncertainty , which is like the baptists , one sort of them pleading for water baptism from john's baptizing ; others of them deny to plead for it from john's baptism , but set their baptism above john's , saying , as that they do it by the example of christ's disciples baptizing , joh. 3. 22. and 4. 2. and so they call their's christ's baptism ; when as john's baptizing with water , and the disciples baptizing with water , joh. 3. was of one nature or kind ; and as it was a figure of the inward baptism , so it had relation to the state that was under the law , before the adoption of sons was attained to , wherein the redemption from the weak elements which the world is in , is known : and in the time of john's administring water baptism , christ had not fulfilled his testimony upon earth through suffering , by which he blotted out the hand-writing of ordinances , and nailed it to his cross , that one new man in him , and the peace might be made which could not be done by john's baptism , nor such types , figures , and shadowes ; for they being imposed since the transgression entred , and being changeable , they do not reach the seed ( which must inherit the peace and the promises ) but the changeable or earthly part in man which they have relation to . and did not all types figures , and shadows end in christ the substance ? again , how should these baptists perceive who do enjoy the spirit of adoption , when they have no immediate call or authority from heaven to preach and baptize according to s. bradley's confession ? from which it follows , that these baptists who have no authority from heaven to teach or baptize , ( and who are altogether unworthy to engage in any work for jehovah , as s. b. is ) they do set themselves to be teachers and baptizers of such as they say have the spirit of adoption ; as if he had said , they that have not the spirit or authority from heaven , must be teachers and ministers to them , who have the spirit or authority from heaven : and so in these things all may see their blindness , and what a babel they have builded in their confusion . and now samuel bradley , to thee i say , seeing that thou art altogether unworthy to engage in any work for jehovah ; and hast shewed thy ignorance so much , touching the baptism of the spirit , having counted it metaphoricall , and hast set water baptism so much above it , that thou hast accounted no baptism properly so called , but that of water , and hast not any call , nor authority from heaven to preach or baptize : it 's high time for thee to be silent , and proceed no longer in thy folly , and intruding into things which thou hast not seen , and cease from slandering us , as thou hast done in many things which i have upon record ; as also much more of thy confusion , falshoods , and absurdities , i have herein omitted to mention . here are samuel bradley's arguments , ( which he hath made great account of , ) for the continuance of water baptism ; and an answer to them . argu. 1. whatsoever the apostles were commanded , that they did practise ; but they were commanded to baptize with water , and therefore they did practise it . answ. the minor proposition of this argument being grounded upon his supposed assertion , that it was water baptism that christ commanded , in mat. 28. mark 16. it s already confuted ; and however it being universall , its false ; for paul who was one of the chiefe apostles , was not sent to baptize with water , but to preach the gospell . argu. 2. that which was commanded by jesus christ , the great prophet of the new testament , and never repealed by him , is still in force , and to continue ; but water baptism never repealed by him , is still in force , and to continue ; but water baptism the lords supper , with the rest of the institutions of christ , were commanded by christ , and never repealed by him ; therefore they are still in force , and to continue . ans. i deny the minor proposition again , so far as it relates to water baptism , for where provest thou by scripture that water baptism was commanded by christ , and never repealed by him ; certainly if it had been so commanded , and never repealed by christ , but still in force , it would have been in force by the same command upon the apostle paul ; but he saith the contrary 1 cor. 1. argu. 3. as long as teaching is in force , and to continue , so long is baptism in force ; but that teaching is in force ; and to continue to the end of the world all men will easily grant : therefore baptism , and all the rest of the appointments of christ , the scrpture saith expressely they are to continue to the end of the world , mat. 28. 20. answ. the major proposition of this argument is false , as the baptism of water is intended in it to be in force , as long as teaching ; for teaching was of force , where that baptism was not , as paul was a witness ; who was sent to the one , not to the other ; also teaching is of force to many who are not plunged in outward water , and by true teaching are converted to christ , when there is no stresse for salvation upon water baptism , neither is it of necessity to salvation , as s. b : hath confessed : and where he concludes that baptism , and all the rest of the appointments of christ , are in force , and to continue to the end of the world , and for proof saith , that the scripture saith expressly they are to continue to the end of the world , and quotes matth. 28. and 20. i say this conclusion is as false as the major , and herein hath he perverted the scripture , math. 28. 20. for neither doth it expressely say that teaching and baptizing with water , are to continue to the end of the world , nor yet doth it prove water baptism a command of christ to his disciples ▪ but he saith , loe i am with you alway , even unto the end of the world : and not that water baptism is to continue unto the end of the world . and as for the rest of thy arguments for the continuance of water baptism , which are grounded upon thy asserting , that it was water baptism that christ commanded , in mat. 28. and mark 16. they are herein confuted , in that the ground of them is overthrown . here follows some reasons or arguments relating to the aforesaid answer , to prove that in the commission which christ gave to his disciples , in mat. 28. 19. mark 16. 16. water baptism was not intended , but the baptism of the spirit . 1. if the baptism which christ commanded in mat. 28. 19. and mark . 16. 16. was a baptism without which a man cannot be saved , then it was not the baptism of outward water ( for water baptism is not of necessity to salvation , neither is there any stresse of salvation laid upon it , ) but it was that baptism without which men cannot be saved ; which christ commanded , mat 28. mark 16. therefore not water baptism . i prove the minor proposition thus , no man can be saved without being baptized into the name of god , and his son christ jesus ; for his name is the word of god , by which salvation comes , and by no other name ; and the lord is one , and his name one , and it was into this name that the disciples were commanded to baptize people . 2. he that believeth and is baptized , shall be saved , mark 16. 16. which implyes that this baptism which christ commanded is of necessity to salvation ; but so is not water baptism ; for the saints were saved by that baptism which was not the putting away of the filth of the flesh , but the answer of a good conscience , 1. pet. 3. 21. therefore it was not water baptism which christ commanded in mat. 28. and mark . 16. 3. if the apostle paul had as large a commission given him by christ , as any of the apostles had ; then the commission which christ gave to the disciples mat. 28. was not enjoyning them to baptize with water ; but paul had as large a commission as any of the apostles had ( for he was not behind the very chiefe apostles ) therefore that commission in mat. 28. did not enjoyn the disciples to baptize with water . as both these propositions are clear according to scripture ; so the conclusion of each is as clear from paul's own words , where he absolutely doth declare , that christ sent him not to baptize , but to preach the gospell ( notwitstanding he had baptized some as before he mentioned ) and paul doth not say as the baptist falsly intimates , that baptizing was some of paul's work that he was sent to , but preaching the chiefe , as if he had said : paul was not onely sent by christ to baptize , but also to preach , which would render paul's words , in 1 cor. 1. 17. both false and defective . and now you , whose hearts are simple , who are yet held in bondage under outward shadows , and figures ; which do decrease , wax old , and have an end ; to you i say come to the light of christ in you , and muddle no more in the dark , nor dote any longer about shadows , and elementary things ; neither be ye in bondage to men , nor to their doctrines , and sleights , which tend to keep you in shadows from the substance ; for it was the jews without , whose minds stuck in the figures and shadows , many of whom came so far as the baptism of john , who decreased , and yet they stumbled at christ the substance : but now he is not a jew , that is one outward , but he is a jew , that is one inward : and so it 's not the outward circumcision , nor the outward baptism that availeth any thing to salvation , but a new creature . so wait you in the light of the lord in you , that with it you may be led unto christ , who is the substance ; and the one bread , which he that careth of , shall live for ever ; and receiving christ , you come to feel the water of life in you , and the one baptism of the spirit : of which things , the outward bread and the outward water , were but figures , when as he that believeth , as the scripture saith , ( to wit in the light of christ , joh. 12. 26. ) out of his belly shall flow rivers of the water of life , and he shall possess the end of the things abollished , and have a part in god , who is light , by whom the vail comes to be destroyed , and the shadowy part removed , that the shadows fly away , and the lord god is become the light and the life of his people , and from his throne comes the water of life which waters his holy city , where the enduring substance is enjoyed . from a witnesse of that substance , who waits for the redemption of the captivated seed : george whitehead . the end a sermon preached in the parish church of st. magnus the martyr, by london-bridge, on sunday february 11th, 1699/700 at the baptizing of some persons of riper years, brought up by quakers and anabaptists, but now conform'd to the church of england / by richard holland ... holland, richard, 1679-1706. 1700 approx. 57 kb of xml-encoded text transcribed from 18 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2007-10 (eebo-tcp phase 1). a44168 wing h2436a estc r804 13065062 ocm 13065062 97062 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a44168) transcribed from: (early english books online ; image set 97062) images scanned from microfilm: (early english books, 1641-1700 ; 742:15) a sermon preached in the parish church of st. magnus the martyr, by london-bridge, on sunday february 11th, 1699/700 at the baptizing of some persons of riper years, brought up by quakers and anabaptists, but now conform'd to the church of england / by richard holland ... holland, richard, 1679-1706. the second edition. [4], 30 p. printed by f. richardson for f. back ..., london : 1700. reproduction of original in huntington library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible. -n.t. -acts ii, 38 -sermons. baptism -early works to 1800. sermons, english -17th century. 2005-12 tcp assigned for keying and markup 2005-12 aptara keyed and coded from proquest page images 2006-10 taryn hakala sampled and proofread 2006-10 taryn hakala text and markup reviewed and edited 2007-02 pfs batch review (qc) and xml conversion a sermon preached in the parish church of st. magnus the martyr , by london-bridge , on sunday february 11th , 1699-1700 . at the baptizing of some persons of riper years , brought up by quakers and anabaptists , but now conform'd to the church of england . published at the request of them and their friends . by richard holland , m. a. chaplain to his grace the dvke of richmond , curate of st. magnus , and lecturer of allhallows the great ; who has since baptized several others . the second edition . london . printed by j. richardson , for j. back , at the black-boy on london-bridge , 1700. to all those who have newly embraced the church of england , especially whom i have lately baptized in this city ; some brought up by quakers , others amongst anabaptists . t is the honour of our established church to carry the demonstration of the best and happiest constitution in the world ; whose articles are sound , canons and discipline easy ; whose sacraments are of our lords own appointing ; whose ceremonies are but few , and those decent ; whose orders are apostolical , and guardians watchful ; whose prayers are truly divine , and preaching from the word of god , not from the whims or policies of men ; this church , admired by the learned , even amongst its enemies , desired and prayed for by all the truly pious abroad , despised and neglected at home only thro' the prejudice and great vnhappiness of education in some , and willful ignorance in others ; this church , you now are become members of , at your earnest desire , & ( as i thank god , i have very good reason to hope ) after a due preparation . as for this discourse , t is properly yours ; t was prepared for you , and that with a plainess answering the honesty and importunity which you discovered in your request , both to understand and enjoy this holy sacrament . and thus to do , i found convenient , if not necessary , and to me very tempting ; not only as a curate conversant with people , who ( blessed be god ) have had the good effect of convincing and informing some , who thought themselves wise : but because also of those odd notions and strange enthusiastick fancies , which you formerly were , and others stil are teized and exercised with , from their unteaching guides ; which instead of comfort , have improved to the ruin of their proselytes . among the many proofs of this , that sad story of the dearest relation of one of you , will not yet be forgotten ; who under great perplexity of thoughts from some strange doctrines amazing and disturbing him , when he apply'd himself to his teacher to instruct and assist him , that he might find peace and comfort , receiv'd from him only this answer , go home , and get faith. which was so far from easing his troubled mind , that he immediately fell distracted , was obliged to be lyed and bound in his bed , and lived about a week in that dreadful condition , and then was relieved only by death . but our church , as it has no such vnintelligible distracting notions , nor vnmerciful tyranizing discipline ; so you receive this , containing the true christian doctrine of it ; discovering the bowels of the mercy and love of our blessed saviour , the head of it ; and published at the request of you , and your chosen witnesses , i hope for your benefit , and the benefit of those who are yet ignorant of the excellencies of now your church , and misled by crafty and designing men. and therefore , as when instructing you , so in this sermon , i attended to the most easy , familiar , and aptest expressions to inform you ; using in comments and expositions , the best authors , and sometimes also ( because i could not do better ) their own words ; endeavouring to keep true to the orders , and excellent doctrine of our church , as every faithful and honest man ought to do . that the honour of god , and interest of the church , might be advanced , and that you and others may be bettered by this , and at last all our souls saved , is the prayer of , your faithful friend and servant , in the cause of god and the church , richard holland . a sermon preached at the baptizing , &c. acts ii. 38. then peter said unto them , repent , & be baptized every one of you , in the name of jesus christ . the occasion of these words was this : st. peter , with great earnestness , had just demonstrated to the jews , the great glory of christ : who. tho' he was taken by wicked hands , crucified and slain ; yet did he rise again , thereby making a perfect conquest over the grave , and all the powers of darkness ; and entering upon his government , as he is appointed an everlasting king , whose dominion endureth from generation to generation , to take vengeance of all his enemies . of which these men of israel , having from the apostles words clear conviction , they stop their mouths ; ( for before they did but scoff at the power of godliness ; ) their minds are now perfectly changed , they are very sensible of their evil condition , were prick'd at their hearts , and with great importunity and forward earnestness apply themselves to the apostles for relief , for comfort , and advice , in these extraordinary thoughtful words , men and brethren , what shall we do ? it may not be amiss to take notice of that part of st. peter's sermon that introduces all this , and caused so suddain an alteration in those jews . he very plainly argues the messias , and proves his resurrection ; beginning ver . 22. ye men of israel , hear these words , jesus of nazareth , a man approved of god among you , by miracles , and wonders , and signs , &c. and here he tells them how barbarously they had dealt with the son of god , and their own messias : and then he brings to their remembrance some of the prophecies of david , and explains them , particularly of his resurrection , that his soul was not left in hell , neither did his flesh see corruption . again , the lord said unto my lord , sit thou upon my right hand , until i make thy foes thy foot-stool . this he proves david to speak of christ , not of himself , v. 29. whose words may admit of this comment : some amongst you , perhaps , may conclude these prophecies to belong to david , and not to jesus : i know you had a good value for that royal prophet , and he deserv'd it , being the man after gods own heart , blessed of and beloved by him : but let me be so free and plain with you , as to advise , that you must not give to him that is due to the messias . the thing does truly declare it self ; and this prophecy neither agrees with david , nor any other prophet or patriarch . as for david , you all know well enough that he dyed ▪ was buried , and never came to life again ; his sepultchre is with us to this day ; there is nothing in it burdry bones and dust , and no sign at all that he eve , after revived . and all this david knew very well , that he should fare like other men ; dye , be buried , and molder to dust in the grave : therefore he said none of these things of himself : but being inspired of god , he knew that christ should be born of his line and family , be a most glorious king , and reign for ever . and since it is plain that this jesus , this son of david , did not sit upon his fathers throne : he must therefore mean some other kingdom and throne , and he does express it to be such an one too , as shall have no end. now he could not sit on this eternal throne , he could not reign in this his everlasting kingdom , if after having once submitted to death , he had not come to life again . he therefore is risen from death to life , on purpose to enter upon this his government , to sit upon this glorious seat , the seat of the eternal father , the lord both of heaven and earth . and all this david himself spoke of , and what he said so long ago , is now come to pass . this same jesus dyed , you crucifyed him , and he lay some time in the grave , but did not putrefie there , making good all the prophecies of him : for he rose again to take his government , to enter upon his kingdom . and we are witnesses of all this ; we saw him , have eat , drank and convers'd with him , since his resurrection ; and we are not , we cannot be deceiv'd in him ; we knew him well in person and voice ; and besides , we saw and felt his wounded hands and side ; and many others also can testifie the same , who saw and heard him as well as we . and this very same jesus whom ye slew and hanged on a tree , thus raised up by the power of god , we also saw ascend into heaven : and he , having promised to send to us the holy ghost from thence , has now performed that too , which you cannot but own by this evidence which you now see and hear , those several languages we now speak , which before we knew nothing at all of , we never were bred up in . by all this it is very plain , that this same jesus is advanced to his kingdom ; is now lord over all ; is the very messias promised in the prophets , whom ye look for ; and who will most certainly one day take vengeance of all his enemies . this surprizing relation , carrying with it such demonstration and evidence , touch'd them to the quick , who had consented to the thing , and who had acted in the crucifying of him ; being fearful therefore now , and apprehensive of their great danger ; and that they were soon to be brought under his foot-stool , they cry out for help , they intreat the apostles to relieve them , they have no patience , but begg as for life , men and brethren , what shall we do ? the apostle is as quick , has a remedy at hand for them , repent , and be baptized every one of you , in the name of jesus christ . there are some excellent lessons in this sacred history , which , before we proceed , i shall but just mention . the apostle here charges the whole body of the jews , and especially all the city of jerusalem , with that barbarous murder of their king. ye men of israel ( says he ) both high and low , great and small , 't is you that by wicked hands have crucified and slain the holy one. he could not but know that the soldiers mostly were the executioners : but the whole nation being guilty ; he charges all in general with it ; those who consented to it , as well as the actors , and those who with mighty clamours cry'd out , crucify him , crucify him. we have indeed a record of one not to be forgotten , a good man and a just . who did not consent to the counsel and deed of them ; st. luke 23. 51. 't was joseph of arimathea , who took worthy care of the corps also , whose humanity therefore is honourably noted . but for the body of the jews , they were all guilty , as well as the poor heathen soldiers . st. peter then teaches us , that in preaching the gospel of christ , the first thing must be to convince men of their sins , to charge them home with them , and bring them to a general acknowledgment thereof , for , as no physitian knows well what to do with that sick patient , who conceals , or dissembles his distemper : so , nor can christ profit any who will not be brought to a true sence of their sins . for which reason christ calls himself a physitian , and says , that he came to heal the sick ; and again , not for the just , but to call sinners to repentance . and the office of the holy ghost , he says , is to convince , and to accuse the world of sin. and in his last words to his disciples , when he commands them to preach repentance ; to encourage them , he immediately joyns thereto remission of sins , st. luke 24. 47. nor does the apostle seem to charge the mobb only , the common rout of crucifiers , but their captains too : you , say he , who by wicked and unjust hands have slain , &c. judas in the first place , once the disciple and apostle of christ , but now their leader , and who deliver'd him to them ; so the high priest , and all the colledges of scribes and pharisees , who corrupted judas , and gave him mony for his part in the fact : pilate too , who sat in the emperours seat , and gave the unjust sentence against him , to gratify the importunity of the people ; herod also , in whose power it was to let him go , who instead thereof mock'd him , and sent him back to pilate : all these , tho never so great , who were guilty as well as those common people who cryed out , his blood be upon us , and on our children , the apostle boldly charges , notwithstanding their grandeur and authority . tho' by some it might have been esteem'd no less than treason , to charge the government with unrighteousness and injustice in their sentence : yet he plainly does it , without that wretched fear , and those fawning hopes , which too oft tempts men , even in good things , to prevaricate . and this is the duty of every one who comes from god : for , a minister is a publick person ; an ambassador , and that from the almighty : and his business is to tell his masters mind , to deliver his errands , discover his truths and pleasure only : and not to sew pillows under the peoples arms , not to bolster them up in any of their errors . and tho' thus to do is somewhat irksome , as the prophet jeremiah complains , wo is me that thou hast made me a contentious man , and a man that striveth with the whole earth , &c. jer. 15. 10. tho' it appears uneasie , and troublous to thwart the inclinations of men , and discharge them of their own humours , yet we find it plainly intimated in their commission , so the aforesaid prophet jer. c. 1. v. 28. for behold , i have made thee a defenced city , and an iron pillar , and walls of brass against the whole land , against the kings , against the princes , against the priests , and against all the people of the land. in the next place , this honestly and plain dealing in the apostle , had very good effect upon those jews : they were pricked at the heart : they were sensible how ill they had done : they own'd their evil condition , and looked out for help . this is the beginning of true reformation , to be deeply impressed with their guilt and danger , to be really apprehensive both of their folly , and desperate condition , both of their want of a saviour , and misery without him ; this will soon make the sinner cry out with david , i have sinned , i acknowledge my faults , and my sin is ever before me , psal . 51. 2. and this sense of his condition will encourage him to call for relief , to ask counsel how to get out of such a dreadful condition , to cry out in good earnest , what shall we do to be saved ? again , we see farther the good nature and faithfulness of the apostle , who as soon as they had discovered the extraordinariness of their concern and misery , does not in the least delay or dispute their cure : he does not put them upon any costly and troublesome thing to atone their sin ; neither does he upbraid them for their mighty cruetly to the blessed jesus , nor reflect any more on what is past , their long neglect or carelesness ; but looks forward , helps them in earnest , tells them the only , and that an easie and reasonable remedy ; comforts therefore their hearts directly , keeps them no longer in suspence , hides not their cure , but says , repent , and be baptized every one of you , &c. you see how proper this subject is for our present discourse , having just now receiv'd persons into the pale of the church , who formerly were trained in errors , and by the authority of relations kept from this happy call. and since by their earnest desire they have now enjoyed this blessed sacrament , that as soon as conveniently can be , they may be admitted to the other , let one word first be permised concerning the holy sacraments , and their number . sacraments are the outward means whereby god does represent , exhibit , and seal to us our redemption . and they are called signs , and seals , and badges , and pledges : as signs , they represent the great performances of christ for us under visible elements ; water represents his washing away our sins ; the bread broken , and wine poured out , represent his body crucified , and his blood shed for us . thus are they tokens and monuments of his love , truly signs of heavenly things . by them grace is exhibited and conveyed to the faithful , pardon ensured , and favour and reconciliation obtained . they are the marks and badges of our profession : they are our lords livery , by which all we his servants are known and discover'd to belong to him : they proclaim us to be his right and property : so that all the world may see and know what a master we have , in whose service we are engaged , and whose favour and protection we shall be sure always to enjoy . and they are pledges also , or pawns of his care and mercy , they are our security of heaven , and the ground of our hopes and confidence in god. for , there is an holy contract betwixt god and us : obedience is our part , salvation is his ; and by the holy sacraments , as by deeds and indentures , is our happiness conveyed , made over , seal'd and deliver'd to us . if we would be saved then , it must be by these means , and if we refuse these means , the pledges of his love , the badges of our profession , the securities of our happiness : we rob our souls of heaven , we exclude our selves from salvation . not that god cannot save without them , for his hand is not shortned , but they are the ordinary means , and appointed instruments , by which he has promised to convey the merits of christ to us , and commanded us this way to receive them . willfully then to neglect them , or to want them , when they may be had , is perfectly to despise god , and cast aside his ordinances . as for their number , they are but two ; tho' the church of rome has established more , yet the ancients never acknowledged anymore . nay , one of the greatest amongst the romanists , confesses it in these words : 't is a common receiv'd saying amongst us catholicks , that all the sacraments did flow out of the side of the lord , but thence only issued out water and blood ; water , as the matter of baptism ; and blood , of the eucharist ; and thence concludes , that properly there is no more . thus cardinal richlieu . true it is , that the sacraments strictly and properly taken for seals and badges of our profession , they are , and the church never acknowledged anymore than two , and those of our lords own ordaining . the first , baptism , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that signifies to wash , dip , dive , or sprinkle . the second , the supper of the lord , because ordain'd at , or after his last supper . and these two he only institutes ; some have guessed that the gospel sacraments might correspond with those two old ones of the law , circumcision and the passover : but rather , because these two are sufficient . nothing is required to make any one a true master of any profession than these two things . 1. to be legally enter'd , fairly admitted into it ; and then , 2 to be consummate in it , to be fully possessed of the priviledges and immunities of it . to illustrate this , by what you all know very well . in order to become a free denison and worthy member of this honourable city , or of any society therein , this is required , 1. that the person be lawfully admitted , you call it bound : by which he is obliged to learn the art or mystery of his profession , is engaged to the rules thereof , and at the same time is become the care and under the patronage of the governours of the city . and having behav'd himself well in that station , his appointed time , he is then , 2. made free ; has title to the priviledges and immunities both of the city and his own society ; to exercise his function without controul , and in his course to perform the noble duties , enjoy the offices , and receive the worthy honours of the same . and as it is in these outward worldly societies ; so is it in our best most holy and religious one , as we are christians , members of christ sons of heaven , and heirs of salvation . for , 1. by baptism we are bound ; bound to the great father and master of all the world ; made servants to the most high god ; one of his so glorious a family ; members of christ ; and under the guidance , instruction , and conduct of the holy ghost . and our employment under that our master , and in his houshold , is to learn the art of being and doing good , the great mystery of the christian religion . and in that high and honourable imployment , in that valuable service , we are under the care , government , and protection , the tuition and instruction of god the son , from whom we receive all the rules of our office , the laws and statutes of our calling : and in order to our most faithful service and absolute obedience , we are assisted , comforted , eased , relieved , and sanctified by god the holy ghost . and then , 2. in this station behaving our selves faithfully and honestly , till we understand our business , know well our duty , and are fit to set up for the practice of piety , willing to devote our selves to that imployment ; we are admitted then to our masters table , to eat and drink of those his holy viands , in the other sacrament of the eucharist ; and there enjoy , in that feast of souls , the lord of all glory , by which we are fed and nourished even to eternal life . and thus you see how your earthly , does exhibit and represent to you the glory of your heavenly imployment ; and that if you would be masters , enjoy liberty , even the glorious liberty of the sons of god , you must first be bound , must be admitted into the family regularly and fairly , as he has ordain'd ; you must be baptized every one of you , in the name of the lord jesus christ ; and then proceed from one degree of grace unto another ; so you will obtain what st. peter's congregation here aim'd at , viz. to be everlastingly saved . for this reason it is that the font stands at the lower-end , but at our enterance into the church ; where having been received and admitted into the congregation , and afterwards instructed in our several duties , till we are well prepared for the nobler mysteries of our profession , the higher cordials of the gospel ; we then come to be advanced to the lords table , that holy christian . altar , at the upper-end of all , the most honourable place in gods house , that royal seat and throne of the blessed jesus : where injoying him in those his appointed elements in their season , during the course of our lives , with honest , faithful , and repenting hearts ; we shall perceive the constant refreshings of a good conscience and joyous heart , and at last be translated to the everlasting arms of our blessed saviour , and enjoy him in the highest heavens . but the first of those holy sacraments is our province now . in discoursing upon which , we shall a little more particularly consider , 1. the nature , 2. the necessity of it , 3. the qualifications for it , 4. the several duties we are engaged in by it , 5. the extraordinary benefits and advantages of it . 1. for the nature of baptism . it was always a custom amongst the jews , that when any proselyte was receiv'd , enter'd , and admitted into the church , they were wont to use several washings , thereby denoting their leaving off , forsaking , or washing away all their former pollutions , their old prophane and heathen practises : nay , the jewish authors say , that not only proselytes , and those newly converted from heathenism , but also the natural jews themselves , were mitiated by these three things , circumcision , baptism , and sacrifices . as this was the custom amongst the jews , so it pleas'd the lord of life , the author and finisher of our faith , to appoint , that whosoever should at any time be receiv'd into his family , admitted into his house and fellowship , shall be receiv'd by this very same ceremony and element of water ; and the holy ghost has order'd this form of words , i baptize thee in the name of the father , and of the son , and of the holy ghost . baptism then is the door , by which we enter into the visible church of christ ; and it is administred to beginners in christianity , who are initiated by water . this is done by dipping , or sprinkling , for the word signifies both , and our church makes the action indifferent ; leaving it to discretion , and to be regulated by charity . dipping was first in use in hot countries , and when the greatest part were well grown people : but when the gospel was spread into colder climates , as ours , sprinkling only was thought sufficient . and so does the wisdom of our church conclude , that if a spoonful of wine in the other sacrament , be as significative of the whole mass of christ's blood , as a greater quantity ; then a few drops of water may be a representative of washing , as well as a river . and this sprinkling , perhaps , the apostles themselves used , even in those hot countries , since we read of them calling sometimes for water in houses , to baptize new converts , acts 10. 47. 't is to be done in the name of the father , and of the son , and of the holy ghost : intimating , that what the minister does , is not of himself , or on his own head ; but in the name and power , by the command and commission of the whole trinity ; god the father , god the son , and god the holy ghost : and this obliging the person baptized to own , 1. the glorious trinity of persons , and consequently the whole creed , in the words of the church catechism , to believe in god the father , who made him and all the world. 2. in god the son , who redeem'd him and all mankind ; that is , who was pleased to undergo the wrath of his heavenly father , and all those scourges due to our sins , that we might be free from sin and sorrow , the power and danger of death and satan . 3. in god the holy ghost , who sanctifies him , and all the elect people of god ; that is , who guides and directs him , and who comforts and refreshes him in the ways of godliness . as he thus owns and acknowledges the holy trinity , so 2dly . he yields himself an absolute proselyte to the faith , of it , excluding all other gods , or any other authors , and patrons of religion . the● ▪ 3dly . he devotes himself to follow the rules , and obey the comands of this his new master , is always ready to be govern'd , and guided by him ; and by all cheerful dispatch of religious duties , demonstrates himself a very willing disciple of this blessed trinity . now this water , and these words , is called the form , or the outward part of baptism : and they have a great meaning in them , which is called the inward ; being a death to sin , and a new birth to righteousness : by dying to sin , is only meant leaving it off , washing away all pollutions , getting clear of them , out of the power and dominion of them . the apostle also calls it , a quickening of us , who were dead in trespasses and sins . and st. john calls it , overcoming of the world. for nothing makes a man more a slave than sin ; nothing betrays men more to servitude , then living in sin ; nothing else but sin can domineer : he then that overcomes it , is a brave commander , is truly master of himself , and enjoys the best liberty . and now very plain appears the meaning of a new birth to righteousness , and being born of god , mention'd so frequently in scripture ; which is only our lords enabling of us to live religiously , and act honestly , to have our conversation here in simplicity , and godly sincerity ; and to keep our consciences void of offence both towards god and man : so we prove our selves members of christ ; and he will plentifully bestow upon us the provisions of his grace and favour , that is , mercy , and peace , and pardon of sins here , and eternal life & glory hereafter . i come now to the second thing , to consider the necessity of baptism : the word is here , be baptized every one of you ; and this is , if you have a mind to be saved . besides which , in st. john's gospel , c. 3. v. 5. jesus himself says , except a man be born of water , and of the spirit , he cannot enter into the kingdom of god. that is , except a man be born again by the effectual working of gods spirit , as by the author of this new birth ; and ( in the ordinary course of gods proceedings in his church ) by the water of baptism , as the sign appointed by god in the sacrament of our regeneration , he cannot enter into the kingdom of heaven . therefore he says again , v. 7. let not this seem so strange a thing , marvel not that i said unto you , you must thus be born again . and i think , that christs own words , with such a condition , that without it , they shall not obtain heaven , is enough to urge the necessity of this holy sacrament . what then do they do ? what have they to answer , who with hardned confidence , and willful obstinacy , and scornful ignorance , keep themselves and their children out of the pale of the church , refuse and slight this great grace , and shut themselves out of heavens gate ? they are indeed in a most dreadful condition , who tho' light be come into the world , will love darkness rather than light ; and bereave both themselves and off-spring of that happiness , and those mighty favours of god. what value have these men for gods command , to take the sign and seal of his covenant of grace to his people , and their seed , throughout all generations ? what value have they for jesus christ , confirming the same , when he sent forth his apostles and appointed them to make all the nations disciples , and to baptize them all in the name of the father , son , and holy ghost ? which they did thro' all the world , where they came . but more dreadfull still is it , that the men of this perswasion , are generally so stubborn and resolute , as to be in danger of never repenting and returning to the church : some indeed , by the blessing of god , and a good disposition , have led the way ; may the rest of them speedily follow ; and let not that fate and doom of a reprobate , which is to be of strong delusion , and to believe a lye , ( the worst of all judgments ) let not that , or its imputation , any longer rest upon them . i am thirdly to speak to the qualification for this holy sacrament , which is repentance : repent and be baptized . repentance is that that re-enstates us in gods favour , assures our happiness , and makes joy in heaven . we all know our selves , to be fools and vile sinners ; and when ever we shall be brought to our senses , to acknowledge our sin and folly ; we shall act like men , and make our selves of the number of those that god will accept , that christ came to save and dyed for , and most certainly will receive into his everlasting arms , when he shall come again to make up his jewels . but our repentance must be made up of these parts , 1. there must be a sense of sin , 2. an hearty sorrow for it , 3. a free acknowledgement and confession of it , 4. an utter abhorrence and forsaking of it . 1. there must be a sense of sin , if we would heartily repent of it . that it is abominable , the bratt of the devil , that that god hates , the thing that he never can or will endure to behold with the least approbation . that it really grieves the blessed spirit , that it crucifies the lord of life afresh , and puts him to an open shame ; and that it made him , who is the same yesterday , to day , and for ever , to alter his decrees concerning man , and cancel that covenant of uninterrupted happiness . of so mischievous nature it is , that it turn'd angels into devils , men into beasts ; and tumbled them down from life to the grave , from a throne to a prison , from heaven , and a title to never-ceasing joys , to hell , and the assurance of eternal torments . this is sin , and thus we must acknowledge it to be exceeding sinful . and then , 2. we must proceed to godly sorrow for it . we must heartily bewail it , express sensibly our dissatisfaction in , and dislike of it ; and that from a true apprehension of its own vileness , and that most wretched folly , that betray'd us into it . and this sorrow must be not only because we have brought our selves into great danger , contracted guilt , and wrought our own ruin : but because also we have dealt so unkindly and ungratefully , with so good a god : because we have provoked so compassionate a father , slighted so gracious a redeemer , and quench'd the motions of , and grieved so blessed a sanctifier . thus should we abound in holy sorrow , with respect both to our god and our selves ; for our god , that we have thus basely , treacherously , and ungratefully , done as much as in us lay , to the very dethroning of him ; as well as for our selves , whom this filthy sin has sunk into so wretched a condition . 3. if we would perfect our repentance , we must truly acknowledge and confess our sins , not hide them , not palliate and excuse them , not stifle and endeavour to put them out of our minds , but to own them , and our selves for sinners . when ever we desire to enter the temple , when ever we prepare to return to our fathers house , and there hope to be receiv'd and wellcom'd , we cannot do better , then take to our selves the words of the old repenting prodigal , and say , father i have sinned against heaven , and before thee , and am no more worthy to be called thy son , st. luke 15. 21. thus freely should we expose our vileness , acknowledge our transgressions , and that we have worthily deserv'd gods wrath ; that we have added sin to sin , treasured our vices , and aggravated them with the most heightening circumstances . and who knows then , but at our meeting , as the tender father in the gospel receiv'd his rebellious son , so our heavenly father will receive us also , forgive us , and enthrone us in his kingdom . and here that i be not misunderstood , let me hint to you the excellency of our church , in this particular . we are not obliged to an exact discovery of every secret of our hearts to men of cunning and art , and yet of like passions with our selves ; which is the arbitrary management of other churches and sects ; by which the poor people are lyable to be ruin'd on earth , their secrets being extorted , and they thereby exposed to the shock and prey of cruel and unreasonable men. but our church requires general confessions only , such as she has provided ; as we have erred and strayed from thy ways like lost sheep , we have followed two much the devices and desires of our own hearts , we have offended against thy holy laws , &c. save in the matter of scruples ; and then also it is order'd with that ease and security for the quieting of the conscience , and relieving the troubled mind , as to demonstrate the divinity of the constitution , and that holy spirit which conferr'd the directions . all this i have said is of our church and publick confessions ; but for our private ones , those in our closets , we must be sure there to ransack every corner of our hearts , to confess and bewail every particular of our sins , to our god ; so he that seeth , he that heareth in secret , will reward openly ; we shall not fail then of pardon , and forgiveness , if we add that that 's next to be consider'd to make up our repentance , and that is , 4. a forsaking of all our sins , and an utter abhorrence of them for the future . he that confesseth and forsaketh , it is that shall find mercy . would we then perfect our repentance , and be truly welcome to our lord and saviour in his house and family ? thus we must do ; confess , and forsake ; own our former follies , and resolve upon a new and better life ; promise to our lord more faithful obedience , and then take care to perform it ; resign up our selves intirely to the will of god , and then indeavour to walk with him all the days of our lives . so shall we be truly wellcome to our lord now in this sacrament , and ever afterwards in his house ; so shall we enjoy the comfortable presence of the blessed spirit here , and even the lord of life in that spiritual banquet , the other sacrament . and when these earthly services and mercies shall fail us , we shall receive eternal comforts , be possest of blessings unspeakable and full of glory ; so shall none of our former sinful actions ever rise against us , to accuse or condemn us , or our consciences to affright us ; but in peace and quietness , in a sedate and calm composure of spirit , we shall at last resign our souls into the hands of god , in sure and certain hope of a joyful resurrection . i am now in the 4. place to consider the several duties we are engaged in by our baptism ; and these are exactly set down in our catechism ; when we vow and promise , 1. to renounce the devil and all his works , the pomps and vanities of this wicked world , with all the sinful lusts of the flesh . this vow is of three parts : the 1. to renounce the devil and all his works . by this the church generally understands renouncing of all false gods , and false worship . the world at the coming of our saviour , was full of idolatry ; and therefore it was very proper that all those that were willing to engage in , and be happy by the benefits of the true religion , should be obliged to renounce absolutely all the false : and this not only in tongue , but in heart also ; not only in profession , but in action . as we are not to believe in , & pay devotion to an idol ; so , nor are we to act any of those bruitish villanies which took up the lives of those idolatrous heathens . as we are not to consult witches and devils , so , nor must we have such low and mean apprehensions of god and his wise providence , as to sink our hearts , and suffer them to be betrayed to any base and unlawful compliances : and therefore more especially by the works of the devil here , was meant those abominable villanies ( the apostle says ) not to be named among christians ; which was the usual practise of those heathen idolators ; and for which the greatest of gods judgments have formerly been brought upon the earth ; even fire and brimstone , upon particular cities , famous for those brutalities ; nay , even that deluge of water upon the whole earth . but , besides those , there are others that may properly be called the works of the devil ; being such he delights in , and is very diligent in tempting us to . amongst these is pride , that usurping and ambitious desire that made the first devil , and dethroned him from an empire in heaven , to the infernal abyss of hell ; such also is lying ; for he is called a lyar , and the father of it , st. john 8. 44. such also is slandering , for he is famously also called the accuser of the brethren ; such also , is malice and envy , being hateful , and hating one another . these are the proper practises of him , whom the scripture calls a murderer from the beginning : and such also , is all pleasure , contentedness and delight in sin , and encouraging and tempting others to commit it ; all these are truly and properly called the works of the devil . the second part of the vow is , to renounce the pomps and vanities of this wicked world. by these were meant formerly some villanous and unlawful sports of the heathens , which we now ( thanks be to god ) know nothing of ; and as it respects us , may be understood by them mostly , all undue and sinful compliances with any of the things of the world ; whether they be riches , or pleasures , or honours ; whether it be meat , or drink , or apparel ; whether it be rest , or sport , or imployment ; or indeed any inordinate enjoyment of any of these earthly things . now many of all these things , as they are blessings , when well used ; so when abused , they become curses , pomps and vanities of this world , and to be renounced . the third part of the vow , is to renounce all the sinful lusts of the flesh ; that is , all vile affections , and beastly humours , and greedy cravings ; the conquering of which is true self denyal , and mortification , the great duty of the approaching season ; which i have endeavour'd to inculcate to you , and which you will have many opportunities of improving in the knowledge of , during lent. and so i come to the second part of the vow and promise , which is , to believe all the articles of our christian faith : which consists not only in the being rightly inform'd in the articles of our faith ; in learning , endeavouring to vnderstand , and giving full consent unto them ; but ( which perfects and compleats our faith ) in living accordingly , in doing those things that will prove and well demonstrate our faith. and particularly , to explain this in the apostles creed ; when i say , i believe in god the father almighty ; i must honour and reverence him , as my god ; love and obey him , as a tender father ; fear and own him , as he is almighty : maker off heaven and earth ; here i must attribute the glory of all the works of the creation to him ; admire his great love in communicating being to us and all his creatures ; give him only the honour and glory of preserving and blessing us ; and love , admire , and praise his universal providence over the world. at the same rate we must reduce to practise , all the rest of the articles of our faith ; and so doing is truly believing of them . the third part of our vow and obligation in baptism , is , that we keep gods holy will and commands , and walk in the same , all the days of our lives . by which is meant , that we will make it our business , as much as in us lies , to walk according to the direction of gods ways ; that we will use our best endeavours to work his righteousness , and apply our selves with all diligence and care to the discharge of all the several duties of our lives . that we will not practise holiness by fits and starts only ; allow time for devotions and holy duties , when we have nothing else to do ; as is too much the practise of some . but that our whole life shall be one continued act of honesty and piety ; and we always will endeavour to grow in grace , and in the knowledge and love of our saviour , jesus christ ; that we will keep true and undaunted to the end , and fight our good fight , and finish our course , and keep the faith ; knowing that all this labour will not be in vain , but that we shall receive an ample and most glorious reward in the final and compleat salvation of our immortal souls . and this leads to the last particular , the consideration of those glorious benefits of baptism . by this it is that we assure our salvation , we enter into covenant with the lord of life , who has engaged himself ( we performing our parts ) to make us easie and happy here , and glorious hereafter ; to afford us his grace and favour , his mercy and love in this life ; then to receive us to himself , to partake of eternal glory in the life to come . by this we become sons of god , heirs of heaven , and members of christ . by this we have our pardon sealed , and it is at our own will and pleasure afterwards , whether we will be happy or not , whether we will be saved or ruined . by this we have the favour and grace of god ascertain'd ; and in this , we enter upon all those glorious fruits of our blessed lords death and passion , of his glorious resurrection and ascension . and who can esteem these poor and mean things ? who , of any sense and thought , can count them indifferent ? who , but must highly value , and with all his powers attempt to obtain them ? happy most certainly are all they , who are thought worthy of them ; happy indeed all we who are capable of them ; who by the care of our parents , in our early adoption and good education , may be properly said to be born heirs to them . happy our nation that enjoys the best of churches , and happy all those people who are brought up in the most excellent discipline of it . happy all we who had christian and conscientious parents , and were early instructed in these noble principles ; thrice happy we , who have so great , and so many encouragements to our duty , and may perceive so much ease and pleasure , so much joy and satisfaction , in the discharge of it . happy are all they , who square their lives according to these rules , and makes it their business to follow the captain of their salvation . happy all they , who when denied and refused these blessednesses by the misfortune of education , or the force and violence of commanding relations , do at last by the grace of god , and the power of his righteousness in their hearts ; or by the conviction of their own sins , and misery in the want of a saviour , as the men of israel in the text , and these persons here present , do heartily desire , and in this sacrament , espouse jesus christ and him crucifyed . happy all those , who omit no opportunities of securing all this happiness , improving all these glorious priviledges : happy indeed , the people that are in such a case ; truly blessed all they , who thus have the lord for their god. i have still the application to press to us all on these two accounts , both as we have obtained , and as we have very early and long-ago obtained this happiness . to you first , who now have obtained this happiness , this christian fraternity ; as you are now admitted into the church of god , and made members of christ , suffer this word of advice . you see how glorious is your imployment , how great the reward of it ; how sacred the profession is which you have now undertaken , how serious and earnest are all the rules and laws of it . you see how good is your security of reward from your heavenly father ; how necessary therefore is it for you not to be behind-hand , but to make good your part . you see that all the conditions are absolutely in favour of you , and that if you keep faithful to the end , you 'll obtain such glory as does pass all understanding . you see that you have enter'd upon an holy employment , a serious and sacred conversation ; you see what you have now promised and engaged , even to put off and renounce your former natural habits , and sinful inclinations . nay , you solemnly have vowed before god and good witnesses , a great number of christians in this congregation , that you would do your best so to do , following the commands of god , and walking from henceforth in newness of life . lastly , you see what you lose , if you forfeit this your trust , and break your obligations ; and what you 'll gain : you lose then no less than god , and heaven , joys vnspeakable and full of glory ; and you 'll gain only disappointments , and vexations , torments and trouble , vneasiness and the gripes of conscience , while you 're on earth ; and afterwards anguish of soul , judgment with despair , all the treasures of hell , even eternal desolations . be assured then that this is no jest , 't is no less than your interest , than your best interest , the interest of your souls : and you will find that your duty will require your utmost care. baptism indeed begins an happy life , but yet a life not free from trouble and temptation ; the devil is always very busie with new-beginners ; as soon as our lord himself was baptiz'd , he had the impudence to attack and tempt him : but he who overcame him , will also guard you , if you keep true to him , and will take care that you shall not be tempted , above what in will enable you to bear ; and god grant that you may so consider all these things , as to answer the great end of this your noble and so glorious call. lastly , to all us who have been so long engaged in this mighty covenant , let one word be added . we were early admitted into the church , with all the ease and satisfaction imaginable ; with the comfort of friends , the joy of neighbours , the assistance of relations , and all manner of encouragement : we have frequently repeated this holy contract , solemnly renewed it in the other sacrament , that of our dear lords blessed body and blood. let us all remember , and most earnestly consider the sacredness of our obligation , the necessity of our obedience , and the wonderful indulgence of our lord and master ; who , tho' we have been so long bound , and frequently have forfeited our condition of the contract , and added many great , voluntary , obstinate , and vngrateful violations of that most holy covenant , yet is pleased not to take the advantage of us , but rather forgive us , and wait still for us , is still open and ready to receive us , willing and desirous to be fully reconciled to us . and therefore we see the reason for that fatherly admonition we lately received from our right reverend careful diocesan , that that holy sacrament be administred here in gods own house , at the place and times appointed by the church ; not only to keep up the honour of that holy sacrament of our lord , of late sunk to a most dreadful disesteem by many ; but also , that we our selves might there be reminded of our own promises , our own former vows and obligations , and brought thereby to a speedier examination how we have answered those our vows . let us all then who by this opportunity are refreshed with the remembrance of our duties , let us take care speedily to return to our lord , humble our selves before him , truly repent us of all our forfeitures and carelesness , and apply our selves more diligently in our masters service for the future : so shall we obtain mercy and ease , relief and comfort , joy and satisfaction , while we continue amongst men ; and when we shall have done with this world , we shall receive a welcome into the other , ev'n to god almighty our eternal father ; to our lord and master jesus christ , who was baptiz'd himself , who died and rose again for us , and to the blessed comforter who preserves and directs us : to which most glorious trinity , but one only god , let there be ascribed , by all men and angels , and created brings , all honour power and glory , might , majesty and dominion , both now and evermore . amen . finis . john baptist's decreasing and christ's increasing witnessed being a treatise concerning baptism in the type, and baptism in the mystery / by john gratton ... gratton, john, 1641-1712. 1674 approx. 67 kb of xml-encoded text transcribed from 30 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-11 (eebo-tcp phase 1). a41822 wing g1585 estc r39439 18419226 ocm 18419226 107516 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a41822) transcribed from: (early english books online ; image set 107516) images scanned from microfilm: (early english books, 1641-1700 ; 1634:10) john baptist's decreasing and christ's increasing witnessed being a treatise concerning baptism in the type, and baptism in the mystery / by john gratton ... gratton, john, 1641-1712. 54 p. s.n.], [london : 1674. place of publication suggested by wing. imperfect: slightly faded. reproduction of original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng john, -the baptist, saint. baptism. water -religious aspects. 2003-08 tcp assigned for keying and markup 2003-08 aptara keyed and coded from proquest page images 2003-09 emma (leeson) huber sampled and proofread 2003-09 emma (leeson) huber text and markup reviewed and edited 2003-10 pfs batch review (qc) and xml conversion john baptist's decreasing and christ's increasing witnessed : being a treatise concerning baptism in the type , and baptism in the mystery . by john gratton , well-wisher of the anabaptists , &c. printed in the year 1674. to the friendly unprejudic'd reader . friend , it is no desire in me , that because so many have appear'd in print , that therefore i would be one also that should be accounted eminent ; but having been one of the greatest sinners upon earth , and therefore have through infinite love and free grace much forgiven me , my love is so much to him that is lord of all , that i am not a little grieved to see his pure and precious truth so strongly on all hands incountered with , and fought against its comfortable and glorious appearance in the lord 's poor despised people , called by the scornful world quakers : and seeing that this of water-baptism hath been and is a thing , they that are not only adversaries to truth , but to their own souls , have so publickly made use of to fight us with ; i having both been an eye & ear-witness of the same , have been not a little exercised in mind about this matter , but have seriously considered and tryed all their arguments that i have been acquainted with for this thing , and i find them so far contrary to truth , and the mind of truth , that a necessity fell upon me to write what it pleased the pure eternal god to communicate unto me by his spirit ; so that what is according to truth & sound iudgment thou wilt here find written ( as to the tenor and substance of the matter ) from the spirit of god in me , and so is not mine but his ; to him be the glory wholely given forever ; but if there be any circumstantial defect for want of heed or exactness , which may either fall upon me or upon the printer , charge it in its right place , and lay it not upon the spirit of god. having given thee this caution ; i desire thee to observe in the next place my end in the publishing this little treatise , which is , first , to clear truth of scandals in this point laid to our charge : 2dly , to strengthen the owners and lovers of it : 3dly , to acquaint or inform them that are mistaken about it : and lastly , that i might so aswer that love so greatly bestowed upon me , as to be clear of all men , and stand single unto god , whose servant i am through mercy , and might bring glory , honour and praise unto his holy name forever . so now , before i leave thee , i shall only acquaint thee of the great differences amongst men about this thing , and then take leave : the presbyterian saith , water-baptism belongs to children of believing parents , and therefore they examine the parents of their faith ; now if the parent be an vnbeliever , then his child is not to be accepted to this ordinance , as they call it : from which i shall only now observt this , that if this be so , then is the child a sufferer for the sin of the father's vnbelief , which god hath said , shall never be ; the child shall not suffer for the sin of the father , nor the father for the sin of the child ; but the soul that sins it shall dye . 2dly , the episcopal saith , the child is by this regenerated and born again , sanctified and changed , and made a new creature ; and therefore if a child be in danger of death , great haste is made to get it sprinkled ; and if this be true , what further need of a saviour ? 3dly , the baptists say , believers only have right to water baptism : i grant , believers are only they that are truly baptized ; but that they are injoyn'd or commanded to observe this water baptism , they now so differently observe , i find not . but , i hope , if thou readest what follows with a single eye , thou mayst come to see all these dippers and sprinklers , and their shortness in this , and gain some acquaintance with the lord's mind , as thou waitest in his pure light , which makes all things manifest , to which i beseech thee to turn thy mind , and believe in it , that thou mayst be a child of light , and then thy fellowship will be with us , who are children of it ; and so we may praise the lord together , who is light ; to whom be all the honour and glory forever and ever . written by one of the least of all , yet one of the lord 's chosen ones , unknown to many , yet known by the name of iohn gratton . monyash , the 4th of the 3d moneth , 1674. a treatise concerning baptism . they that are baptized into christ , have put on christ , live in him , and are one spirit with , or in him ; are all united by one spirit into one body , and are members of his body , of his flesh and of his bones , and of his fulness receive grace for grace ; and know one lord , one faith , one baptism ; and are one in him , and he in them ; and so are come into the alpha and omega , the beginning and the end , the first and the last ; he , whose name is called the word of god , by which all things were made in heaven and in earth ; to him be glory forever . now the baptism of the spirit is one in all ; and all that are baptized by the one spirit , are baptized into one body , and are all made to drink into one spirit ; and these have no confidence in the flesh , but are they that worship god in the spirit , and are truly led and guided by the spirit , hear and know his voice , and are acquainted with his operations , life , power and vertue ; and can do nothing acceptable to god , but what they do in it ; and so it rather may be said , as in truth it is , that it is the gift or grace of god in them and by them , that works both to will and to do of his own good pleasure . now all other baptisms whatsoever , that are not in the spirit , are of no profit ; for the substance of all is come , i say , of all those shadows , figures and types , which had their day , and in their day were appointed to be used , according to the appointment of the father , but were but for an appointed time , until the seed came , to whom the promise was made , who is the heir , in whom all fulness dwells [ mark that ] that in all things he might have the preheminence ; for he alone , of himself , is sufficient and able to save to the uttermost them that come to god by him , & him only ; without the help of any outward washings , outward offerings & oblations , or whatever may be named , or hath been named either of things in heaven or in the earth , they are all to give place ; for him only hath god highly exalted , and given him a name above every name , that at his name every thing , though it hath been never so highly exalted , should bow ; and that in all things he only , who is heir of all , should rule as a son over his own house ; for all these were but as servants , and were not to abide forever ; i say , all those types and shadows , and whatsoever came before him , though useful in their place , and to be observed in their time , yet were all to give place , and pass away , and not to abide forever in the house ; for they were but servants ; and the son is over all , & hath power over all , and alone hath right singly to reign ; of the increase of his government and kingdom there shall be no end. so moses was faithful in all his house as a servant , and did faithfully minister in the law , which was added because of transgression , until the seed came ; but when the seed came , to whom the promise was , who was and is the heir , he , as a son over his own house , was and is established : i say , when he was come , then the servants services ended in that nature , gave place , and were taken away ; he took away the first that he might establish the second , and that forever , which will never be removed into a corner ; to him be all glory wholely forever . so iohn also was faithful in his day , as a fore-runner , or as one sent to run before him , whose way he was to prepare ; and he cryed ( for he was that one , fore-told of , whose voice was heard in the wilderness , saying ) prepare ye the way of the lord , make his paths straight : but the lord's voice , which is nigh in the heart , cryeth , this is the way , walk in it ; i am the way , the truth and the life ; no man can come unto the father , but by me [ mark me ] said christ , i am the way it self , walk and live in me , and abide in me ; in me ye shall have peace : he doth not say in me and john ; nor , i and john am the way ; no , no ; but , i am the way , the truth and the life ; i am the light , or , am come a light into the world ; he that believes in me shall not abide in darkness , but shall have the light of life [ mark ] not a lifeless , changeable or shadowy light ; but an unchangeable , pure , living light ; for his life is the light of men : he that hath it , hath life ; he that hath it not , hath not life , but is in darkness , under wrath. so iohn testified and said , i am not that light , but am sent before , to bear witness of that light , that true light that enlighteneth every man that comes into the world : i am not the way , but a forerunner , or one sent to run before , to make preparation for the way of the lord ; and he that sent me , sent me to baptize with water : but , greater is he that sends , then he that is sent : for though he came after me , yet he is and even was preferred before me , the latchet of whose shoe i am not worthy to untye ; he shall baptize with the holy ghost and fire : i indeed baptize with water , he with the holy ghost and fire : i must decrease , he must increase : that he might be made manifest to israel , therefore am i come , baptizing with water , as i was sent to do ; for this end , that he might be made manifest to israel ; and when he is made manifest to israel , then is the end of my so baptizing with water accomplished ; then must i decrease , but he must increase ; for , of the increase of his government and kingdom there shall be no end. now the day dawned , the sun appeared , and all lesser lights were overtopped , and all shadows fled away . now its true , iohn was a burning and shining light ; but iohn received all from above ; but he that 〈◊〉 above all , and gives to all men life and being , is the fulness of light and life ; and as he arises and ascends in his glory , he gives to all men liberally , as it pleaseth him ; glory to his name forever . now , that water-baptism , or baptizing into water , were only ascribed unto iohn ( as ●●ving commission ) both by our saviour christ , and his apostles , and by iohn himself , see mat. chap. 3. vers. 11 , 15 , 16. where iohn affirms , i , saith iohn , i , mark , indeed baptize you with water unto repent●nce ; but , mark here all ye water-baptists of all sorts , mind this , but he that coneth after , me [ mark ] what then i●hn ? thou must depart it seems , if he must 〈◊〉 after ; this word [ after ] signifieth io●●'s going away , or giving place to him that was to come after him : what then , iohn , thou art but for a time ? no ; i must d●crease , for he is mightier then i , whose she● latchets i ▪ am not worthy to unloose . well , iohn ; and what will he do for us ? will not he baptize with water ? i tell you , i baptize with water , that he might be manifested to israel ; but he will exceed me or my baptizing into water ; for he shall baptize you with the holy ghost and fire ▪ whose fan is in his hand , and he will throughely purge his floor , and gather his wheat into his garner and burn up the chaff with fire vnquenchable . well , they might still have said , john , this is a great work ; but will he not own thee & thy baptism , & establish it with his forever , or to the end of the world ? [ mind ] yes , might iohn have said ; for in effect he did say , he will own me ; for god sent me before ; and for this end , that christ might be made manifest to israel , therefore am i come ; but not that he will establish my baptism with his ; for i must decrease : and there is no necessity for it ; for his baptism is the substance of all other , and throughly purges and refines , and makes pure ; and i am but a fore-runner of him . well , but he comes to thee , to be baptized of thee ? yes ; but iohn forbad him , saying , i have need to be baptized of thee , and comest thou to me ? [ mark ] here was need for iohn ; i have need , said iohn ; well , jesus denyes it not but there was so , nevertheless suffer it to be so now [ mark now ] why now ? because now is thy time ; for thou wast sent before me for this end , might christ have said , and this dispensation is of god ; and thus , or therefore it becometh us to fulfil all the righteousness : why , then iohn suffered him . but some may object , and say , if it was righteousness to be baptized into water then , and that christ was , ought not we to follow christ in all righteousness ? i answer ; in all everlasting righteousness he ought to be followed ; not in all the outward or ministerial part of righteousness ; for there is the righteousness of god revealed within , from faith to faith , and the righteousness of the law without ; the law was righteous , holy , just and good , and christ fulfilled the righteousness of the law ; and had he not fulfilled the law in every tittle , he could not have said its finished ; but he fulfilled the law : and he also fulfilled iohn's dispensation , or he obeyed or did all the law commanded ; and he obeyed and did also all that was commanded by the dispensation of iohn ; and when all the righteousness requir'd was fulfilled , it was reason that he only should have place that had fulfilled it : so down to the circumcision he went , and to the passover , and to all the law called for ; he humbled himself , and became obedient as a servant , and serv'd it in its time & place , and fulfilled it in its time and place , and fulfill'd its will and requirements ; and not only so , but bore all the curse due to us that had broken it , and been disobedient unto it , and set us free from it , was the end of the law for righteousness to us that believe : so that we are not under the law , but under grace , or the gift of god that brings salvation to us , who have not the shadowy works of the law ; but are believers in and obeyers of him , who is exalted both above the law and the prophets . so also down into the water he goes , and fulfilled iohn's dispensation , or that righteousness required by it ; which when it was fulfilled , he only was worthy to have place , that had fulfilled it ; and having fulfilled it , he went up straight way out of the water [ mark ] he did not there abide or stay ; but straight way went out of the outward thing , and then came the word of power , and the heavens were opened , and the holy ghost descended like a dove and lighting on him ; then came the voice from heaven , saying , this is my beloved son , in whom i am well pleased . now is he descended that is also ascended , and is now established alone ; this is my beloved son , in whom i am well pleased , hear , hear , hear him : he that hath ears to hear , let him hear what the spirit saith : hear him of whom moses , and all the prophets , and iohn , who was more , spake ; for now he is come that is mightier then all , and all power is given unto him , not unto him and iohn , or unto him and moses ; no : but unto him , him only hath god exalted to be both king and priest unto israel ; and he alone is established a priest forever , of an unchangeable priesthood ; not changeable nor finite , but forever , of an unchangeable priesthood [ mark ye ] but not after the order of aaron , nor after the order of iohn , but after the order of melchizedeck , who met abraham and blessed him , him that overcame , and blessed him ; and will give to him that overcomes to sit with him in his throne , as he hath overcome , and is set down in his father's throne . not after the order of a carnal commandment , but after the power of an endless life : this is the sun that choathes the woman , who hath the moon ( with all changeable dippings in water ) under her feet ; and the least in his kingdom is greater then iohn , though he was more then a prophet . also in mark 1. 8. i indeed have baptized you with water , but he shall baptize you with the holy ghost . also luke 3. 16. i indeed baptize with water , but one mightier then i cometh , the ●atch●t of whose shoe i am not worthy to unloose , he shall mind ] baptize you with the holy ghost and fire . but he ever takes water-baptism to himself , and never asscribes it to christ jesus ; but speaks of a greater work to be done by him , a purging , purifying , refining , cleansing vvork ; and iohn's was but a type of what was a coming , and therefore ran before , and hasted to give place to him that came after , who alone is himself established , in all things to have the preheminence . now [ mark ] this word fore-runner , or one sent to run before ; one that runs makes haste away , that he may finish his course before his time be out . now it s plainly said , that as iohn fulfilled his course , he said , whom think ye that i am ? i am not he : mind ye , iohn was not he , not he that was to be established to abide forever , a priest forever , of an unchangeable priesthood , but was sent before him ; therefore when the apostle here comes in the 13th chapter of t●e acts and vers. 23 , 24 , 25. he speaks on this wise ( as he was preaching christ jesus , not iohn ; he was not , i say , preaching iohn , nor iohn's baptism , but christ , the seed of david ) of this man's seed ( saith he ) hath god according to his promise , raised unto israel a saviour , jesus , when john had first preached before his coming the baptism of repentance to all the people of israel : mind ye , all ye baptizers in water , when christ was raised unto israel , when iohn had first preached before his coming [ mark ] iohn had a time we grant and own with all our hearts ; but was it not before his coming here spoken of ? but when his course was fulfilled , when iohn had first preached the baptism of repentance [ first , mind ye ] then god raised up unto israel a saviour . oh! but iohn could not save ; but him whom god hath raised saveth to the uttermost them that come to god by him , him whom god hath raised : and so iohn honestly disclaims all the honour due to jesus christ ; and as one afraid lest the people should asscribe any of it to him said , whom think ye that i am ? as he fulfilled his course [ mark that ] iohn's course was fulfilled ; i am not he , but behold there cometh one after me , whose shoes of his feet i am not worthy to loose [ him ] behold he is the lamb of god that takes away the sins of the world ; but i am not he . and so in the 47th verse the apostle comes to declare in much plainness , how that christ is set or established , & he joyns none with him ; for so hath the lord commanded us ( saith he ) saying , i have set ther , saith the lord , to be a light to the gentiles , that thou [ mark , not thou and iohn , nor thou and moses , but in the singular term , thou ] that thou shouldst be for salvation unto the ends of the earth , isa. 49. 6. but again , in john 1. 2 , 26. the people came to john , and asked him , saying unto him , why baptizest thou , if thou be not that christ , neither elias , nor that prophet ? john answered them , saying , i baptize with water [ mark ] but there standeth one among you , whom ye know not , he it is who cometh after me , is preferred before me , whose shoe 's latchet i am not worthy to unloose : these things were done in bethabara beyond jordan , where iohn was baptizing . the next day iohn seeth jesus coming unto him , and saith , behold the lamb of god that takes away the sins of the world : this is he of whom i said , after me cometh a man that is preferred before me ; for he was before me , and i knew him not ; but that he might be made manifest to israel , therefore am i come baptizing with water . mark the end of iohn's baptism was , that he might be made manifest to israel therefore am i come , baptizing with water : so then this was the service of iohn's baptism , and it served for this purpose , and to this end , that christ might be made manifest . and so iohn bare record of him , and preached him , and not himself ; but cryed , behold the lamb of god ; look not at me ; b● hold not me , nor the lamb of god and me ; no , he never joyn'd himself to him ; but said , i am sent before him , and now he is come behold him , the lamb of god ; he taketh away the sins of the world ; but look not now at me ; i am not that light , but am sent before , a witness , and am come baptizing , that he might be made manifest ; and if he were manifest to israel , then were my desire answered , and the end of my labour in water-baptism accomplished , so that they might believe in him . iohn bare record , saying , i saw the spirit descending like a dove , and it abode upon him , and i knew him not ; but he that sent me to baptize with water , said unto me , vpon whom thou shalt see the spirit descending and remaining on him , the same is he that baptizeth with the holy ghost ; and i saw and bear record that this is the son of god. see how plainly iohn preached christ and his baptism , and all along put this distinction , i baptize with water , he with the holy ghost and fire ; i must decrease , he must increase . but they might have said , why john , why must thou decrease ? why , iohn might have said , because my baptism is but w●th water , that he might be made manifest ; but his baptism is with the holy ghost and fire , a baptism that exceeds mine as far as the light of the sun exceeds the light of the moon . so its clear , that iohn was sent to baptize with water , and christ was sent to baptize with the holy ghost and fire : and christ fulfilled iohn's , and the law , and all the righteousness required by them , and then was himself alone established , a priest forever , of an unchangeable , unalterable priesthood . but further ; for i am desirous to clear my self of this matter at this time from all opinions concerning this thing . i have already made it appear , that iohn himself was on my side ; and his record is clear to prove , that the baptism of christ jesus is that of the holy ghost , and that he himself was sent to baptize with water ; and he no where makes mention of any other that was sent to baptize with water but himself , i say , that was sent . in the next place , i shall bring the testimony of our lord and saviour jesus christ , who also at all times asscribeth water-baptism unto iohn . acts 1. 5. and being assembled together with them , commanded them , that they should not depart from jerusalem , but wait for the promise of the father , which , saith he , ye have heard of me ; for john truly ( or might he not have said , and is it not all to one sense had he said so , john , its true ) baptized with water : but mind , he doth not say , do you so too , or , i will baptize you with water also ; no , no : john , said he , truly baptized with water , but ye [ mind ye ] ye shall be baptized with the holy ghost not many dayes hence this is the baptism they were to wait for , and to be by christ baptized withal , no water at all injoyned to it by christ jesus , though he owned it in its time , and fulfilled it , as aforesaid : but [ mark ] now was the time of promise at hand , not many dayes hence ( saith christ ) ye shall be baptized with the holy ghost . so also peter , in acts 11. 16. saying , then remembred i the word of the lord , how that he said , john indeed baptized with water , but ye shall be baptized with the holy ghost . still water baptism is asscribed to iohn , by himself and by christ jesus ; let us hear what the apostles say concerning it . in acts 1. 22. peter in his declaration to the disciples concerning iudas , and choosing another in his stead , makes mention in the 22th verse , on this wise , beginning ( said he ) from the baptism of john [ mark ] unto that same day that he was taken up from us , must one be ordained to be witness with us of his resurrection . here it is still asscribed unto iohn . again , in acts 13. 23 , 24 , 25. paul speaking of the promise , god hath ( saith he ) according to his promise , raised unto israel a saviour , jesus , when john had first [ mark first ] preached before his coming [ mind ] before his coming , the baptism of repentance to all th● people of israel , and as john fulfilled his course . [ mind here paul still asscribes it to iohn . again , in acts 19. 1 , 2 , 3 , 4. and it came to pass , that while apollos was at corinth , paul having pass●d through the uppermost coasts , came to ephesus , and fi●ding certain disciples there , he said unto them , have ye received the holy ghost since ye believed ? and they said unto him , we have not so much as heard whether there be any holy ghost . and he said unto th●m , vnto what then were ye baptized ? they said , vnto john's baptism . [ mark ] had iohn's baptism been in the name of the father , son and holy ghost , then how should they but have heard of a holy ghost ? so that here , before i proceed any further , i shall take notice of this place a little . water baptism is still asscribed here to iohn ; i indeed baptize with water , said john ; john indeed baptized with water , said christ ; and say the apostles , john verily baptized with the baptism of repentance , saying unto the people , that they must believe on him that was to come after him , that is ( said he ) on christ iesus : so i shall yet bring no more proofs for this point , these being sufficient . but before i leave this place , take notice , that though they had been baptized unto iohn's baptifm , yet they had not heard whether there was any holy ghost ; which doth clearly manifest , that although it should be granted , that iohn's baptism was still of necessity , which far be it from me to do , yet how doth it thwart all our water-baptists of our age , who baptize with , or into water , using the words [ father , son and holy ghost ] which they cannot bring precept or example for . for though the apostles did by permission baptize , it was but in condescension unto iohn's baptism ; for commission they cannot bring from christ no where ; nor that they did use the words now used by you , saying , i baptize thee in the name of the father , son and holy ghost . so that your practice , all of you water-baptists , is contrary to the holy scripture ; for in this place paul baptized those in the name of the lord jesus : and peter ( in acts 10. ) commanded to be baptized , repent , and be baptized in the name of the lord iesus : but no where can they find , that either iohn , or any of the apostles used to say , i baptize thee in the name of the father , son and holy ghost : so that your practice in this is grounded of a sandy foundation , and will undoubtedly fall . prop as hard as you can , and take ye altogether , ye water-baptists of all sorts , and work never so hard with both hands , your babel-buildings will all fall , and great will be the fall thereof ; and all your props and all your cunning work will be broken to pieces , and you shall never be able to raise your buildings again ; but the chiefest of your workmen shall be ashamed of their own doings , and you shall gather paleness in that day . oh therefore be intreated in tender love , i beseech you , to return ! return out of babylon , unto the gift of god , the true light , that makes ye all manifest , and in which ye are all seen and comprehended : i say in the name of the lord my god , and in much love to your souls , be intreated to return unto it ; its near you to instruct you , and to make all things manifest to you , if you will come unto it . oh turn your minds ! how oft have you been reproved by it , and you never found guile in his mouth ; though he hath told you all that ever you have done , yet you regard him not , but prefer fading , finite and unprofitable things above him . oh! haste , haste out of babylon , tarry not ; the day of vengeance is near , and then will you come to know the true baptism is not into water , but into the name of the father , son and spirit ; and that christ ( in the 28th of matthew 18 , 19. ) when he sent his apostles out to teach all nations , and that the baptism there spoken of , & commanded by christ , was not into water , but into the name of the father , son and spirit ; neither is there any such a word as water mention'd in his words there spoken to them ; but into the name of the father , son & ho●y ghost he bad them baptize . but some may say , it must needs be water there intend●d , because that none can baptize with the holy ghost , but christ. i answer , true ; none can but he , and by his power only ; therefore he tells them in the first place , that all power is given unto me ( saith he ) both in heaven and in earth ; and they now must not go in their own strength or power , but in his power ; and it was his power in them and by them , that did the work he sent them to do ; and so he saith unto them , without me ye can do nothing : but lo , i am with you alwayes , even to the end of the world : and all power is mine . and now you water-baptists , let me ask , now where is iohn's power ? iohn hath now no power , nor moses hath now no power in a way of administration , if all be given to him , and be his , as i am satisfied it is : and here its plain , he only is here established . now it must not be admitted for any other to have a tabernacle standing or builded with his ; no ; though peter would have had three , one for moses , one for elias , and one for christ : that elias was already come [ mind ] and they have done to him whatever they would : and is it not plain to you , that this was iohn the baptist here spoken of and intended ? and yet , mind , neither moses nor elias must have a tabernacle built with his ; but a cloud came and took them away [ mark ] and christ only left ; and a voice from heaven came , saying , this is my beloved son , in whom i am well pleased , hear him . oh! what would you have ? how clearly is it manifest unto all who walk not in darkness , that he only is by himself established to be heard in all things : and saith the apostle , he that refuseth to hear this prophet shall be cut off from off the earth : and again , see ye refuse not him that speaketh ; for if they escaped not that refused him that spoak on earth , even moses , how shall ye escape , if ye refuse him that speaks from heaven , whose vo●ce then shook the earth ? but now says he , yet once more will i not shake the earth only , but also heaven [ mark ] that those things that cannot be shaken may remain : mind what must remain , and how he alone ( even christ ) is above all established . and it s said again by paul , god ( saith he ) who at sundry times and in divers manners spak● in days past to the people by the prophits , hath in these last dayes spoken unto us . by his son [ mark , not by his son and john but by his son ] whom he hath appointed heir of all things [ mind ] so all power is given unto me ( saith christ ) go ye therefore , teach all nations , baptizing them into the name of the father , son and spirit , or if you had rather have it [ holy ghost ] teaching them to observe whatever i command you ; and lo , i am with you always , even to the end of the world ; but tarry at jerusalem till ye have received power from an high ; for without me ye can do nothing : so 't is not ( saith peter ) by our strength or righteousness that this man is made whole ; why stand ye gazing upon us , as though by our power & holiness it was done ? be it known unto you , that by the name of jesus , whom ye crucified , even by faith in his name , is this man made whole . and said paul , i have laboured more abundantly then ye all , yet not i , but the gift or the grace of god that 's in me . and so it was in his strength that they were more then conquerors , and could do all things through christ , that strengthned them ; but before they could not , before ( i say ) that they went in his strength . so there was need for them to wait at ●erusalem , till they had received of his fulness , of which they all received grace to help in time of need. but now [ mark ] they had not need to have stay'd at ierusalem for power to have baptized with water ; for they had been doing that before , and were able enough for that baptism ; but now they were to en●er upon a greater work ; and it is not they must do it , but the gift of god in and by them , or the power they received ; so saith christ , lo i am with you ; and as many as received him , to them he gave power ; for , all power is given to me ( saith christ ) all [ mark ] so though the apostles , as men , could not baptize into the name of the father , son and spirit , no more then we , as men , can do ; yet [ mark ] christ in and by them can , or us either , and in and by them did ; and when the apostles laid their hands on them that believed , the holy ghost fell upon them and sometimes when they were preaching unto them , the holy ghost fell upon them ; yet it was not them that could so much as preach as they ought , but christ in and by them : god speaks by his son through his vessels of honour , fitted for his use ; so it s not them , but christ , who also raised the dead , opened the eyes of blind , healed the sick , cleansed the lepers , and many great and good works did they , yet not they , but the gift of god in them and by them ; and so they went in the demonstration of the spirit and of power , and preached christ the wisdom of god , and the power of god , the savour of life unto life in them [ mark , in them ] that are saved , and the savour of death unto death in them that perish . but they never cryed out , water-baptism is the door ; for christ jesus said , i am the door , by me [ mark , not me and water , nor me and iohn , but by me ] if any man enter in , he shall be saved ( oh he is of himself sufficient ) and shall go in and cut , and find pasture . the apostles never called it as you do , an initiating ordinance , and ( say you ) a command of christ : but who say so beside you ? where do you prove it ? prove , friends , whoever you are . i challenge all the whole vvorld to prove , that christ ever mentioned such a thing to any of his ministers , as by way of command , as water-baptism ; but said , as above said , ye ( said he ) shall be baptized with the holy ghost ; and go , teach all nations , baptizing them into the name of the father , son & holy ghost ; say not , we cannot , be not dismay'd ; for , lo i am with you ; and all power is given unto me , both in heaven and in earth ; therefore without me ye can do nothing ; but abide in me , and then ye shall bear fruit ; in me ye shall have peace . but though it were so , that he had meant as you baptists say he did , water baptism , and that that commission belongs to you , ( say you ) the world is ●ot yet ended , therefore ( say you ) it is still to be observed ; suppose this were granted you , then i ask you , how missed paul of it , that he had no share in this commission ? for paul saith in 1 cor. 1. 13. that christ sent me not ( saith he ) to baptize , but to preach the gospel [ mark ] how comes it to pass that you are greater sharers in this commission then paul ? and how must we do to know it ? for if it did not reach paul , who was converted , and one not behind the apostles , how can it reach you ? and though you may say , all are not sent to baptize ; then i ask you , how must we do to know who are , and who are not ? but say you , paul meant [ not only ] oh friends ! have you this hole to creep out at ? its a little one , too little to get out at . 't is your meaning : but we must not take your meanings when the lord lets us see he means otherwise ; for paul said not so ; nor dare any true christian say that paul meant so , but said what he meant , and meant what he said . well , but say you baptists , he did baptize . it s true , he did some few ; but he thanks god they were so few : but it seems though he did , he did not do it by commission ; for christ sent me not to baptize ( saith he ) but to preach . ) how then ? why , by permission as he also circumcised timothy by permission , because of the iews ; but not , because christ had commanded it ; for he had not . paul himself said , if ye ( speaking to the galatians ) if ye be circumcised , christ shall profit you nothing ; yet took that liberty for a particular end , because of the iews , to do that particular act. he also observed the law , and went under seven dayes purification , and had an offering bought according to the law , but not , because it was commanded by christ ; for christ had not commanded it , but because of the iews : yea , and had ( had he not ? another time his head shorn , and was under a vow . much might be said that was done by the apostles , that was not commanded by christ ; nor that they left no command to after . ages to observe . but it s also clear in acts 26. 15 , 16 , 17 , 18. that paul had no such word in his commission , as to baptize into water ; for i ( said the lord ) have appeared unto thee for this end or purpose , to make thee a minister and a witness , both of these things which thou hast seen , and of those things in the which i will appear unto thee ; delivering thee from the people , and from the gentiles unto whom now i send thee [ mark ] what to do ? not to baptize into water ; he mentions no such thing , no ; but to open their eyes , and to turn them from darkness to light , and from the power of satan unto god , that they may receive forgiveness of sins , and an inheritance amongst them that are sanctified by faith that is in me. this was paul's commission , if we may so call it , as he himself tells the king agrippa ; but here is not one word of water baptism , or not only to baptize , as you baptists say : but if you have no better weapons then these , the●e are too short to save your heads . but to proceed : you still say , the apostles did baptize . peter said in the second of the acts , repent and be baptized every one of you in the name [ mark ] of i●sus christ , for the remission of sins , and y● shall receive the gift of the holy ghost ( this baptism , being for the remission of sins upon repentance , was necessary to salvation ; but so is not yours ) for the promise [ mark ] is unto you . but the promi●e was not water-baptism , but , ye shall be baptized with the holy ghost , said the lord jesus by way of promise : and this is that which was spoken by the prophet , ioel 2. 28. and it shall come to pass in the last dayes , saith god , i will pour out of my spir●t upon all fl●sh [ mark ] was not this the promise of god to them and their children , and to all that are afar off , and so on ? and in vers. 21. then they that gladly received the word , were baptized ; and the same day were added unto them three thousand souls [ mark ye , the same day ] it was a great number to be baptized into water , as you do , all of one day , if it was so ; but it is not here so said , nor no mention made of water in this chapter ; so that this place will not carry your matter you would lay on it ; for all these ( its said ) continued stedfastly in the apostles doctrine ; and their doctrine i hope , you will own was for christ : if any preach any other doctrine then what is already preached , or lay any other foundation then which is already laid , let him be accursed : we preach christ ( saith paul ) to the jews a stumbling-block , to the greeks foolishness ; but unto them that belive , christ , the wisdom of god , and the power of god. it was christ they preached . but say you , philip baptized the eunuch , and the iaylor was baptized , and cornelius and those with him peter commanded to be baptized in the name of the lord ; and ( say you baptists ) when was that command repealed ? i answer ; though it was a command , yet it was but peter's command , and peter had not all reveal'd to him at first , but was ignorant of things that were afterwards revealed , and so were the rest of the apostles , witness peter's vision , and the apostles blaming peter for going to the gentiles , because they yet saw not into that fore-told mystery , nor many before them saw it not ; but it was revealed in the lord's time to them , how that the gentiles should be fellow-heirs , and partakers of the same glory : but you cannot prove that peter's command was obeyed : he commanded them ( it is true ) to be baptized ; and if they were , his command was fulfilled ; but who commanded you , or sent you ? shew us your commission ; for peter did not any where that i can find , command , that water-baptism should be observed to the world's end : no , no ; it was the baptism of christ jesus , with the holy ghost and fire , that was , and is , and will be to the end , established and commanded in mat. 28. by christ : and though the apostles did make use of iohn's baptism , yet they laid no stress upon us , that were to come after them , to use it ; neither was it commanded by christ for them to use . but come ; may not i say , that they saw not to the end of iohn's baptism ( though iohn had plainly said , i must decrease ) no more then they saw the coming of the gentiles , till it was shewed by a vision ; and that though christ had said , that the true worship was in spirit and in truth , yet that they saw not through the outward worship ; and have i not more ground for it then you have for paul's [ not only ] but if you were in the light , you would see that the apostles did see but in part , and no further then it was revealed unto them , no more then we do now . but though we should say , that they did see unto the end of iohn's baptism , and unto the end of all visible things , as i know they did in time , as i shall prove hereafter ; yet although they might , yet they that were daily added , might have stumbled , had they denyed them that of iohn's baptism , except they also had seen into the mind of god with them in this matter ; for they were but enterers in as little children , and not grown up to man's state at first , but went from strength to strength in the spirit of the lord , and so the apostles could take liberty for the furtherance of the gospel , to command iohn's dispensation , b●t were above it themselves , out from under its command , in the power of christ , who was greater then iohn , and had all power now himself ; and so it could not command them , but they it : and so philip said unto the eunuch , if thou believest with all thy heart , thov mayest ; not , thou must , no ; but if thou believest , thou mayest ; he would not deny it him , though i believe , philip knew , that it was the spirit 's baptism that must sanctifie , and that water could not reach the soul of any , nor any way sa●isfie the spiritual part of mankind . and yet took that liberty in the spirit , because of the weakness of their yet childish capacities to submit to their weakness in many things that belonged unto the law , as well as in this of iohn's . and is it not also clear , that the apostles would not yet seem to lay the building , if i may so call it , of john waste , until they had laid and builded on a more sure foundation ? nor wholely preach his baptism useless , nor the law neither , until such time as the gospel had got some hold of the people ? and then they testified of one lord , one faith , one baptism ; and that by one spirit they were all baptived into one body , and had been all made to drink into one spirit ; and that they were made able ministers of the new testament , not of the letter , but of the spirit : and came not with words man's wisdom teacheth , but with the words the holy ghost teacheth , with which they were now baptized ; comparing spiritual things with spitritual , not with carnal , or external , or elemental things with spiritual , as you do , no , no ; but spiritual with spiritual . now they saw by the revelation of the spirit into the mysteries of god's kingdom , and therefore in heb. 6. 1. the apostle comes in with these words , leaving ( saith he ) mark , leaving the principles of the doctrine of christ , let us go on unto perfection . come , friends , deal plainly for your own souls good and god's glory , and tarry not short of him that makes perfect , and cleanseth from all iniquity ; and be perswaded to come and wait for the true baptism of christ , which is with the holy ghost and fire , that ye may be sanctified and refined , and made every whit whole ; for it is in much love to your souls that these lines are written , by one that desires your salvation even as his own , and truly breathes for the prosperity of zion , and the establishment of truth and righteousness . but now some may object , and say , that the apostles could not have left them if they had not been in them , or in the vse of them. i answer , true , they had so ; and had also been in the use of those things the law had required ; but mark , all these could not make perfect ; the law made nothing perfect ( said the apostle ) as pertaining to the conscience . and the baptism of john ( say you ) was but a type : now if the type could make perfect , then there would have heen no need of the substance ; for if perfection had been by the levitical priesthood , then verily righteousness would have been by the law ; and now say i , if john 's baptism could have taken or have wash'd away sin , then verily righteousness would have been by john ; i mean , that men would have been then by it made perfectly and truly righteous : but iohn himself preached no such thing by himself ; but said , i am not he , but behold him , the lamb of god , that takes away the sins of the world ; this is he of whom i spak● one mightier then i cometh , he must increase , of the increase of his government and kingdom there shall be no end. and therefore saith the apostle [ leaving ] which word therefore seems to entail the fore going words in the chapter before , where he had bin telling them of their childishness ( he mentions the doctrine of baptisms , which cannot prove the imposing of water-baptism any more then all the rest ) and was now for bringing them on to a further state , where they might know perfection , and have meat that would satisfie , true bread , that comes down from heaven , and impowers to be sons of god. and it seems clear to me , that there was some need for those things they had so long lain like children weak , and like babes in , to be left ; therefore leaving these , let us go on to perfection ; and saith further , this will we do , if godpermit : but if they had been commanded by christ to have been used to the world's end , then why should paul ( for so i call that author ) have been so earnest at that day , which was soon after christ's ascension , to have had them then to leave them , and to go on to a more manful , powerful , perfect state : so that it is very clear to all whose eyes the lord hath opened , that though the apostles had by reason of their weakness , submitted to their childish capacities , rather then they would lose their hold they had got of them ; yet this or these things were not the thing they were driving at : but the aim and end of all they did , both in circumcision , passover , vows and seven dayes purification , and water-baptism , yea , and all those things they did concerning meats , and other things that they did by permission , and not by commission from christ , i say , their intents in all t●ese were never to establish them with christ jesus , to abide as long as the world lasted n● : but after they had held them in hand , in order to get them on , they took all occasions they could , to bring them on further & further , till they all come in the unity of the faith unto a perfect man in christ jesus , unto the measure of the stature of christ jesus ; and so these became useless , and all gave place to him , who is alone by himself established a priest forever of an unchangeable priesthood ; glory is wholy due unto him . and so , now they came to speak of one baptism , one faith and one lord , as a foresaid ; and that by one spirit they were all baptized into ▪ one body [ mark , they were all , he saith , all baptized by one spirit into one body ] and had all been made to drink into one spirit : but none can prove that [ all ] were baptized into water ; for paul was instrumental in the lord's hand , for the concinoing and converting of many : but he saith , he baptized none but crispus and cajus , and the houshold of stephanus , beside ( saith he ) i know not whether i baptized any other but many were convinced by him , doubtless very many , yea , multitudes ; yet no man can prove , that all that were convinced and converted by the gift of god in paul , were also all baptized into water ; yet saith he , ye are all baptized by one spirit , and have been [ all ] made to drink into one spirit ; and there is one lord , one faith , one baptism . well , but say you baptists , he doth not say , there is but one baptism . no , nor he doth not say , there is but one lord ; must we therefore say , there are more lords then one ? god forbid ; for to us there is but one lord : and he doth not say , there is but one faith ; must we therefore say , there are more faiths then one ? so he also saith , there is one baptism , and so say we too ; and that one was promised , and accomplished , and commanded ; for we believe as christ said , the works that i do [ mark ye , the works that i do ] shall ye do , and greater works then these shall ye do : but it s plainly said , that christ baptized not , i say , not with water , but with the holy ghost : and do you think that he used one baptism to them , and commanded them to use another to them that believed in him ? do you think that he baptized them with the holy ghost , and then sent them out to baptize with water ? i know , whatever you believe , you have said no less ; but you can never prove it : for , the works that i do , shall ye do ; but christ baptized not into water , nor never said that they should , that you or any other can prove ; for peter in the 11th of acts declares what the lord said , when the disciples were talking with him about his going in to the gentiles : then ( said he ) remembred i the word of the lord , how that the lord said ( mark ye christ's words ) the lord said , john indeed baptized with water , but you shall be baptized with the holy ghost . but he no where mentions water by way of commanding them to use it in baptism ; but said , ye shall be baptized with the holy ghost ; and , go ye , teach all nations , baptizing them into the name of the father , son and holy ghost ; and , lo , i am with you . but further , i remember you baptists have said , that your baptism into water doth signifie death , burial and resurrection : by which words you acknowledge it is but a type . and you further say , that no man ought to be buried before he be dead . now i conclude , that the dead you mean , are such as are dead to sin ; and if so , how can ye that are dead to sin live any longer therein ? know ye not ( saith paul in rom. 6. 2 , 10 , 7. ) that so many of us as were baptized into ( mark into ) iesus christ , were baptized into his death ; therefore we are buried with him by baptism into death , that like as christ was raised up from the dead by the glory of the father , even so we also should walk in newness of life : and in the 7th verse , for he that is dead is freed from sin. well , now let me ask you , are you thus dead , buried and risen with him by your water . baptism ? or can any man conclude , that paul here speaks of water-baptism ? is it not plainly said , into christ ; not , into water , but into christ , into death . and in gal. 3. 27. for as many of you as have been baptized into christ , have put on christ ; and they that are in christ , are new creatures ( behold , all ye water-baptizers ) all old things pass away , and all things become new , a new heaven and a new earth , in which dwells righteousness . and we say , that the sons of god inhabit in the new and living way , that which is pure , and changeth not , but endures forever , and in righteousness are they established , and act not by the power of a carnal commandment , but in the power of an endless life ; not in imitation of the letter , but in the demonstration of the spirit : for although it should be so as ye would have it , that christ had commanded the apostles to baptize into water , as he never did , nor can it be ever proved ; yet if it had been so , what is that to you ? who commanded you ? shew us your commission ; where did you receive your power and authority in this matter , that you both preach and baptize ? whereas paul saith , he was not sent to baptize , but to preach : and we say , and know what we say to be true , that we are not sent to baptize into water , but to preach the gospel ; and our authority came not by man , of man , nor from man , but by the grace of god we are what we are ; and his grace is sufficient for us , and ever hath been since we were a people , and so will be to the end. and we further say , we own that iohn was sent to baptize with water , and we own him in his day ; but where did iohn baptize using those words , father , son and holy ghost ? for they that had been baptized unto iohn's baptism had not so much as heard of a holy ghost ; so that this baptism ye practise cannot be iohn's , nor christ's it cannot be ; for he never had water asscribed to him : but iohn , who was a true minister in his time of water-baptism , said , he ( meaning christ ) shall baptize you with the holy ghost & fire : so then , if not iohn's , as its clear it is not ; for iohn's was a type of the true baptism of the spirit , and when the types , figures , vails and shadows were ended , and he , the end and beginning , first and last was arisen , and had rent the vail from the top to the bottom , i say , when his sun of righteousness did arise , the shadows fled away , and gave him place over his own house to rule , whose right it was , then was the true baptism known ; then came the holy ghost upon them ; then did the true light shine , and the darkness fled way ; then were they inwardly washed , and their understandings opened ; then was the circumcision of the heart known ; then was he entred into that within the vail , into the true tabernacle , which god pitched , and not man : and so iohn went before as a type , but willingly gave place to the substance . so that its clear , the baptism you use is not iohn's , and it it much more clear that it is not christ's baptism , and so it must needs be your own , done by you in imitation of the holy men of god gone before , who did what they did in obedience to the lord , and in his power , and were sent by him : but , oh ! who ever sent you baptists in this great and notable day of the lord ? it will one day be said , who hath required these things at your hands ? either shew us your commission , or else acknowledge your great error , & repent , and come unto the true light , and walk in it , prize it and obey it , that ye may be saved by it : for it is not a fair outside of the cup or platter , but the inward washing of regeneration by the spirit , and a living in the spirit ; and the whole worship of god , say we , and say the scriptures the same , that the true worship of god is in spirit and in truth ; but that your water-baptism is spiritual , i deny ; or that it ought to be observed in the worship of god , you cannot prove ; but iohn's was ordained to be used as a type ( before the spirit 's worship , or the true worship in the spirit was fully established ) and of it self a thing that i believe none of you dare say , doth in any measure sanctifie and wash the soul : and if it be of so little effect unto the soul , why , what necessity is there for the continuance of it to the world's end , since also ye cannot prove it so commanded ? for , once more let me tell you , that the baptism commanded in the 28th of matthew , was into the name of the father , son & spirit or holy ghost : but , i say , this was not iohn's ; for they that had been baptiz'd unto iohn's baptism had not so much as heard of a holy ghost ( acts 19. 1 , 2 , 3 , 4. which they must needs have done if they had been baptized with the use of these words , in the name of the father , son and holy ghost . but further , you acknowledge your selves that it is but a type ; well , i ask you then , what doth it type forth unto us ; or what is it a type of ? if it be a type of the baptism of christ , then i ask you , what further need is there of it , when the thing signified by it is come ? or do you think that the type and substance must remain together to the world's end ? was it not always from the foundation of the law , that when the substance came , that the shadows fled away ? but although you should still say , why then did the apostles use it after the spirit 's baptism was accomplisht ? i answer as before , the apostles had power over it after they saw beyond it , and could submit unto the weakness of believers capacities in many things , as above is mentioned ; but that they saw not beyond it till it was reveal'd unto them is clear ; but then they spoak of the one baptism , of the one lord & of the one faith. and so iohn himself , when he saw jesus walking , he said unto his followers , behold the lamb of god , that takes away the sins of the world : and john 's disciples leet john [ mark ] they left john , and walked no more with him : for iohn's baptism could not wash them from their sins ; but behold , the lamb of god takes away sin , puts an end to sins , finishes transgression & brings in everlasting righteousness ; he makes every whit whole , and fully saves to the utmost them that come to god by him , and makes clean them he washeth ; and if i wash thee not , saith he , thou hast no part in me : he satisfies ; for he is the bridegroom himself , but iohn was not ; he , its true , was the bridegroom's friend , and would not rob him of his prerogative or honour , but rejoyced to hear his voice , and when it was heard , said , this my ioy therefore is fulfilled . so we own iohn in his place and time , but we own the bridegroom above iohn , although iohn was his friend , & did what he was commanded , but thought not much to give him place who had commanded him . and so my dearly beloved friends , it is in much love to all , but chiefly to you called anabaptists , that this is written , as i can truly testifie in the manifestation of that true light spoaken of in the scriptures of truth , unto which i once more beseech you , to turn your minds , and believe in it , and come to walk in it , and obey it ; and then will you have fellowship with us , and truly our fellowship is with the father , and with his son christ jesus ; by whom we have also received the attonement , and in whom we live , out of whom we cannot live ; for he is our life ; to him be glory forever . written the 7th of the 1st moneth , 1674. iohn gratton . great hath been the travail of my soul for the prosperity of sion , and for her establishment above the top of all the mountains ; and , blessed be the lord my god , my eyes behold her , and see her beauty to exceed all the glory of the earth , and her coming out of her wilderness state is come ; i say , the time is come : and many have lyed or lain in the way side , to have drawn her aside , and would gladly have allured and inticed her from her beloved , & gladly would have had her turned aside unto other lovers , and have cryed out unto her , what is thy beloved unto anothers beloved ? and have spoken against her ; and when they could not prevail with her , have evil-entreated her , and per secuted her for her beloved's sake : and many have been her troubles , but the lord hath delivered her out of all : and great is her ioy at this day , and her glory exceeds all the glory of the nations : her beauty is perfect : she is a virgin , and never was defiled , but is all glorious ; the king's daughter is all glorious within , her garments are of wrought gold , wholely pure ; she has no blemish , she is all fair , without spot , the only beloved of the lord ; glory to his name . he hath remembred her in love , and her sorrows has he seen , and will plead her cause , and subdue kingdoms for her sake , and make her way plain before her . oh! come unto sion , all ye that desire her prosperity , and be not so foolish as to sit down short of her ; her city is free , her gates are open hy day & by night : she has no need of the sun by day , nor of the moon by night ; but the lord god & the lamb are the light thereof : her light will never grow dark , her sun will never set , night shall be no more upon her ; for her sun is arisen , and as one to run a race is marching on , his strength is as a lyon , his voice is heard to roar , and great fear is fallen and a falling upon the beast of prey . oh! who would not live in her ? her gates are paved with precious pearles , her inhabitants are all kings and priests unto god ; she is altogether comely , and her glory shall never have an end , amen . oh! who , who would not dwell here ? come , come unto sion , all ye that are sincere to what ye know : turn ye , turn at her call , and embrace her counsel : why will ye bestow your money for that which is not bread , and your labour for that which satisfieth not ? oh! come unto me , saith the lord , my voice is near you ; how often have i called , and ye regarded not , nor have not answered my requirements , but are imitating them whose life and power you are out of . but now turn ye unto the lord with all your hearts , believe in his light , and life will you know that never can have end ; but if you still refuse , you will one day know that you were warned and invited by one that truly seeks not himself , but earnestly travails for the welfare of all men , and is become servant to all for iesus's sake ; to him be all honour , praise , and dominion forever and for evermore . j. g. the end . baptismōn didachē, or, the doctrine of baptisms reduced from its ancient and modern corruptions and restored to its primitive soundness and integrity, according to the word of truth, the substance of faith & the nature of christ's kingdom / by william dell ... dell, william, d. 1664. 1697 approx. 79 kb of xml-encoded text transcribed from 37 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-08 (eebo-tcp phase 1). a37493 wing d916 estc r37724 17007855 ocm 17007855 105740 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a37493) transcribed from: (early english books online ; image set 105740) images scanned from microfilm: (early english books, 1641-1700 ; 1613:27) baptismōn didachē, or, the doctrine of baptisms reduced from its ancient and modern corruptions and restored to its primitive soundness and integrity, according to the word of truth, the substance of faith & the nature of christ's kingdom / by william dell ... dell, william, d. 1664. [8], 64 p. printed and sold by t. sowle ..., london : 1697. first 2 words of title in greek characters. reproduction of original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng baptism -early works to 1800. theology, doctrinal. 2004-03 tcp assigned for keying and markup 2004-03 apex covantage keyed and coded from proquest page images 2004-05 mona logarbo sampled and proofread 2004-05 mona logarbo text and markup reviewed and edited 2004-07 pfs batch review (qc) and xml conversion βαπτισμων διδαχη or , the doctrine of baptisms ; reduced from its ancient and modern corruptions ; and restored to its primitive soundness and integrity ; according to the word of truth , according to the substance of faith , & according to the nature of christ's kingdom . by william dell , minister of the gospel , and master of gonvil and caius college in cambridge . isa. 52. 15. that which hath not been told them , they shall see ; and that which they have not heard , they shall consider . london , printed and sold by t. sowle , next door to the meeting-house in white-hart-court in gracious-street , and at the bible in leaden hall-street , 1697. to the reader . the doctrine of baptisms hath been dark and obscure in the church , from the very primitive times , and hath had more of humane notion , than of divine truth in it ; and therefore zuinglius , writing , touching this point , speaks thus in the beginning of his book , entituled , de baptis . tom. 2. f. 57. illud mihi ingenuè circa libri initium dicendum est , ferè omnes eos , quotquot ab ipsis apostolorum temporibus , de baptismo scribere instituerunt , non in paucis ( quod pace omnium hominum dictum esse velim ) à scopo aberravisse : that is , in the beginning of my book ( saith he ) i must ingeniously profess , that almost all those that have undertaken to write of baptism , even from the very times of the apostles , have ( which i desire may be spoken with the favour of all ) not in a few things erred from the scope . and as he affirms , that almost all before him had erred in many things touching baptism , so did he himself also err as well as they , not in a few : and it is as free for me , or any body else , to differ from him and other late writers , as for them to differ from former writers ; especially if that be true which godly and learned chemnitius affirms out of augustine , that these things are not tanquam articuli fidei , a quibus diversum sentire piaculum sit anathemate dignum , chemnit . examen concil . t ▪ rident . 1. de bapt. and therefore , reader , i acquaint thee before hand that , in this point , i shall speak much otherwise than all former or later writers whatever , that i have met with : and though i do not ; without some fear and trembling , dissent from so many worthy and gracious men , that have been and are otherwise minded , yet it is the less grievous to me , because i differ from them , ( i can say it in truth before the lord ) not out of any desire to be singular , or for any worldly or carnal end whatever , but only that i might cleave to the clear and evident word of god alone , even there where i see the very faithful to leave it ; seeing i am rather to joyn to the word without men , than to joyn to men without the word ; and where i find the holiest men in the world and the word parting , i am there to leave them , and to go along with the word . and so , in all love and meekness , i tender this discourse to thee , desiring that if thou canst not at the present agree to what is there in contained , yet that thou wouldst not rashly judge and reproach it , seeing through god's goodness , it may come to pass , that what thou knowest not now , thou mayest know afterwards . but because i see this present generation so rooted and built up in the doctrines of men , i have the less hope that this truth will prevail with them , and therefore i appeal to the next generation , which will be farther removed from those evils , and will be brought nearer to the word ; but especially to that people , whom god hath , and shall form by his spirit for himself , for these only will be able to make just and righteous iudgment in this matter , seeing they have the anointing to be their teacher , and the lamb to be their light. the doctrine of baptisms , &c. the lord , fore-seeing how great an evil it would be in the church , to leave men either to their own or other men's opinions and iudgment in the things of god , did , in the very beginning of the gospel , command and bind all the faithful , to hear christ alone ; saying from heaven ( that we might give absolute credit to his voice ) this is my beloved son in whom i am well pleased , hear him : and the more the faithful have kept to the word of christ , the more they have been free from error ; and the more they have left this , and turned aside after the doctrines of men , ( though men in some measure faithful and holy ) the more have they been perverted and seduced ; insomuch that the true church of god , and the very faithful themselves , have received , held , and maintained divers errors . and false doctrines , and opinions , even for many ages and generations ; yea and have not been altogether free from some , from the very apostles times : and because many or most godly , men in former ages , held such and such opinions , therefore the following ages have taken them upon trust from them , and have entertained them as sure and certain , though not at all consulting in those points , with the great doctor and apostle of the new testament , iesus christ. and thus have the very elect themselves been drawn into much error , though they have still had christ for their foundation , and were built on him so firmly by faith , that the gates of hell could not prevail against him . now , to free the faithful from the former mistake , ( and consequently from all error ) there is no other way than this , wholly to forsake the doctrines of men , and to lay by all those opinions that we have sucked in from our very cradles , and which are now become even a natural religion to us ; i say , utterly to lay by , and wholly to forget all these things , and to come immediately to the pure unerring word of god , and to the voice of iesus christ himself by his spirit , wherein all things are true , sincere and perfect ; and not bring hearts to the word , that are prepossest with doctrines and opinions learned of men , but to come thither with hearts and consciences free and uningaged , and in all meekness uprightness and simplicity of heart , to hear what iesus christ , the faithful and true witness , will say to his spirit , which also is the spirit of truth ; and to receive and believe that alone , though never so differing from the opinions and doctrines of this present age , as well as of the former , and though perhaps the whole nation would be offended with it . and this is the course that i have observed , to come to some clear and certain knowledge in the doctrine of baptism : for having read much , and discoursed with many touching this point , and having seriously considered what they say , as one that searched after the truth , for it self only , and for the satisfaction of my own soul ; i do prosess , i could not find any thing almost spoken , for my spirit boldly and safely to lean on , as perceiving most of what they said , to be but the apprehensions and thoughts of men , and that they spake very much by conjecture and at uncertainty in this matter : and thereupon i resolved , wholly to withdraw from such discourse , and to lay down whatever opinions i had before entertained touching this point , and to come to the plain and manifest scriptures , & from thence ( after much seeking god ) to learn whatever the lord should please to teach me ; chusing rather to build on the clear word , though alone , than on any uncertian inferences and blind conjectures of men , tho' imbraced and magnified by all the world. now , in this inquiry from the word , i met with that place , heb. 6. 2. where the apostle speaking of some of the first and initial points of christian religion , names 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the doctrine of baptisms ; whence i perceived that in the primitive church they had the dostrine of baptisms in the plural number , and therefore did apply my self to search from the word what these baptisms might be , and so met with the baptist's own doctrine touching baptisms mentioned mat. 3. mar. 1. luke 3. and iohn 1. ( for all the evangelists make mention of this , it being a matter of so great concernment ) and luke makes mention of the ground of this doctrine of the baptist , chap. 3. 15. as the people were in expectation ( saith he ) and all men mused in their hearts of john , whither he were the christ or not , john answered , saying , &c. the people , it seems , had great and high thoughts of iohn , because he was the son of the high priest , conceived after an extraordinary manner , his parents being both well stricken in age , and past children , by the course of nature ; and then the manner of his life was strange , for he lived in the wilderness , out of the ordinary converse of the world : and his apparel and diet were unusual , being raiment of cammels hair , and a leathern girdle about his loyns , and his meat locust and wild honey ; but especially his ministry was mighty , being in the spirit and power of elias ▪ and his baptism new and famous ; so that all the people stood in great expectation of some work or event from him , that should manifest him to be the christ ; wherefore iohn , to take them off from that gross and dangerous mistake , plainly told them all , and that openly , that he was not the christ ; but that there was a great deal of difference between himself and the messias , and that both in regard of his person and office. first for his office. for he begins to shew the difference from thence , because the newness of his baptism was the ocasion of the peoples conceiving , that he was the messias ▪ whereupon he vilifies his own baptism in respect of christ's : saith he , i indeed baptize you with vvater ; that is , my baptism is but water-baptism , that washes the body only with a corporeal element ; but one mightier then i comes , for i am but a creature , he the power of god , i but a servant , he the lord of all , and one so infinitely excellent above all that i am , that the latchet of his shoes i am not worthy to unloose ; that is , i am unworthy , to perform the meanest and lowest office for him. and having thus first spoken meanly of his own baptism , and then magnified christ's person above his own , he ( saith he ) shall baptize you with the holy spirit and with fire ; that is , i that am a servant do baptize with water , but he that is the son baptizes with the spirit ; my bap●ism washes but the body from the filth of the flesh ; but his , the soul from filth of sin ; so that how much the spirit excels water , and god the creature ▪ so much his baptism transcends mine . now hence i gather clearly , even from the baptist's own mouth , that iohn's baptism and christ's were distinct baptisms , the one water-baptism , the other fire-baptism : and though our late writers and teachers , have and do affirm , that iohn's baptism and christ's make up but one entire baptism , yet all generally of the antient christians apprehended them to be distinct ; one whereof , saith , illud manifestum est , alium fuisse iohannis baptismum , alium christi : august . contra liter ▪ petil. 2. c. 37. and i could produce many more testimonies besides , but it is not my meaning to entangle any body with the authority of men , and therefore i shall make it plain by clear scriptures , and evidences from them , that iohn's baptism and christ's are distinct . 1. iohns baptism and christ's are distinct in their appellations in scripture ; for iohn's baptism was still so called , even when the apostles used it ; and it was not called by their names who administred it , but was still called iohn's baptism : yea after christ's baptism came in , iohn's still retained its name , as being distinct from it ; and therefore , act. 18. 24 , 25. it is said , apollos taught diligently the things of the lord , knowing only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the baptism of iohn . 2. the scripture saith , that christ's baptism was to follow iohn's , and did not ▪ accompany it at the same time , for mat. 3. iohn saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i do bapize you with water , but he that comes after me , i. e. in order of time , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall baptize you : and in luke 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i have baptized you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but he shall baptize you ; which places plainly declare , that christ's baptism did not go along with iohn's , but was to follow it , and that he was to baptize with the spirit , after iohn's water baptism had its full course , to wit , when he was risen from the dead , and ascended into heaven . and therefore christ , after he was risen from the dead , and immediately before he was to ascend into heaven , though his disciples had used water-baptism , or iohn's baptism , for above three years , yet affirms , that which iohn had said of him , touching his baptism with the spirit , was not yet fulfilled , but was shortly to be fulfilled , as appears acts 1. 4 , 5 , christ being assembled with the apostles , commanded them that they should not depart from jerusalem , but wait for the promise of the father , which , saith he , you have heard of me ; for john truly baptizeth with water , but ye shall be baptized with the spirit , not many days hence ; and this was fulfilled at the day of pentecost ; whence it is evident , that christ's baptism did not go along with iohn's , and make that up one entire baptism with it self , seeing it followed almost four years after ; and therefore iohn's baptism and christ's must needs be distinct . 3. it is evident , that christ's baptism and iohn's were distinct , in as much as the baptism of christ was necessary for those very persons , who had before been baptized with the baptism of iohn , whereas if iohn's baptism had been one and the same with christ ; that only had been sufficient ; but now , those whom iohn had baptized with water , christ was to baptize again with th● spirit , as in that place before mentioned ; i have baptized you with water , but one comes after me , who shall baptize you with the spirit ; even you whom i have before baptized with water ▪ and this was not a second baptism , but the first baptism of the new testament , iohn's baptism being more legal than evangelical ; and evangelical only in so much , as it pointed out this baptism of christ at hand . again , the baptist himself saith , i have need to be baptized of thee ; so that the very author or chief minister of water baptism stood in need of spiritual baptism himself : paul also , acts 19. when he found certain disciples baptized only with the baptism of iohn , he baptized them again in the name of christ , because they had not received the spirit ; and this baptism into the name of christ , was not the repeating of any water , but meerly the gift of the spirit ; for paul preached to them largely the doctrine of faith in christ , ( for the text relates but the abstract of the thing ) and laid his hands on them , and through his ministry the holy spirit came upon them ; and this was christ's baptism indeed , and no renewing of water at all , as the anabaptist would fain inforce from this place . by these things , it is evident that christ's baptism and iohn's are distinct ; and therefore as what god hath joyned , no man ought to put asunder , so what god hath put asunder , no man ought to joyn ; as if the baptism of christ were insufficient and incompleat , except we should add to it the baptism of iohn ; which is exceedingly to eclipse the brightness of the son of god , as to draw 〈…〉 ail over the greatest glory of the new testament , which is the baptism of the spirit . object . if the ordinary objection shall be offered against this , to wit , that iohn's doctrine was the same with christ's , and therefore his baptism also was the same with his . answ. i answer it is most true , that iohn did preach christ clearly , both in regard of his person and offices ; but this was not his proper work , as he was the baptist , but in so much as he preached christ in the spirit , he belongeth to the kingdom of christ , which is spiritual , as also abraham , moses , david , isaiah , and all the prophets , did in the same sense : but so far forth as he preached the doctrine and administred the baptism of repentance and both these not really and spiritually , but only in the letter and sign , so far he belonged to the old testament rather than to the new : here was iohn in his proper office. i say , so far as iohn preached christ spiritually , he did not that as iohn the baptist , but as iohn a believer : and so the same iohn , in regard of his baptists office , belonged to the old testament , but according to the revelation which he had from the father touching christ , and his faith in him , and confession of him , he belonged to the new , and except we learn thus to distinguish of iohn's doctrine , to wit , what he preached as baptist , and in his proper office , and what as a believer , who had the revelation of the father , we shall never understand his baptism aright : for iohn's baptism was the seal of his old testament-doctrine , and not of his new , or of his own immediate ministry , and not of christ's ; at the highest , iohn's ministry and baptism pointed out christ , but neither of them were the same with christ's . and thus having cleared from the word , that iohn's baptism is distinct from christ's , i shall proceed to speak of each of these baptisms apart by themselves , and to hold forth to others what my self have learned touching them from the same word ▪ and first i begin with iohn's baptism , as being the first in order of time . now the baptism of iohn was brought in besides the rite and manner of the law , and so was a sign of a great change to follow : the iews indeed had their baptisms in the law , for they washed their members , garments , vessels , &c. and by this they were cleansed from legal pollutions , but not from any sin or stain that did cleave to their conscience : but iohn was the author or first minister of a new and unwonted baptism , calling all men to repentance for sin , and to flee from the wrath to come , and awakening them to confession of sin , and amendment of life , and also pointing out one to come , and now at hand : who should do all these things for them indeed , which neither he nor his baptism could do . now touching iohn's baptism i shall shew , first , the honourableness of it in it self . and secondly , the weakness and imperfectness of it in reference to christ. and thirdly , the continuance and duration of it . 1. for the honourableness of it self : it appears in several passages . 1st . that though the baptism of iohn in it self were more legal than evangelical , yet in this it did excel all the former legal baptisms , that it pointed out christ's baptism near at hand ; for as iohn himself was greater than all the former prophets , because he pointed out with his finger christ the true and great prophet of the church ; so his baptism was more excellent than all the former baptisms , because it pointed out christ's great and glorious baptism no 〈…〉 at hand , as he saith , i baptize you with water , and he that comes after me shall baptize you with the spirit . 2. iohn's baptism was from heaven , and not from men , it had its institution from god , and was not an ordinance he took up of his own head , luke 3. 2. it is said , that at the beginning of iohn's setting forth to his baptism and ministry , that the word of god came to him in the wilderness ; that is , he was inspired , instructed , and taught by a word from god himself , touching his ministry baptism , and the discovery of christ he was to make ; and iohn 1. 6. there was a man sent from god , whose name was john ; and verse 33. he that sent me to baptize with vvater , said unto me : he went not of his own accord , but god sent him to baptize ; so that as god was the author of those inferiour baptisms of moses , so of this more high and excellent baptism of iohn ; and hereupon the publicans that received iohn's baptism , are said to justifie god ; and the pharisees and lawyers that refused it , to reject against themselves ; that is , to their own harm , the councel of god , luke 7. 29 , 30. 2. christ himself , who was born under the law , and subject to the law , submited himself also to the baptism of iohn , as the last and liveliest ceremony , mat. 3. 13. then cometh iesus from galilee to jordan to be baptized of him ; and so christ who had submitted himself to the circumcision of moses , submitted himself also to the baptism of iohn ; and as he submitted himself to all the ceremonies of moses , not for his own sake , but for ours , so also to the baptism of iohn . for seeing christ was free from sin , he stood in no need of repentance , and so not of that baptism , which was the baptism of repentance for the remission of sin ; but there the head , who was free from sin , was baptized for the body , which was full of sin , that he might fulfil all righteousness in his own person . and this was a great honour to the baptism of iohn , that christ ( though in reference to our flesh more than his own ) submitted himself to it . thus it appears , that the baptism of iohn was very honourable , and of high account in its time , so that the very disciples of christ took it up , and christ himself suffered them , because iohn's baptism was the sign and fore-runner of his , and because the time of his own baptism was not yet come ; but christ himself used it not , as iohn witnesses chap. 4. 2. saying , iesus himself baptized not , but his disciples ; to wit , with iohn's baptism , which was water-baptism . for it became not the son of god to baptize with a creature ; nor the lord of all to use the baptism of a servant . and thus having shewed how honourable iohn's baptism was in it self , ( wherein i conceive i have not done him , though a servant , the least prejudice , but have fully attributed to his office , whatever the word , or he himself a messenger from god attributes to it ) i shall now proceed to shew , that the baptism of john , how honourable and excellent soever , is yet far beneath and below christ's ; yea , and most weak and imperfect in comparison of his . for first , iohn's baptism was with a creature , with the element of water ; for the creature could baptize but with the creature ; that is , iohn with water ; and so this was far beneath the baptism of christ , which was the work of god by god , the work of the father by the son , and of the son by the spirit . 2. iohn's baptism was tantum exterius lavacrum , but outward , and reached the outward man only ; the baptism of water reached but the body , and it could pierce no deeper ; and after all the washing of the body with water , the soul still remained as full of filth , sin and corruption as ever ; and so it was far beneath christ's , which reaches the soul : the baptism of john was the baptism of bodies , but the baptism of christ the baptism of souls ; and only the baptism of the spirit reaches the spirit , and attains to the soul , conscience , and inner man , to purge and purifie them . 3. the baptism of iohn was but a sign and ceremony , though it had more life and light in it , than any of the signs of the law , as being nearer to christ , and more newly revived by god ; and so thought useful in its season , yet the efficacy of it ( after the manner of all signs ) was but weak . for first , it did not give the spirit , one drop of the spirit ; yea some who were baptized with iohn's baptism , did not know the vvay of the lord perfectly ; that is , had no certain knowledge of christ , the only way to god , as apollos , acts. 18. yea , some of them did not so much as know , whether there were any holy ghost or no , as those twelve disciples , acts 19. much less had received the spirit . secondly , neither did it give repentance and remission of sin ; ( for what was the plunging of a man in cold vvater towards repentance and remission of sin ? ) but these were the works of christ's own baptism , which is the baptism of the spirit : for no man can repent of sin , but by the presence of the righteousness of god in his heart , which is the work of that spirit , which is given in christ's baptism : neither can any remit sin but god : our sins are never forgiven by god , till god dwell in us through iesus christ , by the work of the spirit : so that repentance was given , and sin forgiven , not in hope only in iohn's baptism , but really and truly in christ's , which was the real baptism of repentance and remission of sin. thirdly , neither did it give entrance into the kingdom of god , for the kingdom of god is a spiritual kingdom , and no earthly or corporal thing can give entrance into it : the baptism in the water of iordan could deliver no man up into the kingdom of god , but the baptism in that river that makes glad the city of god , psal. 46. 4. in that river clear as christal , that proceeds from the throne of god and of the lamb , which is the spirit , which delivers up all that partake of it , first , into the kingdom of the son , and after thro' that into the kingdom of the father . the baptism of iohn left men in that old world , wherein it found them , but the baptism of christ delivers them up into the new world , or the kingdom of god. now , in all these regards , it appears that iohn's baptism did not do the work of the baptism of the new testament , for then that only had been sufficient , and there had been no need of christ to come . and thus you see that the baptism of iohn , as it is distinct from christ's , so it is far inferiour to his. and therefore great hath been the mistake of many , for several ages , who have made iohn's baptism equal to christs ; for what is this but to make the servant equal to the lord , and to set down the creature in the throne of the only begotten of the father ? tea , and it is the quite perverting of iohn's office , for iohn was to be a burning and shining light , to usher in christ the true light : he was to be as the morning-star to usher in christ the son of righteousness , and was not to be so much clouds and darkness to obscure him : he was but to point out christ , and depart again , and not to sit in equal glory with him , on his throne in the new testament . iohn said , he was not worthy to bear his shoes ; and therefore they do not well , who have prepared an equal crown for him with christ , who is king of kings ; and lord of lords . wherefore we must take great heed that we do not so magnifie iohn's office , as to intrench on christ's , and to make the son , out of the bosom of the father , to take up the baptism of iohn a servant , and to administer one , entirely his own ; surely this would not have been suitable to the glory of the only begotten son of god. the third thing i propound to speak to , touching iohn's baptism , is the time of its durance or continuance , and that was but very short : for iohn's baptism , as all the ceremonies of moses , was but for a time ; yea , this being nearer the truth and substance than they , was of less duration ; as the morning-star , though brighter than the rest of those heavenly lights , shines less while than they , because the hasty appearance of the sun swallows it up : and so iohn's baptism was of great use a little before christ's manifestation to israel , and continued till the time of his ascension ; and then , when christ's baptism began , the shadow was to give way to the substance , and the sign to the truth , and the letter to the spirit , and the servant to the son : so that christ's baptism put an end to iohn's , free-baptism to water-baptism , and spirit-baptism to creature-baptism : for as all the prophets were until iohn , so iohn was until christ ; and iohn must no more exceed his bounds , than moses and the prophets theirs ; but as the prophets gave up to iohn , so iohn must give up to christ. iohn's temporary ministry had a temporary baptism ; but the everlasting gospel , ( which is , that word in our flesh ) hath an everlasting baptism , which is the pouring out of the spirit . so then , iohn being a servant and forerunner of christ , christ was not to take up his baptism , but iohn was to resign up his baptism to christ ; yea , and as a servant to deliver up all things into his hands , as heir and lord : and so iohn's vvater-baptism was to last but till christ's fire-baptism should come in , and then the fire should lick up the vvater ; and as spirit baptism should increase , vvater-baptism should decrease . so that iohn's baptism or vvater-baptism ( which is all one ) belongs not to christ's kingdom , which is a kingdom not of the letter , but of the spirit , not of signs and shadows but of the truth : and therefore we leave it where we found it , even without the bounds and reach of christ's kingdom : for iohn's office and baptism reached unto christ's kingdom , but hath no place in it ; and to bring signs and ceremonies into the kingdom of truth , is ( if rightly understood ) to act against christ glorified . object . but some will say , this is strange indeed , that water-baptism should have no place in the kingdom of christ : and therefore pray stay a little , for we have many things to object against it . object . 1. why , this would rob us of our christendom . i answ. no : for it was not water but spirit baptism that makes us christians ; and water-baptism hath been an unlawful blending or mixing of the church and world together ; so that hitherto they could not be well differenced from each other , to the great prejudice of the congregations of christ. object . 2. but have so many ages erred , that have used water-baptism ? answ. for the errors of former ages , and their great mistakes in many of the truths of god , i have nothing to say , but that of the apostle , how unsearchable are his iudgments , and his ways past finding out . 3. object . but you are the first men , for ought we know , that ever opposed it . answ. one single mean man , with the word , may very justly and lawfully contradict the whole world without it : truth is not to be judged by multitudes , or an unity , but by the word . 4. object . but christ himself was baptized with water , and surely that perpetuates it in the church . answ. christ's being baptized with water , under iohn , no more perpetuates water-baptism in the christian church , than his being circumcised under moses , perpetuates circumcision in the christian church ; or his submitting to other mosaical ceremonies perpetuates them ; christ brings no temporal or carnal thing , into his everlasting or spiritual kingdom , though himself submitted to them under their several dispensations in the season of them . 5. object . but christ iustifies and commands water-baptism in john 3. except a man be born of water , &c. and mat. 28. teach and baptize . answ. i confess these are places that many have mistaken , to justifie the practice of water-baptism ; but i shall shew you , that they do indeed misunderstand them . for that first place , iohn 3. 5. except a man be born 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of water and the spirit , he cannot enter into the kingdom of god ; i confess , many of the ancients have by water here understood material water , and have interpreted the place of external baptism , which was iohn's only : and hereupon divers of them have exceedingly magnified water , and ascribed it to the washing of souls , and the regeneration of christians in some measure , they not considering , in the mean time , what christ saith in the very next verse , that which is born of the flesh is flesh , but that which is born of the spirit is spirit ; by which they might have learned , that outward and corporal water can do nothing but outward and corporal things , and can contribute nothing to the cleansing of souls and consciences from sin. so that this place cannot be understood of corporeal water ; and i could produce the testimonies of many godly men , of good note , to this purpose , but do forbear , because i would not have our faith built upon the authorities of men ; but the thing is evident from the text it self , for it saith , except a man be born of vvater , which shews the vvater he speaks of , must be such as is able to give a new birth , and to make a man a new , that is , a spiritual , holy , heavenly creature ; and no vvater can do this , but the spirit ; and therefore christ adds to vvater the spirit by way of explication ; as if he had said , no man can enter into the kingdom of god , except he be born again of water ; but the water i speak of , is no material vvater , but the spirit , which is able to produce in us a heavenly nature , through which only we can have an entrance into a heavenly kingdom , seeing flesh and blood cannot inherit the kingdom of god ; so that the water christ means in this place is the spirit : and many other places give witness to this , iohn 4. 10. if thou didst know who it is that saith unto thee , give me to drink , thou woudst have asked of him , and he would have given thee living water : and verse 13 , 14. iesus said unto her , whosoever drinks of this water ( meaning the water of the well , called iacobs well ) shall thirst again ; but whosoever shall drink of the water that i shall give him shall never thirst , but the water that i shall give him , shall be in him a well of water , springing up unto everlasting life ; and john 7. 37 , 38. iesus stood and cried , saying , if any man thirst , let him come unto me and drink ; he that believeth on me , as the scripture hath said , out of his belly shall flow rivers of living water ; but this spake he of the spirit , which they that believe on him should receive . now by water in all these places , is not meant material water , but the spirit , as christ himself explicates ; and sure his testimony alone is sufficient . but again , if in this place , except a man be born of water and spirit , you will needs understand material water ; why then , upon the same ground , you must needs understand that place in matthew of material fire , where it is said , mat. 3. 11. he shall baptize you with the holy spirit and with fire ; which is absurd to very reason to think : but water and fire , in each place , added to the spirit , shew only the efficacy of the spirit ; and so you may as well bring in the use of material fire in baptism , from the text in mat. as of material water , from the text in iohn . so that this place in iohn , proves no authority of christ for water baptism , in his kingdom , which is the church of the new testament . now the other place , mat. 28. 19. go ye and teach all nations , baptizing them in the name of the father , and of the son , and of the holy spirit , is also of as little force as the former , to prove water-baptism to be an institution of christ. indeed i find , that where ▪ ever men have met with the word baptism or baptize in the scriptures , presently their thoughts have descended to material water ; they not so well considering or understanding that water , which is the spirit , which is the only water that performs all the baptism in the kingdom of god. now for that place , go teach all nations , baptizing them , they understand it thus , teach them , and baptize them with material water , using this form of words , i baptize thee in the name of the father , &c. but herein they err from the mind of christ : for by these words christ leads his disciples from iohn's baptism to his own ; as if he had said , iohn indeed baptized with vvater , and ye have hitherto used his baptism , but i shall now shortly baptize you with my own baptism of the spirit ; and from that time i would have you go teach all nations , and by the ministration of the spirit , not baptize them , or dip them in cold vvater , ( as iohn did in his own baptism , and you in his ) but baptize them , or dip them into the name of god the father , son , and spirit ; and note , that he saith not here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the name , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the name of the father , &c. and by the name of god , is meant the power and vertue of god , or god himself ; as mark 16. christ saith , in my name they shall cast out devils ; that is in my power and vertue ; so that the sence lies thus , teach the nations , and baptize them into the name , &c. that is , by your ministry , which shall be of the spirit ▪ and not of the letter ; you shall baptize them , or dip them , or interest them into the name of god , who is the father , son , and spirit , as he hath discovered himself , in his last and most glorious discovery of himself in the gospel ; you shall ( i say ) dip them into his name , or sprinkle his name upon them , that they may be holy , iust , true , merciful , righteous , good , &c. that is , your ministry , after you have received the spirit , shall have such efficacy , that it shall cloath men with the name of god , and transform them into his very nature . so that this place cannot be understood of water , but instead of baptizing in material water , as iohn , he tells them , they should baptize into the name of god , in such sort , that they that were before sinful , corrupt , and evil men , should now be taken up into the glory of the name of god. neither can this place be understood of a form of words , which the apostles and their successors should use in baptizing , as most men have thought and taught , seeing no place of scripture can be named , wherein the apostles in baptizing , used this form of words , saying , i baptize thee in the name of the father , son and spirit ; which they had undoubtedly done , if christ had commanded it as an absolute form. and because many will presently be ready to be inraged at this assertion , i will a little cool their heat with what zuinglius saith of this place , who was one of the greatest enemies to the anabaptists that was in his time ; christus iesus ( saith he ) baptismi formulam , qua uteremur his verbis , non instituit , quem-admodum theologi hactenus falso tradierunt . zuing. lib. de bap. p. 56. tom . 2 oper. that is , jesus christ did not in these words institute a form of baptism , which we should use , as divines have hitherto falsly taught : and he affirms it upon the same ground i have mentioned before . again , if this place , go teach and baptize , be meant water-baptism , paul did very ill observe the command of christ , who baptized but two or three believing families a● the most , with water baptism , and yet preached the word in a circuit from ierusalem to illiricum , acts 15. 19. through many kingdoms , countries , villages , people ; but , i say , paul , though he used not water-baptism , yet did punctually fulfil the command of christ , and did teach them , and baptize them into the name of god. so that no question there were many churches planted in paul's time , who believed in christ , and received the spirit , and walked in fellowship with the father and the son , and with one another in the father and the son , who never were washed at all with water baptism ; but paul knew well , that no outward thing is of any account in the kingdom of god ; and that as circumcision and uncircumcision were nothing , so neither water-baptism nor the want of it , were any thing , but a new creature is all ; and if there be faith and the spirit , they are sufficient to the kingdom of god , without any outward ceremonies whatsoever . so that neither of these two places prove any institution of vvater baptism of christ , but that still remains iohn's baptism , and not christ's . 6. object . the last , and that which seems the strongest objection , is , that the apostles practise vvater baptism , not only before christ's baptism came in , but after ; and this is most evident in very many places in the acts of the apostles . answ. i answer , true indeed , the apostles did practise vvater baptism , but not from christ , but from iohn , whose baptism they took up ; and an outward ceremony of honour and account is not easily and suddenly laid down ; and hence some of the apostles used circumcision , and that after the ascension of christ ; for circumcision was an honourable ceremony used from abraham's time , and so they could not ( no not in the time of the new testament ) suddenly and abruptly leave it off , but they did use it for a time for their sakes who were weak , well knowing that the circumcision without hands , would by degrees put an end to the circumcision made with hands . for ceremonies are best laid down , and old customs best laid aside , by the efficacy of the spirit and power of righteousness . and so in like manner the apostles used the baptism of iohn , or vvater-baptism , it having been of high account in the dawning of the day of the gospel , and for the present still continuing so ; but they knew , that spirit , or fire-baptism , would by degrees consume water-baptism , and lick up all the drops of it ; for so iohn himself intimates , saying , he must increase , but i must decrease ; that is , the truth must eat out the ceremony , and the substance the sign , and the more his ministry and baptism come in , mine shall go out ; and the ministry of the son shall swallow up the ministry of the servant as the sun-light doth the moon-light ; and the baptism of fire shall devour the baptism of water ; and his spirit-baptism , by degrees shall put an end to my water-baptism : and therefore paul ( as you have heard ) after he had used this baptism twice or thrice , quite for bore it , and yet planted many churches of christ ; and probably by degrees did other apostles too ; for they knew , that christ's baptism included iohn's , and was fully sufficient of it self without it ; and therefore we find paul teaching in christ's kingdom but one baptism , and this the baptism of the spirit , eph. 4. from which the church of the new testament , both iews and gentiles , was to take its beginning , and not from outward elements ▪ or water washing . wherefore seeing these things are so , the anabaptists have extreamly mistaken who have made their water washing so essential a work of the new testament , that they would neither hear the word , nor have christian communion with any one that was not so washed ; yea though they were convinced touching them , that they had received the spirit : this , i say , hath been the great error of very many honest and well-meaning people , through misunderstanding the word , to make washing with material water so necessary a thing in spiritual worship , yea , and more essential to the communion of saints , than the very spirit it self , whom i do not therefore iudge , but pity . and this much for water-baptism , which was iohn's , and belonged only to that middle ministry , betwixt the prophets and christ. now the other baptism i am to speak of , is christ's , which is spirit or fire-baptism ; and this is the one and only baptism of the new testament , as we find paul affirming , eph. 4. 6. where he saith , that in christ's kingdom , where is but one body , and one spirit , and one hope of our calling , and one lord , and one faith , there is also but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one baptism ; and this is the baptism of the spirit , as the apostle elsewhere shews , saying , 1 cor. 12 13. for by one spirit we are all baptized into one body , and have been made all to drink into one spirit . now this spirit ▪ baptism did not go along with iohn's water-baptism , but followed it about four years after ( as you have heard ) and as appears by the forementioned place of christ , act. 1. 5. where he tells his disciples , saying , iohn verily baptized with water , but ye shall be baptized with the holy spirit not many days hence ; and this promise of christ , and of the father , was fulfilled at the day of pentecost , when the apostles being all met together , there came a sound from heaven as of a mighty rushing wind , and it filled the house where they were sitting , and there appeared unto them cloven tongues like as of fire , and it sate upon each of them , and they were all filled with the spirit . here was the first beginning of christ's or spirit-baptism , for it began not till after the ascension of christ into heaven , and his sitting down on the throne of god ; and iohn the apostle also witnesses to this , chap. 7. saying , the spirit was not yet given , because christ was not yet glorified ; but as soon as he was glorified , then did he begin to baptize with the spirit ; not the apostles only , but also the iews and gentiles , and all sorts of people that did believe in his name through the word of the gospel ▪ so that then christ's baptism began to take place , and to prevail , as you may see acts 8. when the apostl●s that were at jerusalem had heard that samaria had received the word of god by the preaching of philip , they sent unto them peter and john , who , when they were come down , prayed for them that they might receive the holy spirit , for as yet he was fallen on none of them : ( only , saith the text , they were baptized in the name of the lord iesus , i. e. they had only been baptized with iohn's baptism , who only baptized with water , saying , that they should believe on christ that was to come after : for iohn's baptism was yet usual , inasmuch as christ's bap●ism was but new begun : ) then did the apostles lay their hands on them , and they received the holy spirit : so that here now was the progress of spirit-baptism . and after , when peter preached to cornelius , and his family and friends , the holy spirit fell upon them , act. 10. and peter gives this account to those of the circumcision at ierusalem , act. 11. 15. and as i began to speak , the holy spirit fell on them as on us at the beginning ; then remembred i the word of the lord , how that he said , john indeed baptized with water , but ye shall be baptized with the holy spirit : so that peter evidently declares , the gift of the spirit by the ministry of the gospel , to be the baptism of christ , or the baptism of the holy spirit and fire , which christ promised at his ascension into heaven . and this is the only baptism wherein all the church of the new testament are to partake with christ , i say not the baptism of water , but of the spirit : he and we drinking into one spirit , and the same spirit descending on us as did on him. the pouring out of the spirit on the flesh of christ , was his new testament baptism , and it is ours too ; and all our true and sound comfort and happiness lies in this , that we are baptized with the same spirit that . he was ; for it would be as little spiritual comfort to be dipped in the same vvater with christ , as to eat with him at the same table , or to drink with him in the same cup , or to go along with him in the same ship , as iudas did , and divers of the unbelieving iews ; but to drink with him in one spirit , is to partake of one flesh with him , and to be one christ with him ; and this is a comfort indeed ▪ now the outward instrument of christ's , or spirit-baptism , is not material water , but the vvord , as christ shews , mat. 28. where he saith , teach and baptize , shewing that teaching the vvord is the outward means of baptizing with the spirit . and again , iohn 17. now are you clean through the word , not which moses , but which i have spoken to you ( and therefore is the gospel called the ministration of the spirit , because it proceeds from the spirit , and communicates the spirit , and christ baptizes with the spirit thro' the ministration of the spirit , which is the preaching of the gospel ) and eph. 5. 26. christ gave himself for his church that he might sanctifie and cleanse it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with the washing of water by the word ; that is , christ cleanses his church by such a washing of vvater , as is brought about by the vvord and the vvater with which the vvord washes in the spirit ; for by the vvord the spirit is given , and the vvord cleanses by the spirit , and the spirit by the vvord : and therefore it is also said , 1 cor. 7. 1. having these promises , let us cleanse our selves from all filthiness of flesh and spirit . from all this it appears , that spirit-baptism is not to be performed by water , but by the word ; and no man under the new testament , receives the spirit through the baptism of water , but through the ministry of the new testament , which is the only ministration of the spirit . to conclude , this baptism of the spirit , that is performed only by the word , is that baptism of which so many excellent things are spoken in the new testament : as , 1. this baptism of the spirit gives a new nature , and this nature is a divine nature , or the nature of god ; and hence it is said , exept a man be born of water and the spirit ; so that the baptism of the spirit gives a new birth , and so a new nature : and again , that which is born of the spirit is spirit ; so that the baptism of the spirit makes us spirit , and through the baptism of the spirit , we become that which the spirit it self is : and so the true foundation of christianity begins from faith and the new creature , and not from water-washing . 2. this baptism gives a new name , not iohn or thomas , &c. but as christ saith , rev. 3. 12. i will write upon him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , my new name : our own name is sin , and ignorance , and pride , and injustice , and envy , and covetousness and uncleanness , and all evil ; and this is the name which the first adam wrote upon ; but the name the second adam writes on us , is righteousness , and holiness , and truth , and love , and meekness , and wisdom , and all good , and this is the name the second adam writes on us , or his own new name ; for christ himself was baptized by the spirit into the name of god ; that is , was taken up into god , and the things of god , which are himself , as into the truth , wisdom , justice , mercy , power , &c. and all the whole flesh or humanity of christ , even all his members are baptized into the same name of god with him , and so are called by his new name ; so that this name of christ , this new name which is given us by god through the baptism of the spirit , is infinitely better than that name which is given us by parents or god-fathers in water-baptism . 3. christ's baptism translates us into a new world : except a man be born of that water ▪ which is the spirit , he cannot enter into the kingdom of god : no man can possibly enter into the church of the new testament , which is the kingdom of god , but through the baptism of the spirit ; the baptism of the spirit makes a new creature , and this new creature enters into a new world , which is the new ierusalem that comes down from god out of heaven . 4. spirit-baptism inables us to the same work with christ , that is , to the ministry of the new testament , saith christ , the spirit of the lord is upon me , for he hath anointed me to preach , isa. 61. 1. and he began his ministry from his spirit-baptism , which did immediately follow his water-baptism , but was in no sort one baptism with it ; and having , thro' the opening the heavens , received the spirit which taught him the name of god , he presently began to teach the name of god to others , and christ himself was not a minister of the new testament but thro' the baptism of the spirit . now all believers that are anointed with him in his unction , or which is all one , are baptized with him in one baptism of spirit , are anointed and baptized to the same ministry : for the anointing of the spirit is the teaching of god , and they that are taught of god themselves , ought also to teach others : and the spirit of christ is the spirit of prophecy , and they that have received that spirit must prophecy , as it is written , it shall come to pass in the last days , that i will pour out my spirit upon all flesh , and your sons and daughters shall prophecy ; which very place peter , act. 2. applies to the baptism of the spirit ; so that this spirit-baptism of christ , makes all prophets that partake of it . 5. spirit-baptism makes all those one with christ the head , who partake of it , gal. 3. 27. as many as havebeen baptized into christ have put on christ ; so that by the true baptism of the new testament we do actually put on christ , and are made one with christ , and this is not done by any water-washing , but by the spirit ; for through the gift of the spirit only are we made one flesh with christ , yea , through this we necessarily become one spirit with him too , as it is said , he that is joyned to the lord is one spirit ; so that not through water but spirit-baptism do we put on christ , the spirit carrying us into christ , and bringing christ into us , and being one and the same spirit in both ; and this is to be baptized into christ. now this baptism that makes us one with christ , makes us to partake hoth of his death and resurrection . 1. through baptism of the spirit we are dipt into the death of christ , rom. 6. 3 , 4. know ye not that somany of us as are baptized into iesus christ , are baptized into his death ? and this is , as the apostles unfolds it , vers . 6. the crucifying of the old man with him , that the body of sin may be destroyed , that henceforth we should not serve sin : and all this is done , not through any water-wash , but through the gift of the spirit ; for it is through the spirit only that we are able to mortifie the deeds of the flesh ▪ and nothing but the presence of the spirit in us is the destruction of sin ; so that the spirit of christ baptizes us into the death of christ. 2. spirit-baptism makes us partake of his resurrection as well as of his death , yea , therefore do we dye with him , that we may live a better life , rom. 6. 3 , 4. therefore we are buried with him by baptism ( that is , spirit-baptism ) into death , that like as christ was raised up from the dead by the glory of the father , i. e. the spirit , so should we also live in newness of life ; for if we have been planted together in the likeness of his death , we shall be also in the likeness of his resurrection , where you see the same baptism of the spirit that makes us dye with christ , doth also quicken us into his resurrection , and deprives us of our own life ; not that we remain dead , but that it may communicate to us a better life than our own , even the life of christ himself , that we that are men may live the very life of the son of god in our own souls and bodies , and may be quickned with him , and raised up with him , and set in heavenly places in him . 6. as spirit-baptism makes us one with christ the head , so with the church the body , 1 cor. 12. 13. for by one spirit are we all baptized into one body , whether we be jews or gentiles , whether we be bond or free , and have been all made to drink into one spirit ; so that by drinking into one spirit with the church , we become one body with it , and no other-ways : i say , not by being dipt into the same water , but by receiving the same spirit do we become one body with the church ; and it is not being of one judgment , or opinion , or form , or the like , that makes men one true church or body of christ , but the being of one spirit ; and there are no more of that church , which is the body of christ , than they that are baptized with that one spirit of christ. 7. spirit-baptism it truly washes and cleanses from sin : what water-baptism doth in the sign ; this doth in the truth , even cleanses from all carnal and spiritual filthiness : and no man is cleansed from sin but by the washing of the spirit ; the pouring forth of the spirit on all flesh , is the killing of sin in all flesh , 1 cor. 6. 9 , 10 , 11. neither fornicators , nor idolaters , nor adulterers , nor effeminate , nor abusers of themselves with mankind , nor theeves , nor covetous , nor drunkards , nor revilers , nor extortioners , shall inherit the kingdom of god ; and such were some of you , but ye are washed , but ye are sanctified in the name of the lord iesus christ by the spirit of our god : so that spirit-baptism cleanses from all sin whatever it is , and there is no man cleansed from sin , but through this baptism . and again , eph. 5. 26 , 27. christ gave himself for the church , that he might sanctifie and cleanse it with the washing of water by the word , that he might present it to himself a glorious church , not having spot , or wrinkle , or any such thing , but that it should be holy and without blemish ; and nothing doth thus purifie the church , till it be without spot , wrinkle , or blemish , and till it be perfectly holy , but the baptism of the spirit . and therefore , tho' the baptism of iohn was administred but once , yet the baptism of christ is a continued baptism , for as long as corruption is in the flesh , the baptism of the spirit is in use : so that the nature & life of a christian are under a constant and continual baptism , god every day pouring forth his spirit upon a believer , for the purifying and sanctifying of him , and making him meet for the immediate presence of god , whither no unclean thing comes , nor the least uncleanness in any thing . 8. spirit-baptism saves : whatever in us is washed with the spirit , is saved as well as sanctified ; and how much any one hath received of the spirit , so much is he already saved : tit. 3. 5. according to his mercy he hath saved us by the washing of regeneration , and renewing of the holy spirit , which he shed on us abundantly , through iesus christ our saviour : where the apostle teaches us how god saves , and that is not by iohn's baptism or water-washing , but by the laver of regeneration , which is the renewing of the holy spirit , poured on us abundantly through christ ; so that he calls the baptism of the spirit , the laver of regeneration , such a laver as renews the old nature , yea and begets a new one , so that a man through this baptism is wholly changed , not in a few good works , but in his whole nature ; and from his newness of nature flows newness of life , so that he is no more as he was , but is , and lives , and loves , and thinks , and speaks , and acts otherways than he was wont ; and this cannot be the work of water in any measure , but wholly of the spirit ; for where men are destitute of the spirit , tho' washed with water a thousand times , there is no change of nature in them ; but the change of nature , wrought by spirit-baptism , is so much present salvation , even in this present world. there is another scripture witnesses the same thing , and it is 1 pet. 3. 20 , 21. a few ( that is eight souls ) were saved by water , to to which figure baptism answering , doth now also save us , not that whereby the filth of the flesh is cast away , but whereby a good conscience answers well to god by the resurrection of iesus christ. peter having said that baptism answers to the flood , and saves the church now , as the flood did the church then , yea saith he , but i mean not the outward baptism , or the washing away of the filth of the body , but the answer of a good conscience towards god , by the resurrection of iesus christ : which place is difficult ; but i thus conceive it . the efficacy of christ's resurrection is the gift of the spirit , and the spirit of christ , in a believer , rectifies his conscience , and makes it good , so that it can return a sweet answer to god upon every word of his ; for the work of the spirit in the heart , answers every word of faith spoken from god ; particularly it can say to god , i was indeed filthy and unclean throughout , but i am now washed , and justified , and sanctified in the name of the lord jesus , and by the spirit of my god ; and this spirit-baptism is that that saves , and not the water , which puts away the filth of the flesh only , but leaves the filth of the spirit as much as ever . so that , in this place , peter puts an end to baptism in the flesh , as paul , rom. 2. 28. puts an end to circumcision in the flesh , saying , he is not a iew which is one outwardly , neither is that circumcision which is outward in the flesh , but he is a iew which is one inwardly , and circumcision is that of the heart in the spirit , and not in the letter , whose praise is not of men , but of god : that is , saith paul , in the kingdom of christ , where all things are spiritual : circumcision in the spirit puts an end to circumcision in the flesh : and in the same kingdom of christ , saith peter , baptism in the spirit puts an end to baptism in the flesh ; for he is not a christian who is one outwardly , neither is that baptism which is outward in the flesh , but he is a christian who is one inwardly , and baptism is that of the heart in the spirit , and not in the letter , whose praise also , is not of men but of god. for under the gospel , which is the ministration of the spirit ( as ye have been oft minded ) we can find nothing among all outward things , through the use and exercise whereof we may attain the cleanness and purity of righteousness in our natures ; and therefore christ hath put an end to all outward , carnal , and earthly things of the first testament , by the inward & spiritual & heavenly things of a second & better testament : and by his own death and resurrection only , not without us ; but within us , through the power and efficacy of his spirit , all the baptism of the new testament is fully and perfectly performed . and thus , in all these particulars , you see the infinite excellency and glory of the spirit-baptism above water-baptism , and this only is sufficient in the days of the gospel , as being the true and proper baptism of the new testament : for as christ himself only is sufficient to the faithful without iohn , tho' iohn were of use in this season to point our christ ; so the baptism of christ only is sufficient to the faithful , without the baptism of iohn , tho' the baptism of iohn were of use in its season , to point out the baptism of christ ; and the baptist himself was of this judgment , who said to christ , i have need to be baptised of thee ; which he means not of water-baptism ( for so christ himself as you have heard , did not baptize ) but with the baptism of the spirit , and so the baptist himself , who was never baptized with water , neither by christ nor the apostles , nor any body else , yet was baptized with the spirit , and the baptism of the spirit was sufficient for the baptist , without any water-baptism ; and so christ's spirit-baptism , by the word , is sufficient for all the faithful now , without iohn's water-baptism ; for he that is truly washed from all filthiness of flesh and spirit , and hath the holy ghost in him to renew his nature , and to conform him exactly to christ's own image , and to work him in this present world into the true similitude of heaven , and to be in him a fountain of water springing up unto everlasting life , what need hath he of cold material water to be poured on his body , under the pretence of any sign whatever , either of moses or iohn , when as , he hath the truth , substance , and heavenly thing it self ? now this , it may be , may seem strange and dangerous to some of low , and fleshly and customary religion ; but let all such ( if it be possible ) consider , that where the substance comes ; the shadow is at an end , and the ceremony were the truth comes , and the creature where god comes : and if they understand not this for the present , i hope they may understand it afterwards ; for we speak not at uncertainties in this point , but what we have in some measure seen , and felt , and handled of the word of life , that we deliver to you , that ye may have fellowship with us ? and truly our fellowship is with the father , and his son iesus christ , through the spirit . finis . philadelphia: or, xl. queries peaceably and inoffensively propounded for the discovery of truth in this question, or case of conscience; whether persons baptized (as themselves call baptism) after a profession of faith, may, or may not, lawfully, and with good conscience, hold communion with such churches, who judg themselves truly baptized, though in infancy, and before such a profession? together with some few brief touches about infant, and after-baptism. by j.g. a minister of the gospel of jesus christ. goodwin, john, 1594?-1665. this text is an enriched version of the tcp digital transcription a85408 of text r207109 in the english short title catalog (thomason e702_7). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 81 kb of xml-encoded text transcribed from 17 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a85408 wing g1189 thomason e702_7 estc r207109 99866180 99866180 118444 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a85408) transcribed from: (early english books online ; image set 118444) images scanned from microfilm: (thomason tracts ; 108:e702[7]) philadelphia: or, xl. queries peaceably and inoffensively propounded for the discovery of truth in this question, or case of conscience; whether persons baptized (as themselves call baptism) after a profession of faith, may, or may not, lawfully, and with good conscience, hold communion with such churches, who judg themselves truly baptized, though in infancy, and before such a profession? together with some few brief touches about infant, and after-baptism. by j.g. a minister of the gospel of jesus christ. goodwin, john, 1594?-1665. 32 p. printed by j.m. for henry cripps, and lodowick lloyd, and are to be sold at their shop in popes-head alley, london, : 1653. j.g. = john goodwin. annotation on thomason copy: "june. 22.". reproduction of the original in the british library. eng baptism -early works to 1800. infant baptism -early works to 1800. a85408 r207109 (thomason e702_7). civilwar no philadelphia: or, xl. queries peaceably and inoffensively propounded for the discovery of truth in this question, or case of conscience;: w goodwin, john 1653 14643 21 30 0 0 0 0 35 c the rate of 35 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2007-09 tcp assigned for keying and markup 2007-09 apex covantage keyed and coded from proquest page images 2007-10 elspeth healey sampled and proofread 2007-10 elspeth healey text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion philadelphia : or , xl . queries peaceably and inoffensively propounded for the discovery of truth in this question , or case of conscience ; whether persons baptized ( as themselves call baptism ) after a profession of faith , may , or may not , lawfully , and with a good conscience , hold communion with such churches , who judg themselves truly baptized , though in infancy , and before such a profession ? together with some few brief touches about infant , and after-baptism . by j. g. a minister of the gospel of jesus christ . i thank god that i baptized none of you , but crispus and gaius . — and i baptized also the boushold of stephanas : besides , i know not whether i baptized any other . for christ sent me not to baptize , but to preach the gospel . 1 cor. 1. 14 , 16 , 17. for ye are all the children of god by faith in christ jesus . gal. 4. 26. for in jesus christ , neither circumcision availeth any thing , nor uncircumcision , but faith which worketh by love . gal. 5. 6. circumcision is nothing , nor uncircumcision is nothing ; but the keeping of the commandments of god . 1 cor. 7. 19. deus nobis imperavit congregationem : sibi servavit separationem . august . in mat. 13. 47. infantibus minime negandus baptismus , quos deus adoptat , & filii sui sanguine abluit . calvin . harm. p. 253. london , printed by j. m. for henry cripps , and lodowick lloyd , and are to be sold at their shop in popes-head alley . 1653. queries about lawfulness of communion , with churches deemed unbaptized ; as also about infant and after-baptism . i. whether is there any precept , or example in the gosp●l , of any person , how duly soever baptized , who disclaimed christian communion , either in church fellowship , or in any the ordinances of the gospel , with those , whom he judged true beleevers , upon an account only of their not having been baptized , especially after such a manner , as he judged necessary for them to have been ? or in case there be neither precept , nor example found in the scriptures to warrant such a practise , upon what ground are the consciences of such men , who practise it , satisfied or emboldened , in their way ? or if it be replyed , that there were no beleevers in the apostles days , who were not baptized , and that truly , and consequently , that there was no occasion of scrupuling communion with any beleever in these days ; 1. how can this ever be proved , ( viz. that there were no beleevers unbaptized in the apostles days , ) the contrary being apparant ( as may be touched hereafter ? ) 2. be it granted , that there were no beleevers unbaptized , or unduly baptized , in the apostles days , upon what ground notwithstanding can the practise now queried , be justified , or maintained , unless the practisers certainly know , and can satisfie themselves , that in case there had been such beleevers in these times ( i mean , who had been un-baptized , or unduly baptized ) those duly baptized would have declined such communion with them , as that specified ; especially considering that positive actions ( such is a declining , or withdrawing from , communion with the saints in church-fellowship ) cannot be justified upon negative grounds , at least not further then in point of meer lawfulness , or indifferency , no nor thus far , in case of scandal ; which is the case of those , who withdraw from church-communion to the offence , both of that church from which they withdraw , and of many others ? ii. whether can it be proved from the scriptures , or by any argument , like , or meet , to satisfie the conscience of any tender and considering christian , that the apostles or other christians in their days , would have declined church-communion with , or denyed church-communion unto , such persons , whom they judged true beleevers in christ , and partakers of like precious faith with themselves , only because they had not been baptized or dipped in water , after a profession of their beleeving ; especially in case they had been baptized , and solemnly consecrated by washing with water , unto the service of jesus christ before , considering that the apostle paul expresly saith , that in jesus christ [ i. e. under the gospel , or profession of christ in the world ] neither circumcision availeth any thing , nor vncircumcision , but faith which worketh by love a : and again ; that circumcision is nothing , nor vncircumcision is nothing , but the keeping of the commandments of god b ? meaning , that under the gospel , and profession thereof , neither did the observation of any external rite or ceremony [ circumcision , by a synecdoche speciei , being put for all kind of external rites , or ceremonies ] avail or contribute any thing towards the commending of any person unto god ; nor yet the want of any such observation , discommend any man unto god , or prejudice his acceptation with him : but that which was all in all unto men , and which availed any thing , in , and under the gospel , that which being sound in men , rendered them accepted and approved of god , and the want of it , disapproved , was such a kind of faith [ not such , or such , a kind of ceremony , or such or such a kind of baptism ] which by the mediation or interveening of that heavenly affection of love , uttereth and expresseth it self in keeping the commandments of god , [ viz. so far as they are made known unto them , and as humane infirmity will well bear and admit . ] or is it to be beleeved , that either the apostles , or other christians taught by them , would have rejected those from their communion , who were weak in the faith , and were not convinced of every thing that was in any degree necessary for them to know , and to do , only for want of such an external observance , of the lawfulness whereof they were unconvinced , and which , had they submitted unto it , would have availed them little or nothing ? iii. whether can it be proved by any text , or passage of scripture , either directly , or by any tolerable consequence , that christian churches were ( in the apostles days ) constituted by baptism , or that none were reputed members of churches , or admitted into christian communion with those who were baptized , but only such who were baptized likewise ; considering that that text acts 2. 41. [ commonly , and only , as far as i know , pretended for proof of such a thing ] doth not so much as colour , much less cotton , with such a supposal , or conclusion ; the tenor of the place being only this , then they that gladly received his word , were baptized : and the same day there were added unto [ them ] about three thousand souls ? for , 1. it is not here said , that all they that gladly received the word , were baptized ; but indefinitely only , they that gladly received , &c. now indefinite expressions in scripture are not always equipollent to universals , but sometimes to partitives , or particulars . when the apostle , speaking of beleevers under the old testament , saith , that they stopped the mouths of lions , quenched the violence of fire , &c. [ hebr. 11. 33 , 34. ] he doth not mean , that they all did either of these ; nor indeed that many of them did either . see mat. 27. 34. compared with vers . 48. ( to omit an hundred instances more of like import . ) yea many times universal expressions themselves are to be understood with limitation and restraine . these things are sufficiently known to persons any thing conversant in the scriptures . 2. neither is it here said , nor is it a thing in it self much probable , that only they who were baptized , were added unto them , [ i. e. to the pre-ex●stent number of disciples , ] but only and simply that there were the number of three thousand added the same day . within which number it is the probable opinion of some , that the children , and families , of those , who are said to have gladly received the word , are comprehended ; it being no ways likely , scarce possible , that 3000 men should distinctly hear the voyce of a man speaking : especially unless we shall suppose , that these 3000 stood nearest unto him that spake , and with the best advantage to hear , there being many thousands more present ; which can hardly be the supposition of any considering man in the case in hand . nor , 3. is it said , or so much as intimated or hinted in the least , that any of the whole number of the three thousand who were added unto them , were added by means , or upon the account , of their being baptized , although this addition be not mentioned till after their baptizing . it is ten degrees more probable , that their beleeving , or discipleship , which according to the principles of those brethren themselves with whom we now argue , were precedent to their baptizing , and not their being baptized , were the reason and ground of luke's saying , they were added unto the church , or former number of disciples ; considering , 1. that the original , main and principal foundation of the holy brotherhood amongst the saints , and that which makes them fellow-members , or members one of another , is , not the ceremony of their external baptism , but their fellowship and communion in the divine nature , and inward relation unto the same christ by one and the same precious faith . 2. that it cannot be demonstratively proved from the scriptures , that those hundred and twenty disciples [ act. 1. 15. ] unto which it is here said that three thousand were added , were , or had been , all of them baptized , in as much as ( as will presently appear ) there were divers members of churches in the apostles days , who were unbaptized ; no , nor can it any whit more be proved from scripture , that the apostles themselves mentioned act. 1. 13. had been baptized , then that john the baptist was baptized . 3. ( and lastly , ) that had the church , or persons , unto whom these three thousand are said to have been added , been estimated by their having been baptized , ( which must be supposed , if those who are added to them , are said to have been added upon the account of their being baptized , ) their number must needs have far exceeded an hundred and twenty , considering the great numbers and vast multitudes of persons , that had been baptized by john , mat. 3. 5 , 6. compared with mark 1. 5. luk. 3. 7 , 21. as also by christ himself and his disciples , joh. 3. 22 26. yea had the church been estimated , or constituted , by baptism , the evangelist luke , intending ( questionless , act. 4. 4. ) to report the increase of the church and progress of the gospel , with as much advantage as truth would afford , had prevaricated with the cause , which he intended to promote , in reporting their number to have been about five thousand only ; when as , upon the said supposition , and the tenor of the late premisses , he might with as much truth have reported them about forty thousand , yea and many more . howbeit many of them which heard the word , beleeved : and the number of the men were about five thousand . in which passage , the increase of the church , or addition unto the former saints , is with much more pregnancy of intimation ascribed unto their beleeving , then in the other place it is unto their being baptized . therefore both men and women , who are indeed tender of conscience in things appertaining unto god , had need have a better foundation to bear them out in their practise of rending and tearing churches [ or , if this name will not pass , of rending and tearing holy societies and fellowships of saints ] then any thing that can be so much as tolerably inferred from the text now argued , act. 2. 41. iv. whether did not the church of christ at rome in the apostles days , and so also the churches in galatia , hold church-communion with some , who were not baptized , considering , 1. that the apostle to the former writeth thus : know ye not , that so many of us as were baptized into jesus christ , were baptized into his death ? rom. 6. 3. and to the latter ( after the same manner ) thus : for as many of you as have been baptized into christ . gal. 3. 27. 2. that this particle , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , as many as ( used in both places ) is , in such constructions as these , always partitive , distinguishing or dividing the entire number of persons spoken of , some from others , by the character or property specified , or at least supposeth a possibility of such a distinction . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , as many as touched [ the hem of his garment ] were made whole , ( mat. 14. 36. ) this clearly supposeth , either that there were some , or at least that there might be some , who did not thus touch . so again : they brought in all as many as they found , &c. mat. 22. 10. so , as many [ i. e. as many men and women ] as are of the works of the law , are under the curse . gal. 3. 10. see also mark 3. 10. & 6. 11 , 56. luk. 4 40. ioh. 1. 12. act. 3. 24 ( with others more of like tenor and import , almost without number . ) therefore is it not without controversie and dispute , that the apostle saying to the church at rome , and to those in galatia , as many of you as have been baptized , &c. supposeth , either that there actually were , or at least that ( for ought he knew to the contrary ) there might be , sundry of their members , who had not been baptized ? and if he had either known , or so much as by conjecture supposed , that all the members of these churches had without exception been baptized , is it credible that he would have expressed himself thus unto them ( respectively , ) as many of you as have been baptized , and not rather , you having all been baptized , or the like ? v. whether did not the church at corinth ( in the apostles days ) entertain members , and hold communion with those , who had not been baptized ; considering that he demandeth thus of this church : else what shall [ or , what will ] they do , which are baptized for the dead , if the dead rise not at all ? why are they then baptized for the dead c ? or doth not this imply , that there was a corrupt and superstitious practise on foot in this church , to baptize one or other of the surviving kindred , or friends , in the name of such persons ( respectively ) who dyed unbaptized , and that this church thought and supposed , that such baptism was available for good unto the deceased in such a case ; which practise and opinion of theirs the apostle here insisteth on as inconsistent with that most dangerous and pernicious error of denying the resurrection of the dead , which had now gotten head amongst them ? and if there were such a practise as this in this church , i mean to baptize some of the living members , in the name and stead of some that were dead , is it not a plain case that there were some of these members , who lived and dyed unbaptized ? vi . whether , when paul , soon after his conversion , assayed to joyn himself to the church and disciples at jerusalem ( act. 9. 26. ) did this church make any enquiry after his baptism , as whether he had been baptized , or no , in order to his reception amongst them ; or did they know that he had been baptized ? or did barnabas , in giving satisfaction to the apostles and church concerning his meetness to be admitted into communion with them , so much as mention his being baptized , but only declared unto them how he had seen the lord in the way , and that he had spoken to him , and how he had preached boldly at damascus in the name of jesus ? acts 9. 27. vii . whether , upon a supposal , that it cannot be proved from the scriptures , that any unbaptized , or unduly baptized person , was ever admitted into church-communion by christians in the apostles days , or that any duly baptized person held communion with a church , the greatest part of whose members he deemed either unbaptized , or unduly baptized , is such a defect of proof sufficient to justifie a withdrawing of communion by a person , who conceiveth himself duly baptized , from such a church , the generality of whose members he supposeth are either not baptized , or unduly baptized ; considering that very many things may be matter of duty , and necessary to be done , which are not warranted for so much as lawful , by any example in the scriptures of like action in all circumstances ? it is the duty of churches , and of every member respectively , to admit their women-members to the lords table ; yet cannot this practice be warranted by any example recorded in the scriptures . yea in case at the time of this sacramental administration in a church , all the men-members should occasionally be absent , except only the administrator , and ( it may be ) a deacon or two , and only the women-members present , there is little question to be made , but that the administration ought to proceed notwithstanding , and the elements be administred unto this female congregation , though there be no example of such an administration as this in the scriptures . there is no example in scripture of any person worshiping the holy ghost : yet it is a great duty lying upon christians to worship him . when david , and the men with him , entred into the house of god , and did eat the shew-bread a , he had no scripture-example to justifie his action ; no more had the disciples to justifie theirs , when they plucked the ears of corn as they passed through the fields on a sabbath day : yet were both these actions lawful , and ( to a degree ) necessary . the reading of the scriptures translated out of the original languages into english , welch , dutch , french , &c. is not only lawful , but necessary , in the christian churches in these nations ; yet is there no example extant in scripture of any such practice in the primitive times , no nor so much as of any translation of the scriptures at all . it were easie to add more instances of like consideration . viii . whether is an action or practice , suppose in matters relating to the service or worship of god , upon this account evicted to be unlawful , because it hath neither precept [ i mean , no particular or express precept , and wherein the action or practice it self , with all the circumstances under which it becomes lawful , is named , ] nor example , to warrant the lawfulness of it ? or hath the practice of admitting women to the lords table , any such , either precept , or example , to justifie it ? or in case a minister shall preach to a congregation consisting of young men only , and from rev. 22. 3 , or 4 ▪ &c. would such an act as this be unlawful ? or is there any such precept , as that mentioned , or example in scripture , for the warrant of it ? or when david , and those that were with him , went into the house of god , and , contrary to the letter of an institution , eat the shew-bread , had they either such a precept , as that mentioned , or any example , to bear them out in such a practise ? or doth not our saviour in the gospel justifie that action of theirs notwithstanding ? or if the case , or law of necessity , or of peril , either of health , or life , be pleadable for the justification thereof ; is not the same law altogether as , yea & much more , pleadable , on the behalf of such persons , who being of tender , weak , and sickly constitutions , dare not tempt god , or expose themselves to the imminent hazard of health or life , by being doused in their apparel over head and ears in the water ; especially considering that god hath testified from heaven his dis-approbation of the practice , by suffering some to be grievously afflicted in their bodies , and some also to miscarry in life it self , by means ( in all likelyhood ) of the temptation ? or hath not god sufficiently and plainly enough declared his mind and pleasure in all such cases as this , in saying , i will have mercy , and not sacrifice a ? or if it be pleaded , that all danger of miscarrying in either kind , may be prevented , by chusing a warm room , and warm water , for the transacting of the baptismal dipping , is it not queryable hereupon , whether this be not to alter and change , to new-mold , shape , and transform the ordinance of god , as men please , and this under a pretext of observing it ? or is there not as much difference between hot water , and cold , as is between a child , and a man ? ix . whether , when god hath by faith purified the hearts of a people walking in a christian brotherhood and fellowship together , hath he not sanctified them ? and in case any person shall now despise , or decline their fellowship , as unholy , doth he not sin against that heavenly admonition delivered by special revelation unto peter ; what god hath cleansed [ {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , i. e. sanctified , or purified ] call not thou [ or , make not thou ] common a ? or can a man ( lightly ) call , or make , that common , which god hath sanctified , in a more opprobrious and contumelious way , then by fleeing from it , as polluted or unholy ? x. whether doth , or needs , a man contract any guilt of sin before god , by walking in such a society of men , who being otherwise confessedly christian and holy , have only some practice amongst them in the judgment and conscience of this man not approvable , in case , 1. he shall at any time openly declare his dislike of this practice ; and , 2. be no ways constrained , or solicited to communicate in this practice ? or , when men may separate that which is precious from that which is vile , and enjoy it thus separated , and apart , without suffering any inconvenience by that which is vile , is it a point of wisdom in them to deprive themselves of the enjoyment of what is precious , because there is somewhat , which they suppose to be vile , near to it ? xi . whether may persons , who are weak in the faith , be rejected by a church from communion with them , in case they desire it , only because they question , or dissent from , the sence of the generality of this church , in some one point of doubtful disputation ? or is not the practice of a man , who pretends to be strong in the faith , in renouncing communion with a church ( or , which is the same , in rejecting a church from his communion ) which he judgeth weak in the faith , only because they more generally dissent from him in a matter of doubtful disputation , a practice much more unchristian and unwarrantable , then the former ? or is not the practice , especially the necessity , of dipping , after infant-ablution , or infant-baptism , a matter of doubtful disputation ; unless ( haply ) by matters of doubtful disputation , we mean , not whatsoever is questioned , opposed , or denyed by any man , or any sort of men , being asserted and held by others ; but only such things , which are controverted and disputed with good probability on either side , by men of gravity , worth , soberness of judgment , throughly versed and expert in the scriptures ? &c. and whether , in this sence or notion of matters of doubtful disputation , is the necessity of the said practice of after-baptism so much as matter of doubtful disputation , the generality of christians so qualified , as hath been expressed , unanimously agreeing in the non-necessity , yea and ( which is somewhat more ) in the irregularity of it ? xii . whether did the lord christ , pointing to any river , or water , say , vpon this water will i build my church ? or did he not , speaking either of himself , or of that great truth , viz. that he was the son of the living god , which peter had confessed , say , vpon this rock will i build my church a ? or is there the softest whisper , or gentlest breathing in the scripture , of any such notion , or opinion , as this , that a true church of christ cannot be constituted , or made , no not of the truest and soundest believers in the world , unless they have been baptized after their believing , how , or after what manner soever , they have been baptized before ? xiii . whether is an error , or mistake , about the adequate or appropriate subject of baptism , of any worse consequence , or greater danger , then an error or mistake about melchisedec's father , as viz. in case a man should suppose him to have been noah ( which he must be , in case melchisedec were the same person with sem ) when as he was some other man ? if so , how , or wherein doth the excess of the danger , or evil of the consequence appear ? if not , whether is it christian , or any ways becoming the spirit of the gospel , to abandon communion with such churches , which ( being interpreted ) is to proclaim them polluted , hated and abhorred by christ , only because a man supposeth them to lie under the guilt of such an error , or mistake ? xiv . whether may not the importune contest , or question , about the appropriate subject of baptism , as it is stated by the brethren of new baptism , in opposition to the judgment and practice ( almost ) of the whole christian world , justly be numbered amongst those questions , which the apostle calls foolish , and unlearned , and adviseth both timothy and titus to avoyd , as being questions which ingender strife a , and are unprofitable and vain b ; considering , 1. that the experience of many years in the reformed churches abroad , and of some years amongst our selves at home , hath abundantly taught and informed us , that the said question hath yielded little other fruit unto those that have set their hearts to it , yea and unto others also , but contention , strife , emulations , evil surmizings , distractions , confusions , alienations of mind and affections amongst christian brethren , evil speakings , vilifyings , revilings , needless and wastful expence of time , loss of many precious opportunities for matters of greatest consequence , unprofitable disturbings and turmoylings of weak consciences , shatterings , scatterings , rendings , and teerings of such churches , and christian societies , who , till this root of bitterness sprang up amongst them , walked in love , and with the light of gods countenance shining on them , holding the unity of the spirit in the band of peace , edifying one another in their most holy faith , &c. 2. that the said question , in the nature and direct tendency of it , leadeth unto very little that is considerable , or of much consequence for christians to know ; and that what is brought to light ( of moment and consequence ) by occasion of the ventilation of it , is nothing but what might arrive at the knowledg of christians , in a more peaceable , and less troublesom way : and , 3. ( and lastly ) that those who are most confident that they have found the treasure of truth , which the question we speak of , seeketh after , are no ways , as far as any ways appeareth , or can be discerned , spiritually enriched by it , but rather impoverished ( at least the generality of them ) losing by degrees , that christian sweetness , meekness , humility , love , patience , soberness of mind , fruitfulness of conversation , &c. which were observable in them before ; as if their new baptism had been into a new , or another jesus , altogether unlike unto him , whom paul preached ? xv . whether is any member of a christian church , or society , at any more liberty , or under any greater necessity , to excommunicate , cut off , or separate this church , or all the members of it , from his communion , only upon his private conceit or perswasion , suppose according to truth , that they walk not in all things according to gospel-rule , then this church is to excommunicate him , upon a true and certain perswasion , that he walketh not in every thing according to the rule of the gospel ? or if churches either be at liberty , or under an obligation by way of duty , to excommunicate every of their members ( respectively ) because they judg them not to walk in all things according to the gospel , are they not at liberty , or bound in duty and conscience , thus to cast out all their members one after another ; considering , that not in some things only , but even in many things ( as the apostle james speaketh ) we offend all ? or hath any single member of a church any more liberty , or authority , to adjudg and determine without the scriptures , upon what grounds or occasions , his departure from a church is justifiable , then a church hath to make laws and constitutions of her own for the ejecting of her members ? or is it anywhere a case adjudged in the scriptures , that if a church in any part of the world , suppose under the frozen zone , shall not practice dipping after sprinkling , or other washing , in the name of jesus christ , every member thereof stands bound in conscience , yea or is so much as at liberty , to reverse , or disoblige himself from , his solemn and sacred engagements to it ? xvi . whether did not paul and barnabas hold christian communion with those christian converts which they made at antioch , acts 13. 43 , 48 , 52. and with those also , which they made soon after in great numbers at iconium , acts 14. 1 , 4 ? or doth it any ways appear from the scripture , that these converts , during the continuance of paul and barnabas with them , yea or at any time after , were baptized ? if not , is it any ways necessary that we should believe , or ought it to be any article of our faith to believe , that they were baptized ? if it be not necessary , then we are at liberty to believe , that paul and barnabas did hold christian communion with unbaptized christians ; especially considering , that the tenor of the history diligently consulted , especially concerning those , who were converted to the faith at antioch , and the short abode of paul and barnabas with them after their conversion , together with the troublesom oppositions which the jews of the place made all the while against them , makes it probable in the highest , that they were not baptized , at least whilest these men continued with them ? xvii . whether , in case any member , one or more , of any christian church , or society , which he judgeth faithful in the main , and willing and ready to walk up to their light , shall verily think and be perswaded , that he hath discovered some defect , or error in this church , may such an one lawfully and with a good conscience give himself a discharge from all care & service otherwise due from him unto it , by renouncing the communion thereof upon such a pretence , or occasion ; especially before , or until , he hath with all long-suffering and meekness , and with the best of his understanding , endevored the information of this church in the truth , and the rectifying the judgments of the members thereof ; considering , that as in the natural body , so in the spiritual or church-body , the members ought to have the same care one for another , and if one member suffereth , all the members to suffer with it a , ( as the apostle speaketh , ) and consequently no one member , being healthful and sound , ought to desert its fellow-members being sickly and weak , especially whilest there is yet any hope of their cure and healing ? xviii . whether ought a company of true believers , concerning whose lawful church constitution there can no other thing with reason and truth be objected , to be vilified , or separated from , as a false church , or no church of christ at all , only because , either , 1. they do not practice contrary to their judgment and conscience , such things , one , or more , which some men conceive it meet they should practice ; or , 2. because , either god hath not enlightened them to see every thing , which some other men see ; or else because satan hath not blinded them , so as to make them ignorant of such truths , one , or more , whereof some others are ignorant , judging them to be errors ? xix . whether is it reasonable or christian , that a company of true believers , who have met together in the simplicity of their hearts in the fear of god , in the name of jesus christ , mutually engaging themselves , as in the presence of god , to walk together in all the ordinances of the gospel , as far as they shall from time to time be revealed unto them , and walking accordingly , should be infamously stigmatized as no church , no true church of christ , and consequently be esteemed but as a rabble rout of the world only pretending churchship , and this by some one , or a few persons , only because they cannot see with their eyes , or practice that as necessary , the necessity whereof , after much and earnest prayer unto god , after much enquiry and search , and this with all diligence and impartialness , in order to their conviction and satisfaction , doth no ways to them appear ? xx . whether is it christian , or meet , for any one person , man , or woman , to bid defiance unto an whole church or fellowship of saints being many , and who are otherwise sober , grave , and conscientiously faithful in all their walking , onely because they cannot with a good conscience say amen to every notion and conceit , which these persons themselves judg worthy of reverence and honour , and particularly , because they cannot , against the sence , judgment and practise , as well of all christian antiquity , as of all the reformed churches ( very few , if any , excepted ) in the christian world , thus spiritually court their private apprehensions about the time and manner of an external administration ; especially considering , that they neither have , nor can , either shew precept , example , or any competent ground otherwise , from the scriptures , to commend these their apprehensions unto the conscience of any man ? or is there any precept , which injoyns baptizing , or dipping , in the name of christ , after a baptizing in infancy into this name ? or is there any example in scripture of any baptized after profession of faith , who had been baptized , or who judged themselves , and were generally so judged by others , to have been baptized , before ? if neither , is it not a clear case , that here is neither precept , nor example in scripture , which reacheth home to the case , or which warranteth the practice , of the children of after-baptism amongst us ? and as for any competent ground otherwise to justifie the practice , hath such a thing ever seen the light of the sun hitherto ? xxi whether do not they , who magnifie the ceremony or external rite of baptism to such an height , as to estimate christianity by it , or to judg them no true or sound christians , who are without it , stumble at the same stone of danger and peril of soul , at which the jews stumbled , when they practiced and urged circumcision as necessary for justification ; to whom , upon this account , paul testified ; behold , i paul say unto you , that if ye be circumcised , [ meaning , with an opinion of a necessity of your being circumcised for your justification before god , ] christ shall profit you nothing a ? considering , 1. that circumcision was an ordinance of god , yea as great and solemn an ordinance , as baptism ; and 2. that when paul threatened those who so magnified it ( as was said ) with lofing their part and portion in christ , it was as lawful , though ( haply ) not so necessary ( and yet in some cases it was necessary too ) as baptism it self ; yea and the apostle himself administred it , as well as he did baptism , yea and pronounced it profitable , ( rightly understood and practiced ? ) rom. 3. 1. 2. or might not the same threatening ( i mean , of losing the great blessing of justification and salvation by christ ) have been with altogether as much truth and necessity , administred upon a like occasion and account , unto persons so opinionated of circumcision , as the galathians were , even when , and whilst , the use and practice of it was every whit as necessary ( or rather more necessary ) as the use of baptism now is ? xxii . whether is there any precept , or example in the scriptures , of any person baptized after many years profession of the gospel , or after any considerable measure of assurance of the pardon of sin obtained , or at any other time , save at , or about , their first entrance upon a profession of christ ? or is there any competent ground , either in reason , or religion , why either such a thing should have been practised by christians in the apostles days , or why it ought to be practised by any in these days ; considering , 1. that it is uncomely , and contrary to the law , which god hath established , both in nature , and in grace , to return or fall back from perfection to imperfection , from that which is more spiritual , to that which is more carnal ; and , 2. that types and figures , which are not rememorative ( as the passover was , and the lords table now is ) but either only significative , or obsignative ( as baptism is ) should be used , after the substance of the things typified and figured by them , have been of a long time exhibited unto , received , and enjoyed by those , who use them ; 3. that a profession of the name and faith of christ by an holy and blameless conversation for many years together in the world , by a long continued course of mortification , self-denyal , fruitfulness in well doing , &c. is the truth and substance , the heart , life , and soul of that profession , which is made by being externally baptized ; 4. ( and lastly ) that that which is a duty at one time , in respect of such and such circumstances , may cease to be , or may not be , a duty at another time , when circumstances are changed , many instances whereof might be readily given ? xxiii . whether ought not the law of edification [ 1 cor. 14. 26. ] to over-rule all laws and precepts concerning spiritual and church-administrations , as the law of salus populi ought to umpire and over-rule all politique laws and constitutions , in their respective executions ? if so , ought not the administration of baptism to be rather appropriated unto infants , then unto others , considering , 1. that god himself adjudged the administration of the ordinance of circumcision ( an ordinance the same with baptism , though not in the shape and form of the letter , yet in strength and substance of the spirit , as evidently appeareth from rom. 4. 11. well understood , and diligently compared with mark 1. 4. luk. 3. 3 , &c. ) unto infants , to be most edifying in the church of the jews ; otherwise it must be said that he ordered the administration of it to the spiritual detriment and loss of those , to whom he gave it ; and , 2. that there can no reason , nor colour of reason be given , why , or how , the administration of baptism unto infants in christian churches , should not as well be more edifying unto these , then an after-administration of it would be , as the like administration of circumcision was unto the jews ; 3. ( and lastly ) that whatsoever the wisdom of men may pretend and plead colourably and plausibly to the contrary , ought to give place to the determination and resolution of god himself ? be silent , o all flesh , before the lord , zech. 2. 13. the lord is in his holy temple ; let all the earth keep silence before him , habak. 2. 20. although it be demonstrable enough , even by clear grounds and principles in reason , that to baptize in infancy , must needs be more edifying to the church , then to transfer the administration to maturity of years . xxiv . whether is not the baptizing of children , by the apostles and other baptists appointed by them in their days , sufficiently signified and implyed in those passages ( especially in conjunction with the known law and custom of circumcising children amongst the jews ) where they are recorded to have baptized housholds , or families , without exception of any person in any one of them ? as act. 16. 33. 1 cor. 1. 16. act. 16. 15. &c. or can there any arguments or conjectures be levyed from the scriptures to prove the contrary , which will balance or hold weight against these ; considering , 1. that it is at no hand probable , that god , who had made a law against him , that should open or dig a pit in his field , and not cover it d , would , not only have left the precept and perpetual example of circumcising infants by the jews , as a pit uncovered for believers , both jews and gentiles under the gospel , to fall into , by baptizing their children , without giving the least notice of the alteration of his mind in this behalf , but also have digged this pit yet broader , deeper , and wider , by causing the baptizing of several families to be recorded in the new testament , without the least mention or intimation of the passing by children in the administration ; 2. that that which is commonly replyed to disable these passages as to the proof of infant-baptism , is extreamly weak , and no ways satisfactory ; viz. that it is elsewhere said of whole housholds and families that they believed , which ( say the replyers ) doth not imply , that children are here included , or that they believed , this ( i say ) is unsatisfactory ; in as much as , 1. children may in a sence ( and this very frequent in the scriptures ) be said to believe , i. e. to be in the state and condition of believers , in respect of the love and favor of god , in title to the kingdom of heaven , &c. yea and are by christ himself ( in these respects ) expresly said to believe , mat. 18. 6. and , 2. were it granted , that children are in no sence capable of believing , and in this respect cannot be included , when it is said of whole houses , that they believed ; yet are they as capable of being baptized , or ( as our brethren will needs have it ) of being dipped ( yea in some respect more capable hereof ) as men ; and consequently can upon no tolerable account be thought to be excluded , when it is said of whole houses or families that they were dipped ; as ( for instance ) because , when johns disciples said , and all men come unto him , [ joh. 3. 26. ] children must needs be excluded , and not contained in the word , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , all men , in as much as they were in no capacity of coming ; it doth not follow from hence , that therefore when the apostle saith , that christ by the grace of god tasted death for all men , [ heb. 2. 9. ] and so again , that it is appointed for men ( meaning , all men ) once to dye , [ heb. 9. 27. ] children must be here excluded also , and not be comprehended in the general term , all men ; in as much as they are as well capable as men , of such a grace , as christs dying for them imports , and so of dying themselves , though they are not capable of coming unto any man to be baptized : 3. considering , that men ought not to contend with god , or to reject any part of his counsel or will , because it is only somewhat sparingly , and with some scantness of evidence , discovered in his word , but to rest satisfied with that measure or degree of revelation of things , which he judgeth meet to vouchsafe unto them , until further light shall shine : 4. that they who are dissatisfied with that discovery , which learned paedobaptists make unto them from the scriptures , of the will and mind of god for the baptizing of infants , do readily embrace and entertain many other notions and opinions upon far weaker , and less lightsom grounds of conviction , as viz. the common doctrines or tenents concerning original sin , admission of women to the lords table , the observation of the sabbath on the first day of the week ( yea some of them on the last day , ) the reception of the soul into heaven , and happiness , immediately upon death , ( with many other things , which we shall not now mention , ) not that i mention these with dislike of the common opinion about them all , but only to shew , that as the generality of the jews rejected the true messiah notwithstanding all the true and real miracles which he wrought amongst them , and yet entertained false messiahs one after another , with their counterfeit and lying miracles ; so do the generality of anti-paedobaptists reject infant-baptism , notwithstanding the many real and substantial proofs , by which it is commended and confirmed unto them , in the mean time bowing down their judgments and consciences to such doctrines , which have little but hay and stubble to support them . 5. ( and lastly ) that god doth expect , that men should dig for the treasure of truth , and of his counsel , even where it lies much deeper under-ground , then infant-baptism doth in several of those texts of scripture , which have been argued by learned men of that judgment , in proof thereof ; yea and hath reproved men for their unmanlike oscitancy , and neglect in this behalf ? peruse and consider diligently these texts and passages at your leasure ( because it would be too long to argue them , ) mat. 12 3 , 4 , 5 , 7. mat. 23. 16 , 17 , 18 , 19 , &c. mat. 22. 29 , 31 , 32 , &c. luk 24. 25 , 26. acts 7. 25 , 26. ( to omit others . ) xxv . whether is the practise of demanding , or submitting unto , a baptismal dipping , after a solemn dedication unto the service of jesus christ by a baptismal sprinkling , or ablution , anywhere countenanced in the scriptures , or enjoyned , either by particularity , or expressness of precept or example ? if not , is not the practise of it traditional , and the product of humane discourse , as well , and as much , as the baptizing of infants ? and do not they who practise it , presume every whit as much , or rather far more , upon their own judgments and understandings , in making infant-baptism to be a meer nullity or nothing , the scripture no where giving any such sentence , nor any syllable , letter , or tittle of any such sentence , against it , as they who make it an ordinance of god , or rather ( to speak more properly ) a meet and necessary administration of an ordinance of god ? considering , 1. that baptism it self , i. e. the external act of baptism , rightly so called , ( whether it be dipping , washing , or sprinkling , is not material to the case now in hand , infants being alike capable of them all ) is by expressness of scripture , an ordinance , or appointment of god ; and 2. that infants ( at least , of beleevers ) not onely , are no where excluded by god from part and fellowship in the administration , but are in several places and passages more then overtured as the most proper and meet subjects of it ? xxvi . whether , was not a dying the death of the uncircumcised c under the law , and so a being punished with the uncircumcised d , matter of threatning , and an intimation of anger and displeasure in god ; importing , that the lives of uncircumcised persons in the world , were nothing so precious in his sighte , nor so tenderly watched over , nor so carefully protected and preserved by him , as the lives of those who were circumcised ? yea did not the threatning of the uncircumcised man-child , that his soul should be cut off from his people , because he had broken gods covenant , ( gen. 17. 4. ) plainly signifie , that children uncircumcised , were much more obnoxious unto the stroke of death from the hand of god , then they would have been , or need to have been , if circumcised ? if then it be supposed , that baptism is altogether as necessary , or of as high esteem with god , under the gospel , as circumcision was under the law , can it reasonably be judged , or thought , that he is as tender and providentially watchful , over the lives of children or others , unbaptized , as he is over the lives of those who are baptized ? and if so , do not they who neglect or refuse , the baptizing of their children , reject the counsel of god against their lives and preservations , depriving them of that interest in the speciall providence of god for their peace and safety , which they might , and ought to , intitle them unto by baptizing them ? and when children unbaptized are taken away by any sudden or strange hand of death , have not the parents just cause to question , whether they were not accessary to their death , by leaving them amongst the unbaptized ones of the world ? xxvii . whether were not the children of israel , notwithstanding the express and strict institution and command of god for the circumcising of the males amongst them on the eight day , blameless under their non-circumcision for forty yeers together , upon the account of that bodily inconvenience and danger , whereunto circumcision , during their journying and travel through the wilderness , would in the eye of reason have exposed them ? or had they not sinned , by tempting the providence of god , if under a pretence , or plea , of the commandment of god for their circumciseing , they had caused either themselves , or their children , to be circumcised , during such their travel , how long soever it had continued ? if so , do not they sin by tempting the providence of god who are authors , either to themselves or others , of being dipped over head and eares in water , where , and when , and whilst , such dipping cannot , both according to the principles of reason , the natural course and operation of second causes , yea , and frequent experience it self , but endanger either their healths , or lives , or both ; yea though this be upon a pretext , or plea , that such dipping is the institution , or command of god ? xxviii . whether doth the requiring of faith , or a profession of faith to be made by men and women in order to their being baptized , by any better consequence prove , that infants without such faith , or profession of faith , ought not to be baptized , then pauls injunction , which he commended to the thessalonians , viz. that if any would not work , neither should he eat a , proveth , that neither ought children to eat , unless they work too , as well as men or women , who are healthfull and strong , and so capable of working ? or then this prohibition of god of old concerning the eating of the paschal lamb , no uncircumcised person shall eat thereof b , proveth , that his intent was , that no person of woman kind , whether yong , or old , though daughters of abraham , and otherwise sanctified , should eat thereof ? xxix . whether , if dipping , or a disposing , or conveying of the whole body under water , be of the essence and necessity of baptism , are not they rather se-baptists , or self-baptisers , then baptised ( according to the order of christ ) by others , who themselves convey or dip under water their whole bodies , leaving onely their heads above the water to be bowed down , forced , or thrust under water , by the baptizer ? or is there either vola or vestigium , little or much of such a practise as this to be found in the scriptures , where they speak of baptism ? or can he in any tolerable sence or construction be said to be the architect , or builder of a turret , or steeple , who onely setteth the weather-cock on the top of it , and not rather he , who buildeth the rest of the body and fabrick hereof ? xxx . whether , is there any particular or express institution of baptism to be found in the scriptures ; i mean , any such institution , as there is of circumcision , and the passover in the old testament , or of the lords supper in the new ; or which prescribeth and determineth all circumstances essentiall unto baptism , as all the other do prescribe and determine all circumstances essentially requisite to their administrations respectively ? if not , do not they {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , make themselves wise above that which is written , & ( constructively ) obtrude upon the consciences of men an institution of their own , in the name of the ordinance and institution of god , who undertake to prescribe and determine , either particularity of subject , or manner of administration , in baptism ? xxxi . whether did not they amongst us , ( or at least the generality , and far greater part of them ) who have accepted and entred into the way of new-baptism , and at present walk in it , receive that precious faith from god , together with all those graces or fruits of the spirit , whereby they are , whatsoever they are in christ , and towards god ; did they not ( i say ) receive all this blessedness from god , under the dispensation of their infant-baptism ? or is there one of a thousand of those ingaged in this new way , who have added so much as the breadth of the least hair of their heads unto their former growth and stature in christ , i do not say , by vertue or means of this their new ingagement , but since , or after it ? or is there not a visible and manifest change for the worse in very many of them , and this ( in all probability ) occasioned by an overweening conceit , that by means of their new baptizing , they are more excellent then their neighbours , and too holy and near unto god to suffer themselves to be numbred amongst the members of other churches ? or do such things as these any way favour or strengthen the claim , which their way of baptizing makes of being a divine ordinance , yea the onely true baptism of god ? xxxii . whether , amongst men and women , whose consciences have at any time been surprized with a religious conceit of a necessity of new baptism , and have accordingly submitted to it , have not the most christianly-meek and humble on the one hand , and the most judicious and learned on the other hand , upon a little experience of this way , grown cool , and very indifferent in their thoughts about it ? yea and many of them repented of their surprizal and weakness in this kind , as johannes o●colampadius , johannes denkius , johannes gaster , men of great learning , worth , and humility , ( with several others ) about luthers dayes ; yea and some of like character , of late amongst our selves , who might be named , if it were necessary or meet ? xxxiii . whether , because baptism is termed the baptism of repentance {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , i. e. for , or towards , the remission of sins , ( mar , 1. 4. ) doth it a whit more follow that children ought not to be baptized , either because they cannot repent , or because they have no sins to be remitted unto them , then it doth , that children ought not to have been circumcised ; considering that circumcision , the nature of it , and counsell of god in it , considered , may as truly be called , the circumcision of repentance , for the remission of sins , as baptism , the baptism of repentance for the remission of sins ; yea , the apostle paul himself giveth a definition of circumcision , for substance and import of matter , the same with that of baptism , when he calleth it , the seal of the righteousness of faith , ( rom. 4. 11. ) and however , children are altogether as uncapable of faith , as they are of repentance ; and have no more need of the righteousness of faith , then they have of remission of sins , these being but one and the same thing ? xxxiv . whether , when the apostle peter speaketh thus to his new converts , acts 2. 38 , 39. repent , and be baptized every one of you in the name of jesus christ for the remission of sins , and ye shall receive the gift of the holy ghost : for the promise is to you , and to your children , &c. doth he so much enjoyn or exhort them to repent in order to their being baptized , as encourage them both unto the one duty , and the other , upon the account of the promise relating both to them , and their children , and the certainty of its being fulfilled and made good unto them both , upon their repentance , and submission unto baptism , respectively ? and if their title unto , and interest in , the promise , be a ground or motive unto them [ the parents ] to be baptized ; is not the like title and interest , in the children , a ground and motive also why they should be baptized ? xxxv . whether doth god smell the assemblies [ or , in the assemblies ] of those , who judg themselves the onely baptized persons under heaven , with any such pleasure or delight , as he smelleth many the assemblies of those , who are called unbaptized , by the other ? or are the church-meetings of the former filled with the glory and presence of god at any such rate , or to any such degree , as many the holy assemblies of the latter are ? or are there any such manifestations of the spirit , either in gifts , or in graces , in the tabernacles of the baptized , as there are amongst those , who bear the reproach of vnbaptized ? or are the powers of the world to come any wayes so busie , active and stirring in the churches , which call themselves baptized , as they are in many the congregations , which are cast out to the gentiles , as unclean and un-baptized ? or is not that good word of god , ( the scriptures , ) as a sealed book in many the assemblies of the former , whereas even the deep things of god contained in it , are by the holy ghost revealed in many churches of the latter ? or are such differences as these , of no authority , interest , or import , to umpire or decide the controversie depending between the two baptisms ? xxxvi . whether are not children oft-times in scripture comprehended under , or with , their parents , men and women , &c. where they are not expresly mentioned , or named ; and particularly jos. 25. 26. 1 cor. 10. 1 , 2 * even as subjects are under the names of their kings , and families and descents , under the names of their heads ? &c. yea , are not both women and children to be understood , where men only are named ? ( see mark 6. 44. joh. 6. 10. compared with mat. 14. 21. ) if so , doth not this argument or plea against infant-baptism , halt right-down ; in the scriptures we find no mention of the baptizing of children , either by christ , or his apostles , or any others : therefore no children were baptized by them ? indeed if we could here find no mention of the baptizing either men , or women , then the non-finding any mention neither of children baptized , were an argument of some authority and credit to prove , that there was none of this capacity , or age , baptized . xxxvii . whether , in case it could be proved ( which yet hath not been proved , nor , i am full of belief , ever will be , the proofs lying much more strong and pregnant for it , then against it ) that there were no children baptized during the apostles days , doth it by any whit better consequence follow from hence , that therefore children ought not now to be ( or might not then , as to point of simple lawfulness , have been ) baptized , then from the non-circumcising of the jewish children for forty years together ( jos. 5. 5. ) viz , during the whole time of their journeying through the wilderness , it follows , that neither ought they to have been circumcised afterwards , especially considering , 1. that there may be many more , and more weighty , reasons ( though possibly unknown unto us ) why neither christ , nor his apostles , should baptize children in their days , though the lawfulness , yea and necessity of their baptizing , at other times , and in some cases , be supposed , then there was why the israelites should omit the circumcising of their children for those forty years together , which were specified ; and , 2. that the apostle paul saith , that he was not sent to baptize , but to preach the gospel ; [ meaning , that baptizing , whether personally , or by commissioning or delegating others hereunto , was not only not the principal , but not any considerable end of his sending , but the publishing and preaching of the gospel , ] for if he was not sent to baptize [ meaning , neither one age , nor one sex , or other , ] neither could he be sent to baptize children ; and if he was not sent to baptize , either one , or other , [ in the sence declared , ] neither was the lord christ himself , nor the rest of the apostles sent about this work ( in such a sence , ) what marvel then is it , that persons sent about matters incomparably greater and more weighty , should not be so throughly intent upon things of a secondary and lighter consequence , as to prosecute them to the uttermost of what they lawfully might , yea and in case of a lighter burthen upon their shoulder in those more important affairs , had been bound to do ? or are there not many cases , wherein a man may break a law , [ i. e. a standing law , or a law provided for ordinary cases ] and yet be blameless ? yea and some cases , wherein he may do it with commendation ? see mat. 12. 3 , 4 , 5. 2 cor. 11. 17 , 18 , 21. 1 joh. 3. 16. xxxviii . whether is not that principle , or humor , in the children of new baptism , of making such sacred treasure hereof as generally they do , estimating christianity it self , and acceptance with god , by it , counting all persons unclean and unholy , and not meet for church-communion , who submit not unto it &c. thus making gods nothing , their all things ; is not this humor ( i say ) the express character of such persons in all ages , who have unduly , and without cause , broken the bands of unity , love , and peace , wherein they had been sometimes bound up in a sweet bundle of christianity with other churches , to walk in some crooked and by-way of particular choyce by themselves , to the offence , grief , and reproach of those churches , from which , upon such an account , they rent themselves ? or did not eunomius the heretique , who maintained this doctrine ( by way of dissent from the churches of christ ) that the son of god is altogether unlike the father , and the holy ghost unlike the son , notwithstanding the groundlessness and erroneousness of it , yet attribute this high and sacred priviledg unto it , that whosoever believed it could not possibly perish , how wickedly soever he lived a ? or did not the donatists ascribe all christian worth and excellency to their sect and opinions , denying that there was any true church of christ in all the world , but only amongst them , and despising all other christians , but themselves , and yet giving entertainment to most vile and wicked men in their communion b , as if the giving of the right hand of fellowship unto them in their way , rendered men religious and holy , in the midst of the practice of all wickedness ? or did not theophanes attribute so much to the use of images in religious worship , that he censured constantine the emperor ( by-named , copronymus ) as an apostate from god , for opposing images , and idol-worship c ? or did not some jewish teachers labor to possess men with such an high opinion of their tradition and practice of washing hands before meat , as that they ought to look upon him , who should neglect or not observe it , as one that lieth with an harlot d ? or did not the author and abettors of that hideous doctrine , that god seeth no sin in persons justified , pronounce all those traytors to the blood of christ , that held the contrary e ? or did not the monks , who ( generally ) were the compilers of the histories of this nation in former times , place so much of the very essence ( as it were ) of religion , in reverencing bishops and monks of these times , that ( as daniel , a late english historian observeth ) they personated all their princes , either religious , or irreligious , as they humored , or offended , the bishops rochet , and the monks belly f ? or did not theodore the abbot , give this advice to a monk , who ( as himself informed the said abbot ) was threatened by the devil , that he would never cease vexing and molesting him by temptations unto fornication , until he left worshiping the image of the blessed virgin ; did not ( i say ) this abbot give this advice to the monk in his case , that it were better that he frequented all the stews in the city , then not to worship christ and his mother in an image g ? or do not all these instances ( with many more that might be added unto them , of like consideration ) plainly shew and prove , that to conceit and speak glorious things , of any private opinion , or by-practice , is an argument of very great probability ( at least ) that this , both opinion , and practice , are mens own , or from themselves , and not from god , or agreeable unto his word ? or are there not several grounds , and these near at hand , very material and weighty , to strengthen this conjecture ? yea and when the apostle peter saith , that those that are unlearned and unstable , pervert , or wrest , the scriptures , to their own destruction , doth not this great danger or misery arise from hence , that they who do wrest the scriptures , are inordinately conceited of , and confidently rest and build upon , such notions , sences , and opinions , which are engendered and begotten in their minds or consciences , by this scripture-wresting ? xxxix . whether , is not the testimony of that worthy , zealous , and learned martyr mr john philpot ( recorded in a letter written by him to a freind of his , a prisoner in newgate at the same time ) worthy credit and beliefe , wherein he affirms , that auxentius , an arrian heretique , ( with his adherents ) was one of the first that denyed the baptism of children , and next after him , pelagius the heretique ? or can augustin be suspected , at least by those who have any competent knowledg of his unparallel'd candor and ingenuity , to speake any thing but the truth , when he saith that the baptizing of infants was a custom of the christian church in his days , salubriter firmata , wholsomely ratified and confirmed a : in another place , that the universal church of christ always held , or retained the custom of baptizing children even from the apostles , and that it was not instituted by any council ; and that no christian would say that children were impertinently , or in vain baptized b ( with much more to like purpose . ) or is not the testimony of ierome worthy to be received , who affirmeth , that he ( with the orthodox christians in his days ) held one baptism , which they affirmed ought to be administred in the same sacramental words unto infants , and those of riper years . c xl . whether can it proved from the scriptures , or by any argument whatsoever , that either faith , or a profession , of faith , is either the only , or the best ground , either divisim or conjunctim , whereon to build a baptismal administration ? or whether did not the apostles and those who baptized by their direction and order in their days , insist upon believing , and profession of believing , with men and women , who were willing , or desirous , to be baptized , onely for want of better , and of better assured grounds , whereon to proceed to the baptizing of such persons ? or did they insist upon either of these qualifications , in reference to the said administration , simply and meerly , as , or because , they were such , or in respect of their positive and absolute nature , and not rather , in respect of their relative natures , or properties , viz. as they were significative , or declarative unto them [ the baptizers ] and unto others , of the happy estate of those in whome they were found , as being persons in grace and favour with god ? otherwise , how could the lord christ himself , having no such faith , as that which the apostles and their baptists required ( together with the profession of it ) in those , whom they baptized , be a meet or duly qualified subject of this administration ? or will any man presume to say , that he was baptized , either contrary unto , or besides , the rule , or mind of god , touching persons meet to be baptized , especially when as himself renders this account why he submitted himself unto , and desired , biptism , viz. that it became him to fulfil all righteovsnes a ? and besides , is it not altogether irrational to imagine or think , that faith should be required in order unto baptism , simply for faiths sake ? or profession of faith , meerly for this professions sake ? or that god , or christ , should enjoyn a requirement of them upon such a slender account as this ? or that they would ever have been nominated by them for qualifications unto baptism in men and women , unless they had been so significative or declarative , as hath been said , i mean , of the gracious acceptance of such persons , in whom they are , with god ? yea or unless they had been declarative in this kind , upon the best terms , whereof persons newly converted from ways of sin unto god , are capable , there being no other way , or means , more effectual or proper for such persons to make known their standing , or being , in the favor of god , unto others , then by a profession of their believing in jesus christ ; how ever it be most true , that even such declarations as these , many times deceive those , who accept of them , and trust to them , though without sin in those , who are so deceived ? now then , if faith , and profession of faith , qualifie for baptism , meerly in respect of their relation , and as they report ( with such credit as appertains to them , and is meet to be given them by men ) the persons in whom they are , and from whom they proceed , to be in an estate of grace and favor with god , is it not as evident as the sun at noon day , that all persons of mankind , who are , or may be known by more assured testimonies and declarations , then any mans own profession of his own faith amounts unto , to be in the same , or like grace and favor with god , to be every whit as regularly , and as compleatly qualified for baptism , as the greatest and loudest professors of their faith under heaven ? if so , are not infants and children before the commission of actual sin , to whom god himself hath given a loud and express testimony from heaven , that they are in grace and favor with him , and that to them , and such as they are , belongeth the kingdom of heaven , &c. are they not ( i say ) upon this account fully declared to be , not only or simply , regular and meet subjects of baptism , but subjects in this kind of the highest , and most unquestionable qualifications ? for by one spirit [ not by one , or the same , water , or dipping ] we are all baptized into one body . 1 cor. 12. 13. what therefore god hath joyned together , let no man put asunder . matt. 19. 6. baptismus sine impietatis scelere contēmni nequit : & gravissimam reprehensionem coràm deo & hominibus merentur , qui tantum beneficium differunt , vel sibi , vel suis liberis accipere . b●za opusc. p. 334. tingimus pueros , tingimus provectioris aetatis : — nullam aetatem praecepit baptismo christus , sed neque ullam vetuit , ecclesiae norlingensis pastores . scultet . annal. anno 1525. finis . notes, typically marginal, from the original text notes for div a85408e-340 a gal ▪ 5. 6. b 1 cor. 7. 19. c 1 cor. 5. 29. v● . cameron . myroth . p. 229. & ambross●m in locum . i know the place is much vexed with interpreters and interpretations , but certain i am that the sence here supposed and argued upon , is the m●st grammatical , and best comporting with the propriety of he words and phrase● . a 1 sam. 21. 6 a matt. 12. 7 a acts 10. 15 a matt. 16. 18 a 2 tim. 2. 23 b tit. 3. 9. a 1 cor. 12. 25 a gal. 5. 2. u●de multi post baptismum proficientes , & maxime qui infantes vel pueri baptizati sunt , &c. aug. de baptismo contra donatistas lib. 4. c. 14. d exod. 21. 33 34 similia similium occupait nomina . hur . grot. in act. 13 33. multa offi●mantur simpliciter & formaliter , quae per equivalentiam seu comparationem tantum sunt intelligenda : vid. ●ai , 66. 3. 1 tim. 5. 8 matt. 19. 12 rom. 11 , 15 , &c. c ezek. 28. 10. 31 , 18. 32. 19. 21. d jer. 9. 25. ezek. 32 19. ●1 sam. 17. 26 , 36. a 2 thes. 3. 10. b exod. 12. 48. vide scultet . annal. anno 1521 , & 1525 , &c. * see also mat : 4 : 4 : & 12 : 12 : ( besides many others . ) a eunomius — defendit hanc haeresin , dissimilem per omnia pa●r● asse●ens filium , & filio spiritum sanctum . fertur etiam usque adeo fuisse bonis moribus inimicus , ut asseveraret , quod nihil cuique obesset quorumlibet perpetratio ac perseverantia peccator rum , si hujus , quae ab il o docebatur , fidei particeps effet . aug. de haeres . c. 54 b nam illi [ donatistae ] dicebant universum orbem christianum ecclesiam non habere — deinde , qui prae le omnes alios christianos condemnabant , severitatem censurae in suos relaxaverant , & in suis coetibus homines impurissimos , ut optato● , gildoniano● , primianosque patiebantur . p. mar●y● , loc. class. 4. c. 5. sect. 15. c theophanes miscel. . l. 21. c. ult , & joseph mede , apostacy of latter times . p. 131 d ainsworth in levit. 15. 12 e p. gunter , sermon of justification , printed anno 1615. preface to the reader , p. 3. f smectymnuus vindicat. p 8. g mede , apostacy of latter times , p. 140 a de peccatonum meritis &c. lib. 3. c. 13. b quod traditum cenet universitas ecclesi●… . cum parvuli infantes baptizantur , nullus christianorum dixerit eos inaniter baptizari . et si quisquam in hac re authoritatem divinam quaerat , quanquam quod universa tenet ecclesia , nec conciliis institutum , sed semper retentum est , non nisi authoritate apostolica traditum rectissime creditur , tamen veraciter continere possumus quid valeat in parvulis baptismi sacramentum ex circumcisione carnis , quam prior populus accepit , &c. aug. de baptismo contra donat. l. 4. c. 23. c baptisma unum tenemus , quod iisdem sacramenti verbis in insantibus , quibus etiam in majoribus , asserimus esse celebrandum . hieron. t. 4. symboli explan. . ad dama●um . a mat. 3. 15 that children are in favor with god , and so declared , see briefly redemp. . redeemed , p. 330 , 516 , 517. a doubt resolved, or, satisfaction for the seekers wherein the case touching an administrator of gospel ordinances, in these times, is handled : wherein also some other questions are more briefly touched, viz. i. whether water-baptism was to continue in force after the ministry of john the baptist ceased, ii. vvhether gospel ordinances are things spirituall, or carnall, iii. vvhether a power to preach by immediate revelation of the spirit, be necessary in every gospel minister?, iiii. what is is to be baptized with the spirit : well worthy the consideration of many who in these times are unsetled in their judgements touching these points / by william allen. allen, william, d. 1686. this text is an enriched version of the tcp digital transcription a23664 of text r15502 in the english short title catalog (wing a1063). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 93 kb of xml-encoded text transcribed from 20 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a23664 wing a1063 estc r15502 11723318 ocm 11723318 48350 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a23664) transcribed from: (early english books online ; image set 48350) images scanned from microfilm: (early english books, 1641-1700 ; 482:4) a doubt resolved, or, satisfaction for the seekers wherein the case touching an administrator of gospel ordinances, in these times, is handled : wherein also some other questions are more briefly touched, viz. i. whether water-baptism was to continue in force after the ministry of john the baptist ceased, ii. vvhether gospel ordinances are things spirituall, or carnall, iii. vvhether a power to preach by immediate revelation of the spirit, be necessary in every gospel minister?, iiii. what is is to be baptized with the spirit : well worthy the consideration of many who in these times are unsetled in their judgements touching these points / by william allen. allen, william, d. 1686. 37 [i.e. 39] p. printed by j.m. for h. cripps, and l. lloyd ..., london : 1655. reproduction of original in union theological seminary library, new york. eng sacraments -early works to 1800. baptism -early works to 1800. a23664 r15502 (wing a1063). civilwar no a doubt resolved, or satisfaction for the seekers. wherein the case touching an administrator of gospel ordinances, in these times, is handl allen, william 1655 16790 11 0 0 0 0 0 7 b the rate of 7 defects per 10,000 words puts this text in the b category of texts with fewer than 10 defects per 10,000 words. 2006-02 tcp assigned for keying and markup 2006-05 spi global keyed and coded from proquest page images 2007-05 taryn hakala sampled and proofread 2007-05 taryn hakala text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion a doubt resolved , or satisfaction for the seekers . wherein the case touching an administrator of gospel ordinances , in these times , is handled . wherein also some other questions are occasionally and more briefly touched . viz. i. whether water-baptism was to continue in force after the ministry of john the baptist ceased . ii. vvhether gospel ordinances are things spirituall , or but carnall ? iii. vvhether a power to preach by immediate revelation of the spirit , be necessary in every gospel minister ? iiii. what it is to be baptized with the spirit . well worthy the consideration of many who in these times are unsetled in their judgements touching these points . by william allen . 2 thess. 2.15 . therefore bretheren , stand fast , and hold the ordinances which ye have been taught , whether by word or our epistle , london , printed by j. m. for h. cripps , and l. lloyd , and are to be sold at their shop in popes-head alley . 1655. a doubt resolved , or satisfaction for the seekers . section . i. the great enemy of truth , the devil , perceiving that in these times of light and reformation , he could no longer detain men in the erronious and superstitious use of ordinances , as heretofore ; now labours by all means to perswade them , either that they have no need of ordinances at all , or else that there is now none to be found who are in a capacity to administer them . it is true , the devil for the most part deals more subtilly then at first dash to perswade men that they are above , or have no need of ordinances , but first hee labours to stumble them about an administrator , by which means he prevails with them , first to suspend the use of ordinances , and so gains a great advantage thereby , to perswade them after a while that there is no need for them now to live any longer under ordinances . a devise by which he hath brought them into a greater errour , they having recovered themselves out of that which was less : for by perswading men to cast off ordinances , he hath quickly drawn very many to cast off all religion ; these times furnishing us with too many instances , not only of such who having suspended the use of ordinances so long upon the scruple about an administrator as till they are grown from persons of an excellent savour in things of the gospel , to be as dry as a chip , but also of such who having first laid the foundation of their apostacy in their scrupeling an administrator , have proceeded by degrees so far as to lose all religion , and to fall into all loosness and prophanness . wherefore to check this growing evill , and out of tender compassion to those who i apparently perceive to be in this snare of the devill , i shall in the ensuing discourse offer that which i hope , through the blessing of god , may be found sufficient to role this great stumbling block out of the way of as many as shall impartialy weigh the same . sect. ii. and for a ground-work whereon to proceed , i shall lay down that prophesie of moses , deut. 18.18 . as applyed by peter unto the person of christ , acts 3.22 . moses truly said unto the fathers , a prophet shal the lord your god raise up unto you of your brethren , like unto me , him shal ye hear in all things whatsoever he shal say unto you . christ is said to be a prophet like unto moses , in that he is the prophet of the new testament , as moses was the prophet of the old. now moses was so a prophet of the old testament , as that by him the children of israel received from god , such standing laws , as by which they were to be steered both in matters of worship , and of conversation otherwise , throughout their generations , until the coming of christ in the flesh : therefore the law is said to be a schoolmaster untill christ , gal. 3.24 . luke 16.16 . in like manner , christ as the prophet of the new testament , hath delivered and given forth such doctrines , rules , and precepts , as by which all men , especially those of his houshold , are to be ordered in point of faith , worship , ordinances , and all manner of conversation , from the time of his leaving the world , unto the time of his return or visible appearance in the clouds of heaven . in which respect christ is said to be faithful in his house , as moses was in his , heb. 3.2 . and now all nations are to be taught to observe all things whatsoever he hath commanded , unto the end of the world , mat. 28.20 . sect. iii. if then christ be thus a prophet like unto moses , then it follows , that as those who lived under the ministration of moses , were to hear him in all things he delivered to them from god , so those that now live under the ministration of christ , are to hear and obey him in all his sayings , mat. 3.17 . and 17.5 . act. 3.22 . and if they escaped not who refused moses that spake on earth , how shal they escape which shall refuse christ which speaketh from heaven ? heb. 12.25 . & 2.2 , 3. act. 3.23 . sect. iiii. furthermore , if christ be a prophet of the new testament like unto moses the prophet of the old , then it follows , that as no man under the ministration of moses might add to or diminish from the law , by omiting any of the ordinances thereof , or by inventing any other way of worship then was by that appointed without provoking god against them , deut. 12.32 . levit. 10.1 , 2. 1 chro. 13.9.10 . with 15.13 . so in like manner , no man under the ministration of christ in the gospel , may presume to add to , or take from the word of the gospel , in omiting any the ordinances thereof , or teaching men so to do , or by inventing any other way of worship then what is by that established , without incuring a curse from god , gal. 1.8 , 9. rev. 22.18 , 19. a word which may well make both the ears of them to tingle , who either cry down all ordinances as fleshly , as some ; or water-baptism as a thing out of use , as others ; or else change the ordinances of jesus christ as they do , who only sprinkle in stead of burying in baptism , or else baptize persons presently after their naturall birth , in stead of baptizing them presently upon their new and spirituall birth , according to the way of the new testament : i pray god open their eyes to see , and awaken their consciences to consider their errour , least he rise up to smite them with a curse . sect. v. neither is that like to prove a shield and buckler to defend them here from , which yet some take hold on for that purpose , viz. that water baptism ( to touch that a little ) was legall , and continued in force but only under the ministery of john the baptist , and if used afterwards , it was but arbitrarily as circumcision was . for the ministry of john and so his baptism , was not legal but evangelicall , in which respect it is called the begining of the gospel of iesus christ the son of god , mark 1 , 2 , 3 , 4. and the date of the ministration of the law and the prophets , was until iohns ministry began , not ended ; for when christ said , the law and the prophets were until iohn , and that since that time ( speaking of a time already past ) the kingdom of god is preached , and every man presseth into it , ( as they did to the baptisme of iohn ) luk. 16.16 . i say when christ spake these words , referring unto a time past , iohns ministry was not as yet finished , he being then alive , as you may perceive plainly if you read , mat. 11. from vers . 2. to vers . 13. and therefore those words vntil iohn , cannot refer unto the ending , but unto the beginning of iohns ministry : which is also yet more manifest , in that christ said , even while iohn and his ministry were yet in being , mat. 11.12 . from the days of iohn the baptist vntil now , the kingdom of heaven suffereth violence , and the violent take it by force : which words from the days of iohn the baptist until now , could not be spoken of the ending of iohns ministry , because when this was said his ministry was yet on foot as appears v. 2. so that cleerly , iohns preaching the baptism of repentance for the remission of sins , was the preaching of the kingdom of god , to wit , the gospel of the kingdom , as that which is distinguished from the ministration of the law and prophets , and therefore not legal but evangelical . besides , ( to shew yet further that water baptism was not limited unto iohns ministry ) iohns ministry was confined within the territories of canaan ( or rather judea ) as was also that of the apostles , till after the resurrection of christ , mat. 10.5 . whereas , after the resurrection of the lord , and immediately before his ascention , christ gave commission to his apostles to teach and baptize all nations , in the doing of which as of other his commands ; he promiseth his presence with them to the end of the world , mat. 28.19.20 . which clearly shews that baptism was not confined to iohns ministry . sect. vi . but if they say , that 's not water baptism , but the baptism of the spirit , of which christ speaks , mat. 28.19.20 . ( which yet is too unreasonable to affirm ) yet the practice of the apostles acting upon this commission , will evince that they understood it otherwise . for surely when peter exhorted the iews to repent and be baptized , for the remission of sins , act. 2.38 . he did not perswade them to be baptized with the spirit for the remission of sins , because the baptism of which he there speaks , he perswades them to use in order to their receiving the spirit , as it there follows : repent and be baptized , &c. and ye shall receive the gift of the holy ghost . and those that will construe the baptism here spoken of , of the baptism of the spirit , take course to render the apostle to speak as little sence , as they do truth , as will appear if you read the words according to their interpretation , thus , repent and be baptized with the holy ghost , and ye shal receive the gift of the holy ghost . and whereas the eunuch desired philip to baptize him in water , act. 8.36 . will not every man conclude that philip , in preaching the gospel to him , had convinced him of it as a christian duty ? how , or why else should he desire baptism up on philips preaching ? besides , when philips answer to his desire of being baptized runs thus ; if thou beleevest withall thine heart , thou mayest , does it not cleerly imply , that water baptism is a priviledge peculiar to beleevers ? for if it had been then to be used only as a thing indifferent , as they suppose circumcission was , it might have been lawful for him to have been baptized , whether he had beleeved or no , unless we will suppose that his not beleeving would have made an indifferent and lawful thing to become unlawful to him . nor can it reasonably be thought that the men and women of samaria , deluded till then by symon the sorcerer , would have been baptized by philip ; but that they were by his preaching convinced that it was their duty so to be , act. 8.11.12 . nor will any i hope be so unreasonable , as to say this was the baptism of the spirit , since in the 15.16 . verse , this baptism is cleerly distinguished from that of the spirit : for the spirit ( saith he ) was fallen upon none of them , only they were baptized in the name of the lord iesus . so that this baptism went before their receiving the spirit , and therefore could not be their being baptized with the spirit . and when peter said concerning cornelius and his company , can any man forbid water , that these should not be baptized who have received the holy ghost as well as we , acts 10.47 . and withall , commanded them to be baptized in the name of the lord iesus , verse 48. will any imagine that peters commanding them to be baptized , was beside the business for which he was sent thither of god , and not in direct pursuance of his commission ? or that mens having the spirit , though in an excellent degree , as they had , is any excuse from water baptism ? or that it was a thing indifferent to be baptized or not baptized ? especially considering that the angel had told cornelius , that peter should tell him what he ovght to do , act. 10.6 . and declare to him words , by which he and all his should be saved , acts 11.14 . and cornelius his expectation accordingly , was not to hear from him things which might be done , or let alone ; but such things as were commanded him of god , act. 10.33 . and doubtless when peter commanded cornelius to be baptized in the name of the lord , cornelius had reason to conclude , that this , as well as any thing else , was that which he ought to do , and that those words as well as others , were words by which he should be saved , according to the item before given him by the angel . or can it enter into the heart of any christian to think , that the holy apostle would be so prophane as to command and cause a thing to be acted and done in the name of the lord , which the lord had not commanded ? all which considered , what is more plain , then that water baptism was no indifferent thing ; but the express will of god , even after such time as the ministry of iohn baptist was at an end ? sect. vii . and whereas when we alledge the use and practise of water-baptism after the ministry of iohn ceased , they to counter ballance this , aleadge the use of circumcision at the same time , though circumcision was at that time de jure abolished , as they say : to this i answer likewise . 1. if circumcision was used as an indifferent thing ; yet it was not commanded and enjoyned by the apostles , to be used in the name of the lord , as baptism was , act. 10.48 . nor for remission of sins , and in order to mens receiving the holy ghost , as baptism was , acts. 2.38 . nor as a priviledge belonging onely to beleevers , as baptism was , acts 8.36 . therefore water-baptism was not practised upon the same terms as circumcision was in the apostles times . 2. if circumcision was allowed as lawful , and so practised by any , with consent of the apostles , yet this was onely among the iews . and therefore though timothy was circumcised , yet it was in that his mother was a iewesse , acts 16.1.4 . whereas when the same thing was desired in the behalf of titus , the apostle would by no means consent unto it , for as much as he was a greek ; the apostle aleadging that as a reason of his refusal , gal. 2.3 . and further , tels the gentiles , that if they were circumcised , christ should profit them nothing , gal. 5.2 . and the decree of the apostles , was express herein , ( when some would have had the beleeving gentiles circumcised ) that those among the gentiles that were turned to god , should not be troubled with any the jewes customes , but onely that they should abstain from things strangled and from blood &c. acts 15.19.20 with v. 28.29 but now water baptism was used among the beleeving gentiles , as well as the beleeving jews , all along , as well after this decree of the apostles , as before , act. 16.15.33 . and 18.8 . which clearly evinceth the baptism we speak of , to be no jewish rite as is pretended , nor yet to be practised upon like terms as circumcision was in the apostles days . sect. viii . to those that lay aside not onely baptism , but other ordnances also as things fleshly , i shall in short say but this to convince them , that those notions which lead them to this , proceed not from the holy spirit , but from the foul spirit the devil . 1. the lord jesus himself , whose measure of the spirit was greater then any mans , and the apostles and other saints in their times , whose measure of the spirit were greater then any in these times can reasonably pretend to , in that they did such works then , as none now can do , yet they were guided by the holy spirit to use , and to enjoyn others to use water baptism , the word , breaking of bread and prayer as the history of the new testament doth abundantly witness . and therefore for those that have not so much of the spirit , yet to conceit themselves to be elivated higher in the spirit , and to be carryed above those forms which those that had more of the spirit were directed to use , is such an immagination , as may be sensibly felt to be a delusion of the devil , and not any inspiration of the spirit of god . those in the apostles days who separated themselves from the churches of christ , and communion with them in ordinances of the gospel , though probably upon the same pretences with men of like separation in our times , are charractorized by the apostle , to be sensual , not having the spirit , jud. 19. 2. therefore secondly , what ever is meant by mens knowing of christ not after the flesh , 2 cor. 5.16 . or by other scriptures of like import : most certain it is that this is not the meaning of them , that men should not know christ in ordinances , because the apostles themselves knew christ in these , and had communion with him , and with his saints in these , yea and it was their business to perswade others hereunto : and i hope no man will think that the spirit inspired them to speak contradictions : for as god is true ( saith the apostle ) our word toward you was not yea and nay , 2. cor. 1.18 . 3. when the appostle opposeth the spirit unto the letter , in 2. cor. 3.6 . he doth no● mean by letter , gospel ordinances but the ministration of moses ; for that which he calls the letter in this 6 verse , he also calls the ministration of death , written and engraven in stones ▪ verse 7. which can rightly be understood of nothing else but the ministration of moses . and therefore they bewray much ignorance , who from this scripture cry down gospel ordinances , as being but the letter , when as indeed the apostle doth oppose the whole gospel ministration ( which as to the external part , is made up of ordinances ) as being spiritual , unto that of the law which was but litteral . and the reason why the ordinances of the gospel are said to be spiritual , and those of the law but litteral , you may understand by the sequel of the apostles discourse , in this chapter , which is this , viz. because the end and spiritual meaning of the ordinances of the law , was little understood or discerned ; but was vailed and hid under those shaddows , so that as he says , verse 13. the children of israel could not stedfastly look to the end of those things , which now are abolished : whereas the end , scope , spirit , and meaning of gospel ordinances , is plainly revealed , and may cleerly be discerned ; and therefore the apostle by way of magnifying the ministration of the gospel above that of the law , saith , verse 12.13 . we use great plainness of speech , and not as moses , who put a vail over his face , &c. and again , vers. 18. we all with open face , behold as in a glasse , the glory of the lord . and therefore it is doubtless in respect of this difference , that the gospel ministration ( the outward part whereof consists in ordinances ) is in other scriptures , as spiritual , opposed to the ordinances of the law as things fleshly . gal. 3.3 are ye so foolish , having began in the spirit , are ye now made perfect by the flesh ? their folly was this , for which he chids them ; in that they having first embraced the doctrine and ordinance of the gospel , by which christ had before their eyes been evidently set forth , as crucified among them , verse 1. and by which they had received the spirit , vers. 2. yet were so weak as to think to better their condition at last , by taking up the ordinance of the law , which in comparison of those of the gospel which they had already received , were but weak and beggerly elements , chap. 4.9 . most evident it is , that those galatians began their christianity in the beleeving the gospel , and putting on christ in baptism chap. 3.26.27 . which here in chap. 3. vers. 3. the apostle calls their having began in the spirit . if so , then certainly they are not of the apostles mind , who deem ▪ water baptism to be but fleshly . if then the ordinances of the gospel , as a great part of the gospel ministration , be spiritual , and in scripture opposed to carnal ordinances , as we see they are , then most manifest it is , that those poor souls , whom the devil hath so far beguild , as to conceit themselves so spiritual and subline , as to be above ordinances , are indeed , and in truth , so poor , low , as and carnal , to be grosly ignorant of the mind of god , thus plainly laid down in scripture . sect. ix . my next coralary from my first position shall be this . if christ be a prophet of the new testament , as moses was of the old , then it follows , that as the law first given by moses , was a standing rule , according to which the jews upon all back-slidings , were to reform themselves , in worship , and all other things ; until the coming of christ in the flesh ; so likewise the gospel in all the doctrines , precepts and ordinances thereof , first delivered to the saints , either immediately by christ , or immediately by his apostles , is to remain stedfastly as a standard , according to which all men are to reform , in point of faith , worship , discipline , and conversation , otherwise , until christ shall come again at the end of the world . sect. x. that the prophets themselves , though men of extraordinary inspiration , when they found the iews to have corrupted themselves and the worship of god , did still call upon them to reform , according to the written law of moses , and that good men did reform accordingly , will appear by these and the like scriptures , ier. 6.16 . isa. 8.20 . 2 kings 17.13 . and 18.6 . and 23.25 . neh. 10.29 . and indeed whether they had prophets among them , or whether none , yet still the written law was their rule , mal. 4.4 . psal. 78.5.6.7 . in like manner ( the prophetical office of christ , answering the prophetical office of moses ) the doctrines , ordinances and commands which christ first gave forth , do remain stedfast , as that standing rule according to which all reformations in the church of god , ought to be managed . this appears further by heb. 2.1.2.3 . therefore we ought to give the more earnest heed to the things which we have heard lest at any time we let them slip , &c. the things which they had heard , and which they had first been taught , he lays down chap. 6.1.2 . viz. repentance from dead works , faith towards god , doctrine of baptism , and laying on of hands , &c. these and the like things which they had heard , are so to be heeded , that they may not at anytime be let slip . again , 2 thes. 2.15 . therefore brethren , stand fast , and hold the ordinances which ye have been taught , whether by word or our epistle . where note likewise , that the ordinances of the gospel , whether taught by word or by writing , as we have them , are to be held fast . and if it be demanded how long ? christ himself resolves the case , rev. 2.25 that which ye have already , hold fast till i come , which cannot be meant of his spiritual coming into the hearts of men ( to which sence some would pervert the words ) because thus he was come to his church of thyatira , and the rest of the seaven churches of asia , before he gave them this charge , for he walked in the midst of the seaven golden candlesticks ; to wit , those seaven churches , rev. 1.13.20 . which notes his coming to them , and abiding amongst them . besides , can any be so weak as to think when paul , 1 cor. 11.26 . directs the church of corinth , to shew forth the lords death till he come , by the breaking of bread , that he means it of christs spiritual coming by his spirit into their hearts ? since it is evident enough , that thus he was come to them already , in as much as the apostle stiles them sanctified ones in christ jesus , and called to be saints , and such as were by him inriched in every thing , waiting for the coming of our lord jesus christ , chap , 1.2.5.7 , again , the same command or law , according to which tymothy was to manage the affairs of the church then in his days , is to be kept without spot , unrebukeable , until the appearing of our lord jesus christ , 1 tim. 6.14 . and when there is any degenerating , backsliding or falling off from the first pure ways of the gospel , there men in repenting and reforming , are to do the first works , rev. 2.5 . sect. xi . many there are indeed , upon whom the spirit of ranteterism hath not yet so far prevailed , but that they acknowledge water baptism in its proper subject , true beleevers , and all other gospel ordinances to be still in force , and agreeable enough to that spiritual worship required under the gospel , were it so that they had but oppertunity of enjoying them in a due way of administration : but that now they make a considerable obsticle in their way of coming into church-communion , gospel ordinances , viz. the want of a right administrator : for they suppose that since that general apostacy , from the purity of faith and gospel order , which befel the churches , upon the entring of the papacie into the world , there hath none appeared sufficiently authorized by god , to rally again what had been routed by hand of the enemy , or to gather churches , or administer ordinances ; all due admistrators in this kind , being perished from the earth : and that therefore we must be content to wait till god shall raise up some such , whose authority in this behalf he shall attest with visible signes of his presence , by gifts of the holy ghost ; and divers miracles , as at the first erection of gospel churches and ordinances . to the solving of which doubt , i shall now apply my self , as unto that which i principally intended . sect. xii . 1. therefore , suppose it were granted , that all right administration of gospel ordinances , did totally cease during the time that papal darknesse over spread the world ; yet this upon such a supposition , would put men but in like condition with the people of god the jews , during the time of their captivity in babylon , in which the temple lay waste , the dayly sacrifice ceased , and all use of publike worship was cut off , and yet when god gave them the oppertunity by bringing them out of babylon , they presently fell to restore the use of decayed ordinances , though prophets extraordinarily inspired by god to direct them , were altogether wanting . and though the temple at the first , might not be built but according to gods own direction , 1 chron. 28.12.19 . yet the jews , though now they had no such extraordinary directions ( ezra 2.63 . ) nor in conclusion did attain the perfection of the temple as at first , ( ezra 3.12 . hag. 2.3 . ) yet they by the light of that written law , set upon restoring of temple and worship , according to such opportunity as they then had . and that they did well in so doing , appears in that after they had begun , and did again desist from the work the lord raised up two prophets , haggai and zachary , to reprove them , for that they had let their hands slick from the work , hag. 1.1 . to 12. ezek. 5.1 . all which considered , together with this , that christ is a prophet in his time , like unto moses in his , may greatly encourage such who are but lately come out of the bondage of mistical babylon , to put to their hands to the restoring of the decayed ordinances of the gospel , to the uttermost of that opportunity they have , and according to that gospel pattern we finde in the writings of the new testament , do but parralel their case with ours , and see if we have not as great reason to be doing this way , as they . 1. have we no men extraordinarily inspired , to lead the way herein , neither had they till such were raised to reprove them for their negligence therein . 2. suppose we should in some things want opportunity of comming up to the utmost of the first gospel pattern : yet they were under the like disadvatage in their low reformation . hag. 2.3 . 3. was the written law a sufficient ground for them to proceed on in this case to restore decayed ordinances though upon terms of some disadvantage , in comparison of what they formerly enjoyed ? then why should not the written gospel in this case , as wel be a rule and ground to us ? 4. were they reproved for leaving off the work till they had prophets sent to quicken them ? and shall they think to escape rebuke from god who now neglect the restoration of gospel ordinances till god raise up men extraordinarily inspired to put them in the way ? 5. did the prophet assure them of the presence of god with them , in the work of reformation and restitution of temple and ordinances , as well as their forefathers enjoyed it , before any such decay fell out ? as we see he did , hag. 2.5 . then why may not we expect that presence of christ with us , in the restitution of his ordinances , which he promised to those that should observe his commands , even to the end of the world ? mat. 28.19.20 . sect. 13. ii. whereas it is supposed by the persons whose scruple i am now labouring to satisfie , that all right administrators , and administration of gospel ordinances , perished from the earth , in times of papal darkness , to this i answer . 1. that so to say , is a meer presumption which cannot be made good . in that great apostacy of israel , eliah that great prophet thought indeed that he , even he alone was left , whereas god had in secret seven thousand which had not bowed the knee to baal , 1 kings 19.14.18 . rom. 11.3.4 . so that we see it s no good argument to conclude , that because in times of great and general apostacy , there is no visible appearance of the faithful servants of god who have not defiled their garments , that therefore there is none . and who knows but that god might as well reserve unto himself in secrets , seven thousand in the time of papal apostacy , as he did in the baalish apostacy . sect. xiv . 2. if that promise of christ , mat. 16.18 . vpon this rock will i build my church , and the gates of hell shall not prevail , against it , be to be understood as commonly it hath been ( and i know no sufficient reason to depart from that received interpretation ) that maugre all the slight , policy and power of satan and his instruments ; yet christ will have a true church on earth to the end of the world , then we must conclude that christ had a true church in being , even all the time of the greatest antichristian apostacy , and popish darkness , though the footsteps thereof could not be discovered in history . a conclusion to which that of the apostle seems to add much strength , eph. 4.11.12.13 . for in that he saith , he gave some apostles , prophets , evangelists , pastors and teachers , for work of the ministry , perfecting of saints , and edifying of the body of christ , tell we all come in the unity of the faith , and of the knowledge of the son of god , unto a perfect man unto the measure of the stature of the fulness of christ ; he cannot reasonably be understood to mean less , then that some of these officers should remain and continue unto the coming of christ at the end of the world , when , and not till when , this unity of faith , and knowledge , and the measure of the stature of the fulness of christ , shall be attained by all saints . for the apostle paul himself , who was a saint of the largest growth , and i think we may say came the nearest to the stature of the fulness of christ of all other ; yet he acknowledged , that whilest he was here in the flesh , that he had not as yet attained , or was already perfect , phil. 3.13 . and that he knew but in part , 1 cor. 13.12 . and if not he much lesse the saints that have lived since him in times of degeneration . and if that estate be not yet attained for the compleating of which the lord jesus gave unto his church the officers aforesaid , then they remain in being unto this day , or else christ hath not given them to remain vntill we all come , viz. paul and all the rest of the saints unto a perfect man , which yet the apostle affirms that he hath . but those that will needs suppose all church officers and administrators to have been utterly extinct when once the popish apostacy took place , go about to make the contrary to what the apostle affirms , to be true , and do say in effect , that christ gave some apostles , prophets , evangelists , pastors and teachers , untill the churches and saints came to the measure of the stature of antichrist , and not to the measure of the stature of the fulnesse of christ . sect. xv . 3. but then thirdly , there is much to be said from history , and that in great part of the adversaries own penning , to prove that there hath been a continuance of a true church and a right administration of ordinances , even from the apostles days down to this very time in which we live . there was a people in the darkest times of popery , who opposed themselves against the corruptions of the times , sometimes distinguished by the names of waldenses , and albigenses , and lionists . for their qualifications , a certain frier saith thus of them : that men and woman little and great day and night cease not to learn and to teach , and that divers of them could perfectly deliver all the new testament : a man saith he , would not hurt his enemy , if he should meet him upon the way accompanied with one of these hereticks . they were said to be modest , simple , medling little with bargains , to avoid lying and deceit , living upon their labour , being content with a little chast , sober , and inviting others by their example to every good thing . for the time of their continuance , or being in the world , du plessit an approved author , in his history of the papacy , pag. 330. brings in one rainerius a frier , as writing about the year , 1250. speaking thus of them . among all the sects that are ( saith he ) or ever will be , none can be more pernicious to the church of god then that of lyons , for three causes . first because it hath continued a longer time then any , some say it hath been ever since the time of sylvester , others say from the time of the apostles . the second because it is more general , for there is not almost any country where into this sect hath not crept . the third because all the other procure horrour by their blasphemies against god , this of the lyonists hath a great appearance of piety , in as much as they live uprightly before men , and put their trust in god in all things . sect. 16. though i will not say that all of this way , were such as were nick-named anabaptists , for possibly it may be made out that some of them were tainted with that errour of the times of baptizing their children , yet there is good reason to conceive that many of them did not . for first bernard , who is reported to have lived about the year 1002. which was 250. years before the foresaid frier wrote , this bernard in his 65 sermon on cant. pag. 144. as mr. blackwood in his storming of antichrist pag. 31. but as quoted by mr. tombs , in his 66 sermon , hath this complaint against this people . they laugh at us , saith he , because we baptize infants , because we pray for the dead , because we require the prayers of saints , &c. by which it appears they held the baptizing of infants ridiculous . sect. 17. secondly , it may further appear that this people , or at least many among them , were called anabaptists , because when luther and calvin rise up in their times , they bitterly inveigh against the anabaptists , as well as the papists , as their writings do abundantly declare , by which it appears that they in their times found such a people in being as well as papists . and that these were of the same sort of people , of which bernard , and the frier had formerly complained , may well be conceived , inasmuch as the foresaid author du plessis , saith , they were so spread abroad in germany and france ( where luther and calvin had to do ) as that their prints and footsteps are to be discerned throughout the course of all histories , pag. 403. and that we see their churches out live so many miseries , and even untill these times consist and continue flourishing and largely propagated , pag. 565. and history also relates , how the anabaptists in germany spread themselves into the netherlands , and as it seems from thence into england . for as mr. fox relates in his acts and monuments , vol. 2. fol. 95. in king hen. 8. time , there were two and twenty dutchmen anabaptists apprehended , and about ten of them put to death , in the year 1535. since which time there hath remained in the low countries or england , or both , of the same race unto this every day . if then this kind of people by adversaries own confession , did continue from the apostles days , and that their prints and footsteps are to be discerned throughout all histories till luther's time , and so downwards , why should any man be tender of being confident , ( especially having those scriptures of mat. 16.18 . epk. 4.12 , 13. to back him ) that there hath a successive line of true churches and true gospel administrators , run along throughout all ages , from the apostles times to this day ? sect. 18. thirdly , though it should be granted ( which yet may not ) that the line of succession both of duly constituted churches , and of all due administrators of gospel ordinances , had been cut off by the prevailings of apostacy in times of popery , yet it would not hence follow that there neither is nor can be now , true churches or right administrators of ordinances , because we have upon the matter , and in substance and effect , the same apostolical power now amongst us , to plant and settle churches , & to administer ordinances , as was injoied in the apostles days . the ground upon which i build this assertion is this , viz. because we have the same instructions and directions from the apostles in their writings , about things of this nature , as they had who lived in the apostles times . for though the beleevers then , were sometimes taught the use of ordinances by word of mouth from the apostles , yet other while they were taught the same , but in the same way as we also now are , that is to say , by their writings , or however , their writings were as authentique this waies as their preachings and instructions were , when they were present ▪ this is plain from 2 thes. 2.15 . therefore brethren stand fast , and hold the traditions which ye have been taught , whether by word or our epistle . the word here translated traditions , would surely be better translated ordinances , as it is 1 cor. 11.2 . as those that are well skild in greek do inform , and so mr. tindal hath translated it in this place . in this text there are two things chiefly to be observed to our purpose . 1. that the apostles instructed or taught men about the use of ordinances , as well by their epistles , as by word of mouth . 2. that men were to use , practice and keep those ordinances they had been taught by the apostles writings , as well as when they had been taught the same by word of mouth : their writings did as well authorise , yea oblige them to hold fast ( to wit in use and practise ) the ordinances they had been taught thereby , as any other way of teaching used by the apostles . sect. 19. neither did the epistles of the apostles ( if any should make a doubt of this . ( so appropriately belong to those to whom first and immediately they were directed , but that they also were intended for the good of all that call on the name of the lord jesus christ , for so the 1 cor. 1.1.2 . shews , being directed as well to all those which in every place cal on the name of jesus christ , as unto them . for so the words run : paul called to be an apostle of jesus christ through the will of god , and softhenes our brother , unto the church of god , which is at corinth , to them that are sanctified in christ jesus , called to be saints , with all that in every place call upon the name of our lord jesus christ both theirs and ours . so that if we or any others in any place of the world , call upon the name of jesus christ , this epistle as well belongs to us , as it did unto the corinthians in like cases . besides many of the epistles of the apostles are called general epistles , as being intended indefinitely to all whom they might concern : so the 1 and 2 epistle of peter , 1 epist. john , and the epist. of jude : and the 7 epist. to the 7 churches in asia though immediately directed to them , yet even every one that hath an ear to hear is to hearken what the spirit saith unto the churches , as you have it in the close of every epistle , revel. 2.7.11.17.29 . & 3.6.13.23 . seeing then that the apostles writings do as well concern us , as they did those to whose hands they first came , what being written aforetime , being written for our learning as the apostle teaches , to reason , rom. 15.4 . and since also these writings of theirs do sufficiently direct men about , and authorise them in the use of gospel ordinances , it thence follows , that we have in substance and effect the same apostolical power among us to direct and warrant us in the use of ordinances in church communion , as those beleevers had who lived in the apostles daies . sect. 20. and because the knowledge and beleef hereof is of soveraign use to cure that infirmity which troubles many , and keeps them out of the way of jesus christ , and to resolve the main doubt , therefore i shall yet make this further manifest by what follows . i. then since christ jesus is the prophet of the new-testament , as moses was of the old ( as hath been oft-minded ) it will not be amisse to shew , that moses by his writings was a minister to the jews , as well when he was dead , as while he was alive , john 5.45 . there is one that accuses you , even moses in whom ye trust , saith christ to the jews , in that the doctrine of moses which they had in writing did accuse them , moses himself is said to accuse them . again ver. 46 , 47. for had ye beleeved moses , ye would have beleeved me , for he wrote of me , but if ye beleeve not his writings , how shall ye beleeve my words ? where we see 1. that to beleeve moses , and to beleeve the doctrine of moses in his writings is the same thing . and 2. that christ held it altogether unlikely , that those that would not beleeve and obey those matters of doctrine whilst commended to them in the writings of moses , should ever beleeve and obey christ himself teaching the same things . and by rule of proportion it holds well , that if those that would not beleeve moses writings , could not beleeve christs words , he speaking and moses writing the same thing , neither would they beleeve and obey the apostles themselves , or men of like qualifications , if they should come again amongst us , who now will not obey those doctrines rules and precepts , which they have left us in writing . and hereto agrees that also luke 16.31 . if they heare not moses and the prophets , neither will they be perswaded though one rose from the dead . again john 7.19.22 . did not moses give you the laws , and yet none of you keepeth the law , ver. 22. moses therefore gave unto you circumcision , &c. how did moses give them the law and circumcision , when as he was dead many hundreds of years before they were born ? why in that they had the writings of moses , and were as well concerned in what they imported , as those were to whom moses first delivered the law , in that respect moses was said to give them the law , as well as to their fore-fathers . acts 21.21 . they are informed of thee , that thou teachest all the jews which are among the gentiles , to forsake moses saying , that they ought not to circumcise their children and to walk after the customes . where likewise we see , that to forsake the doctrine of moses , is to forsake moses and luke 16.13 . they are said to have moses and the prophets , when yet they had but their writings ; so that to forsake moses and to forsake his doctrine , and to have moses and the prophets , and to have their doctrine in writing , is in scripture language and account the same thing in effect and substance . and there is altogether the same reason , why to have the ministry of the apostles , and to have their doctrine in writing , to forsake the one , and to forsake the other , should be substantially the same thing . and let every man be sure of this , that if christ jesus at his first comming did interpret mens neglect of moses in his writings , to be an neglect of moses in his ministry , that he likewise at his second comming , will account mens neglect to observe his ordinances and wayes delivered us in the writings of his apostles , to be an neglect of the apostles ministry , yea of christ himself , whose embassadours they are to the world , and to the saints , as well by writing as speaking , as i shall shew further by and by . sect. 21. 2. the same thing is true also of the doctrines and writings of the prophets ; for they by their writings are as wel ministers to those under the new testament , as they were to those to whom they in their life time preached under the old , so far as their doctrine concerns men now ▪ 1 pet. 1.10 , 11 , 12. of which salvation the prophets have inquired & searched diligently , who prophesied of the grace that should come unto you — ver. 12. unto whom it was revealed , that not unto themselve but unto us they did minister the things which are now reported to you , by them that have preached the gospel unto you where note 1. that the prophets are said to minister to us who now live under the new testament , the things of the gospel , the same things which those have reported who preached the gospel , and to minister to us , and to be ministers to us of the grace of the gospel , is in effect the same thing . but then 2. how or by what means are the prophets ministers to us of this grace , but by their writings ? and if they by their writings are ministers unto us , then much more are the apostles ministers to us upon the like account . again eph. 2.20 . and are built upon the foundation of the prophets and apostles , &c. if then the doctrine of the prophets transmitted in writing , was as wel the basis and foundation upon which the churches in the apostles times were built , as the doctrine of the apostles themselves , as by this text it clearly appears that it was then by the same rule , the doctrinal writings both of the prophets and apostles , are a sufficient foundation whereon to build churches now in these times . and therefore the apostle saith , rom. 16.25.26 . that by the scriptures of the prophets , as well as by the preaching of the apostles christ jesus is made known to all nations for the obedience of faith . if then the scriptures of the prophets , be a sufficient ground for men in all nations , in faith to act upon , for so much of the gospel as is revealed in them , as you see by our apostle they are , then without doubt the scriptures of the apostles also are a sufficient ground for men in all nations , in faith to act upon , as touching all those doctrines , ordinances , rules , and precepts of the gospel contained in them , john 20.31 . but these are written that ye might beleeve , that jesus is the christ the son of god , and that beleeving ye might have life through his name . sect. 22. 3. i shall yet further strengthen my principal assertion touching the presence of an apostolical power now amongst us , directing and authorizing men in the gathering of churches , and administration of ordinances ; i say i shall further confirm this by several considerations , taken from the nature , manner , and extant of the apostolical ministration . sect. 23. 1. the apostles were and are apostles to men as well by their writings being absent from them , as by their preachings when present with them . for this , consider first rom. 15.15.16 . neverthelesse brethren , i have written the more boldly to you in some sort , as putting you in mind , because of the grace that is given me of god , that i should be the minister of jesus christ unto the gentiles ministering the gospel of god . two things would be noted here touching our businesse in hand . 1. the act of paul , he wrote , and wrote boldly unto these romans . 2. the reason or ground why he did so write , and that was because by the grace of god he was made the minister of christ to the gentiles , such as they were , to minister to them the gospel of god . by which we gather , that in that he wrote this epistle to them , it was in direct pursuance of his office , as being the minister or apostle of the gentiles , and that he discharged his office and trust towards them , and that they were made partakers of his ministry , even by that epistle which he now wrote to them . which is also further manifest by rom. 11.13 . for i speak to you gentiles , in as much as i am the apostle of the gentiles i magnifie mine office . how did he speak to them but by his epistle ? and why , but because he being the apostle of the gentiles , he hereby magnified his office ; that is , laboured to make the most of it , or to improve it to the utmost . and therefore when he wanted opportunity otherwise , he discharged his office of an apostle by writing . if so what else is the consequence , but that men by the apostles writings , are partakers of the apostles ministry . sect. 24. and it is worth observing , and that which makes this scripture case the more applicable to us , viz. in that when the apostle wrote this epistle to these romans , he had not as yet been personally with them at rome , as may easily be made out , by comparing rom. 15.23 , 24 , 25 , 26. with acts 19.21 . together with the precedent history of paul's travels , in the book of the acts . for if paul were an apostle to those that had his mind and doctrine in writing , who otherwise never saw his face , then the apostle is an apostle to us also , who have his writings as well as they then had . to the former scriptures you may adde col. 2.1 . compared with chap. 1. ver. 25. it should seem that paul had never seen the faces of those colossians to whom he writes . i would ( saith he ) that ye knew what great conflict i have for you , and for them of laodicea , and for as many as have not seen my face in the flesh . from which those that write upon this epistle gather , that paul had never seen the face of these colossians when he wrot this epistle to them . which opinion is much confirmed by the 6 , 7 , 8 , 9. ver. of chap. 1. where it appears that they came to the knowledge of the gospel by the ministry , not of paul , but of epaphras , who having acquainted paul with the successe of his ministry , paul thereupon takes occasion to write this epistle to them . by the writing of which epistle he acted the part of a minister , or an apostle towards them , as you may see chap. 1.25 . whereof i am made a minister according to the dispensation of god , which is given to me for you to fulfill the word of god , or fully to preach the word of god as the marginal reading hath it . where note , that paul had received from god , such a dispensation ( or stewardship as it s rendred by some from the greek ) to them ward , or on their behalf , according to which he was made a minister of the church in general : and this stewardship he discharged towards them by writing , not having opportunity of discha●ging it otherwise . so that still we see that the apostles were ministers and apostles to men by their writings , as well as otherwise . and should the apostles come again personally amongst us , yet doubtlesse they would preach but the same thing for substance , which now we have in their writings , 2 cor. 10.11 . let such an one think this ( saith he ) that such as we are in word by letters , when we are absent , such will we be also indeed when we are present . and it must needs be so , because the gospel is but one simple and unchangeable thing , whether preached or written , 2 cor. 1.18 . but as god is true , our word toward you , was not yea and nay . sect. 25. 2. the ministry of the apostles reaches as far as their doctrine reaches rom. 10.14.15 . how then shall they call on him in whom they have not beleeved ? and how shall they beleeve in him of whom they have not heard , and how shall they hear without a preacher ? and how shall they preach except they be sent ? here the apostle makes all mens beleeving the gospel to depend upon the apostles preaching of it ; i say , upon the apostles preaching of it . for when he saies , how can they preach except they be sent , he speaks of those that were first sent to preach the gospel , to wit the apostles , who indeed could never have found out nor have preached such a doctrine to the world , as the gospel is , had they not been sent on this errand , had they not been indued with power from on high wherwith to do it : the apostle denies any such sufficiency to be of themselves , and ascribes it wholly unto god , 2 cor. 3.5 . that the sending here spoken of rom. 10.15 . is christs sending his apostles to preach the gospel , will further appear , if you compare the effects with their causes , as here set down in order by the apostle . how can they ( saith he ) beleeve in him of whom they have not heard ? that 's a principle in reason , that a man cannot beleeve that , of which he hath never heard . and how shall they hear without a preacher ? here 's another thing as manifest in reason , ( for which cause the apostle makes themselves judges in the case ) a man cannot hear that of which no report hath been given , or of which no declaration hath been made . and how shall they preach except they be sent ? that is how should any man at the first have divulged the gospel and doctrine of salvation ; had he not first been taught it of god , and impowered with knowledge and utterance from him , wherewith to preach it ? which was the apostles case . and that the preaching and sending here spoken of , is the preaching and sending of the apostles , appears yet further by the 18. verse of the same chap. where having continued his discourse of the hearers and preachers , of which he had spoken three verses before ; ver. 14.15 . he here saith of the same preachers , that their sound went into all the earth and their words unto the ends of the world ; which all acknowledge to be spoken of the apostles . if then every mans beleeving depends upon his hearing the gospel , and if his hearing of i● likewise depends upon their declaring or preaching it who first received it from god , viz. the apostles , ( for if they had not declared it , we had never heard it ) then it is a thing out of doubt that every mans beleeving the gospel , doth depend upon the preaching and ministery of the apostles . and if so , then the apostles by their doctrine are preachers to all those that in all places and ages where the gospel comes do beleeve . sect. 26. which thing viz , that the apostles ministry extends as far as their doctrine , may be further illustrated and confirmed thus . the apostles commission was to preach the gospel to every creature in all the world . mark . 16.15 . and the apostle paul whilest he was yet living , affirmed that accordingly it had been preached to every creature under heaven , col. 1.23 . but how did twelve apostles think we in their own persons carry the gospel to every man and woman under heaven ? why surely no , that is not lightly imaginable . they indeed first set it on broach in the nations , but there were many others who were instrumental to hand it up and down the world . many of whom the apostle upon that account calls fellow-labourers , fellow-helpers , and fellow-workers , together with them both of men and women , 1 thes. 3.2 . phil. 4.3 . rom. 16.3.2 . cor. 8.23 . col. 4.11 . philem. 1.24 . it was indeed the apostles sound that went into all the earth , and they were their words that went to the ends of the world , rom. 10.18 . they made the whole world to ring with their doctrine , but yet the beleevers which were also made such by their preaching , helped to carry this sound from one place to another , till it had filled the world . in which work the beleevers at rome had not the least share , they having a greater advantage and opportunity this way then many others , inasmuch as the place of their abode was , in the metropolitan city of the world , where the emperour thereof had his seat and residence , whither and from whence upon that account men had recourse from , and to all parts of the known world , whither the influence of the imperial government did extend , and by that means the same of the faith of the gospel professed at rome , went out into all the world , as the apostle informs us , rom. 1.8 . i thank my god through jesus christ for you all , that your faith is spoken of throughout the whole world . but whoever were the immediate instruments , the apostles themselves were the original ministers , even to all that beleeved . in which respect all those that have beleeved the gospel , in what place or age of the world soever since the apostles , are all said to beleeve through their word , john 17.20 . for when christ saith ( speaking of his apostles ) neither pray i for these alone , but for them also which shall beleeve on me through their word , he plainly implies , that all that ever should thereafter beleeve , should beleeve through their word , unlesse we will suppose that christ did not pray for all beleevers . in which respect likewise i conceive christ promiseth his apostles to be present with them , to wit in their ministry , unto the end of the world mat. 28.20 . which also shews , that their ministry in their doctrine , should continue even unto the end of the world . if then the ministry of the apostles be of the same extent with their doctrine , and that the one is as broad and as long as the other , and that whomsoever the one reaches , the other reaches 〈◊〉 , the affirmative whereof i conceive hath been abundantly proved , then the case is clear and out of doubt , that the ministry of the apostles is now amongst us , to direct and authorise in what is to be done in the christian life , in matters of worship , ordinances , and otherwise , as well as it was among those churches which were planted in their days , because we have the same doctrine with us in the scriptures , by authority whereof churches were planted , and ordinances administred in the first times of the gospels publication . and that the different terms , upon which we now have , and the beleevers then had , the same doctrinal instructions and directions , from the apostles , the one by word of mouth , the other by writing , doth not alter the case so as to leave us out of that capacity of injoying gospel ordinances which they were in , i shall now come further to clear in the next head of this discourse , therefore sect. 27. 3. the weight , efficacy , authorizing and obliging vertue of the apostles doctrinal instructions about matters of salvation , worship , administration of ordinances and the like , did not depend upon the apostles themselves ; as they were such and such men , but upon the will , pleasure , and grace of god which was indeed made known by them . for which cause the apostles frequently labour to carry mens thoughts and expectations off from themselves , as touching the import , energie , operation and vertue of the things ministred by them , and to charge the same wholly upon god ; that is upon his will and appointment , and the influence of his power and grace , as concurrent with his own appointments , 1 cor. 3.7 . so then , neither is he that planteth any thing , neither is he that watereth , but god that giveth the increase . though paul plant and apollo water , yet the effects which the gospel doth produce in men , depend no more upon paul or apollo , then the increase of the seed depends upon the hand of him that plants or waters it , which by the blessing of god is wont to grow and increase by what hand soever planted and watered . again 2 cor. 4.7 . but we have this treasure in earthen vessels , that the excellency of the power may be of god , and not of us . where we see likewise , that the excellency of the power of this treasure , did not depend upon the vessels as such ( to wit the persons of the apostles ) in which it was brought but upon the will , grace , and power of god , how weak , or earthen soever the vessels are , in which it is carried unto men , see further for this 1 cor. 15.10 . and 2 cor. 3.5 , act. 3.12 . this being so , it follows that we having the same will of god now made known to us by the writings of the apostles , by which men were directed , authorized and warranted to beleeve be baptized , gather into churches , and to hold communion in all ordinances in the apostles days , that therefore we also are every whit as well authorized and required to repent beleeve , be baptized , unite in church bodies , hold communion in all ordinances of the gospel as they were , for the will of god which is the ground and foundation of all , is the same , whether it be expressed by speaking or writing . and i fear it will be found a slender excuse for men in the great day of reckokoning , to say , that therefore they had not kept his orninances , because he did not deliver his mind about them upon the same terms to all as he had done to some , when as notwithstanding he hath sufficiently enough discovered his mind & will herein . and why should any think either that god will more excuse men in these days from obeying him in his ordinances , then he did in the apostles times , or that men have lesse need now of the help and benefit of all the ordinances of the gospel , then they then had ? sect. 28. what hath been said already touching the presence of the apostolical ministry among us , and the validity of their writings as being equivolent with their personal speaking , to authorise men in the use and administration of ordinances , may i suppose abundantly satisfie any that are desirous of satisfaction , touching an administrator , and mens power of administring baptism now in these daies ; yet because men might in this kind have good measure , heaped up , pressed down , and running over into their bosoms , i shall speak yet something further to that particular case . the question is , what power any man hath in these days to administer baptism ? the answer is , even the very same that those men had , whom the apostles in their time did put upon this work . and the reason hereof is because the power of appointing men then to administer baptism , was not arbitrary , or in the liberty of the apostles own wills , for they were but instruments and ministers of jesus christ to declare , who and what manner of persons he would have imployed therein ; but it was the will of god ( when known ) whose work it is , that did impower men to administer baptism . this was proved above in section 27. not onely in relation to this particular administration , but all others also . and the very truth is , the whole power of administration of any of the things of the gospel , not onely by men of a lower rank and degree , but even by the apostles themselves , yea which is more , even by christ himself is charged upon the will of god , 1 cor. 1.1 . and 2 cor. 1.1 . gal. 1.1 , eph. 1.1 . col , 1.1 . 2 tim. 1.1 . john 6.38 . and 12.49 . heb. 3.2 . now look then what manner of persons stand declared in the scriptures of the new testament , as allowed by god in the apostles dayes , as meet for this work of baptizing , the same manner or sort of men , are likewise in the same capacity of doing it now ; for the will of god herein , respects the qualifications of men and not their person . sect. 29. but now the scripture is expresse , that this work of baptizing , was not restrained or tied to the apostles as such , but might be done , as usually it was by the disciples , 1 cor. 1.17 . for christ sent me not to baptize , but to preach the gospel . the meaning is not that christ did not in his commission appoint paul to preach baptism , to presse and perswade men upon their repentance to be baptized ( as peter did , whose commission was the same , acts 2.38 . ) for this being one of the beginning doctrines of christ , heb. 6.1 , 2. could not be left out of the commission , mat. 28.18 . nor is this the meaning as if christ had not impowered him to baptize when occasion was , for he confesses that he did baptize crispus and gaius , and the houshold of stephanus among these corinthians , ver 14.16 . but his meaning is , when he saies christ had not sent him to baptize , that christ had not imposed any such thing upon him , as that he should himself , and with his own hands baptize all those that he converted to the faith , but this was such a work as in which other common disciples might ease paul . so that though paul begot them all to the faith by the gospel , chap. 4.15 . and though they were all of them baptized , as appears chap. 1.13 . and 12.13 . yet as he declares he baptized but few of them himsel● , chap. 1.14.16 . and it should seem by this of paul and that of peter , acts 10.48 . ( who is said to have commanded cornelius , and his , to be baptized that it was an usual thing with apostles to leave the administration of baptism to disciples . christ also who was never backward in any thing that was necessary for him to do , left this work of baptizing to his disciples and followers , john 4 1 , 2. jesus made and baptized more disciples then john , though jesus himself baptized not , but his disciples , [ what a disciple is , see jon. 8.31 . ] by which it appears to be a work rather belonging to followers then to leaders . and philip at that time when he baptized the eunuch , acts 8.38 . was for ought appears but a deacon . ananius also , who it seems baptized paul , is described but as a disciple acts 9.10 . and whereas three thousand were baptized , and added unto the church in one day , yea in lesse then a day since it was the third hour , when peter began his sermon , acts 2.15 . it s no wise likely , but that many of the hundred and twenty disciples that till then had kept together , were imployed thereabout , otherwise it s not like , so much work could be done in so little time , but by many hands , acts 2.41 . if then beleevers or men-disciples as such , are sufficient administrators of water baptism in scripture account , as by what hath been said may appear , then for as much as that through the grace of god , there are many such among us now in these days , no man need to keep out of this gospel way , for want of a fit administrator . sect. 30. if any shall here object ( as its like there will ) that the apostles did never appoint those to baptize others , who were not first baptized themselves , as those are suspected to have done who first began the practise of baptizing among us , since reformation began . answ. 1. to this i answer , 1. i cannot say that the apostles did set any to baptize others , who were not first baptized themselves , neither is it likely they did , there being no such need , seeing there were other enough in that capacity to do it : yet this i may say , though we find baptism pressed on men as a duty , acts 2.38 . and 10.48 . yet we do not find that they were injoined to be baptized by men so and so qualified , but onely indefinitely to be baptized , by which , we may gather that the care of being baptized , is a matter of greater consequence , then what manner of administrator should do it . 2 john the baptist questionlesse did administer baptism , while he himself was yet unbaptized , for if he were the first instrument of erecting that ordinance , then of necessity he must baptize somebody before he himself could be baptized , which shews , that under some circumstances it is not unlawful for one to be baptized , by one that is himself unbaptized , viz. where it appears to be the will of god that baptism should be received , and yet none willing to administer it , but he who is not baptized . and therefore should we suppose that the line of such administrators of baptism had been cut off , as had been duly baptized themselves , yet in the restitution of this ordinance unto its primitive use and purity , there would be the same necessity for some one to renew this administration who is not baptized , as was at the first to begin it . sect. 31. nor do i know any reason to make the weight and benefit of baptism received , to depend upon his personal baptism that does administer it , seeing neither is he that planteth any thing , nor he that watereth , but god that giveth the increase , 1 cor. 3 , 7. besides , though we find men in scripture injoined baptism , yet we do not find them injoined to receive it from such and such hands , as namely from such as are baptized , or else not at all ; but it rather seems to be injoined in this respect as circumcision was , which was indeed injoined to all the males among the jews , but not determinately appointing it to be administred by such or such hands . so that if there be no positure law in this case , there can be no transgression . sect , 32. 3. i might bring an argument ad hominem , from the practise of many of those men themselves , who keep off from baptism upon the scruple of an administrator ; for they themselves preach the gospel , which is a greater thing then to baptize , and therefore why should they scruple to baptize , or at least to receive baptism from one who is able to preach the gospel , for he that may do the greater , may do the lesse also . now that it is a greater matter to preach the gospel , then to administer baptism , is most evident by that of the apostle , 1 cor. 1.17 . christ sent me not to baptize , but to preach the gospel : meaning that to preach the gospel was more apostolical , then to administer baptism ; the latter might better be done by inferiour hands then the former , as i shewed before . the true tendency therefore of this opinion , that none may receive baptism , because there is none duly qualified to administer it , is to eject and cast all preaching of the gospel out of the world , a● well as baptism , for if there be none qualified to administer baptism which is the lesse , there is none qualified to minister the word , which is the greater . sect. 33. but because some also are gone so far out of the way , as to think that none may preach the gospel ; except they were so indued with power from on high , as were the apostles , and could speak by immediate revelation of the spirit as they did , i shall here insert one word from the scriptures to prove the contrary . it doth sufficiently appear , that even in the apostles days , whilest yet extraordinary gifts were abroad , men might prophesie , who yet could not speak by any such immediate and infallible revelation of the spirit as the apostles did . therefore the apostle cautions those that prophesied in the church at rome , to prophesie according to the proportion of faith , rom. 12 6. that is , either according to the rule of faith , or according to that measure of faith and knowledge , which they had attained in the doctrine of the gospel , which caution were needlesse , if they had prophesied according to the immediate dictates of the spirit , as they did who speak as the spirit gave them utterance ; for then they could not be in danger of erring in their prophecying , because prophesie in this kind , came not at any time by , or according to the will of man , but holy men of god , spake as they were moved by the holy ghost , as the apostle peter hath it , 2 pet. 1.21 . yea if any had the spirit of prophesie in this sence , they could not , though they had a desire to speak otherwise then the spirit moved them , as appears in the case of baalam , who said , if balak would give me his house full of silver and gold , i cannot go beyond the commandement of the lord , to do either good or bad of mine own mind ; but what the lord saith , that will i speak , num. 24 13. and it is not unlike but that the extraordinary prophets , sometimes spake things by the guidance of the spirit , which they themselves understood not ; i heard , saith daniel , but i understood not , dan. 12.8 . see 1 pet. 1.10.11.12 . but these who are directed to prophesie according to the proportion of faith , are to keep within the bounds of their own knowledge , and not undertake to teach others , what they do not well understand themselves . besides the apostle describing the subject matter of those prophecyings , which were used in the churches saith , he that prophecieth speaketh unto men to edification , and exhortation and comfort , 1 cor. 14.3 . which to do , were things not peculiar to extraordinary prophets , but common duties among christians , 1 thes. 5.11 . wherefore comfort your selves together , and edifie one another , even as also ye do , and exhort one another daily , heb. 3.13 . and 10.25 . as every man hath received the gift , even so minister the same one to another , as good stewards of the manifold grace of god . 1 pet. 4.10 . in which the apostle gives this caution , verse 11 , if any man speak let him speak as the oracles of god , that is , according to , and as becomes the words of god ; of which caution there had been no use as i said before , if none had spoke in a way of prophecying , that is , to edification , exhortation and comfort , but onely such as spake by immediate revelation . and whatever the gift was which timothy received by the putting on of paul's hands , 2 tim. 1.6 . or which afterward he received by prophesie , and the laying on of the hands of the presbytery , 1 tim , 4.14 . i say what ever other gift it was , it seems it was not a gift of preaching the gospel by immediate revelation of the spirit , because in order to his teaching he is exhorted , to give attendance to reading , 1 tim. 4.13 . and is admonished also , to take heed unto his doctrine , verse 16. and directed to hold fast the form of sound words , which he had heard of paul , 2 tim. 1.13 . for all which there had been no place , if what he had taught , had been onely by the immediate dictates of the spirit : for he that speakes by immediate revelation and infallible guidance of the spirit , needs not give attendanc● to reading , in order thereunto , nor is in danger ( unlesse he take heed ) of miscarrying in his doctrine , or of expressing himself in unsound words . nor doth the apostle in his directions about the choice of elders , 1 tim 3. where he insists at large on the qualifications requisite in such officers , speak one word of those extraordinary gifts . and as the apostle would not have the prophecying then used in the church to be despised , so he would not have ought delivered therein , to be received without examination and tryal , 1 thes. 5.20.21 . despise not prophecying , prove all things , &c. which shews , that those that did then prophesie , might possibly deliver errour as well as truth , which those who spake onely as the spirit gave them utterance could not do ; but of this onely by the way . i shall now return to add a word more towards their satisfaction who lay so great a stress upon a baptized administrator of baptism , as for the supposed want whereof they are content , that both baptism , and all those other ordinances in church communion which depend thereon , should lie desolate and wast . sect. 34. 4. that therefore which i shall say in the last place to such , is , that the want of a baptized administratour , can be no just plea for any among us to keep off from obeying jesus christ in submitting to the ordinance of baptism , because blessed be god , there are many amongst us meet to administer that ordinance , who have been themselves baptized by such as were baptized also . neither is it necessary , nor indeed reasonable , for any man to suspend his submitting to baptism , till he be able to make out by clear proof , not onely that he from whom he is about to receive baptism was baptized , but also that that third person , from whom the second received it , and a fourth from whom the third received it , and so on to john the baptist or the disciples of christ , who first administred the same ; for there would have been no end of scrupling , nor hardly a possibility of satisfaction in this case , no not in the apostles times , and that successive time in which this administration was not corrupted , if such a thing had been necessary . nor can it easily be imagined how the eunuch could have come at satisfaction in this point touching philips meetnesse to administer baptism to him , if such a lineal demonstration had been requisite hereunto . nor can it reasonably be thought that that mans baptism should be the lesse available to him , who in uprightnesse of heart , submits himself thereto , though he should be mistaken about the meetness of the administrator ; for paul doubtlesse would never have rejoiced as he did , that christ was preached , though but in pretence by some , as in truth by others , but that he knew that a benefit would redound even by their preaching of christ to those that with honest hearts received the word from them , their unmeetnesse to minister the gospel otherwise notwithstanding , phil. 1.18 . a postscript . in as much as there are too many in these times , who to render waterbaptism unnecessary , do construe most of those scriptures as meant of the baptism of the spirit , which speak of baptism , after the ministry of john the baptist ceased , and who also do interpret those words , 1 cor. 12.13 . by one spirit we are all baptized into one body , to be meant of the baptism of the spirit ; and so do take themselves as having the spirit , to be duly incorporated visibly into this one body of christ which is his church , by vertue of their being baptized with the spirit , whether they have ever received water-baptism or no : therefore having this opportunity , i shall here adde a word to convince such from the scripture , of their delusion and mistake herein . in order hereunto , let such know , that for men to receive of the spirit of god , onely unto their own personal regeneration , and sanctification , is one thing , & to be baptized with the spirit , is another . those whom john baptized , at least many of them had received of the spirit to their own personal regeneration and sanctification , mat. 21.32 . luke 7.29 . and yet they were not then baptized with the holy ghost , but were directed to expect that from him that was to come after john , to wit christ jesus , mat. 3.11 . those eleven apostles of christ also , who being assembled together , and christ with them , a little before his ascension , had at that time certainly received , of the spirit to their own regeneration and sanctification , yea and to a good degree for the edification of others also ; and yet at that time they were not baptized with the holy spirit , but they then received a promise from christ that they should be baptized with the spirit not many days thence , acts 1.5 . the baptism of the spirit then , properly , is such a being filled with the holy spirit , as by which men are able to speak with other tongues , and to act and do things of like high and extraordinary import . this is evident , first , from the tenor of that saying of the baptist , mat. 3.11 . i indeed baptize you with water unto repentance , but he that commeth after me , is mightier then i , whose shooes i am not worthy to bear , he shall baptize you with the holy ghost and with fire . which accordingly was fulfilled to as many of the jews as were professedly the disciples of christ at the day of penticost following the ascention of christ . for speaking of the hundred and twenty disciples which were all with one accord in one place , it s said that there appeared unto them eleven tongues , like as of fire , and it sate upon each of them , and they were all filled with the holy ghost , and began to speak with other tongues as the spirit gave them utterance , acts 2.1.3.4 . 2. that such a being filled with the holy spirit , was meant by the promise of being baptized with the spirit , appears by the words of christ , acts 1.5 . compared with acts 2.1.2.3.4 , and acts 11.16 . christ commanded the disciples that they should not depart from jerusalem , but wait for the promise of the father , which said he , ye have heard of me : for john truly baptized with water , but ye shall be baptized with the holy ghost , not many daies hence , acts 1.4.5 . which accordingly they were as we had it before , acts 2.1.3.4 . which yet is more evident in acts 11.15.16 . where peter rehearsing the effect of his preaching the gospel to cornelius and his company , saith , and as i began to speak the holy ghost fell on them , as on us at the beginning , then remembred i the word of the lord , how that he said , john indeed baptized with water , but ye shall be baptized with the holy ghost . where note , that the falling of the holy ghost upon cornelius and those with him , as on the apostles and disciples on the day of pentecost , causing them to speak with tongues as they did , acts 10.46 . this peter deems , to be a like act of grace vouchsaled the gentiles , as was that which christ promised his disciples when he told them that they should be baptized with the holy spirit not many days after . the reason why such a rich measure of the spirit is expressed by this metaphor of being baptized with it , is i conceive because of that analogy which is between this metaphorical baptism , and that which is literal and proper : for as no man is litterally and properly baptized without abundance of water , john 3.23 . so much as in which he is buried , col. 2.12 . so no man is metaphorically baptized with the spirit , but he that receives ▪ it in great abundance likewise . sufferings also which are another metaphorical baptism , a man is not said to be baptized herewith whilest they be but ordinary and common , but then onely when they are very great and many , such as that he may say concerning them , i am come into deep waters , where the floods overflow me , psal. 69.2 . and therefore christ when he speaks of his being baptized in this kind , doth appropriate it to his suffering the sorrows of death , luke 12.50 . and not to those lesser degrees of suffering which befell him in the former part of his life . if then to be so filled with the spirit , as by means thereof to be able to speak with other tongues , and the like , be in scripture sence to be baptized with the spirit , and not otherwise ; then those that will needs make a being baptized with the spirit , the condition of the injoyment of gospel priviledges , and the means of mens being made members of that one body of christ which is the church ( 1 cor. 12.13 , ) as many now a daies do , on purpose to exclude water-baptism altogether here-from , do not onely thereby exclude themselves , but also all others now living ( so far as known to us ) from all part and fellowship in such gospel priviledges , in as much as neither they nor any other visible to us , are in a scripture account baptized with the spirit . finis . notes, typically marginal, from the original text notes for div a23664e-220 note this . note this . note . the defence of iohn etherington against steven denison and his witnesses their accusatons and depositions vvherein their whole proceedings and ground whereupon he was censured and committed to prison by the high commission court is in brief declared : which he having now opportunitie and speciall occasion also urging, thought needfull to publish. etherington, john, fl. 1641-1645. this text is an enriched version of the tcp digital transcription a38702 of text r7935 in the english short title catalog (wing e3384). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 134 kb of xml-encoded text transcribed from 33 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a38702 wing e3384 estc r7935 13103419 ocm 13103419 97442 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a38702) transcribed from: (early english books online ; image set 97442) images scanned from microfilm: (early english books, 1641-1700 ; 256:e179, no 21) the defence of iohn etherington against steven denison and his witnesses their accusatons and depositions vvherein their whole proceedings and ground whereupon he was censured and committed to prison by the high commission court is in brief declared : which he having now opportunitie and speciall occasion also urging, thought needfull to publish. etherington, john, fl. 1641-1645. [2], 62, [1] p. s.n.] [london? : 1641. errata: p. [63] reproduction of original in thomason collection, british library. eng denison, stephen, d. 1649 or 50. etherington, john. baptism -early works to 1800. a38702 r7935 (wing e3384). civilwar no the defence of iohn etherington against steven denison, and his witnesses, their accusations, and depositions. vvherein their whole proceedi etherington, john 1641 25760 22 0 0 0 0 0 9 b the rate of 9 defects per 10,000 words puts this text in the b category of texts with fewer than 10 defects per 10,000 words. 2002-04 tcp assigned for keying and markup 2002-06 aptara keyed and coded from proquest page images 2002-07 judith siefring sampled and proofread 2002-07 judith siefring text and markup reviewed and edited 2002-08 pfs batch review (qc) and xml conversion the defence of iohn etherington against steven denison , and his witnesses , their accusations , and depositions . vvherein their whole proceedings and ground whereupon he was censured and committed to prison by the high commission court , is in briefe declared . which he having now opportunitie , and speciall occasion also urging , thought needfull to publish . prov. 19. 5. a false witnesse shall not be unpunished , and he that speaketh lyes shall not escape . levit. 19. 15. ye shall doe no unrighteous iudgement ; thou shalt not respect the person of the poore , nor honour the person of the mightie . deut. 1. 17. yee shall not respect persons in iudgement , but yee shall heare the small as well as the great . printed in the year , 1641. the defence of iohn etherington against stephen denison , and his witnesses , their accusations , and depositions : upon which he was censured by the high commission court . vnto all christian people of what estate or calling soever , which in your hearts doe preferre the love of god the father , and of the lord iesus christ , his grace and truth , to judge righteous judgement , to shew mercy , to defend the innocent , to releeve the oppressed , to comfort the afflicted brethren of christ , to suffer affliction with them , and so your owne eternall happinesse before all temporall honour , pleasure , profits , promotions , and reputations of this world . the love of god the father , and of the lord iesus christ , his grace and truth , mercies and peace , and an assured hope of eternall happinesse be with you all , amen . beloved christians , for of what degree soever yee be , a more honourable and blessed title yee cannot have , being so indeed . if a christian that is despised , reviled , and persecuted , having all manner of evill that evill man can invent against him , and that by persons professing a strictnesse in religion above others , as well preachers as professors of that kinde ; not onely in their private talke and conferences together , but publickly in pulpits and printed bookes , and in the open streets and parts both of city and countrey , as ( among the rest of the evils ) that he will equivocate , lye , deny and forsweare all things before authoritie , which he beleeveth , sayth , and doth privately , and submit with his body and word to any religion , and not suffer persecution for any thing . if such a one may be admitted to speake for himselfe in his owne defence , and that his words may possibly be regarded , then give me leave a little now once at last i humbly beseech you , and regard my words so far forth as charitie and truth may bind you thereunto . it is so well knowne to many in this city of london , both how my adversary , before named , hath dealt and proceeded against me from his first beginning to this present , as also how i have dealt with him , and what my minde concerning religion , that if i should set downe any thing that were untrue , either in one respect or other , i should be soone taxt for the same . not onely by mine enemies ( who having done so already without cause , will doe it againe quickly when there is cause ) but by others also which know me and understand truly how things are . and so i shall give all men just occasion to reject me , and to account me a false deceitfull man ; which yet i am sure i have not done , and which is more , i shall corrupt my conscience toward god , and provoke him to displeasure against me , unto whom now , notwithstanding all the evill of man , and malice of satan , i can appeale with a good conscience , and make my petition and complaint vnto him , as a childe to a most gracious father and just avenger of all his childrens wrongs . therefore whatsoever i here write , though it be but little in comparison to that which hath been said , sworne , and published against me , yet as prizing a good conscience farre above either liberty of my body , or favour of the world , through the grace of god , it shall be true , and so cleare , and full in all things , as i shall be able in so short a space to expresse . my accusers are many , the first and chiefe of all , the common accuser onely excepted , is mr. stephen denison , vicar of katherine cree-church in london ; the rest as they stand recorded by the register , are , rowland thomson , thomas rogers , joyners . christopher nicholson , chandler . peter worcester , drawer . susan price , a porters wife . henry robrowgh , curate . iohn okey , clothworker . george dunne , chirurgion . thomas stephens , clarke . these are the full number of mr. denisons witnesses , whose testimonies were taken by the register , and stand for proofe of the articles against me . their accusations are these following . their first accusation . that the said iohn etherington , being a boxmaker by his trade , about five or six yeares since , gave over his trade of box-making , and betooke himselfe to the expounding or interpreting of the holy scriptures to others besides those of his owne family , and hath so done since the 20 of december 1623. and taken upon him to instruct many persons , not being of his owne family , in poynts of doctrine and matters of faith . these are the words conteined in the sentence , as they are set downe by the register , to which rowland thomson , thamas rogers , christopher nicholson , henry robrowgh doe testifie . the deposition of thomson . to the first article he saith and deposeth , that this deponent hath known the said etherington the space of these seven yeares last past , about the beginning of which time he the said etherington professed the trade of a box-maker , and followed that trade for many yeares together ; and also saith , that the said iohn etherington hath of this deponents certaine knowledge , and in his presence and hearing , oftentimes tooke upon him to expound sundry places of scripture , and to instruct many persons not being of his owne family , in poynts of doctrine and matters of faith , tending to the salvation of the soule ; and this he hath done within the time aforesaid , and since the 20 of december 1623. the deposition of rogers . to the first article he saith and deposeth , that the articulate etherington , being for some yeares past ( as this deponent hath heard ) a box-maker , and professing that trade , did about the time in the article mentioned , give over his said trade and vocation , since which time being since the 20 of december 1623. this deponent hath heard him take upon him to expound some part of the scripture , to sundry persons not being of his owne houshold . the deposition of nicholson . to the first article he deposeth and saith , that he hath knowne the articulate etherington for the space of six or seven yeares last past , at which time this deponent beleeveth , that he the said etherington professed the art of a box-maker , but since that time he utterly forsooke his said trade and vocation ; and further saith , that he the said etherington ( as he this deponent verily beleeveth ) hath of late time , and since the 20 of december 1623. endevoured to instruct divers persons inhabiting in severall places in or neere unto the citie of london , in new and strange poynts of doctrine , and also to expound the holy scriptures unto them , and that he the said etherington doth take upon him as a teacher in matters of doctrine , and is so generally reputed among his proselites and followers , as he this deponent hath heard and beleeveth . the deposition of robrowgh . to the first article he deposeth and saith that he hath knowne the articulate etherington for these foure or five yeares past , or thereabout , and knoweth that he for most part of the time articulate professed himselfe to be a man able to interpret the scriptures , and that to those which are not of his owne family or houshold , because he hath opposed some ministers of the church of england in disputation , which his writings between him and this deponent , and likewise his printed bookes doe plainly shew , and also because this deponent once meeting with him and his company to dispute of matters of religion , told him the said etherington , that he this deponent was exhorted by a minister not to trouble himselfe in disputation with him ; whereupon the said etherington replyed , that the said minister so spake it , because he was afraid to contest with him the said etherington . these are the words as they stand recorded by the register . my answer and defence . here mr. denison and his witnesses at their very first entrance doe plainly shew forth and discover their evill conspiring mindes against mee ; for it is well knowne ( which they could not be ignorant of , neither if they were will it in this case excuse them ) that although i left the trade that i had used , which they so often mention by the name of a box-maker , in scorne and der●sion as any man may well perceive , though it may beseeme a poor christian , like my selfe , well enough , if it were meaner then it is ; yet did i not then or thereupon betake my selfe to the expounding or interpreting of the scriptures , as a teacher or instructer to many persons as they speake ; neither did i leave it for any such end , nor to live or have any maintenance thenceforth for such a thing , as they my accusers by their cunning article and deceitfull testimonies would make the court and the world beleeve ; but i betooke my selfe to another kinde of trade or worke , as low and servile as it , touching the conveyance of water in pipes that i made of earth , which i had used seven or eight yeares before , and had now necessary occasion requiring me to follow altogether , by reason of a worke i had to do for the serving of the city of westminster with water , and not utterly leaving or forsaking the other , as they depose , but made use thereof also as need required in things concerning this , which i have followed with much labour and paines night and day , as well for the maintenance of my selfe , my wife , and children , as for the good and benefit of others ; as all or most of the inhabitants of westminster , and sundry other gentlemen and inhabitants of london , and other parts of the kingdome , for whom i have done the same kinde of worke , will testifie for me , and wherein i should at this present time also be imployed for the supply of my own , and my wife and childrens present wants , and for the good of the common-wealth , if i were not ( through the envy of my for-mentioned enemies , & pleasure of the court ) restrained by imprisonment ; for god doth know , that as i hold it to be a more blessed thing to give , then it is to receive , as christ hath said , and st. paul testifieth , so i doe desire in my heart to give and doe service in that kinde to others , rather then to receive of any . neither have i ever in my life taken upon me , or any way assumed to my selfe , the office , name , or place of a teacher , or instructer over any people in any private conventicle or meeting whatsoever , nor have so much as to imitate ministers or teachers in any manner of forme , gesture , expounding , or interpreting , or to be as a chiefe leader , or to have proselites or followers , or a company , as they my accusers charge me , but doe utterly dislike all such bold presumptuous practices , and have opposed and reproved them , as some that know me well , and things that i have writ , can witnesse . neverthelesse , this i confesse , that not onely for five or six yeares past , but for these five or six and thirty yeares , since the time that it pleased god of his gracious goodnesse to call me from the pleasures of the sinnes of my youth to seeke him , i have given my minde with earnest desire of my heart and prayer unto god , to reade , heare , and understand the word of god , to the end , that understanding the truth and way of life conteined in the same , i might walke therein all the dayes of my life , to the honour of god and my owne comfort and salvation . for i remembred that christ commanded to search the scriptures : and foretelling of the abomination of desolation that was to come , warneth his people , that who so readeth , should understand : and how he doth pronounce them blessed , that reade and heare the words of his prophecy , and keepe those things which he hath spoken , because the time of his comming is at hand : and as god vouchsafed to shew his grace and mercies unto me , and give me understanding in the same his truth and way of life , so i have endeavoured to impart that which i understood , with admonition to my wife and children , neighbour and friend , desiring in my heart , and praying unto god in secret , that he would vouchsafe the same grace unto them . this i confesse , i have done , though in great weaknesse , and so , as holding it alwayes a speciall poynt of wisdome , to be more ready in this respect to receive , then to give , to heare , then to speake ; and i confesse , i have not been in all this time of thirty-five yeares so conversant and sociable with the prophane multitude of the world , as i have been with the sober and well disposed , the wise in heart . i have desired to converse with such especially above all other wheresoever i have come to talke and confer together of the word of god , which wee have either heard or read , or had in our hearts and memories , edifying one another in the faith & hope of eternall life . this on the first day of the weeke , and so daily as opportunitie might permit , i confesse , i have done in societie with such persons ; remembring the charge given by st. paul to every christian , saying , take heed brethren , least there be in any of you an evill heart of unbeliefe in departing from the living god , but exhort one another daily while it is called to day , least any of you be hardened through the deceitfulnesse of sinne . and againe , let us consider one another to provoke unto love and to good workes , not forsaking the assembling of our selves together as the manner of some is , but exhorting one another , and so much the more as yee see the day approaching . all which i suppose the meanest christian of the lowest degree or place that is , may doe , and that it concerneth him as much as it doth any other , though never so great . if in this i have offended against the law of the church of england , i have offended it , i confesse , but i doe suppose , nay , i verily beleeve there is no law in this christian kingdome , now at this time , forbidding these things . in the times of papistry , it was not held lawfull for the scriptures to be in the english language , nor for the lay people to reade the same . but thankes be to god , it is not so now , those dayes of desolation are shortned in this realme ; according to the word of christ as he foretold , saying . but for the elect sake those dayes shall be shortned . the scriptures wherein the light of the truth and way of salvation is conteined and held forth , which by antichrist and his church hath beene so long obscured , are by the lawes and authoritie of this land translated into our owne native tongue , and by the same authoritie , all men young and old , have free libertie to reade and consider the same , to talke and conferre thereof one neighbour with another ; and as the men of berea after they had heard paul preach , did search the scriptures daily ; so may we doe after we have heard ; and as timothy did know the scriptures of a childe , which were able to make him wise unto salvation , so may wee even of children know the scriptures . therefore we are greatly bound to be thankfull unto god for this inestimable treasure , and for those his servants , who have beene the meanes of this so great good unto us . and god forbid , that ever the authoritie or law of this christian kingdome should prohibit the same againe . so that whereas steven denison and his witnesses doe charge me that i have oftentimes taken upon me to expound sundry places of scripture , as a teacher or instructer to many persons , &c. they charge me very falsly , for i never did otherwise then as one christian neighbour or friend may and ought to doe to and with another ( so far forth as god hath given him grace and understanding ) as i have sayd . but because it will be conceived , that all this that hath been said and done against me , was not for nothing , i must therefore request the favour and patience of the reader , to give me leave to relate the beginning and ground of all , which was this ; first , it is true , i confesse , i did and doe still hold as a maine truth of the gospel of christ ( contrary , as it appeareth , to mr. denison ) that repentance doth necessarily goe before remission of sinnes , and so before justifying faith also , as well as before justification or remission ; and this , i confesse , i have endeavoured to maintaine against some that have held the contrary . which thing mr. denison having heard of , he tooke upon him with great violence , in his pulpits to oppose the same , calling it a damnable errour , a familisticall poynt of doctrine , and that none but familists held it , and naming me often by name and by trade , as if i were the author thereof , and charged me also with many other things very false , vilde , and wicked . and this was before he began his suite in court against me , and not at all knowing me , or having once ever spoken with me , but being onely informed and set on by his two first witnesses thomson and rogers , as thomson afterward acknowledged . these two thomson and rogers , are men that i was never acquainted or conversant with , either in one kinde or other ; neither have i ever been in their company , but by their owne occasion or procurement , or some of their owne or mr. denisons sociates , and alwayes with some others with them , and under pretence of refuting the forementioned poynt of repentance before justifying faith , which i held , or , ( after mr denison had begun so in his pulpits ) under colour of friendship , as seeming to be desirous to know my minde in matters of religion more fully , to the end they might informe mr. d. thereof rightly , and so stay his proceedings in his pulpits ; for this thomson and rogers were his speciall devotaries and inward with him . i say under these forementioned pretences , they procured me into their company three or foure times , which i for my part never sought . and when i was in their company , they or some of their fellowes spake as much or more then i , and especially mr. robrowgh , who for most part of the times was one with them ; and the speech was not in any manner of teaching or expounding as a teacher or instructer for my part especially , but in the way of reasoning and answering to their questions and demands ; and the chiefe matter was concerning repentance , which i hold for a principle of truth , is and must be before justifying faith ; i say not all kinde of faith , but justifying onely . we must repent , that is to say , returne from the pleasures of our vaine and evill wayes , and sinnes , to a true and deepe sorrow and mourning for the same , and in humblenesse and contrition of heart confesse them unto god , and like the publican , standing a far off , as not daring ( because of our sinnes and vildnesse ) to looke up to heaven , but smiting our brest as truly confounded , earnestly desire god to be mercifull to us sinners . this repentance , being a principle of christ , and part of the gospel , doe i hold , is and must be before justifying faith ; as these scriptures doe declare , matth. 4. 17. mar. 1. 15. luk. 24. 47. act. 2. 38. act. 3. 19. act. 5. 31. act. 13. 23 , 24 act. 19. 4. luk 18. 13 , 14. which mr. robrowgh being their chiefe disputer , denied , and opposed as a damnable errour ; denied , i say , repentance to be before justifying faith , but acknowledging it to be before justification and remission of sinnes ; for he maketh repentance and sanctification ( meaning a holy and new life ) to be both one , and will have them to fall in and come betweene justifying faith and justification , as in the writing which he before in his deposition mentioneth , passed betweene him and me , is to be seene ; as if justifying faith could be one moment of time , without or before justification or remission of sinnes , which are in effect both one ; for , to have ones sinnes forgiven , is to be justified from them , and so of necessitie it will follow , that if repentance be before remission of sinnes and justification , it must be before justifying faith , because where remission of sinnes is not , there can be no justifying faith . hereupon it is that the said thomson and rogers doe depose that i have often times taken upon me to expound sundry places of scripture , and to instruct many persons in their presence and hearing , and therefore they name no time , place , part of scripture , poynt of doctrine , nor person to be present besides themselves , least their cunning equivocations should be discovered , but since the 20 of december 1623 : they are very carefull to have set down , because they would not have king iames his pardon by any means to relieve me against their wicked conspiracy . and henry robrowgh , he sayth not that i have often times taken upon me to expound sundry places of scripture , and to instruct many persons in his presence and hearing , &c. which he might have deposed as safely as they , having all one and the same ground , hereby seeming to have some more honesty in him . but that i professe my selfe to be a man able , and sets downe the reason thereof to be , because i have opposed some ministers in disputation , naming himselfe onely , and the writing that passed betweene him and me , for proofe thereof . whereas , as it is well knowne , he was the man that desired it , and promised faire and friendly proceeding , though he now hath shewed himselfe otherwise ; and mentioning also my printed bookes , as in his deposition , for further ground . as if a man may not reason , or dispute with a minister , nor speake or write of religion , or of the scriptures , but he therein taketh upon him as a teacher or instructer , and professeth himselfe to be a man able ; for this is the thing robrowgh drives at , as well as thomson and rogers , to prove against me to the court ; which for my part , i never did professe , nor take upon me , although i know a man may through the grace and gift of god , be in some measure able , that dareth presume to take the office , name , or profession of a teacher or instructer upon him . and such gifts of god , as to prophecy , if in a man of the lowest degree , place , or calling in the church of god , shepheard , clown , carpenter , or other , ought not to be dispised or envied at for his low estate , or meannesse of his person sake . nay , a greater messenger of god then ever mr. robrowgh was or will be , sayd once of some that for the same causes were so envied , and complained of ; i would that not onely they , but the whole host of israel did prophecy . and st. paul sayth without excepting the meanest artificer , desire the best gifts , and chiefly that yee may prophecy . mr. robrowgh forgets that they were but envious scorners , though scribes and pharises , who once upon such tearmes , so slighted and dispised the lord himselfe , his works and words . so that mr. r. comes nothing short of thomson and rogers in false witnes-bearing and scorning ; i will not equall him with the old scribes and pharises , because of the honour and grace of him whom they so dispised . and for nicholson , the other witnesse , a man that i was never in any sort conversant with , nor have had one halfe houres time of speech with in my life , whose testimony therefore is altogether as he hath heard and beleeveth , and so , what he hath heard and beleeveth , he presumeth to sweare ; what those new or strange poynts of doctrine are , in his deposition , he nameth not , nor any one of those sundry persons that i should expound the scriptures unto , whom he calls my proselites and followers , and me their teacher in matter of doctrine . but howsoever , though his deposition be but upon hearesay onely , and as he verily beleeveth , yet the court hath so credited his testimony , that the most of the words and matters of this first accusation in the sentence , are his words , and grounded chiefly upon his deposition ; and so he is and will be found a false witnesse like the rest , and the count , i suppose , cannot be excused , but i referre all to the understanding reader to judge how rightly i have been dealt withall by my accusers and the court . but now let me yet give the reader a little further to understand , that before mr. denison began his suite in court against me , after he had begun to revile me in his pulpits , and i having used all meanes both by writing and friends of his and my own to speake with him , to informe him rightly of things concerning my selfe and my minde in matters of religion , before some men of understanding , that they might heare and discerne truly thereof , and so pacifie him , and stay his violent course , and could by no meanes obtaine either the one or the other , but that he still persisted both at cree-church and great allhallowes for neere halfe a yeare together , reviling me by name in most bitter manner , calling me viper , serpent , heretique , familist , and many other vile reproachfull and scandalous names , unseemly to be spoken , and shamefull to be uttered by a minister in a pulpit , and charging me with many very false and wicked things , and saying to the people , this is one etherington a box-maker , whither he be dead or alive with god or the devill , i cannot tell , i know him not if i meet him in my dish , &c. and utterly refusing still to be spoken with , gave out in his pulpit , as a flat deniall , saying , must i speake with every heretique before i may reprove him openly ; nay , it hath been told me by them of the houshold of cloe , and i beleeve it to be true . then i being much urged and provoked by reason of some that began to conceive and say , if things were not so , and that i were not such a one as he had charged me to be , i would complaine . hereupon , i confesse , i did complaine by petition to doctor martin , who was then chancellor ( for so i was advised ) certifying him how matters had passed , and requesting that he would send for mr. denison , and examine the reason of his so strange and unlawfull proceedings , and to stay the same , and appoint that the things of difference in opinion , or howsoever , might be heard before some ministers , if he thought fit ; to which he answered , you have brought me here a strange petition , i know mr. denison to be a very honest man , i know not you , i will not send for him dic ecclesia . then as thinking it but my dutie to seeke to the rulers of the people , whose office is to defend the innocent , and to rebuke the offenders , and as hoping still things would be heard , examined , and ended in peace . i did complaine to the bishop of london to the same effect , who granted my petition , and sent for mr. denison , who at the time appointed came , bringing with him his friend mr. robrowgh , to assist him ; and so the bishop having questioned some thing about the matter , and a little blaming him , spake when to have another time of hearing , which mr. denison presently opposed , saying , i meant to have had him into the high commission court , if he had not prevented me , dr. martin being also there present , and speaking to his purpose , as his speciall friend , furthering his motion , the bishop answered , you may then doe so yet ; which when i perceived , and that mr. d. had such a friend of dr. martin , i did with as much speed as i could petition to the archbishop of canterbury , certifying him also how things had passed , and requesting that he would be pleased to send for mr. d. and appoint that the matter might be heard & ended without suite of law , if it might be . to which he answered , that mr. d. had been with him the day before , and shewed him a scrowle of strange things against me , and so contradictory one to another , as never was knowne to be in any heretique whatsoever , and that he thought it not possible therefore they could be all true , yet told me that he had letters missive granted him , but willed me to be at the court the next thursday , and he would order that i should cleere my selfe according to my owne conscience upon my oath ; which accordingly was done ; whereat mr. d. murmured , and said , my lord , i have witnesses that will sweare against him ; to which the bishop answered , peradventure you may have two or three evill persons that will sweare and cause a man that is innocent to be condemned , he shall cleere himselfe upon his oath . and so i did according to the order , give into the register office full answers upon oath to all steven denisons articles , which are to be seen . this being done , and mr denison perceiving that i was to be cleered thereupon , and seeing that matters would then fall foule with him , and having no way to heale himselfe , but by wounding and suppressing me , moved to the court , vehemently affirming that i was a familist , and would forsweare and deny all things in publique which i held and did in private , saying i have twenty witnesses that will sweare against him . whereupon dr. m. stood up , and spake so to the furthering of his motion , as that the archbishop was turned against me ; way was given him , the order of my clearing upon my oath was crossed , my answers to his articles rejected , and never might come to the view or hearing of the court . and so his witnesses being all of them either those his associates and devotaries which first set him on , as aforesaid , or such as he had in his pulpit ( three or foure dayes before he was to goe before the bishop of london ) charged to assist him , saying , whosoever hath any thing against iohn etherington , let him come to my chamber to morrow by eight a clock ; as yee love the ministers of god , now stand for them , for they goe about to silence all the good ministers in the citie , such as by this meanes , and by his diligent search and inquiry through the citie , partly by faire perswasions , partly by threatnings , had gathered together to conspire against me ; laying also plots to get me into their company , that so they might finde occasion , and get matter whereof to accuse me ; these came readily together with him to the court , to take their oathes against me . then upon motion and petition of complaint , which i againe made of mr. denisons unlawfull proceedings in his pulpits , the court did order that i should bring in my articles against him , and i should be heard . which to the end things should be the more cleared , i did ; but the day that he was to make his appearance unto them , doctor martin with another speech which he then made , caused my articles to be rejected , and this order also , as the former , to be crossed , so that i might not proceed in court against him , till his suite against me were ended . then after his witnesses had beene examined , i had upon motion a defence granted me ; but king iames then dying , the great plague of pestilence immediately ensuing , the court for a yeare or thereabout ceasing , and i supposing that he my adversary ( as being by this time in conscience rebuked , had let fall his suite , and i not willing of my selfe , to stirre the matter up againe , partly , because of the great charge , and for that i saw he was , by reason of his great friends in court , too strong for me , though i knew my cause to be better then his ) i neglected it , he prevented me , the matter was ordered to sentence before i knew or thought it was once againe called upon ; after which , though in all humblenesse , i moved and requested severall times for a defence , i could not have it granted , doctor martin his voice , which so greatly swayeth the court , as at other times , so now likewise withstood me , and so upon the last court day of michaelmas tearme 1626. the depositions of mr. denisons witnesses were by his councell read , and as their manner is , aggravated against me to the court , and i was censured without any defence or permission to be heard speake for my selfe . this hath been the beginning , proceeding and prosecution of this businesse and cause hitherto , which being first knowne and considered , will make all things more plaine and cleare to be understood . the rest of the matters conteined in the sentence , and the testimonies of the witnesses , which stand for proofe , with my defence unto them , follow . the second accusation , as it is in the sentence . that the said etherington since the 20 of december aforesaid , hath been and is a man disaffected to the government and discipline of the church of england now by law established , and agreeth with the sect of the familists and other sectaries , having said and writ touching their conventicles and unlawfull meetings , that caesar may command a place in publique , so he forbid none in private ; and further , that he maintaineth and agreeth with the familists , in the perfect puritie of the soule . touching the government and discipline , rowland thomson , thomas rogers , and george dunne , doe depose and testifie . the testimony of thomson . to the second article this deponent saith , that by reason of some opinions , that he the said etherington holdeth , this deponent conceiveth him to be a man disaffected to the government and discipline of the church of england . the testimony of rogers . that this deponent knoweth that the articulate etherington , for all or most part of the time articulate , hath beene and is a man disaffected to the present discipline of the church of england , in regard this deponent hath in the time articulate heard him the said etherington maintaine some opinions , contrary to the received judgement of the said church . the testimony of george dunne . that this deponent well knoweth that the articulate etherington for these twentie yeares together , hath beene and is a man disaffected to the government and discipline of the church of england , in regard this deponent hath often conversed with him the said etherington . these are their words as they stand recorded by the register . my answer and defence is this . these three witnesses in these their testimonies , howsoever it may stand with a good conscience , they laying that aside , have shewed themselves very willing men , as before to the first article , so here to the second , to witnesse any thing against me , though never so falsly . thomson saith , he conceiveth and holdeth it to be so by reason of some opinions which i hold , but nameth none . rogers saith , he knoweth it to be so by reason of some opinions he hath heard me maintaine , but nameth none . george dunne saith , he knoweth it to be so , by reason he hath often conversed with me , &c. yet nameth nothing that he hath heard me say or knowne me practice or doe in all this his said time of twenty yeares , tending to that purpose or any other . as it the court would trust to their understandings of the discipline & government , and to their judgements and conceivings of my opinions , and not heare the opinions , nor a word or practise mentioned , and so passe sentence ; for who can know a mans affections , but by his words or deeds ? first , for dunne , i will excuse him in this , that he nameth neither word nor deed , because the truth is , he never conversed with me in his life , nor i with him , neither had i ever any kinde of dealing with him in my life , except onely that about nineteene or twenty yeares agoe , my wife having sore eyes , he came ( by whose meanes i know not ) and laid something to them , for which i payed him . so that dunne could not well name any thing upon the ground of often conversing with me , yet he is a false witnesse neverthelesse , and a foresworne man every way to his owne knowledge ; first in this , that he upon his oath saith , he well knoweth that which he knows he knoweth not , and sets downe that for his reason and ground , upon oath also , which he knowes is false . there are other matters wherein george dunne hath upon his oath also testified falsly , which because they are not taken for proofe of any thing conteined in the sentence , i passe them over untill some further occasion . but for thomson and rogers they might have named what the opinions had beene , for they heard me maintaine them , they say . it seemeth they meane by opinions , those before mentioned against robrowgh and denison , which rogers calleth the received judgement of the said church , as holding their doctrine to be the discipline and government of the church of england ; for such a devoted conceit have they of these two men , and some other of their straine , as if the church of england , doctrine , government , discipline , and all matters else thereof did consist in them ; for it is to be noted , that these words , now by law established , which are in the sentence , are not in any of their testimonies . but i leave the testimonies of these men to the consideration of the understanding reader , to judge how good and sufficient they are , and how judicially the court hath proceeded against me , to condemne me upon such evidence . and as touching the second part of this second article passed in the sentence , that i doe agree with the sect of the familists and other sectaries , &c. rowland thomson , thomas rogers , henry robrowgh , doe testifie . the testimony of thomson . that the said etherington doth agree with some of the sectaries articulate in many tenents and opinions , which he this deponent knoweth , in regard he hath been present when he the said etherington hath strived to maintaine the same . the testimony of rogers . that he the sayd etherington doth agree in some points and tenents with the familists articulate , which he hath published in this deponents presence . the testimony of robrowgh . that the said etherington concurreth with the separatists and sectaries in private assemblies , which this deponent knoweth by report , and also by his printed booke against separatists , where he sayth , caesar may command a place in publique , so he forbid none in private , page 82. and he agreeth with the familists in the perfect puritie of the soule after regeneration , as one iesop confessed to this deponent to be his and the said etheringtons opinion . my answer and defence . thomson pretends now to speake upon knowledge , as well as rogers ; their grounds are both one ; the one saith he hath heard me strive to maintaine , the other to publish tenents and opinions , and both of them , like brethren in evill , are still agreed to forbeare to tell what the tenents and opinions are , least by naming them they should disable their testimonies to their purpose . no doubt they are the tenents and opinions before mentioned , which mr. denison had told them in his pulpits , was a sure mark whereby they should know a familist , and so they presumed upon his judgement , and by concealing what the tenents are , make them serve their turne for this as well as to be against the government and discipline , how sufficient the testimonies of these two men are , to prove the things in the sentence , and how concionably they have dealt , i referre to the christian reader to consider . my defence against robrowghs testimony . to the first concerning private assemblies , what mr. r. knowes by report , that he may safely depose and say , so god helpe him , i refer to the reader to consider . but where he sayth , and also by his printed booke against separatists , &c. i confesse , i wrote such a booke , which being allowed , was published in the yeare 1610. where in pag. 82. these words are , caesar may command a place for the publique , so he forbid none in private ; yet neverthelesse , mr. robrowgh hath shewed himselfe a very evill minded man in two respects ; first , in that he leaveth out the words and matters going before and following after in the said booke , which would have cleared my meaning more fully , and taketh onely those words as may most seeme to make for his purpose . and secondly in this , that whereas my words are , caesar may command a place for the publique , so he forbid none in private ; he gives it into the court upon his oath , caesar may command a place in publique , &c. leaving out two of my words , and putting in one of his owne in stead of them , to alter the scope and intent of those few words which he doth take , to make them serve his turne against me , for who knoweth not , that the leaving out or changing one word for another in a sentence , doth oftentimes alter the intent and scope thereof ; as to build a house in a citie , and to build a house for a citie , are two differing things ; the king may build a house in the citie of london for his owne use , but if the king , say i , build this house for the citie of london , all men will understand , he meaneth for the cities use : againe , the king may command a place in publique , for himselfe to come and worship god therein ; but to command a place for the publique , is for the people also publiquely : so whereas i say , caesar may command a place for the publique , my meaning is , that the king may lawfully with authoritie from god , and warrant from his word , command a place and places for the publique worship of god , to all his subjects , in and throughout all parts of his dominions ; which if the king may , and that my words doe intend and expresse so much , ( as i thinke no man that is wise and conscionable will deny ) then all the kings subjects are bound to obey the king , and come to the publique worship of god in those publique places ; and as it is for place , so it is for time , and other such like circumstances , ( as in the 83. pag. of the said booke against anabaptists is also set downe ) alwayes provided ( as it must be understood ) that it be the true worship of god that is commanded , and not any idolatry or heathenish superstition ; as is now in the church of rome commanded and practised : these things being so , then i reason thus , further ; if caesar , or our king , law and authoritie , may command a place and places , times , &c. for the publique worship of god , that is to say , for the assembling together of the people of god , to prayer , preaching , reading and hearing of the word of god , the administration and participation of the sacraments , praising and giving thankes unto god for all his benefits , &c. and that all true christian subjects are bound to obey the king , law , and authoritie , and come to the publique worship of god in those publique places , times , &c. then no christian subject may separate or schisme therefrom , nor make any private assemblies , speake , practise or doe any thing in opposition or contradictory thereunto ; nay , but on the contrary , every christian subject , young and old , is bound to be thankfull unto god day and night , that hath vouchsafed to dispose the hearts of kings , princes and authoritie of that nation whereof he is a member and a subject , to set their helping hands to build the walls of ierusalem , to cast out the abominations of the heathen , and of antichrist , and restore the morning and evening sacrifice of praise and thanksgiving , ( as in the former time and in the dayes of old ) which the kings , princes , and authority of this our nation have in some good measure done , to the great benefit of the same , thankes be unto god therefore . so that taking my words right as they are , caesar may command a place for the publique , and this will be the true and necessary consequence of them ; and then these words , so he forbid none in private , will receive of all charitable minded christians , a more favourable construction , then to tend to the maintaining of the private assemblies of familists , separatists , or other sectraies ; but onely to preserve the libertie that every christian hath , to worship god , to pray unto him , and doe him service , at all times and in all places , every where , even in our secret chambers with humble and contrite hearts , lifting up pure hands , as the scriptures speake , ioh 4. 23. mat. 6. 6. 1 thes. 5. 17 , 18. 1 tim. 2. 8. and as it is in psal. 111. 1. how false and deceitfull therefore henry robrowgh hath here sworne and dealt , i refer to the indifferent discreet reader to consider . and secondly , in that the chargeth me to agree with the familists in the perfect puritie of the soule , after regeneration , and onely upon the report of one iesop , as himselfe saith : i refer also this to the wise to consider , how safely he may depose the same of me upon the report of another , whereas for my part , whatsoever iesop hath said or holdeth , i never held any such thing , but doe hold the soule of the holiest man living to be impure ; and although as paul faith of himselfe , a regenerate christian doth in his minde serve the law of god , yet neverthelesse through the law and strength of his corrupt members , he even his soule is led captive to the law of sinne , and of death , and so is a captive to sinne , but not a servant . neither did i ever agree with the familists , or any other such like blasphemous sect , in any of their tenents and opinions , but have opposed and disproved them , according to my abilitie , as in the aforesaid booke against anabaptists is to be seene , and as some can testifie , so that herein also mr. robrowgh is a false witnesse ; how rightly i have been condemned by the court for these things upon these testimonies , i refer to the discreet christian reader to consider . their third accusation , as it is in the sentence of the court , according to mr. denisons fourth article . that the said etherington within the time aforesaid , hath also maintained and published , that the church of england is no true church of christ , and that it teacheth false doctrine . to the first part , that the church of england is no true church of christ , rowland thomson , thomas rogers , and henry robrowgh doe depose and testifie . the testimony of thomson . to the fourth he deposeth and saith , that he this deponent hath within the time articulate heard the said etherington maintaine or publish some of the opinions articulate , viz. that the church of england as it is now by law established , is no true church of christ . the testimony of rogers . to the fourth article he deposeth and saith , that the said etherington hath within the time articulate , and since the 20 of december 1623. held and published , in this deponents and his precontest thomsons presence , that the church of england as it is here by law established , is no true church of christ . the testimony of robrowgh . to the fourth article he deposeth , that the articulate etherington hath of this deponents knowledge , within the time articulate , maintained and published , that the church of england as it is here by law established , is no true church of christ , because he teacheth this true church to consist of the regenerate onely , as in his booke against separatists , pag. 15. my answer and defence . thomson and rogers , they as two confederates keepe close together in their conspiracy against me , for although i neither published nor spake to or in the hearing or presence of them , or any other , that the church of england as it is now by law established , is no true church of christ , nor any thing to such purpose ; yet these two joyners as well acquainted before hand with mr. denisons articles , and being with henry robrowgh the chiefe of his counsell in the inventing and making them , to confirme what they had begun , by a secret equivocation they depose upon some words which i spake in answer to their questions and demands , that i had published , as aforesaid , and because they will be sure to agree in one tale , they come both together to the office to be examined , and there rogers standing by thomson while he was examining , which is the reason why the examiner calleth thomson rogers precontest , as being examined immediately before him and in his presence and hearing ; which my selfe comming to the office the same time saw ; let not the reader therefore marvaile that they so well agree . they name no time , place , nor person to be present besides themselves , rogers and his precontest , when i should publish this thing , and i was never in company with these two men alone at any time . christ sayth , he that doth evill hateth the light , and he that doth well commeth to the light , &c. wherefore if these mens consciences had not accused them of their false and evill dealing , and that they had not feared their evill deeds to be discovered , they would no doubt have named both time and place , and some of the persons that were present beside themselves , for by that meanes their testimonies would have carried a more faire and honest countenance then now they doe , but since the 20 of december , that must not be omitted , they will not have me pardoned by any meanes . i doe well remember , that about the time that mr. denison first began his suite in court against me , after he had a long time before reviled me in his pulpits , these two men , thomson and rogers , sought to get me into their company , rogers being the sollicitor or earnest suit or for the same to one salomon seabright , being of his acquaintance and one that knew me , to bring it to passe , pretending and promising that if they might speake with me , and should finde things to be otherwise then they had conceived , they would enforme mr. denison thereof , and cause him to cease his course and proceedings against me . whereupon i did consent to speake with them , so that they would appoint the time and place , for i suspected it to be a plot layd between mr. denison and them , to get matter against mee , either to prove a conventicle or otherwise to entrap me in my words , being forewarned by one that knew some of their secrets , that such a thing was plotted and intended by them , which accordingly so proved ; so the place being at the said salomon seabrights neere algate , i met them there at the time they appointed , where in the hearing of sundry persons , they moved many questions unto me , concerning repentance and faith , the church , and other things , to which i did answer them according as i did understand and beleeve . as touching the church , they asked mee , what i held the true church of christ to be ; to this i answered and told them plainly , that i held the true church of christ to be and consist of the true regenerate servants and people of god , sanctified in heart by faith in christ jesus , lively stones , built upon the rock jesus christ , the chiefe corner stone , according to the words of christ , and as s. peter describeth it , which st. paul calleth the body and spouse of christ , the pillar and ground of truth ; according also as it is conteined in the creed , i beleeve in the holy ghost , the holy catholique church , the communion of saints , &c. then they asked me of the outward state of the church of england , if all in generall were the same true church of christ , or of it ; to which i answered , nay , i could not say so ; then if any whole parish that i knew were , to which i also answered , nay , i knew no such parish that i could so conclude of all , god knoweth who are his : then lastly , if i did not hold some private company with my selfe to be the same true church of christ ; to which i answered also and told them , nay , but that all of all degrees and callings in the whole kingdome , whose hearts were sanctified by faith in christ jesus , were the true church of christ here of england : and that if i , or they that asked those questions , or the rest there present , were so sanctified in heart , then were wee of the same true church of christ , else not , and that there was never any church , generally considered as it was outward and visible to the eye of man , but some , yea many times the most part , and of the greatest of them in most eminent place in the church , as well as of the lowest and meanest , have been unfaithfull , ungodly , unholy , and so , not of the church , though they were in it : and i told them plainly , that i held the church of england as it was by the authoritie of princes and by law established , to be the best reformed , so generally considered , this day in the world , and that i did beleeve god had a speciall respect unto it above any one nation or kingdome whatsoever ; and that he had many faithfull servants , sonnes , and daughters therein , and much people to save , for whose sakes the rest doe fare well , and are the more happy . these were my answers to their questions , touching the church , or to this very effect , as some that were there present and heard me , as well as they , can testifie . it seemeth that upon my answer to their question of the outward state of the church of england , if all in generall were the true church of christ , or of it , because i said , nay i could not say so , therefore they presume to sweare , that i held and published , that the church of england as it is now by law established , is no true church of christ , as if i would have some other outward forme established , to make a true church , or that none could be in the outward state of the church , and partake with it in the outward calling of the ministry , preaching , administring , hearing ; receiving , but regenerate persons onely , all which was far from my thought ; so that in this also as well as the former , they are very false witnesses . and concerning robrowghs testimony , who deposeth that because i say the true church doth consist of the regenerate , therefore i teach and maintaine that the church of england as it is now by law established , is not a true church of christ . my answer is , that if mr. robrowgh can , and when he shall prove that the church of england as it is now by law established , is not part of the holy catholike church of christ , whereof all are saints , then will i grant his testimony to be true ; in the meane time , he is a false accuser , and one that doth deny the church of england now by law established , to be part of the true holy catholique church of christ , of the communion of saints ; proving himselfe guiltie of that whereof he chargeth me . it would small avayle the church of england to have the name of a true church , and not to be of the holy catholike church , which the creed and the scriptures doe describe unto us , and require us to beleeve and acknowledge for christs true church , his body , his spouse , &c. for although all be not saints that are in the church , as touching the outward estate and societie thereof , yet as touching the true spirituall communion , all are saints that are of it , and are one body and one bread , being all made partakers of that one bread christ jesus , and baptized by one spirit into one body , and made to drinke into one spirit , as st. paul declareth , according as st. iohn testifying against some antichrists of his time ; they went out from us , but they were not of us , for if they had been of us , they would no doubt have continued with us , but they went out that they might manifest that they were not all of us : and st. paul againe ; but christ the sonne over his owne house , whose house are wee , if wee hold fast the confidence , and the rejoycing of the hope firme unto the end . so that they onely which are truly faithfull , and hold fast the confidence , &c. are the true church of christ . if mr. robrowgh doth or will deny himselfe to be one of these , i dare then deny him to be one of christ true church , notwithstanding he hath the office of a curate in the outward state thereof . and secondly , whereas i stand charged in the sentence to have said , that the church of england teacheth false doctrine , and upon the testimony of susan price onely , a woman greatly devoted to mr. denison , and an associate of thomson and rogers ; my answer is , shee testifieth falsely , unlesse the church of england doth consist of mr. denison , mr. robrowgh , and some other of their corrupt humour , as many such women ( and some men also as unwise as they ) doe conceive it doth , and therefore dare sweare that whatsoever is spoken against them and their doctrine , is spoken against the church of england . their fourth accusation . that the said etherington within the time aforesaid , viz. since the 20th of december 1623. hath maintained and published , that the sabbath since the apostles times was of no force , and that every day is a sabbath , as well as that which wee call the lords day or sunday . to this first position of the fourth article , rowland thomson , thomas rogers , suzan price , peter worcester , heury robrowgh , doe depose and testifie . the testimony of thomson . that he this deponent hath within the time articulate , heard the said etherington maintaine or publish , that the sabbath was of no force since the apostles times , and that every day is a sabbath as much as that which wee call the lords day or sunday . the testimony of rogers . he deposeth and saith , that he the said etherington hath within the time in this article mentioned , and since the 20 of december 1623. held and published that the sabbath was of no force since the apostles time , and that every day is a sabbath as much as that which we call the lords day or sunday . the testimony of suzan price . that shee this deponent doth certainly know that the articulate etherington within the time articulate , maintained and published , that the sabbath was of no force since the apostles times . the testimony of worcester . that he this deponent hath within these eight moneths last past , before his examination , heard the said etherington maintaine , that there is no day to be set apart for outward rest , by vertue of any commandement . the testimony of robrough . that the articulate etherington hath of his deponent● knowledge within the time articulate , held , maintained , and published , that the sabbath is of no force , and that we are not now bound to keepe it , by vertue of the fourth commandement . my answer and defence . the words of tomson , rogers , and susan price , which are the words contained in the sentence , i never spake in my life , much lesse maintained or published as they depose , nor yet the words of henry robrough , but i doe hold the sabbath to be in force according as i shall hereafter manifest , and that the first day of the weeke is to be observed . and as touching worcester and his testimony , for him he is a man that i was never conversant with , onely i have beene in his company two or three times , and the last time was as he saith , and at the house of one master pike in east-cheape , where hee the said worcester with some other of master denisons favorites , had occasioned me to meet them , under pretence of friendship also , and of making peace , but being indeed another traine to intrap me . this worcester with some of his sociates then present , were very importunate with me to reason with them concerning repentance , and the sabbath , which i refused to doe , being forewarned of their conspiracy , and that this worcester with others of them , had given out threatning words , tending to the taking away of my life , one saying it is pitie that he liveth , hee deserveth to be burned , another , i will never leave him till i make him fry , and others to the like effect , and because i held it not a thing fitting to make a controversie of this matter of the sabbath , which they most desired to have me speake of with them , neither did i ever contend with any man about it , untill master denison had begun to revile me in his pulpits , and charging me falsely in many things concerning it , nor had i then , but that i was drawn to it once through faire pretences also , with one master cleaver , at which time we seemed to part friends , and not so disagreeing as there need to be any enmity between us for the difference . so that i only told worcester and the other with him , my mind in few words , but not in way of maintaining as he deposeth , for the words , it is like i did say thus or to this effect , that if the fourth commandement , as it did concerne the outward bodily rest of the seventh day , be abrogated ( as i thinke all the christian churches in the world doe hold it is ) then there is no commandement in the word of god requiring the same outward bodily rest upon any other day instead thereof : and this i say still , yet not denying the observation of the first day of the weeke , as i shall declare , so that thus farre i deny not worcesters testimony , though otherwise , and in other matters he is false like the rest . but whence these two sworne brethren thomson and rogers ( whose testimonies : because they so well agree , are so oft the words of the sentence ) susan price and henry robrough , have had the words they depose , i cannot tell , neither doe themselves declare , nor mention any time , place , or person to be present , when i should publish , and maintaine them as they speake , and i am sure i never said to any man living , that the sabbath was of no force , but doe hold that it is in force , and the commandement also according to the spirituall intent therof ; i meane by sabbath the true and perfect rest of god , which hee did rest the seventh day , having finished all his workes , therefore called his rest , as hee saith , if they shall enter into my rest . and that it is here entred into of us , and kept not through the law , by doing any kind of worke or works therein contained , but through the promise , eventhe the gospell of jesus christ by beleeving , as saint paul saith ; for wee which have beleeved doe enter into rest , as h●e said , as i have sworns in my wrath , if they shall enter into my rest , although ( saith he ) the workes were finished from the foundation of the world , for hee spake in a certaine place of the seventh day on this wise , and god did rest the seventh day from all his workes ; and in this place againe , if they shall enter into my rest , heb. 4. where the apostle declareth plainely , that the rest of god , which hee is said to rest the seventh day , and this in david , which the faithfull doe enter into , is all one and the same rest , and that it is preached unto us in the gospell , as it was to the israelites in davids time , and in the wildernesse ; and the reason why they that fell in the wildernesse entred not in ; was their hardnesse of heart and unbeleefe , as in the 15. ver. of the 3. chap. and the 2. ver. of the 4. chap. he declareth and saith further , that they that are so entred ●●ve ceased from their owne workes , as god did from his ; that is , from seeking their owne pleasures , and speaking their owne words , from all their corrupt carnall and sinfull pleasures and delights of the world , wherein their soule as well as their bodie and members thereof had walked ; ( the whole man being corrupted through the fall ) and which are therefore called their owne workes and their owne pleasures , and their delight is now in the lord , and in his holy and heavenly wayes , seeking his face continually , & honouring him , &c. as the prophet esay saith ; and they that are so entred here by faith and keepe the lords holy sabbath , will the lord cause to ride upon the high places of the earth , and will feed them with the heritage of iacob their father , for the mouth of the lord hath spoken it , which heritage of of iacob is the everlasting kingdom , the heavenly country and citty promised which all the holy fathers looked for and is to be manifested and fully accomplished , when christ shall come in his glory , and all things shall be restored according to the prophets . and so i hold the sabbath spirituall , and eternall to be in force , and that the outward rest of man and beast commanded the jewes on the seaventh day was but a shaddow thereof and is now ceased to christians ; so that as wee are 〈◊〉 bound to circumcision , nor other ceremonies of the law , which is manifest by acts 15. gal. 4. and other places of scripture , neither are we to the strict observation of any litterall sabbaths of yeeres , times , moneths , or dayes , as the jewes were by the law , but are free as saint paul sayth let no man judge you in meates or in drinkes , or in respect of an holy day or of the new moone , or of the sabbath day , which are a shaddow of the things to come , but the body is christ , and he said to them of galatia , who were by false teachers brought to an extreame in that kind more then the law it selfe , ( ever intended ) ye observe dayes , and moneths , and times , and yeares , i am afraid of you , &c. in both which places , the apostle speaketh of the seventh day sabbath , and concludeth of it as of the rest , in gal. he beginneth with it before the monthly sabbathes , as besides which before the monthly there is not another to be rekoned , and in col● . he ends with it , in reckoning next after the new moones or monthly sabbathes , except which after the monethly there is not another to be named , and counteth it with the rest a shadow of things to come . and this , no doubt was the reason why the apostles and christian churches to this day , have left it with the rest of the signes and shadowes of the law , as holding that christians are free , as touching their consciences in all such respects . if this be true , that the litterall rest of the seventh day commanded in the law be a shadow , as by the apostles words , is most cleere and past all contradiction , then the first day of the weeke used in the apostles times , and ever since in the christian churches , for the assembling together of the people of god to breaking of bread and prayer , and preaching , and hearing the word of god , for exhortation , spirituall communion , edification and comfort one another , praysing the lord , &c. was taken up freely , and is a free observation , and not by force of any commandement of the law or of the gospell . and this doth the apostle further declare in rom. 14. where he plainely sheweth , as he doth also in colo. 2. the in●iferency now under the gospell of eating and not eating of meates , and of esteeming and not esteeming one day above another . so that although christians be now free in these things , as touching the conscience , in respect of the law , and are not bound , yet , they not only may observe a day to the lord for the ends before mentioned , and forbeare therein their common worldly affaires , but ought , it so being ordained and appointed by the state and church wherein they live , and so farre wee are bound by the command of the word of god , in all good and lawfull things to obey ; and some day or time is needfull , and the more time the bett●r , and hee that makes the most use of the same time to the same ends doth the best ; and the first day of the weeke may very well be the day , rather then any other , because it was for some reasons , no doubt , taken up , and used for those ends in the apostles times , whither because they might be more free therein in respect of the jewes , then on the sabbath day , or for what reason else , it is not written , being not so needfull to be knowne . and so in respect of this spirituall use and end , it hath beene and is appointed and imployed unto , it may be called a sabbath day , though not by force of the commandement . but whosoever shall lay such a burthen upon the consciences of christian touching the day , as master denison and some others have done , charging the people upon heavy curses and condemnation to doe , and not to doe such , and such kind of things as they prescribe , these things . which although you may lawfully leave them undone upon any other day and not sinne , you are bound to doe them in this day in paine of condemnation . and these and those kind of things or actions , which although you may lawfully doe them on any other day and not sinne , you are bound not to doe any of them in this day on paine of condemnation , and whosoever doth not constionably , so observe the day cannot be a true christian ; wherewith they have so inthralled the minds of many people , some of tender consciences zealously affected towards god , and have brought them to such distraction and unquietnesse of spirit , by reason they are not nor can be satisfied in every particular action , what they are so bound to doe , and what not to doe upon that day , when to begin and when to end , that there is more talke and questioning among them , and and more resorting to ministers for satisfaction about the same , then about any matter of religion whatsoever . this doctrine ( i say ) is very unsound , and just like unto that which the false apostles and teachers taught and charged them of antioch and them of galatia touching circumcision and the sabbath of the law , which was very erroneous , even in the time of the law ; and a burthen as saint peter saith , which they nor their fathers were able to beare , for such doctrine had beene taught the jewes by such pharisees and false teachers , a long time before peters dayes , and is by the church , in acts 15. and by saint paul in gal. 4. condemned for false and very erroneous doctrine , and to be a dangerous step of falling from christ , for saint paul testifieth plainly , that the gentiles which had not that law of circumcision , and the sabbaths , &c. might have the truth and effect thereof in their hearts , and be a iew inwardly in the spirit though not outwardly in the flesh , so that there was never such a necessity as those false teachers taught , and most part of the jewes conceived , nay , they ought to have knowne , that although themselves that had the law , ( to whom especially it was given ) were bound to observe it to the utter-most of their power , yet if they fayled in any part ( as all did in many ) and so in all parts , they might be saved another way , through the grace and mercy of god in the gospell , and that of this there was alwayes a necessitie , and without the same no man could be saved ; and that a gentile having the same grace , should be saved , though he were ignorant of the law ; for this is the effect which was signified by those signes and shadowes which are now ( as it was a law to the iewes ) ceased to christians . unto all this doe agree the best approved writers of the christian church , both of the antient and latter , s●●ce the apostles times , as hierome upon gal. 4. augustine in his epistles ch. 19. and in his booke conscientiae diaeta , and of the spirit and letter , chap. 14. and upon these words of christ , take up thy bed and walke , tract. 17. tertullian also in his booke adversus iudae●s , and others ; and of the latter master tindall in his answer to master moores first booke , page 287. doctor barnes in declaration of the cause of his condemnation , page 106. master f●ith in his declaration of baptisme , page 96. master calvin and others , and as it is contayned in the harmony of consessions of the reformed churches , page 473. and page 499. besides sundry writers of this present age ; so that in this i am not singular , though i differ from master denison . their fift accusation . that the bookes of esdras are and ought to be esteemed part of the canonicall scripture . they that testifie to this are rowland tomson and susan price , their testimonies are both according to the words of the sentence . my answer and defence . their testimonies to this also , as they have given it into the court are false , for i never said that the two last bookes of esdras ( which it seemeth they meane ) are or ought to be held canonicall , or part of the canonicall scripture , but this i say , and doe beleeve , that esdras was a holy prophet and true servant of god , and that those his two last bookes are as well as the rest , holy and true , as sundry divines have esteemed him , and written of them , and one booke now publike , printed first in queene elizabeths dayes , and presented to the lord robert devoreux earle of essex , upon the 11. chap , of the last booke of esdras , wherein matters of great moment , are manifested worthy , i dare say , to be regarded of every true christian that desires understanding . and i dare say further , that they have done and doe very wickedly which rayle against him , calling and counting him a counterfeit , a lyer , a blasphemer , as some have done , it had beene farre more wisdome for them to have left him in these his last bookes , and suspended their judgements untill time , the tryer and discoverer of truth from falshood , should manifest things more clearely , that so upon cleare proofe of experience , they might have judged rightly of that , which through want of understanding , they could see before . their sixt accusation as it is in the sentence . that the said iohn etherington within the time aforesaid , hath kept private conventicles or exercises of religion by the lawes of the realme prohibited , and taken upon him in such conventicles to be the chiefe speaker or expound●r of the scripture , and hath many adherents disciples and followers of his doctrine , and giveth many oppositions contrary to the received opinions taught in the church of england , saying , that outward ordination of a minister doth snot make a true minister , and hath useth many reproachfull speeches , to and of the ministers of the church of england , and by this meanes hath seduced and drawn many from th church of england to be scismatiques and separatists , and caused them , or some of them to forbeare to participate with us in the celebrating of devine service and sacraments . they that testifie to this are rowland tomson , thomas rogers , christopher n●cholson , peter worcester , susan price , henry robrough , iohn okey , george dunne . here like pursuers of blood , they cry out together with open mouth , as if they meant now at last to swallow me up quite and cleane , this being the maine toyle which they ( from the beginning ) had layed , whereby above all , they made sure account to take me . their depositions to this sixt accusation are not onely many , but so long and tedious , that if i should set them all downe , with answers to every particular thing in them , it would require more time and space then all that is already past , and would weary any sober mind to read them over , i will therefore give my answer & defence to that which is contained in the words of the sentence , as being the maine and summe of all , as also to the chiefe of their depositions , and leave the rest untill some further occasion shall serve . my answer and defence . to the first , concerning private conventicles and exercises of religion by the lawes of this realme prohibited , my answer is . it is a false accusation , i never kept any such , nor have done otherwise then i have acknowledged in my defence to their first article , as one christian neighbour or friend , may and ought to doe to and with another , which i am out of all doubt , the lawes of this realme doe not forbid , neither i hope ever will . and secondly , whereas they say that i take upon me to be a chiefe speaker or expounder of the scriptures , and to have many adherents , disciples and followers , &c. my answer is , they charge me in this also very falsely , i am so farre from taking upon me such things as that i doe reject , the very thought thereof in my selfe , especially , and have opposed and reproved such as have so done and beene so affected , as some can witnesse , although i confesse i have beene free , and alwayes ready to speake to my neighbour and friend , and children , &c. whatsoever i have knowne and understood of the word , and wayes of god , as i have beene also to heare and recite , and so i hope i shall continue to doe , as time and occasion shall serve , so long as i live . thirdly , in that they charge me to give many expositions contrary to the received opinions taught in the church of england . the chiefe besides those before mentioned of repentance , &c. ( which i confesse are contrary to m●ster denisons and robroughs doctrine ) being ( as it seemeth ) this contained in the sentence , that outward ordination of a minister , doth not make a true minister , deposed by henry robiough from the foresaid booke against anabaptists . to which i answer and confesse , that the words are in the place of the booke , and i am not afraid to justifie them to be truth agreeing with the scriptures , and with the doctrine of the church of england , as i meant them , i doe not say that out ward ordination of a minister doth not make a lawfull minister outwardly , nay , i acknowledge it doth . so as that hee may lawfully minister , and people may lawfully receive the word and sacraments with him , according to the 26. and 36. articles of the church of england , and as it was in the apostles times , and in the church of the iewes , with christs approbation . but this , i say , that outward ordination doth not make a true and faithfull minister inwardly , in gods accounts he may be a deceiver , a false prophet , an antichrist , notwithstanding which they that are true in gods account , called and sanctified of him by a more speciall , heavenly , inward calling may not , for they are built upon the rocke , the gates of hell shall not prevaile against them . otherwise , if outward ordination of a minister did make a true minister inwardly in gods account , then all they of the church of rome must needs be true ministers , for they have outward ordination , as they have also outward baptisme , and such as wee doe not hold needfull to be cast off , ( if any come out from them ) and receive another outward ordination and baptisme before they may administer , or be received for true ministers or true christians , ( as the anabaptists opinions is , so that of necessity there must be some more excellent thing or things besides outward ordination and outward baptisme to make a true minister and a true christian in gods account . neither were the words spoken or given in a private conventicle to adherents or disciples of mine , as my doctrine to them , as my answers seeme to depose , or at least as the register set it downe and is in the sentence , but they were written in defence of the calling of the ministers of the church of england , and of the sacrament of baptisme here administred against the separatists and anabaptists , who denyed the same , and was published in print with licence of the bishop of london . being first viewed over by himselfe and by his appointment by master crashaw , then minister of white-chappell , who did also approve of the same , and suscribe to them , which is well knowne to be true . and this deponent henry robrough chargeth me further , saying , that hee knoweth the articulate etherington doth teach and maintaine opinions which doe derogate from the iurisdiction of bishops , because he interpreteth that place of scripture , math 18. tell the church to be understood of the little ones borne of god , as in his booke against separatists , page 74. to which i answer , that if master robrough can , and when he shall infallibly prove as he doth here in effect sweare , that bishops are not not can be of the little ones , borne of god , spoken of in mat. 18. then will i grant his deposition to be true , in the meane time hee proveth himselfe a false accuser , and one that denieth bishops to be of the holy catholicke church of christ , which i doe not . for although it be true that the little ones borne of god , the lively stones built on the head corner-stone iesus christ , be the true church of christ , against which the gates of hell shall not prevaile , and to which christ hath given the keyes of the kingdome of heaven , as in mat. 16. and matt. 18. and 1 pet. 2. and other scriptures is evident . and that the places and iurisdictions of bishops be now great , and great and high places be dangerous and slippery places , as the scriptures speake , and experience ( lamentable ) hath a long time and often proved , yet notwithding , i undoubtedly beleeve , that bishops have been , or may , and shall be found to be of the little ones borne of god , and so of christ true church , against which the gates of hell shall not prevayle , &c. when many a one of as low a place in the church as master robrough shall come short of being of that number . for i know that he that is greatest may be as the least , and he that is chiefe , as him that serveth , according to the word and commandement of christ , and it greatly concerneth every such one so to be , and to beare with his weake christian brother , and not to constraine him with any kind of violence , either in words or deeds , to doe things against his conscience , which he is not , nor can yet be perswaded of , though otherwise lawfull , because whatsoever is not of faith is sinne . that so ruling in wisedome , and judging alwayes righteous judgement , instructing with truth in the spirit of meekenesse and love , shewing mercy with good works of charity , hee may receive double honour of his christian brethren , and so continuing , be found one of those of whom christ sayeth , blessed is that servant whom his lord when he commeth shall find so doing . but otherwise , if any one so intrusted in place of authority , shall begin to smite his fellowes , to eate and drinke with the drunken , &c. the same servants lord will come in a day that hee is not aware of , &c. and will hew him in peeces , and give him his portion with hyporites . and iohn okey , the man that vowed hee would not leave me till he made me fry , to this of the fourth article he deposeth saying , that he knoweth that the said etherington held , that hee was as elias , left alone , and that he knew none to be of the visible church of god but himselfe . these are okeys words as they stand in the deposition , which in the briefe that was read to the court , are altered and set downe thus . that within the time articulate the said etherington , hath affirmed , that he was as elyas , left alone , and that he knew none of the visible church of god but himselfe . and to this deposition of okeys is also added another of henry robroughs , his words as they stand in the briefe which was read to the court are these . that the author of the epistle to the church of rome viz. iohn etherington affirmeth , that he knoweth no man in the flesh that holdeth with him , that the said etherington is the author of the book intituled the epistle to the church of rome . looke page 9. my answer and defence . first , for the words of okey , they are a very false accusation in both places . i never held , neither affirmed , nor thought any such thing of my selfe , but doe hold it a vile and wicked thing for any man so to thinke , much more to affirme to himselfe or of any other . how okey knoweth that i held this of my selfe , which he deposeth in the first place , or who heard me affirme so of my selfe , in the second place he mentioneth not . and for him , he is a man that i never had any acquaintance or dealing with , neither have i beene in his company , to my knowledge , one halfe houre together in my life , nor have spoken two words with him these twenty yeares at least , but onely , about three or foure yeares agoe , i having heard that he had threatned me , spake to him at a book-sellers stall in cheape-side , who heard what i said unto him . and secondly , for robroughs testimony , as touching an epistleto the church of rome , i confesse i have seen & read such a booke , which was published in the yeare 1588. when i was not eighteene yeares of age , and therefore farre unable to write such a book , as i am still , i confesse ; so that i could not possible be the author thereof . and whereas robrough directeth to the ninth page of the said booke for proofe of his deposition , where the author having described to the church of rome the true church of god and her true children , sayth himselfe , being ( as it seemeth ) then in rome . and yet thou sayest , let me see her , behold be that writeth testifieth before the throne of god and all his holy angels , that hee knoweth no one this day after the flesh , that taketh part with him ; what then shall i say , i am left alone ? god forbid , for i see and heare with the eares and eyes of my soule , the groanes , the chaynes and teares of seven thousand , whose obedience is greater then mine , and of which number i am the least and as a poore and miserable , and borne out of time , am not worthy to be one of them , and this is she who once balam walkes in thy streets , and all the earth was filled with her beauty , &c. and a little before in the same page of the booke he sayeth , whose modest countenance , whose chast and comely steps walke in our streets , &c. meaning here in england , himselfe being an english man . so that henry robrough doth here also declare himselfe to be a very evill minded man in severall respects . first , in that hee altereth the authors words , where he sayeth , that he knoweth no one this day after the flesh that taketh part with him , and sets it downe , that hee knoweth no man in the flesh that holdeth with him , as if the author meant and affirmed , that there was no man living of his opinion , so altering not onely his words , but his very intent and meaning to another purpose , for so it is set downe in the briefe that was read to the court , that i affirmed that there was no man of my opinion but my selfe . secondly , in that hee leaveth the words going before and comming after , which doe plainely shew , that he speaketh not of his opinion , but of his sorrow and teares of repentance , and therefore sayeth , that he saw and heard with the eares & eyes of his soule , the groans , the chaines , and teares of seven thousand , whose obedience was greater then his , and judges himselfe not worthy to be one of them , so that although at that instant he knew no one after the flesh , yet he saw thousands after the spirit with the eyes of his mind , whom hee preferreth before himselfe . and thirdly , in that the said robrough deposeth and would prove by the said page of the said booke , that i am the author thereof , that so by making himselfe another false witnesse with okey , he might accomplish okeys vow against me , that hee would never leave me till hee made me frie ; for okey deposeth as it seemeth from the same page of the said book , ( judging also me to be the author ) that i affirmed that i was as elyas left alone . whereupon the voyce of one bishop in the passing sentence against me , was that i should goe the same way to heaven that elyas went , through fire , though he thought ( he said i should never come there as elias did ) whereas the author doth not say hee was as elyas left alone , but what then shall i say , i am left alone ? god forbid , which is the cleane contrary ; and therefore these two evill men ( as before with the rest of their fellowes ) so here from the fountaine and evill treasure of their hearts , they have brought forth their evill and bitter fruit , which any judicious christian may perceive . and whereas i am charged to have used many reproachfull speeches of the ministers of the church of england , which though they be not set downe in the sentence , yet they are in their testimonies , the speeches are these , that there is a generation of pharisees among the ministers of the church of england . they that testifie to this , are peter worcester and susan price , and the ministers that i should use these speeches of , susan price nameth master denison , and master robrough , for the principall , and worcester another whom i will not here name . my answer and defence . i would it were not true , that there is a generation of pharisees among the ministers , as well as among the people , and although it be not an usuall thing with me so to speake of any minister by name , yet i might well say it of these two , which this woman nameth for principall , and doe them no wrong at all , and no doubt they have more fellowes , else were the church of england the rarest church that ever was in the world . and lastly , whereas they charge me that i have by this meanes drawne many from the church of england to be schismaticks , and separatists , and caused them or some of them , to forbeare to participate with us , &c. my answer and defence is . this is a very false accusation , not withstanding their mouthes be all open to witnesse it . first , for my selfe it is well knowne in all places where i have lived , what my behaviour hath beene , for so it is , that since the beginning of the yeare 1588. now above these forty yeares , i have lived in or nere unto the citty of london , and untill now , that master denison and his sociats had thus prosecuted against me . i was never presented , nor once complained of , for any neglect or ill carriage towards the church of englands either in one respect or other ; and that i have frequented the publike assemblies and sacraments , for neere twenty yeares last past before my imprisonment , i have sufficient certificate and testimony , for proofe of the same , which i had ready to shew to the court , if my defence had beene admitted ; and i never was in any private assembly in my life , where i have either received the sacrament my selfe , nor seene it done by others ; so that for mine owne part , i am neither schismaticke nor separatist . and for others , i know there is not a man living that can truely say , much lesse depose , that i have drawne , or caused any one to schisme or separation from the church of england , not to refuse to participate , either in prayers , preaching , or sacraments , nay , i am sure , that neither master denison , nor all the enemies else i have in the world , are able to bring forth one . but on the contrary there be sundry can witnesse that i have beene a meanes of the withdrawing and disswading some , from schisme , separation , anabaptisme , familisme , and other corrupt opinions and unlawfull practises , so that their testimonies to these things also , are all likewise false . this hath beene the passage and proceeding of this businesse and cause against me , these be the things contained in the sentence , and these be the testimonies that are for proofe of them , for which , and whereupon i was censured by the high commission court on the last day of november 1626. not having any defence , nor being heard what i could say for my selfe . the sentence or judgement of the court is this , i was fined five hundred pounds to the king , to pay cost of suit , i was committed to the new prison there to remaine during the pleasure of the court , and injoyned to make a publike recantation in such words as should be set downe by the court . and although master denison had prevailed thus farre , and that i was layed up in prison , yet was he not herewith satisfied , but in the beginning of hillary terme next following , he moved and requested to the arch-bishop and the court , that he might preach at pauls crosse the last sunday in the said terme , and that i should bee brought to stand there before him during his sermon , which his request as unreasonable and unnaturall as it was , ( by sir henry martins meanes ) was soone granted him . and i was by a pursuivant and a keeper , the same day , brought to stand there before him , in the view of the people , and being come to the place , they having a paper contayning the chiefe things of the sentence , written with large letters , which i taking in my hand , protested against unto the people , as falsly charg'd upon me , and falsly , by false witnesses , deposed against me . but they , the pursuivant and keeper laying hold of my armes , took the paper from me , and pinned it on my brest , and so held me till i intreated them to let my armes loose , and promised that i would not remove it , that so he my adversary and prosecutor might make open shew of me the person whom he had so long hunted for , and having me now under his clawes , might prey on me at his pleasure , and make knowne to all men , that what he had done before in his pulpits , without & against all law and christianity , he could doe now boldly with authority . and how maliciously , contemptuously , and falsly , he there spake and dealt , ( reviling me by the names of ) this seducer , this woolfe iohn etherington , that stands heere before you , this varlet , hereticke , faruilist , with sundry other vile , false , and evill speeches which he there uttered of me , many that then heard him can witnesse . and so , i having stood there before him about the space of three houres , he took forth a paper wherein the words for my recantation ( which the court had ordered ) were written , and began to read them , saying ; whereas i iohn etherington stand by the depositions of sundry witneses judicially convicted before the kings majesties commissioners appointed for causes ecclesiasticall , for that since the 20 of december 1623 , i have maintained &c. ( the words following being all the matters contayned in the sentence which they would have had me to acknowledge as justly proved and so condemne my selfe , and justifie all their proceedings . ) so hee having read a part twice over , called upon me twice to say after him , which i refused to doe , knowing my selfe to be cleere , as i have before declared , onely i answered and testified to the people , that the witnesses were false witnesses , and their testimonies false , and that he had delivered many lyes and false things of me , and so i was taken away from the crosse to the prison againe . and yet , further , for after all this , he got lycence to publish a booke of that sermon in print , partly refined of some of the palpable untruths , and bitter reviling speeches he then uttered , and partly filled with more malice and falshood , by which , in the most disgracefullest manner , as ( i thinke ) ever was knowne . he hath devised to defame me , my name , and posterity for ever , if it be possible for the spirit of wickednesse by evill inventions and lyes to doe it . and except christ had foretold , that men should not onely revile and persecute his servants , but that they would falsly say all manner of evill against them for his name sake , all manner of evill , nothing excepted , that the evill heart of man can invent , i should never have beleeved that there had beene or would be such manner of evill things invented , spoken , and practised , published , and beleeved , against any one , as hath beene , all fasly ( god knoweth ) against me , the most unworthy to be so blessed , and to have such cause of rejoycing , as christ testifieth and promiseth to such , though for the present as touching the body and outward name and estate : i with my wife and children doe suffer and undergoe distresses , scandals , defamations , and reproaches of the world . in all which , how unchristian-like , and unnaturally i have beene delt withall , by this steven denison , how evill , false , and dishonest his witnesses have manifested themselves to be in their practises and depositions , and how rightly and upon what just grounds the court hath proceeded , judged , imprisoned , appoynted , and given way for all these things to passe and be done against me , i referre to the judicious understanding christian reader , of what estate or calling soever , to weigh and consider . i doe confesse , that after master denison had done his pleasure against me at the crosse , i having complayned of the great wrong i had sustained by him & his witnesses , first by a letter that i wrote to the bishop , then of durham , now of winchester ; whom i made bold to acquaint with the matter , by reason i had beene with him some few dayes before this unexpected sentence was passed against me , to speake with him about the conveyance of water to his house of akeland in the county of durham , and was by his apoyntment to come to him againe to speake further of the same ; but being now prevented by imprisonment , i wrote , giving him to understand the cause therof , ( for he was not at the court when i was cenred . and requesting his favourable helpe to relieve me , who hereupon with the bishop of rochester tooke the matter into their consideration , & began to commiserate my case , so that when my petitions of complaint came to the court , they were willing to have them read , & moved for me to the arch-bishop that things should be yet further examined according to my request . whereupon the matter was referred unto them , and i acknowledge they took pains therein , & were very willing to relieve me , perceiving that i was wronged , & as they found the falshood of the accusations , and of the depositions of the witnesses caused the register to write them downe . but denison my adversary , accuser , and prosecuter , being there present at my elbow , when things were now examining , and knowing that my cleering would discover his unjust and evill dealing , moved the bishops with another poynt , not in the sentence , concerning baptisme , which i could not deny ; but indeavored to maintaine for a truth , and they much apposed me in , and alledged the words of the booke of common prayer , that god had sanctified the flood jordan and all other waters , to the mysticall washing away of sin , and said unto me , as thou dost convey water in thy pipes , so is grace conveyed in the act of baptisme , and so it was by circumcision &c. and doctor cozens he being by , withstood me also in that i said , and affirmed withall , as touching the lords supper , that the very flesh of christ was eaten with our teeth , which i could not but say was grosse popery , so upon these occasions the bishops displeasures were kindled against me , things were left without any further examining , and i was sent again to prison wherewith straighter usage then i had before , i have now endured above these twenty months , and he my accuser was now further allowed to publish what he listed against me , not onely in print , but in his pulpits also , as hee still doth , his booke hee presenteth to the king , and made suite as i heere , to have me put to death , for it was my blood he thirsted after , as his sermons and bookes doe prove , the cause you have seene related . otherwise if this point of baptisme , which he ( as it seemeth ) knew , would moove the bishops against me , had not beene by him forced unto them , i had no doubt been cleered by them . therefore , because inow suffer for it as well as for any things else , i will declare my minde therein more fully . the point or tenent is this : that outward baptisme doth neither conferre nor confirme grace to the heart of any man no more than circumcision did ; in the aforesaid booke against anabaptists , page 61. which i doe acknowledge and justifie to bee true , in defense of the baptisme and doctrine of the church of england against anabaptists , arminians and papists ; against anabaptists who held that all such as they baptised with outward baptisme , were thereby confirmed to bee true christians , inwardly in the sight of god ; against arminians and papists , who hold that outward baptisme doth conferre grace to the heart , and maketh a christian inwardly ; from which doctrine of each , falling away after regeneration from the estate of salvation to everlasting condemnation , doth necessarily follow , free will ; and other absurd and unsound points of doctrine , which they likewise hold and teach ; contrary to the doctrine of the church of england , ( which are also disproved in the same book against anabaptists ; the book being viewed over by the bishop of london , and by himselfe allowed as is aforesaid ; i doe acknowledge as i also believe , that outward baptisme is a visible signe or outward signification of the new birth from above , and of that baptisme wherein wee are said to bee buried with christ and risen with him , and to put him on , and which saveth ; and that it doth signifie and set forth the same unto us ; and i doe believe also that it is a seale or token of the covenant which god hath made with the faithfull and their seed , as circumcision in the flesh was to faithfull abraham and his seed , as in gen. 17. 7. 8. 11. and rom. 4. 11. not all that came of abraham after the flesh , nor all that were circumcised or that are now baptised in the flesh , but 〈◊〉 god said to abraham , in isaac shall thy seed be called ( that is , as saint paul saith ) they which are the children of the flesh , these are not the children of god , but the children of the promise are counted for the seed , rom. 9. 78. they that are circumcised in heart , and are of the same faith , as rom. 4. 16. for that is the sure seak of the covenant . and on our parts wee doe thereby give our names to christ and covenant with god to bee his people , and to serve him ; and so it giveth us the name and state of a christian outwardly , as circumcision on the flesh did the name and state of a jew outwardly ; it doth no more give or conferre grace to the heart to make a christian inwardly , then circumcision in the flesh did to make a jew or a christian inwardly ; for , to be a jew inwardly , and to be a christian inwardly is all one in truth ; as also to bee circumcised in heart , and to bee baptized in heart is all one in trueth , as saint paul declareth ; coloss. 2. 11. 12. and so it followeth , that circumcision in the flesh , and baptisme in the flesh are both one in signification and operation . wherefore if these things bee so , and that hee is not a jew which is one outwardly ; nor that circumcision which is outward in the flesh ; but he is a jew which is one inwardly , and circumcision is that of the heart in the spirit , not in the letter , whose praise is not of men , but of god , as paul saith , then , neither circumcision in the flesh nor baptisme in the flesh doth give or conferre or worke grace in the heart , to make a jew or a christian inwardly ; neither are they or either of them any part of the new birth , from above , or of that baptisme wherein wee are said to put on christ , and to bee buried with him , and which saveth , as saint peter also confirmeth saying ; the like figure whereunto , even baptisme , doth also now save us ; not the putting away of the filth of the flesh , but the answer of a good conscience toward god , by the resurrection of iesus christ . 1. pet. 3. 21. otherwise if either circumcision or baptisme on the flesh did conferre grace to the heart , then all are thereby set in the state of salvation ; and so the errour of falling away , which the anabaptists , arminians and papists hold , will necessarily follow ; because it is evident that all are not saved , that have beene circumcised or baptized in the flesh ; or , if either of them were a part of regeneration , then no one could be saved without the one or the other , because every part of regeneration is of necessitie to salvation . but it is certaine , that many are saved which were never circumcised nor baptized in the flesh , as ( besides all those faithfull that lived before either circumcision or baptisme on the flesh was instituted ) all the holy women of the jewes ; that every part of regeneration is of necessitie to salvation the lord jesus hath irrevocably concluded saying ; except a man be borne of water and of the spirit , he cannot enter into the kingdome of god ; iohn 3. both the parts of this new birth are of necessity to salvation . these words , except a man bee borne , doe stand as firme for the first part ( of water ) as for the second part , of the spirit . and under the name man , every child of man , born of flesh young and old , male and female , are comprehended , so that whosoever dyeth without the first part of this birth , the baptisme of water here meant , shall as certainly be excluded from entring into the kingdome of god , as he that dyeth without the second part , the baptisme of the spirit ; that the first part of this birth from above is something called in scripture by the name of baptisme , besides that which is called the baptisme of the holy ghost , is out of question ( i thinke ) to all . outward baptisme it cannot be , for the reasons before mentioned , because one may be saved that is never baptized therwith , as hath been proved ; then without all doubt it must bee some speciall necessarie principle of christ called in scripture by the name of baptisme , and signified also by outward baptisme , because it is layd downe in the first place as a necessarie part of the new birth , and first plantation of a christian . and there is no principle of christ so speciall and necessary called by the name of baptisme , and signified by outward baptisme , that is required to the first plantation of a christian ( besides the baptisme of the holy ghost ) but onely repentance ; that repentance is a speciall principle of christ is evident by marke 1. 1. 2. 3. 4 luk. 24. 47. act. 20. 21. heb. 6. 1. that it is so necessary is also evident by christs owne testimony in luke 13. where hee urgeth it with the same words of necessitie saying , except yee repent , yee shall all likewise perish ; vers 3. that it is called by the name of baptisme , and signified by outward baptisme , is manifest by mat. 3. 11. mar. 1. 1. 2. 3. 4. luke . 3. 3 act. 10. 37. act. 13. 24. act. 19. 4. and that it is required in the first place to the first plantation of a christian is also manifest by sundry scriptures where the holy ghost saith , repent and believe the gospell , repent that your sinnes may be blotted out ; repent and be baptised every one of you , in the name of iesus christ for the remission of sinnes ; and ye shall receive the gift of the holy ghost . mar. 1. 15. act. 3. 19. act. 2. 38. therefore the first part of regeneration is the baptisme of repentance , even the same which iohn the baptist a speciall minister and patterne thereof preached in the power and spirit of elias , wherewith hee made ready a people prepared for the lord , as it was prophesyed of him esay 43. and is a turning and dissolving of the heart , which naturally through sin , is hard and stony , to water as it were , to flesh , as the scriptures speake , even to weeping and mourning and humble confession of sinnes unto god , as christ himselfe expresseth it in a parable saying : wee have lamented unto you , and yee have not wept , and is caused by the speciall power and working of the holy ghost , and is of the gospell , and not of the law . the second part of this birth from above is that baptisme of christ which iohn the baptist also spake of to his disciples , whom he had prepared by the baptisme of repentance , saying , i indeed baptise you , with water to repentance ; but he that commeth after me is mightier then i , hee shall baptise you with the holy ghost and with fire , as if hee had said , i indeed through the power and spirit of god preaching unto you repentance , have prepared you ready for the lord . i have brought you into the travell of the birth , to weepe and mourne for your finnes , the first laver of regeneration . but christ which cometh after me , he is mightier then i , he by a more excellent gift of the spirit ( as it were with fire ) will purge and sanctifie your hearts by faith and so justifie you from all your finnes , he will deliver you that labour and are heavy loaden and accomplish in you the new birth , comfort you that mourne , bind up your broken hearts , and speake peace to your soules : for although repentance be a part of the gospell in a generall confideration , the first principle , and of the purchase of christ , as it is manifest by luke 24. 47. 48. act. 20. 20. 21. heb. 6. 1. &c. yet the word preaching peace by iesus christ the glad tidings of remission of sins to the repentant is the gospell , and so called in a speciall distinct manner from repentance , and the preaching and the enjoyment thereof by faith is a more excellent thing then the ministery and enjoyment of repentance . and in this regard hee that is the least messenger of the latter , is greater then hee that is the greatest messenger of the first . as christ himselfe testifieth , matth. 11. 11. this is it which the prophet esay prophecied of before concerning christ , saying , the spirit of the lord god is upon me , and hee hath annoynted me to preach glad tidings to the poore and to bind up the broken hearted &c. he saith not to all or every one in the world , but the poore , the broken in heart onely . &c. this is that word preaching peace by iesus christ which is said to begin to be preached after the baptisme of repentance which iohn peached , not but that it was preached before this time even in all ages from the beginning , but because no one did receive it or had it so preached unto him in such a speciall peculiar manner , but such a one as was first prepared by repentance , therefore it is said to begin to be preached after . and because it was now to bee done in a more plentifull and larger manner then ever it was before . therefore was iohn sent before the face of the lord in the power and spirit of elias to prepare his way before him . this is it which christ sent iohn word of saying , goe tell iohn , the blind doe see , the lame doe walk , and the poor have the gospell preached unto them , as much as to say , the humble repentant sinners , the poore and contrite in heart , they have the glad tidings of peace and remission of sinnes preached unto them , and ministred unto their soules according to the prophecie of esay , and they receive the same , or believed it with joy and peace in their heats , for this preaching implieth such a believing or receiving . and so doth saint paul interpret the words of iohn concerning this baptisme of christ in act. 19. where he saith iohn verily baptized with the baptisme of repentance , saying unto the people , that they should believe in him which should come after him , that is in christ iesus , iohns words beeing , he shall baptise you with the holy ghost & with fire . so that , as , to bee baptized with the baptisme of repentance , is to repent , to weepe and mourne for our sinnes , washing them as it were in this first laver : so , to bee baptixed with the holy ghost and with fire , is to believe in christ , to bee justified and purged from our sinnes by faith in him . these are the true parts of regeneration , the special and most necessary principles of christ , the foundation , as saint paul calleth them the briefe or sum of the gospell , as christ declareth . this did christ preach at the first , saying repent and believe the gospell , this did the apostles preach after him as he commanded them , act. 2. 38 act. 〈◊〉 and act. 20. 20. 21. where saint paul saith , i kepte ●●ching backe that was profitables , but taught and testified both to the iewes and also to the greeks repentance towards god . and saith in our lord iesus christ . this did moses and the prophets also , before christ came in the flesh , preach and require of the people , as the most necessary things to be attained if they would be saved . this abel , hen cb , noah , and all the blessed of their times attained unto , and had it wrought in them from above . and abraham also before circumcision in the flesh , was required . this all the holy patriarchs , prophets and righteous men and women of the jewes had . and that woman which is so specially remembred unto us in the gospell , whose baptisme of repentance is so truely manifested by her plentifull teares wherewith she washed christs feet . and her baptisme of the holy ghost and justification by faith from her sins , by her true and much love to christ expressed in her washing and kissing his feet , and anoynting them with oyle . for every one that is borne from above , of water and of the spirit , is inwardly of the same heavenly nature all the dayes of his life after , whose fruit doth alwayes in his due times and seasons , according to his measure , ( like the tree planted by the river side ) shew forth the fame . this al the elect of god that ever were , now are or hereafter shal be , have had , have & must have , yea the youngest child dying in the birth or the womb , if not in outward expression , yet inwardly in the true nature thereof , for no one child of man begotten of flesh can be saved , except he be begotten from above , of water and of the spirit , and so changed or renewed from the polluted and inthralled estate of nature , which we all had and received originally in the very conception , into the estate of grace and love with god in christ . and god may worke this change , this new birth , or rebegetting , in the wombe if it pleaseth him , as he did in iohn the baptist , or at the time of outward baptisme , if he so please , or before it , as he did in abraham before circumcision in the flesh , and as in the apostles times he did to some , or after it , as he had done formerly after circumcision and now most usually doth , since all are so generally baptized in their young estate . for we may not limit god , neither hath he tyed himselfe to any time or estate of nature in us , nor to any one outward action performed by man unto us , although he hath ordained sundry excellent , holy out ward meanes whereby he doth direct and lead us , ( as it were by the hand ) to the things that are spirituall and indeed necessary , which we are bound to imbrace with much thankfulnesse to god , and to use with reverence , and not to despise the least of them , nor in any part wilfully neglect them , in paine of gods high displeasure . but the death and resurrection of christ , the sacrifice of his body and blood , the value , vertue , price , and purchase thereof , he hath tyed himselfe unto , so as that without it , and some powerfull administration the same to the soule of man , there is no salvation , as christ pronounceth saying , except yee eate the flesh of the son of man and drinke his blood , yee have no life in you , iohn 6. 53. the sacraments of baptisme and the lords supper , have both respect unto this . baptisme to the new birth , wherein weare set in the estate of life thereby ; the lord : supper to the continuall commmunion which every one that is once made alive by it , hath therein to eternall life , and so the flesh of christ is meat indeed , and his blod is drinke indeed , to them , according to the word of christ , iohn 6. 54. 55. not as if any man did or could eat the very flesh or drinke his blood carnally , as doctor cosins affirmed ; not that the bread of the sacrament or the wine is turned into the flesh or blood of christ , either before we receive them , or after , & so conveied into us as some would make us beleev ; nor any other kind of way is the flesh or blood of christ conveied , or infused into our bodies or soules , to set us in the estate of life , or to continue us in the same ; nay , then how could they that were before christ came in the flesh be saved ? for the same necessity of eating his flesh and drinking his blood , was to them then , even from the first fall of adam , as is now to us ; but it is the grace purchased thereby , which we doe receive in our hearts by faith , and which by his mediation is continued with us . for as the law ( which is the minister of death ) came by moses , ●o● grace and truth which bringeth life , is by jesus ghrist ; and therefore the apostles so often write and say , the grace of our lord iesus christ bee with you &c. for although the very body and blood of christ , be the price of the purchase , & in that respect the only mediate cause of our life and salvation , yet doth not his body and blood enter into us to revive and save us ; nay , so it profiteth nothing , as christ himselfe said against some that conceived his words , in such a carnall manner as now at this time many doe ; what and if you shall see the son of man ascend up where he was before ? it is the spirit that quickneth , the flesh profiteth nothing ; the words that i speake unto you , they are spirit and they are life ; iohn 6. 62. 63. neither doe we by the acts of eating the bread or drinking the wine of the sacrament , eate or drinke the grace of god purchased by the body and blood of christ , neither is grace conferred , or any way secretly conveied to our hearts in the bread or wine , or by them , nor by any thing inferior unto it selfe ; but it is conferred to the heart of man by the spirit of god , through the word of his promise , therefore called the word of his grace . and the instrument , hand or mouth wherewith wee doe receive the same , is faith in the heart , caused also therein by the operation of the same spirit , as paul declareth , for the habit and estate of eternall life , and the promise of raysing up at the last day ; which christ doth certifie to those that eate his flesh and drinke his blood , doth he assure to them that beleeve in him ; so that to beleeve in christ , is to eate his flesh and drinke his blood , according to his meaning ; and therefore a sinner is sometimes said , to be justified by grace , sometimes by the blood of christ , sometimes by faith , because in the act of our justification , all these doe concur , and are together , the grace of god the father , being the prime and chiefe cause therof ; the body and blood of christ the second principal or mediate cause , & faith the instrumentall and inferiour cause ; and the justified are said also to live , and to be saved by the grace of god , by the flesh , and blood , and life of christ , and by faith . and in this consideration , ( because christ is the onely mediator and reconciler between god and man ) doth he so often speake of himselfe , and say , my father giveth you the true bread from heaven ; the bread of god is he which commeth downe from heaven , and giveth life unto the world , i am the bread of life ; this is the bread of life which commeth down from heaven , that a man may eate thereof and not dye ; i am the living bread which came down from heaven ; if any man eate of this bread , he shall live for ever ; and the bread that i will give is my flesh , which i will give for the life of the world ; except yee eate the flesh of the son of man and drinke his blood , yee have no life in you : who so eateth my flesh and drinketh my blood , hath eternall life , and i will raise him up at the last day . for my flesh is meate indeed , and my blood is drinke indeed ; he that eateth my flesh and drinketh my blood , dwelleth in me , and i in him ; as the living father hath sent me , and i live by the father , so he that eateth me , even he shall live by me . &c. and in this manner spake he afterwards of the sacrament of the supper , which hee left and commanded unto his church to bee done to shew forth his death , untill his second comming ; saying of the bread , take ● eate , this is my body , and of the cup ; drinke yee all of this , for this is the blood of the new testament which is shed for many for the remission of sinnes matth. 26. 26. 27. 28. and saint paul likewise saith of the same sacrament ; the cup of blessing which wee blesse is it not the communion of the blood of christ ? and the bread which wee breake is it not the communion of the body of christ ? for wee being many are one bread , for wee are all pertakers of that one bread , 1 cor. 10. 16. 17. as if he should say is not this the spirituall intent and true meaning or signification thereof ? doth it not shew forth and give us to understand the communion that is betweene christ and his church and every member of it ? how hee hath purchased it and life , and eternall salvation for it , with his owne body and blood , and that although the members thereof bee many , yet they being by faith made partakers of him , the true and living bread , are all in a spirituall manner , one body with him , and one bread , and doe live by him . the like whereof hee had said before to the same corrinthians , of the forefathers : moreover , brethren i would not that yee should bee ignorant , how that all our fathers were under the cloud , and all passed through the sea , and were baptized unto moses in the cloud , and in the sea , and did all eate the same spirituall meate , and did all drinke the same spirituall drinke , for they dranke of that spirituall rocke which followed them , and that rocke was christ , 1. cor. 10. 1. 2. 3. 4. so that all the holy fathers , not onely they that had passed through the sea with moses , whom saint paul doth here instance for proofe , but all that were before them and after them to his dayes , were baptized with the same spirituall baptisme , wherewith hee himselfe and all the faithfull to this day have beene and are baptized , and did all eate the same spirituall meat , and drinke the same spirituall drinke , as wee now doe ; having all the same benefit of christ and of the sacrifice of his body and blood , as wee now have , and are all of him and one body with us , and wee with them , as saint paul also further manifesteth saying ; for as the body is one and hath many members , and all the members of this one body being many , are one body ; so also is christ ; for by one spirit are we all baptized into one body , whether we be iewes or gentiles , whether we be bond or free , and have beene all made drinke into one spirit . 1. cor. 12 12. 13. for although christ dyed but once in the latter time , and in one place of the world , yet his death was as avayleable with god , ( with whom all things to come and past , are present ) before his comming in the flesh , and death as since ; and as effectuall to his elect of all nations , in all times , and in all places , then , as now ; for there is but one way of salvation in him , and by him , unto all , in all times , and in all places , though it be not declared in a like manner and measure to all , in all times , and in all places . these things i doe beleeve to be true , for which , if i shall still be judged vile , and continued a prisoner , i must still have patience : if otherwise and that i shall find reliefe , i hope i shall be thankfull unto god , and not forget my duty to my relievers . from the new prison in maiden-lane in london , 1627. i doe now confesse againe , that after all these things i having indured three yeares imprisonment , and having often petitioned to the court within the same time , shewing my wrongs and grievances , and requesting my liberty ( those two fore-mentioned bishops of winchester and rochester , doctor ne● , and doctor buckridg , furthering my request to the arch-bishop ) i was discharged and released without any kind of justification , either of the courts proceedings or the witnesses depositions , or any part of denisons doings , or acknowledging my selfe guilty of the things wherewith i was charged further then i have declared . the last court day of michaelmas terme , in the yeare 1629. for if i would but have acknowledged to the court that i had been judicially convicted . which i could not doe , i might have beene discharged long before . but notwithstanding this , that i am now at libertie from prison , yet the scandalls and reproaches of my adversaries , remain still all over this land , and other parts likewise , by reason , not onely of that unrighteous sentence of the court passed on me upon those insufficient and false depositions , but especially of those wicked infamous sermons and bookes which my accuser and prosecutor denison hath published against me , and are disperst through the kingdome . so that not onely my person , but my name is odious and hatefull to many , my friends , my children , and all that beare my name suffer by this meanes . but why should it so much grieve me , or trouble them ? seeing that the more any one suffereth for the truth sake , the more he hath cause to rejoyce , because so much the greater is his reward in heaven , as the lord himselfe , who is the way , the truth , and life , hath said , mat. 5. so commending the judicious true christian reader , to the grace of god , and of the lord iesus christ ; i rest his true christian friend , john etherington . and if any shall thinke i have not yet answered that booke of the sermon preacht against me at the crosse , tituled , the white w●olfe , by doctor denison , ( for he hath now by reason of that worke as it seemeth , obtained the name of doctor , which before he had not ) let such a one but consider well without partiallity , what is declared in this my defence , and i hope he shall see every thing in the doctors white w●olfe that conserneth me , in substance fully answered , and whether he or i have played the ravening woolves part , i refer to the judicious christian reader ( that hath read both ) to consider . and so i rest his christian friend , wishing him all true wisdome from above whereby to discerne betweene truth and falsehood , and betweene true prophets , and false , that so he be not deceived . i. e. errata . in pag. 1. l. the last after invent , read spoken against him . in pag. 2. l. 19. read mind i● , in pag. 12. l. 23. for dareth read dareth not . in pag. 31. l. the 1. for his read this . in pag. 36. l. 18. for sabbath read sabbaths . in pag. 38. l. 19. read could not in pag. 38 1. 25. for oposition read exposition . in pag. 38. l. 28. for used read useth . in pag. 39. l. the last . recit read receive . in pag. 41. l. the 7. for answers read adversaries . in pag. 41. l. the 16. for suscribe read subscribe . in pag. 42. l. 6. for or may , read are , may . in pag. 44. l. 14. for walks read walt . notes, typically marginal, from the original text notes for div a38702e-160 matth. 25. acts 20. john 5. 39. matth. 24. 5. revel. 1. 3. heb. 3. 12 , 13. heb. 10. 24. 25. mat. 24. 22. heb. 6. mark , 1. 1 , 2 , 3 , 4. mat. 16. 18. 1 pet. 2. 4. 5. 1 cor. 10. 17. & 12. 12 , 13. 1 joh. 2. 19. heb. 3. 6. esay 58. col. 2. gal. 4. page 70 & 71. mat. 4. 8. mat. 11. 17. mat. 3. 11. 12. esay 61. 1. 2. ● . act. 10. 37. act. 13. 23. 24. mat. 11. 5. luke 7. 22. heb. 6. luke 24. 47. 48. mar. 1. 15. act. 2. 38. act. 3. 19. act. 20. deut. 30. 6. 7. 8. 9. 10. 11. 12. 13. 14. esay 57. 14. 15. esay 66. 1. 2. iere. 4. 4. hose . 10. 12. ioel 2. 12. 13. psal. 51. 16. 17. psal. 95. 7. 8. 11. &c. rom. 16. 14. 1 cor. 16. 24. 2 cor. 13. 14. gal. ● . 18. philip . 4. 23. 1 thes. 5. 28. rev. 22. 21. 2 cor. 3. 3. col. 2. 12. iohn 6. 54. ver. 35. 40 : and 47. ioh. 6. 32. 33. 35. 48. 51. 53. 55. 56. 57. 58. &c. a refutation of three opposers of truth by plain evidence of the holy scripture, viz. i. of pardon tillinghast, who pleadeth for water-baptism, its being a gospel-precept, and opposeth christ within, as a false christ. to which is added, something concerning the supper, &c. ii. of b. keech, in his book called, a tutor for children, where he disputeth against the sufficiency of the light within, in order of salvation; and calleth christ in the heart, a false christ in the secret chamber. ii. of cotton mather, who in his appendix to his book, called, memorable providences, relating to witchcrafts, &c. doth so weakly defend his father increase mather from being justly chargeable with abusing the honest people called quakers, that he doth the more lay open his fathers nakedness; and beside the abuses and injuries that his father had cast upon that people, c. mather, the son, addeth new abuses of his own. and a few words of a letter to john cotton, called a minister, at plymouth in new england. by george keith. keith, george, 1639?-1716. 1690 approx. 145 kb of xml-encoded text transcribed from 39 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-09 (eebo-tcp phase 1). a47167 wing k199 estc w21703 99830161 99830161 34611 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a47167) transcribed from: (early english books online ; image set 34611) images scanned from microfilm: (early english books, 1641-1700 ; 2032:16) a refutation of three opposers of truth by plain evidence of the holy scripture, viz. i. of pardon tillinghast, who pleadeth for water-baptism, its being a gospel-precept, and opposeth christ within, as a false christ. to which is added, something concerning the supper, &c. ii. of b. keech, in his book called, a tutor for children, where he disputeth against the sufficiency of the light within, in order of salvation; and calleth christ in the heart, a false christ in the secret chamber. ii. of cotton mather, who in his appendix to his book, called, memorable providences, relating to witchcrafts, &c. doth so weakly defend his father increase mather from being justly chargeable with abusing the honest people called quakers, that he doth the more lay open his fathers nakedness; and beside the abuses and injuries that his father had cast upon that people, c. mather, the son, addeth new abuses of his own. and a few words of a letter to john cotton, called a minister, at plymouth in new england. by george keith. keith, george, 1639?-1716. [2], 73, [1] p. printed and sold by william bradford, philadelphia : annno 1690. "water-baptism no gospel-precept, &c.", "a brief answer to the weak and impertinent arguments of benj. keach, ..", "a brief answer to cotton mather .." and the letter to john cotton have caption titles; register and pagination are continuous. reproduction of the original in the friends house library, london. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng tillinghast, pardon, 1622-1718. -water-baptism plainly proved by scripture to be a gospel precept. keech, benjamin, 1640-1704. -instructions for children. mather, cotton, 1663-1728. -memorable providences relating to witchcrafts and possessions -controversial literature -early works to 1800. cotton, john, 1584-1652 -early works to 1800. baptism -controversial literature -early works to 1800. lord's supper -early works to 1800. witchcraft -early works to 1800. 2003-04 tcp assigned for keying and markup 2003-05 spi global keyed and coded from proquest page images 2003-06 john latta sampled and proofread 2003-06 john latta text and markup reviewed and edited 2003-08 pfs batch review (qc) and xml conversion a refutation of three opposers of truth , by plain evidence of the holy scripture , viz. i. of pardon tillinghast , who pleadeth for water-baptism , its being a gospel-precept , and opposeth christ within , as a false christ. to which is added , something concerning the supper , &c. ii. of b. keech , in his book called , a tutor for children , where he disputeth against the sufficiency of the light within , in order to salvation ; and calleth christ in the heart , a false christ in the secret chamber . iii. of cotton mather , who in his appendix to his book , called , memorable providences , relating to witchcrafts , &c. doth so weakly defend his father increase mather from being justly chargeable with abusing the honest people called quakers , that he doth the more lay open his fathers nakedness ; and beside the abuses and injuries that his father had cast upon that people , c. mather , the son , addeth new abuses of his own . and a few words of a letter to iohn cotton , called a minister , at plymouth in new-england . by george keith . zephaniah 3.4 . her prophets are light and treacherous persons , her priests have polluted the sanctuary , they have done violence to the law. philadelphia , printed and sold by william bradford , anno 1690. water-baptism no gospel-precept &c. pardon tillinghast , after i had read thy small treatise in print , wherein thou undertakest to prove water-baptism to be a gospel precept , by plain scripture ; i was sorry on thy account , to find thee with such confidence , to publish thy ignorance and folly , as well as thy great bitterness of spirit and prejudice against the truth , and the witnesses of it , so openly in the face of the world. but when i call to mind how that god in his infinite wisdom permits men to rise up to oppose the truth , that the truth it self may be the more clearly discovered , by the breakings forth of gods light still more and more ; the more that the truth is opposed , i am truly comforted and encouraged . and for thy reviling and reproachful words against me , i regard them not , further , than to pity thee , and heartily to desire , that god may open thy eyes , and give thee true repentance & forgiveness ; for i have that charity , that what thou dost in this thy work of opposition , it is through thy ignorance and therefore upon thy repentance is pardonable . but as for me and my brethren , it is a small thing for us to be reproached and falsly accused by thee , seeing thou art so ignorantly bold and fool-hardy to reproach the lord iesus christ in his inward appearance , and light , in the hearts of men , calling him a false christ , as if these who preach christ in the hearts of gods saints , were those of whom christ foretold , that should come in the latter days and preach a false christ , saying , he is in the secret chamber , which thou understandest as if christ had meant , the secret chamber of the heart , following herein thy brother in iniquity & darkness , benjamin keech , who in his book called , the childs instructor , hath these express words in that section concerning the light within ) therefore believe not him that saith , behold he is here in the secret chamber , viz. the heart . the which expression thou seemest to have borrowed from the said book : but if thou hadst any true knowledg in the mystery of christ , thou wouldst sooner have chosen , that thy right hand , that pen'd these words , had been cut off , than to have used them . but by this , and other the like expressions in thy treatise , thou plainly discovers thy self to be a man altogether ignorant of the true knowledge of christ ; yea , thou seemest ignorant of the very letter of the scripture , which in plain and express words doth mention christ dwelling in the heart , and christ within the hope of glory , the mystery hid from ages and generations ; and said paul to the corinthians , know ye not that iesus christ is in you , unless ye be reprobates ? and said christ in his prayer unto his father , thou in me and i in them : and when he told the pharisees , who looked that the kingdom of god should come with observations , as to say , lo here , or lo there , he said , for behold the kingdom of god is within you , luke 17.21 . and surely , where the kingdom of god is , there are god and christ● so that the plain letter of the scripture is against thy most absurd and anti-christian doctrine , that the christ in the hearts of men , yea , even of the saints , as thou wouldst have it ( for thou makest no distinction ) is a false christ ; for the plain tendency of this thy work of darkness is to make people believe , that christ is not a light within the saints , because , as thou alledgest , the light within was not crucified for us , but iesus christ of nazareth . and in this absurd distinction and dividing of christ , thou acts the part of socinus and his followers , who are called socinians , that affirm most absurdly , that christ is only a meer man , and that he had no being nor existance before mary . but if thou say , thou believest that christ is both god and man , and that he was from the beginning , to wit , that word by whom all things were made , then , why dost thou deny that christ , as he is that word , is in the saints ? for though christ only suffered in the flesh , and as man upon the tree of the cross , yet he who suffered , was not meer man , but god and man , and yet still one christ. and thus also christ within spiritually and inwardly revealed in the saints , is not another christ from him that came in the flesh , and was crucified for us , even jesus of nazareth . and hadst thou taken a little pains to read my book and consider it impartially and fairly , thou shouldst have seen what a plain and single account i give of mine and my friends faith concerning the man christ iesus , as he came in the flesh , and dyed for our sins , and rose again and ascended , &c. even jesus of nazareth ; and that true faith in christ jesus is not only a believing in him , as he is the word , &c. but as the same word did take flesh and was god manifest in the flesh , &c. to wit , christ crucified and risen again , made of a woman , made under the law , &c. and that the true faith of a christian doth not divide christ , &c. as false christians do , who say , they believe in christ without them , but do not believe and receive christ within them , as god the father doth inwardly reveal him , or as ranters and other high notionists , who pretend to believe in christ , as the word and light in them , but slight and blaspheme against christ that was crucified without them , as is plainly to be seen in my late book , pag. 131 , 132 , 133 , and pag. 103 , 104 , 108. and p. 229. and hereby it doth plainly appear how safely i guard against both extreams of false teachers , some preaching christ without , but denying him within , as thou pardon tillinghast , and most of thy brethren called baptists , most anti-christianly have done , and yet continue to do ( oh pardon ! pardon ! god almighty give thee pardon , through unfeigned repentance , for this thy great sin ) others , not these sober people called in scorn quakers , but ranters , and high notionists , who pretend to own christ within them , but deny him without , as come in the flesh , &c. and though thou call'st thy self in thy title page a servant of iesus christ , yet thou hast plainly discovered , that thou yet art ignorant of him , and in this thy work thou hast rather proved thy self a servant of anti-christ ; for what greater opposition can anti-christ make against christ , than to oppose the presence and in-being of christ in his people , who is their life ? and if he who is their life be not in them , they cannot live , yea , if christ live not in thee , thou art dead in thy tre●passes and sins , and the old man is alive in thee , and his servant thou art , and christ is not like to live in thee , as he did in paul , and as he doth in all true christians , so long as thou judgest , that the christ in the heart is a false christ. oh , pardon tillinghast ! thou hast made too great haste in this thy undertaking , as in many other thy works , wherein possibly thou mayst imagine thou art tilling and plowing in gods field ; but remember , that the scripture saith , the plowing of the wicked is sin ; and when thou makest haste to till , without the true knowledge of god and christ , thou hadst better let alone , and imploy thy self in some other lawful occupation . hast thou no other way to defend thy idol of water-baptism , but to smite against the lord jesus christ , in his inward appearance in his saints ? but know , o vain and foolish man ! that as that idol dagon did fall before gods ark , so thy idol of water-baptism shall fall before the lord jesus christ , inwardly appearing in thousands and ten thousands of his saints ; and let none be offended that i call thy water-baptism an ●dol ; for whatever man sets up in opposition to the inward appearance of christ in his people , they make it unto themselves an idol , and it will fall , and they together with it . but as for iohn's baptism with water , or that baptism with water that others of the disciples of christ used , i call it not an idol , far be it from me , it had its blessing and service in its day , and pointed , as a figure , to christs inward and spiritual baptism ; and if there be an inward baptism of christ , then is not christ the inward baptiser , and minister of this inward baptism ? yea , certainly ; and yet thou denyest christ within , calling him , a false christ in the secret chamber of the heart . and as for thy undertaking to prove thy water baptism to be a gospel precept by plain scripture , i question not , but through gods assistance , i shall prove , that thou hast grosly perverted & mis-applied the scriptures , not understanding the scriptures nor the power of god , like unto the sadduces of old . thou comparest thy self to david with his sling , & his few stones smiting at goliah . but , alas , poor man ! that sling and these stones , and that river or brook , out of which he did take these stones , according to the deep mystery , signified under that figure or allegory , thou understandst not , it is a dark riddle and parable unto thee , and thou thy self art more a kin to goliah than to david . in the beginning of thy work , thou dost not fairly state the question ; first , that thou takest no notice of my plain and express words in my book , pag. 184. where i say expresly as followeth , if any were raised up by the lord as john was , and could prove and instruct their being sent to baptize with water , as he was , these to whom they should be sent , ought gladly to receive it ; but to do it by bare imitation , or a meer pretended call , which they cannot prove to be either mediate or immediate , is great presumption , yea , superstition . this one short section is enough to overthrow thy whole work , and yet thou hast made no reply to it , nor given the least notice of it in thy book ; and all that thou hast said for water-baptism doth not in the least give any ground for thy water-baptism thou and thy brethren set up in your vain imaginations , without any call , either immediate or mediate from god ; so that your work in your water-baptism is a will-worship . secondly , thou dost not fairly cite my words , in thy stating the question , saying , that i affirmed , that the apostles practiced it viz. water-baptism , only by permission , &c. the word [ only ] is thy addition and is not in my book : but my words are these following , the apostles generally thought fit both to use and tolerate the use of water-baptism , that belonged to john , and divers other things of the law , which was by permission for a time , and not by any gospel standing commission , &c. now the word [ only ] being added , doth derogate from my words , as if i did understand that the apostles only baptized by a bare dry or naked permission ; whereas i did understand , and so i do still , that it was not a meer or bare permission , but they they thought fit both to use it , and tolerate the use of it ; and that which made them think and judge it fit to use it for sometime , was really the spirit of god in them , that gave them , not only a spiritual and chearful freedom to use it for some time , but let them see a great service and conveniency in it for somtime , until men began to contend about it , and lay more weight on it , and other things of the like nature , than they ought to have done ; for as in the change of an outward form of government , or a new administration of worldly and civil laws , the former laws and the execution of them , cannot in an instant be removed , but gradually , otherwise great inconveniences would follow ; as when a house is to be supported with new pillars , the o●d pillars must not be first removed , else the house would be in danger of falling ; but the new pillars must first , in great part , be well placed and fixed , and then the old are by degrees safely and wisely removed : even so iohn's baptism and other things of like nature , were not presently and suddainly to be removed , because many , both iews and proselited gentiles laid great stress and weight on them ; and therefore , i say , the apostles , not by a meer bare and naked permission , but in the wisdom and counsel of god used water-baptism for a time ; and yet all this will not prove that it is a gospel precept , or a standing gospel ordinance that was to continue in the church to the end of the world nor art thou more successful in managing this controversy about water baptism , than in stating it ; for almost throughout thou fight'st against thy own shadow , and takest much pains ▪ and usest many arguments to prove many things no wise denyed by me ; as first , that the outward form and inward power of godliness may not be seperated : this we affirm as well as thou , and much better than thou ; for seeing thou denyest christ within the heart to be the true christ , how canst thou really own the inward power of godliness ? can there be any inward power of godliness , without christ living , dwelling and ruling in the heart ? again , many of you baptists affirm , that men may be called of god both to preach and baptize , and yet have no true piety or holyness : which a baptist teacher affirmed to me in the hearing of divers witnesses last summer , in the shop of one of our friends at newport in rhode-island ; and whether this be not thy own perswasion , thou art concerned to clear thy self . but further , how many hypocrites and vain persons do ye baptize with water , that no real signs do in the least appear in them , that the inward power of godliness was joyned with their being baptized with water : now the thing that thou shouldst have proved , was , that your water baptism , taken up by you , without any true command , or so much as a true inward liberty by the spirit of god in your hearts , is a gospel-precept . but this the apostles witnessed , when peter baptized , or caused to be baptized , cornelius , and others with him , no doubt , he both saw and felt his liberty , and good allowance , by the revelation of gods holy spirit in his heart , so to do ; and therefore he might well command it at that time to be done ▪ & yet it doth not follow that it is a gospel-precept . i say further , the outward form of godliness is intire without water baptism , as at this day administred , though when it was practised by the command of god , it was a part of the outvvard form . and vvhereas thou sayst , iohns preaching and baptizing related to christs gospel disenspation , citing for this , mark 1. cap. 1 , 2 , 3. v. ● ansvver ; all this may be granted in a true sence , yea , i do readily grant it in the true sence , & so did all the figures & types of moses law , all which obscurely and darkly pointed at christ , & the pure gospel dispensation , & were , as it were , a symbolical way of preaching christ & his gospel ; and therefore it was a good and worthy observation that many antient christians have made , that the gospel and new testament lay hid within the vail of the law and old testament ; all these figures and shadows of the law , shadowing and figuring gospel mysteries unto those whose eyes are spiritually enlightned to see and understand them . and whereas thou citest mark 's words in the beginning of his book , saying , the beginning of the gospel of iesus christ the son of god. if i grant thee that both iohn's preaching and baptism , in a true sence , is a beginning of the gospel , what gainest thou by it ? doth it therefore follow that water-baptism is a pure gospel precept , and to be observed to the end of the world ? i deny the consequence : and the vanity and falshood of it i shall , by gods assistance , plainly demonstrate but first , i shall lay down a few plain positions , which i hope scarce any professing themselves christians , that are in any degree intelligent , can deny . 1 st , the gospel did begin to be preached by the lord to our first parents immediately after the fall , when he gave the promise , that the seed of the woman should bruise the head of the serpent : and this was before any law of types of figures was given , and before water baptism . 2 dly , this gospel promise was in a solmn way renewed by the lord to abraham , that in his seed all nations of the earth should be blessed ; and this was 430 years , as paul noticeth , before the law of moses : and the same paul saint , that the gospel was preacht to abraham ; which is the everlasting gospel , & is one & the same in all ages of the world , & therefore , to spake strictly , did not take its beginning neither at the beginning of the book of mark ( that beginneth with a voice crying in the wilderness , prepare the way of the lord , that as it related to iohn's ministration in part , so it hath a further reach , as pointing to an inward ministration ) nor yet of luke , who goeth further backward , to wit , to zacharias his burning incence in the temple ; and matthew goeth yet farther backward , to abraham , isaac and iacob ; and iohn furthest of all , to the word that was in the beginning , which word is christ , by whom all things were made , and are upheld . 3 dly , this one everlasting gospel hath had it various and divers breakings forth and administrations in clearer discoveries and dispensations from age to age , until the fullness of time , & before that fulness of time , until christ had suffered for the sins of the world , rose again , ascended and gave the holy ghost to all true believers , the gospel dispensation remained among all the faithful in all ages , but as vai●ed , or as the kirnel within the shell of the figures and types of the law. 4 thly , the law was never given alone by the lord , nor was ever intended by him , that any should have eternal life by the bare observation of the figures and shadows of the law , but by faith in christ , and true gospel obedience to him ; but it was as a schoolmaster to lead unto christ , as paul hath declared . 5 tly , these several more clear discoveries and dispensations of the gospel , may be branched forth , or distinguished into several degrees , and these several degrees may be reduced into three , each of which dispensations had their peculiar and proper divine inward illuminations and influences of grace and truth , to wit , first , that discovery that god gave to men by moses , and the written law and the prophets , until iohn . secondly , from iohn until christ dyed and rose again , & gave the holy ghost . thirdly , that last and most glorious discovery and revelation by the giving of the holy ghost generally to all true believers in a peculiar influence and operation , beyond what ever formerly was given in a general way to believers . again , these three may be reduced into two , viz. law and gospel , called by paul the two covenants , which ( until the last greatest and most excellent discovery of the gospel ) have been administred , as with an excellent mixture , as when water and wine are mixed together , though the liquors be only two in kind , yet they admit of many various mixtures ▪ all which are serviceable , according to the desire , and ability of the drinkers . and therefore whereas thou sayst , nor is there any third dispensation , that is neither law nor gospel of john's , as is imagined . in this , as in many other things , thou fightst against thy own shadow ; for though in my late book i writ of three dispensations , and prove them sufficiently out of the scriptures , yet i never imagined that there was any one of these three dispensations that vvas neither lavv nor gospel : but i thus distinguish them , the first is both legal and evangelical , but the evangelical doth but obscurely and hiddenly appear , and therefore the first may be called more legal , and in that respect is called by paul , and others , the law , by a synecdoche , the denomination being taken from the larger part ; and this dispensation continued until iohn , according to christs own words , the law and the prophets were unto john. the second dispensation of the same gospel may vvell enough be understood to begin at iohn , according to acts 1.22 . beginning from the baptism of iohn , unto that same day that he vvas taken up from us ; see also acts 10.37 , 38. and to continue until the plentiful pouring forth of the holy ghost , both at and after the day of pentecost ; and this second dispensation comprehendeth all the time of christ his being on earth in the flesh , vvhich , though a more clear and glorious dispensation of the gospel yet vvas in some degree vailed vvith the figures of the lavv , for not only iohn's baptism , but the vvhole lavv of moses vvas in force until christ suffered on the cross , and became a sacrifice of a svveet smell unto god , and a propitiation for the sins of the vvhole world , and thereby put an end to all these sacrifices of rams , lambs and bullocks , &c. for christ himself being made of a woman , vvas made under the lavv , and fulfilled it , both in his being circumcised and baptised ; and he preached the law and gospel , and sent one vvhom he had cured of his leprosie , to the priest , according to the lavv , and told the iews , that their paying tythes , which wholly belonged to the law , was a thing to be done , but that withal , the greater things of the law , as mercy and iudgment were not to be neglected : and christ told that it is written in the law , they shall be all taught of god ; which is a gospel promise : so that the gospel and law were united and joyned together in both these former dispensations ; and the gospel was in the law , as some precious treasure hid within some vail . the third and last dispensation began from the giving of the holy ghost at pentecost most apparently , and was to encrease until it should come to its meridian or noon-tide glory , as so it may be said , it did really so come in the days of the apostles , before their decease ; and this third dispensation of the gospel is that which ought to be called , the pure and perfect gospel dispensation , purely and perfectly unvailed and uncovered , declaring and revealing that great mystery of christ , and of eternal salvation by faith in him , both as he came and suffered outwardly in the flesh , and dyed for us , and rose again , and ascended , and is now in heaven , at the right hand of majesty , making intercession for us , and also as he doth come inwardly to live , dwell and rule in our hearts ; for both his outward and inward coming are a most choice and excellent doctrine of the gospel of our salvation , but the one without the other is lame and defective ; for as it is most glad tidings ( which the word gospel or evangel signifieth ) that christ hath dyed for us , & purchased to us the forgiveness of all our sins , ( through faith in his name ) so likewise , that the father hath given him to us in our hearts , to kill and destroy the very life of sin in us , and perfectly to sanctifie and renew us into the image of god ; and no vails , nor figures , nor types of things to come belong to this third dispensation of the gospel , but the truth of the gospel is held forth , purely and perfectly in its own native lustre , beauty and glory , without any figure or shadow of the law , such as circumcision and iohn's baptism was . these positions thus being laid down and well understood ( the substance of which are sufficiently laid down in my late book , tho' not so largely , or in so many express words , ) may serve sufficiently to answer to every one of thy objections against us , without a particular application to every particular of thy treatise . and thus it plainly doth appear , how it may be granted that iohn's ministry and baptism was the beginning of that second dispensation of the gospel , that as yet had its vails and figures in some degree remaining , & vailing that more abundant glory that was to follow : but it doth not follow , that iohn's baptism or water baptism of any that did baptize , did really belong to the third dispensation of the gospel , as any part thereof ; and this third dispensation is ( being the gospel perfected and consummated , as it cometh to its meridian or noon-tide glory and brightness ) that which is most commonly and frequently called the gospel in the new testament , being cleared and discharged from all these vails and figures of the law ; even as when christ arose , he laid aside his grave clothes , and did not after his resurrection re-assume his garments , which he did use as a cloathing before he suffered , but left them to remain with the souldiers that put him to death ; a figure of this very mystery . and thou art at great pains to prove , that john was sent to baptize with water , and christ's disciples baptized with water , and so did the apostles after the giving of the holy ghost ; and a great many other things thou bringest , no wise contradicted by us the people called quakers , and therefore thou might'st have spared thy needless pains . but the great thing for thee to prove , was , that john 's baptism , or water baptism is any part or precept of the gospel dispensation , and administration , as it began to take place after the death and resurrection of christ , and the giving of the holy ghost ; this thou hast not done in the least , and therefore thou hast done nothing to purpose . and whereas thou pleadest , that christ sent john to baptize and preach ; i answer ; and so i say , as truly he sent moses to give the law and circumcision ; for the spirit of christ was in moses , and in aaron , and in the holy priests under the law , that circumcised and sacrificed ; and christ gave both the law and gospel , and was the mediator under both , and the minister of both ; for without christ , the word , that was in the beginning , by whom all things were made , neither law nor the prophets could have been . but the thing thou shouldst have proved , that christ , as the mediator of the new-covenant , in the pure and perfect dispensation of the gospel , in the last administration of it , ever commanded water baptism ; or that christ after he rose from the dead , commanded water baptism , which thou dost not do in the least . thou seemest to lay great stress on these words , acts 10.48 . that peter commanded them to be baptized who had received the holy ghost , to wit , cornelius and his company . but this i have answered already , and i say further , this doth not prove that water baptism is a gospel precept , but only that that second dispensation being not yet vvholly abolished , peter savv a service in it , in the wisdom of god , revealed in him , and therefore he might vvell command it for that time , tho' no gospel precept . but vvhereas thou sayst , that peter and the apostles did command in christ iesus , the lords name , water baptism , is a thing utterly false , the scripture saith no such thing ; but that peter commanded them to be baptized in the name of the lord ; so that the name of the lord is relative to their being baptized , & not to the command , and their being baptized in the name of the lord doth plainly signifie , that their being baptized vvith water vvas som outward sign , that they became the lords , and were true believers in him . next , vvhereas thou sayst , i affirm that water baptism was at that time an abolished ceremony , is false , i said no such thing ; it was beginning to be abolishing and decaying , and was decreasing , as john said in respect of his baptism , i must decrease , but christ must encrease : but that it vvas then totally abolished , i say not ; for it could not be safely abolished all at once , but by degrees , and after some time , as i have above demonstrated . and novv that i call this third and last dispensation , that began to take place after the death and resurrection of christ , the pure and perfect dispensation of the gospel , i understand it not , as if the first and second dispensations before and under moses , or before and under christ , as he vvas present in the flesh , had any mixture or impurity of sin or evil , nay , far be it from me ; but i call it pure and perfect as having none of these figures and types of the lavv mixed vvith it , as formerly . and though the apostles , after the giving of the holy ghost , did grovv up into the attainment of this most pure and perfect gospel state and dispensation ; yet many christians vvho had a measure of sincere faith in christ , vvere short of it , and for the cause of such vvho vvere vveak , and but as babes in christ they savv it meet in the wisdom of god to use it for some time . but after the days of the apostles and their successors , about three or four hundred years there-after , the true gospel spirit was generally lost ( a remnant excepted of hidden ones , who in some measure retained it ) and the inward power of godliness departed from , and then water baptism , and many other things belonging to the outward form , became as a dead thing , and was more fit to be buried than to be used . and none ought to presume to raise it up again , unless it could be said , that the power of god had raised it , or renewed it in the users or practisers of it , and that they could sincerely say and prove , that god had sent them , or given them authority to use water baptism , and other the like things ; but this i do not find that any called baptists so much as pretend unto , and if they did pretend to it , their bare pretence , without some real and effectual prooff , were not to be believed . and that peter caused water-baptism to be administred to cornelius , and other gentiles , doth not prove it to be a gospel precept ; for under the law the gentiles who became proselites of the covenant , so called , were generally baptized into water , as well as circumcised , long before iohn's time , as the iews books plainly declare , and as may be gathered from scripture , and as divers christian writers relate from the iews , and particularly thomas godwin in his book called moses and aaron , lib. 1. cap. 3. and seeing it was so commonly practised by the iews , as well before iohn's time as then , and thereafter , as both iewish and christian writers affirm , and as the epistle to the hebrews doth plainly declare , heb. 9.10 . how that the law had its divers baptisms ( so the greek translated into english , washings ) and carnal ordinances , until the time of reformation ; it doth more plainly evince , that water baptism was a legal thing , tho' both it & circumcision , with all the other types and figures of the law , pointed at gospel mysteries , and in so far may be said to relate or belong to the gospel in its more obscure administration ; but that whole dispensation both of moses and the prophets , is in scripture stile , call'd , the law , altho' moses himself and all the prophets saw beyond the figures of the law , and were truly endowed , in great part , with a gospel spirit . that , thou say'st , if water baptism had not been comprehended in paul 's commission , then he had done evil in baptizing so many . i answ. it doth not follow , any more than that he did evil in circumcising timothy ; for things may be done upon occasions without a command from god , and that not only by a bare or simple permission , but in a sweet heavenly freedom of gods holy spirit inwardly revealed , which is the only chief and principal rule of every true christians freedom , as well as of their obedience . how many good christians joyn in marriage , having no command so to do , but knowing and enjoying an inward liberty by the spirit of the lord so to do , and therein receiving the blessing of the lord ; and many other the like cases might be mention'd . thou givest a very strange and exceeding strained gloss upon paul's words , that he was not sent to baptize , but to preach the gospel , to wit , that water baptism was not so bound to paul , or any other sent to preach the gospel , that they with their own hands must needs perform that work of baptizing ; and paul and the other apostles had such and such for their ministers , as john , timothy and others . but what then ? what paul commanded other disciples to do , is all one as if he had done it himself , as thou arguest in another case , but not to thy purpose ; and therefore it cannot be reasonably judged , that if paul had been sent to baptize , either by himself , or making use of others to assist him in that work , he would have said , he was not sent to baptize ; for that would imply a plain contradiction , to be sent , and not to be sent . but this thy strein'd gloss on pauls words is grounded upon a meer supposition of thine , that paul was sent to baptize with water , which thou hast not in the least proved , nor art ever like to do ; matth. 28. saith nothing of water . thy similitude betwixt solomons temple and the gospel-church , as thou dost apply it , is exceeding vain & foolish , and proceedeth from great ignorance , as if the stones that were the foundation of solomon's temple , cut out of the mountains , and the timber-work , did signifie , that the foundation of god's spiritual house should be water-baptism . but this is plain contrary to scripture , that saith , the church is built on the foundation of the prophets & apostles , iesus christ himself being the chief corner stone ; and thou that sets up water-baptism as the foundation of the gospel church , preachest another foundation than christ jesus , and another gospel . if solomon's temple had been built on the waters , thou mightst have had some slender pretext or colour to use such a comparison ; but what resemblance stone and timber hath to water baptism , i do not understand . and if water-baptism be the foundation of the church , then the church hath had no foundation for many ages past ; for infant baptism , by sprinkling , ye baptists do not acknowledge to be any true baptism at all , but a meer fiction or invention , and yet for many ages there hath been no other water-baptism used , but that of sprinkling infants ; for that party or society of people called baptists or anabaptists did but appear about luther's time , or since , and therefore if water baptism be the foundation of gods church , the church hath had no foundation for many ages , and therefore hath quite ceased to be ; for she cannot be or subsist without a foundation . and as concerning the allegorical and spiritual signifycation of solomon's temple , it is very well understood without your water baptism ; for solomon's temple , as it was a figure of christs body , which was crucified and rose again , and ascended into glory , so also it was a figure of the gospel church under the pure gospel dispensation , the foundation whereof is christ jesus , as he came in the likeness of sinful flesh , and took upon himself the form of a servant , and humbled himself unto death , even the death of the cross , made of a woman , made under the law , the seed of abraham and david : i say , christ thus come in the flesh , and crucified for our sins , as the mystery of him is inwardly revealed by the holy spirit in the hearts of all true believers , in respect of his thus humbling himself , and taking hold of the seed of abraham , may well be compared to the stone & wood of solomons temple , which were but mean , and not very costly materials , but the fullness of the godhead , that dwelt in christ bodily , and his being anointed with the holy spirit without measure , being the only begotton son of god , full of grace and truth , of whose fullness all true believers do plentifully receive , and grace for grace , and the many most rich and excellent divine virtues wherewith both christ and his church are most richly endued , and adorned , are well signified by that great plenty of gold and silver , and other precious furniture , wherewith the temple of solomon was beautified . but it is much thou didst not make the sea in solomon's temple to signifie water-baptism ; possibly some of thy brethren may judge this a great omission or neglect in thee ; but hadst thou brought it , it could have made nothing for thy water baptism ; for that sea in solomon's temple was not a figure of outward water ( which it self was but a figure ) but of these spiritual waters of the sanctuary , mentioned by the prophet ezekiel , chap. 47.1 , 7 , 8 , 9. and by iohn , c. 4. v. 6. and rev. 22.1 . but this most idle and ignorant gloss and comparison of thine , is like to that other passage in thy book , where thou sayst , repenting believers , baptized with water ( being a sign and token from god to them of the remission of sins ) are the only true heirs of the promise of the holy ghost , &c. which assertion thou dost falsly ground on peter's words to the iews , repent and be baptized , every one of you ( mind it ( sayst thou ) every one that expects salvation ) in the name of iesus christ for the remission of sins , and you shall receive the gift of the holy ghost . but whether water baptism is to be here understood , or not , thy arguing , that it must be water baptism , is most weak and idle , as if to render it only spirit , is to charge the spirit of god in peter with gross impertinencies and tautologies , as if he should say , repent and be baptized with the holy spirit , and you shall receive the holy spirit . to this i answer ; this is no impertinency nor tautology in the least , but very proper , as it is very proper to say , white cloth being dip't into the dyers fat , that hath a red dye , receiveth the said red dye ; even so , the soul being dipt into that spiritual water of gods holy spirit , receiveth it , as the cloth receiveth the dye : but this to thee is a mystery and parable , and therefore it is not strange thou talkest such gross impertinencies . and it is plain by these words of thine , thou makest water baptism equally necessary to salvation with faith and repentance , and therefore all are eternally and finally lost , who have not been baptized or plunged into water . o monster of uncharitableness ! this most uncharitable doctrine damneth all to the pit of hell , for many ages , that never received water baptism ; this is like one of thy brethren , who printed a book with this title , dip or damn . it is no wonder to find you baptists generally so bitter and peevish ; for this your uncharitable doctrine of condemning all to hell , who are not baptized into water , begetteth this evil nature in you , even as the narrow doctrine of the presbyterians as touching the grace of god , maketh them of the like evil nature ; for evil principles and perswasions have a great influence upon mens hearts and lives . and now i find thee in this thy work against us , joyn'd with the priests of new-england , and particularly these of boston ( tho' formerly some of thy brethren suffered great persecution by the priests of new-england ) where it seems thou hast got thy book printed , — and so like herod and pontius pilate joyning together against christ , as he came in the flesh , so ye joyn together against him , as he is come , and coming more abundantly in spirit ; but this stone , which ye builders of babylon have refused , will god exalt , and is exalting , to be the head of the corner . thou art as idle and impertinent to alledge , that by water and blood , mentioned 1 iohn 5.6 . this is he that came by water and blood , is to be meant water baptism , and that call'd the supper , in giving and receiving bread & wine . but this being thy bare alledgance , without any shadow of proof , it is altogether denyed ; and the virtue of both the water and blood , together with the spirit , are inwardly and spiritually felt , which three agree in one , and are inseperable ; but so are not your water baptism and bread and wine , which ye your selves confess are oft seperated from the spirit , as the many vain persons among you , and the many dry and barren souls of your society , too palpably demonstrate ; for who more gawdy and vain in their attire and cloathing , both men and women , than many call'd baptists ? as i have seen and observed , in part , to my great grief ; who greater enemies to the spirits inward revelation , and to christ's inward presence and appearance in believers , than thou , and the baptists generally ( perhaps some few excepted ? ) and therefore the spirit , and your water baptism , and breaking of bread , agree not in one , and are not in unity . and whereas thou chargest it on me and my friends , the people called in scorn quakers , as if we did presume or boast of our being arrived to a state above or beyond the apostles , after they had receiv'd the holy ghost ; for thou say'st , here we may note the pride that this boaster is filled with , counting even the master builders of god's house , but children in comparison of them , &c. and again , thou sayst , the generation of quakers , it seems , are got into an higher degree of stature and fullness , thinking they are in an higher dispensation , than they had attained , &c. all this is a most injurious and gross perversion of my words , and of our principle ; i never said , writ or thought any such thing . but take notice on what false foundation he grounds this his perversion , because i said in my last book , if they who are so zealous for water baptism , were cordially zealous for the inward and spiritual baptism , they might be the more born with , as men bear with children , &c. and charity might be allowed them in that case , to be as children or babes in christ. i intreat the readers to take notice , that i say nothing here of the apostles , or any living in that age , but of these now living in our age , who are generally too zealous for the water baptism , but have little or no zeal , most of them , for the inward and spiritual , plainly denying inward divine revelation , as the priviledge given to the saints in our age , and calling christ in the hearts of the saints , a false christ , as this pardon tillinghast hath done , and as many others do . and though the apostles , after they received the holy ghost , used water baptism , yet it was not for themselves , who saw beyond it , and were attained to that one baptism , not the putting away the filth of the flesh , but the answer of a good conscience , as peter declared ; but in the apostles days , there were babes in christ and many scarce arrived at the true state of spiritual babes , whom the apostles saw meet to baptize into water ; but yet that water baptism was not the milk where with they were fed , but rather as stilts or crutches that these babes or lame persons used for some time . and whereas thou further sayst , that we called quakers are born monsters , not babes to be fed with milk , as the saints heretofore . here thy scornful spirit , full of bitterness and prejudice , doth plainly appear : how many thousand babes in christ have been , before ever baptism with water was in being , and since it received its burial ? and whoever seek to raise it again , or restore it in their own self-will , and meer imaginations , from what they falsly infer or draw from the letter of the scripture , they but raise a dead thing , that is not the sincere milk ; for the milk of babes , is the sincere milk of the word , and that is not water-baptism and whereas thou alledgest , that to pretend to the power , and deny the form of godliness , is as hypocritical as the other is formal : this we agree unto ; but it remaineth as yet to be proved , that water baptism is any part of the form of godliness , since the form and practice of it hath generally ceased , since the apostles , for many ages past , and but again is raised up by the meer will of man , without any divine call or authority , so far as ever i could yet learn ; for i never yet heard that any in this age , or since the apostacy began , did pretend to an inward divine call for water baptism . but whether when the gospel shall have it free course to be yet preached to all nations , any shall be raised up to baptize with water , by a divine authority , belongs not to the present debate . and thus i hope it will appear to the impartial readers , that i have sufficiently answered to thy objections and pretended reasons , from plain scripture , which thou hast but grosly wrested and perverted . in the close of thy book thou sayst , i strike as well at the lords supper as at water baptism ; alledging further , that i say , our common eating that we use , is the lords supper , whether two or three , more or less ; but both these are thy false alledgings , and none of my words , nor justly can be gathered from my words . and first , as to the lords supper , i say , where christ is not inwardly and spiritually seen , tasted and fed upon , by his inward revelation in mens hearts , there is not the lords supper , altho' they gather together with ever so great a solemnity , as outwardly , to eat outward bread and drink outward wine in remembrance , as they pretend , of christ. secondly , there is neither number of persons , nor any set times appointed by christ , in relation to the outward eating and drinking , which ye call the supper ; and therefore as the church of england use it once quarterly , and some baptists monethly or perhaps some weekly , why may not others , with as good reason , use it daily ; and seeing the number of persons is no essential part , as ye must confess , then why may not two or three , as well as some hundreds , use it with equal solemnity and religious devotion , viz. eating and drinking together , both with a holy fear and chearfulness , remembring the lords death , even until his last coming , as well as until his more abundant inward spiritual coming into their hearts . and whereas i queried in my last book , wherein we are behind you , or wherein we fall short of you , or what excellency , worth or value hath your supper above and beyond ours ? to this thou hast not answered one syllable , nor hast thou shewed any one particular instance wherein your eating and drinking excelleth ours , and therefore i return it again unto thee to be answered . and i thus further query , is the difference about the bear name , that ye call it the supper of the lord , and we have no freedom to call the bare outward eating and drinking , unless christ be inwardly enjoyed , the supper of the lord , but where christ is inwardly enjoyed and fed upon , together with the outward eating and drinking , as most frequently is witnessed , to god's praise , that we can freely call the lords supper ? or , 2 dly , is the difference , because ye have some priest , or pastor , or gifted brother , to consecrate the bread , and make it more holy than our bread that we eat , even when we use prayer and thanks-giving before eating , either vocal or only mental , and frequently both ? or , 3 dly , is it because we do not use that formality of repeating the words , take , eat , this is my body , which we find no where commanded to be used in the saints eating ? or , 4 thly , is it because the eating and drinking that was among the saints , called by thee and others , the supper , was never in ended for satisfying hunger , as thou hintest ? and what if i should say the same , thou gainest nothing ; for it is not the simple eating and drinking that i call a holy remembrance of christs death , but the holy and religious way and manner of performing it ; and yet thou canst not prove , that the saints , when they did eat that commonly called the supper , did not really eat and drink sufficiently to refresh & nourish the natural body , as well as together with that , their souls were refreshed and nourished with spiritual food ; for it is most clear , that in the church of corinth they did eat together to refresh the outward man , and this the apostle did not reprove , but their disorderly manner of eating , so that some were hungery , and others were drunken , and some eat at home in private , and others did not , but tarried to eat together with their brethren , and were at times disappointed : this plainly proveth they used to make a real meal of their eating together ; but your manner of eating about the quantity of a nut in bread , and a spoonful , one or two in wine , we find no where in all the new testament ; and that ye give the cup but once , and christ gave it twice , as i have showed in my late book , this ye can give no account of , and thou hast not taken the least notice of it , although it is material to you , who pretend to observe every thing as christ did . and why are ye not as zealous for washing one anothers feet , and anointing the sick with oyl ? i am sure more expresly commanded by christ , and iames the apostle , than your water baptism ? ye can give no just account . it seems , thou art zealous for laying on of hands , which thou reckons also as belonging to the foundation of the gospel , falsly citing and perverting these words in heb. 6.1 , 2. for though that place mention the foundation of faith and repentance , and afterwards the doctrine of baptisms , and of laying on of hands , yet it saith not , that either water baptism or laying on of hands is any part of the foundation ; and the doctrine of baptisms and the laying on of hands is one thing , the use of water baptism is quite another : the doctrine of all the legal rites , figures and types remaineth in the church at this day , but the practice of them is abolished , and so of water baptism . before the close of this my answer , i shall further take notice of some other of thy gross impertinencies : first , thou usest these idle words , by way of reproach , so that upon hearing peter's testimony , not of killing the light within , as the quakers preach , &c. here thou makest it a matter of derision , to say , christ , who is the light , and the life , may be killed or crucified by mens sins , whereby thou declarest thy great ignorance of the letter of the scripture , that said of some , that they crucified the son of god afresh ; and surely that was within them , and not without ; and said iames , ye have killed the just , and he hath not resisted you ; which cannot be understood , as if all these to whom he had writ , had been guilty of outward murder . but understand how these call'd quakers mean , that christ is inwardly crucified or slain by mens great sins , to wit , not in himself , for his life is an immortal principle , but unto them ; so that by their sins they wholly deprive themselves of the enjoyment of it . 2 dly , thou sayst , while peter is speaking , not mentioning ought of the light within , ( altho' we deny it not where god would have it spoken of . ) behold here another bitter and satyrical scoff against the light within ; and what altho' peter mention not the light within in that place , acts 10. in express words , let the place be considered , and it shall be found plainly enough implied in that very discourse of peter , see v. 42. said peter , that it is even jesus of nazareth , who was ordained to be judge of quick and dead : and can this be without the light within , that shall be as a thousand witnesses against the wicked in that great day of judgment , when the books shall be opened , not only the book of conscience , but the lords light in the conseience , that did see and reprove them , and witness against them , when they sinned . and whereas thou sayst , thou denyest not the light within when god would have it spoken of : i say , thou denyest it in so far as thou denyest christ in the heart , who is the true light , & callest him a false christ ; and also that thou blamest the quakers for pretending to inward revelations , which ye baptists generally deny , therein agreeing with the dark priests , and other dark professors . 3 dly , thou dost represent the quakers as denying , that christ is come in the flesh , and carrying it in a subtil notion , that he is come in their flesh . this is a most false and injurious accusation ; we most faithfully believe and embrace it , as a most faithful saying , that christ iesus is come in the flesh , to wit , in that very body of flesh which was conceived by the holy ghost , and born of the virgin mary , dyed , and rose again , &c. and yet , according to scripture , we also believe , that the life of iesus is made manifest in mortal flesh ; and that the bodies of the saints are the temples of god , and of christ & of the holy spirit ; and that the saints are his members , and he their head , and that they enjoy and possess a measure of the same holy spirit that dwelt and dwelleth in him in all fullness ; and tho' some divine illumination and manifestation of the spirit of god be given to all men in a day or time , according to plain scripture , yet we do not say , tha● all men have the holy spirit or are baptized with it , as thou dost falsly represent us ; for many men are sensual , not having the spirit , and the spirit of god hath left many men , and doth no more invite and call them to repentance the day of their visitation being over . 4 thly , thou dost insinuate , as if we did not believe any other coming of christ , than his inward coming in his saints ; which is false , as also is that other gross alledgance of thine . that our opposition to water baptism is raised against the person of iesus christ , and the remembrance of his last coming . this i altogether deny , as false , wicked , and injurious ; we do believe , and make it our care to remember that our lord jesus is in heaven , in his glorified body , soul and spirit of true man , that seed of david and abraham , and that he shall come again , and jud●e both quick and dead , even the man christ iesus . and as for thy other many false accusations , and hard bitter and reproachful speeches against us , and me in particular , i shall not waste paper nor time to repeat them , but heartily wish thy repentance , and the opening of thy dark understanding , to the acknowledging and confessing to the truth , if it be the good will of god that so it may come to pass , before thy dayes be expired . and now ye water baptists , who plead so earnestly for water baptism , though in opposition to the living and glorious appearance of the lord jesus christ in the hearts of his saints , some of you calling christ in the heart a false christ in the secret chamber , the which water baptism of yours is neither iohn's , nor the same that some of christs disciples and apostles administred for some time , seeing ye can show no line of succession , either from iohn or the apostles , of your call to administer water baptism , that proves ye have no shadow of any mediate call , and to an immediate call ye have no pretence ; nor can it be truly said , that the letter of the scripture barely and alone considered , calleth any to a ministerial office or function ; for the scripture saith , no man taketh an office unto him but he that is called of god , as aaron was : and thus iohn was sent of god by the spirit of god in his heart , and did not draw his call from the letter of the scripture , tho' he was of aaron's posterity , and the son of a priest ; and therefore your water baptism is a meer idol , like the golden calf that the children of israel set up when moses was absent . but suppose your water baptism were as good as iohn's ( which it is not ) go and learn what that meaneth , mark 9.5 . how when moses and elias ( and ye know that christ said of iohn , that he was elias , who came in the spirit and power of elias ) did appear with christ at his transfiguration , peter said , let us build three tabernacles , one for moses ( that signifieth the law of circumcision and sacrifices ) another for elias , ( i. e. iohn with his water baptism ) the scriptures saith , he knew not what he said ; and a cloud came and took away moses and elias , ( i. e. iohn baptist ) out of their sight , and left only christ present with them : and well consider , whether this doth not signifie , that believers in christ , under the pure and perfect gospel dispensation , are not to build tabernacles neither for moses nor iohn , i. e. neither for the levitical law of moses , nor the water baptism of iohn ? a brief answer to the weak and impertinent arguments of benj. keech , against the light within , in his book , call'd , the childs instructor , in that section of his book concerning the light within , wherein he undertaketh to prove , that the light in every man hath not the least tendency or service to mans salvation , but only to condemn him . and also an answer to his gross calumnies and false accusations , that in his ignorance he raiseth up against both the principles and persons of the people called in scorn quakers . first , he granteth , that the light in every man containeth in it the law or substance of the first covenant , written or implanted in the hearts of the worst of men . next , he doth acknowledge , that it doth show or teach every man that there is a god , which did create all things , and that he is the soveraign lord of the whole creation ; that he is to be worshiped ; also , that it doth convince of sin but not of evey sin : also , that it doth teach righteousness towards men , and to render due respect unto all , and to do unto all men as they would be done unto ; and from this he concludeth , saying , therefore take heed , and walk according to this light , for it is a candle lighted and set up by the lord in thy intellectuals . answ. this seemeth a fair acknowledgment , and is more than many do acknowledge ; for if men are to take heed unto it , and walk according to it , ( as he saith they ought ) it is given of god for a rule of obedience unto men , and therefore the scripture is not the only rule , as many affirm . but that he saith , it doth convince of sin , but not of every sin , this he only affirmeth , and doth not prove in the least ; and seeing it containeth in it the substance of the law of the first covenant , it followeth most evidently , that being duly improved , and the mind duly applied unto it , it convinceth of all sin against the first covenant . next , as to sins against the second covenant , called the gospel or new covenant , if the gentiles ( who have not heard the gospel outwardly preached ) have nothing of the law of the new covenant revealed or made known unto them , they cannot be said to sin against it ; for where no law is , there is no transgression ; if then these gentiles , who never as yet heard the gospel or christ outwardly preach'd , have only the law of the first covenant , they are only sinners against that covenant ; and consequently , that light in the gentiles doth convince them of every sin that they are or can be guilty of in the gentile state . but seeing he hath granted , that there are some sins that they are guilty of , that the first covenant in them doth not convince them of , it followeth most necessarily , that there is some law or light of the new covenant in them : and thus it doth plainly appear , that the snare or net which this benj. keech hath been making for the people called quakers , he is entangled himself therein . but we can most clearly prove from scripture , that the light that is generally in men , the heathens not excepted , hath in it some small degree of a discovery or revelation of the new testament or new covenant ; 1 st , because it revealeth to men generally the goodness of god that leadeth to repentance , according to rom. 2.4 . yea , the riches of his goodness , and forbearance , and long-suffering ; and therefore it revealeth in men universally , that god is merciful and gracious , as well as just , and pardoning sin and transgression to every one that truly repenteth and turns from sin : and this may be proved also from b. keech's own confession ; for he plainly confesseth , that the light in every man teacheth him , that god is the best , the highest , and chiefest beeing ; therefore it doth clearly follow , that the light in men teacheth them , that god is a gracious god , and one that pardons iniquity , otherwise he could not be understood to be the best beeing ; for seeing among the children of men many men have that goodness that inclines them to forgive the greatest trespasses , upon their repentance and asking forgiveness ; therefore god himself is infinitely more gracious and ready to forgive . 2 dly , the gentiles or heathens of the better sort , who have not heard christ outwardly preached unto them , have offered up sacrifices unto the only true god , as well as the iews ; and aristotle , tho' a heathen , did affirm , that it was proper to mankind , universally , to sacrifice unto god ; and as the sacrifices of the people of israel , as b. keech confesseth , was a spiritual and shadowing ministration , given in mercy unto men , to discover and hold forth unto them the glorious and great sacrifice and attonement of the lord jesus christ , the same may be said of the sacrifices of these gentiles , who sacrificed unto the only true god. and if it be said , the gentiles who did so sacrifice , as iob and others , did it , being taught by some outward means : i answer , allowing it so to be ; so did also the iews and people of israel ; but as among the iews , so among the gentiles , the light of god in them did accord in harmony with the outward means of their instruction . 3 dly , the apostle paul doth plainly declare , that the gentiles , who did the things contained in the law , had their thoughts excusing them ( or apologizing , as the greek hath it ) and therefore there is some light or illumination in them , other than that of the first covenant , that only condemneth , as b. k. affirmeth . 4 thly , cornelius , before christ was outwardly preached unto him , hath this testimony , by the spirit of god recorded in scripture , that he was a devout man , and feared god , and his prayers and alms were accepted of god , according to his state , and that he was not singular , or the only man in the world that was sincerely devout , and that knew not christ as come in the flesh , peter's words plainly declare , how that in every nation , he that feareth god and worketh righteousness , is accepted of him . and if it be said , that cornelius was a proselite , or at least had some knowledge of the iews religion : i answer ; this is only supposed , but not proved ; but granting it were so , it is certain he had not faith in christ crucified and raised again , until peter preached christ unto him ; and therefore a man may be accepted of god in christ , and for christ's sake , in some respect and degree , who at present hath not faith in christ crucified and raised again ; which most evidently overthroweth all that b. k. hath built up in his vain & dark imagination against the light within , and yet such are not without faith altogether ; for they have faith in god , and in his living word in their hearts . and whereas b. k. frames an objection in behalf of the light within , viz. if this be a light flowing from god , and a ministration of god , how can it fail in any respect , and be insufficient ? he answereth , first , the law given to israel was a ministration of god , and yet it could not give life . but this is easily answered ; for god gave not the law to israel only for that end to condemn them , and send all & every one of them to hell , but to be a schoolmaster to lead unto christ , and therefore together with the law of the first covenant , he gave them the levitical law of sacrifices , and many other types , which had some real ministration in it of the new covenant , tho' obscure , yet such as served for that time . but according to b. k. the best of the gentiles , who were most diligent to frame their lives according to the light in them , and have not heard christ preached unto them , as crucified , &c. are all sent to hell , and the light in them , tho' a ministration given them of god , hath no other end but to condemn them , and make them guilty of hell fire , and that forever ; which is a most injurious reflection upon both the justice and mercy of god. secondly , he saith , every light and ministration of god serveth for the end , time and purpose it was appointed and ordain●d : this saying is very true , but very badly applied , as if that light and ministration of god in the gentiles , were only given to make them guilty of eternal damnation , but having not the least service , use or tendency to the least beginning of their salvation ; which is a horrible reflection upon god , as representing him altogether cruel and unmerciful , worse than most men , and therefore is a blasphemous assertion . in the next place he undertakes to prove , that the light in every man is not god , nor christ , nor the holy spirit : first , he proveth that the light in men is not god , because tho' all light doth come from god , yet all light is not god. i answ. and who saith all light is god ? but because all light is not god , it doth not therefore follow , that god is not light , no more than it doth follow , that because all spirit is , not god , therefore god is not a spirit . but seeing he confesseth , this light floweth from god , it doth necessarily follow , that god himself is present with and in this light ; for god cannot be locally seperated from any thing or being that proceedeth from him , otherwise he were not omnipresent ; and the name light doth as properly belong to god , as the name spirit ; for as the scripture saith , god is a spirit , so it saith , god is light. nor is his argument any more valid to prove , that christ is not light in men ; because christ signifieth , anointed , and only the man christ is gods anointed : i answer ; thus we see how b. k. acts the socinian , like his brother p. t for if christ be only and wholly restricted to christ's outward person , as he came in the flesh , then there was no christ , nor saviour , nor mediator before mary ; but this is express contrary to scripture in many places , which saith ▪ by iesus christ all things were created ; and israel in the wilderness drank of the rock that followed them , and that rock was christ : and most surely , all the faithful in all ages were partakers of christ , and he lived in them as well as in paul. and that christ was anointed from the beginning , before all time and ages , is expresly affirmed , prov. 8.23 . the true translation out of the hebrew text being , i was anointed from the beginning ; the hebrew word nissak is rendred by buxtorf in his hebrew lexicon , to anoint ; and surely david , isaiah , and all the faithful were partakers of the holy anointing , and they had it from christ god's anointed from the beginning . and lastly , he is as foolish and idle in his arguing , that the holy spirit is not a light in all men , because christ said , the world cannot receive him ioh. 14.16 . and whoever have the spirit of christ are christs , rom. 3.9 . for to have and receive , in these places , signifie vnion and possession , and in that sense we say , unbelievers and ungodly men have not the spirit ; but yet it doth not follow , that the spirit is not in them to reprove and convince them , and also to call , invite and move them to repentance , otherwise men could not be said to resist the holy spirit ; and as a rich treasure may be laid in a mans house and yet that man have not the right and possession of it , even so , the spirit of god is in unbelievers , to convince , call and move them to repent and turn to god , and yet they have no right nor interest therein , while remaining in their unbelieving state . but it is to be further considered , that the holy spirit , throughout the scripture , doth signifie , not the spirit of god abstractly considered , but as influencing men with a peculiar holy or sanctifying influence and operation ; and these are only such who have faith in christ crucified and raised again , as is clear in the case of cornelius , and all other believers in christ crucified , &c. whose faith is wrought in them by the mighty power of god ; and therefore this peculiar influence and operation of the holy ghost , the gentiles have not in their meer gentile state , but yet they have that which is preparatory thereunto , and infallibly will bring them to partake of it , as they are diligent , rightly to improve that first degree of divine grace and illumination already given unto them . now let us hear his arguments against the sufficiency of the light within , so much as to begin the least good work of god in the gentiles . 1 st , he saith , it cannot discover unto thee that there is a redeemer , who suffered death without the gates of jerusalem . 2dly , tho' it convince of many sins , yet it cannot cleanse thee from them . 3dly , it cannot make satisfaction for the sins that are past . 4thly , it cannot lead thee into evangelical or gospel truths . 5thly , it cannot teach thee the righteousness of god , without the law , being witnessed by the law and the prophets , even the righteousness of god by faith of iesus christ , unto all & upon all that do believe . 6thly , it leaveth thee under the sentence of death and misery , without affording any directions or help for thy recovery , ( note these words , whereby it plainly appeareth , he taketh away from it all sufficiency , so much as to begin any good work in men , as having the least tendency to begin the work of salvation , or prepare thereunto . ) 7thly , it cannot give thee ( he saith ) eternal peace and salvation , as these miserable men ( meaning the people called quakers ) do affirm . thus he argueth . in answer to these his arguments , i say , it is really a degree of blasphemy to say , that there is no light , or principle , or being in men , that can do these things ; for god and christ can do all things , and both god and christ are in all men , not only as to that general presence in all the creatures , but in a special way of revelation , as being the off-spring of god , as paul declared to the athenians . but it is one thing what god and christ can do , and far another thing what they commonly and universally do . now it is readily granted , that god and christ do not commonly reveal unto men the knowledge and faith of christ crucified , &c. without the scriptures testimony , or some outward teaching ; but this doth not prove that the light in men hath no preparatory service , use or tendency , in order to receive the knowledge & faith of christ crucified , as we see it hath , according to scripture , as is clear in the ●ase of cornelius , and in the parable of the good ground , that signified the good and honest heart , even before the seed of the pure and perfect evangelical dispensation was sown in it . and at this race he might as well argue against the light in the be●t saints or christians , in these ages of the world , as being insufficient to give eternal life and salvation ; for the ordinary and usual way of god to beget in all true believers the true knowledge and faith of christ crucified , is by some outward means of preaching , reading , or hearing the scriptures read , and not without them , the inward light and grace of god mightily co-operating and working together with the outward means of the scriptures preached , read or heard . and whereas he directeth his book generally to these called christians , many of whom are of his own profession , if his doctrine be to be received , none of his own brethren , nor any christians whatsoever , have any saving light or grace in them ; for he maketh no distinction betwixt christians and heathens , but saith generally to all , that they have no saving light in them . but for the better understanding of the whole matter , let it be considered , that the light in men hath a two fold sence and signification ; 1 st , it may and doth signifie god who is light , and christ who also is light as the holy scripture declareth : 2 dly , it may and doth signifie some divine inward illumination and revelation of god and christ in men , which hath also a quickening and cleansing operation in it . now admitting that the divine illumination and revelation of god and christ doth not at first reveal or discover these peculiar mysteries of the pure gospel dispensation , as christ crucified , and faith in him , yet it doth suffice that i have proved , that it can begin , and doth really begin a good work of god in them that are diligent to obey it ; and where this good work of god is begun in any , they cannot perish , altho' they dye in that state : for as no unrighteous soul can ( while such go into heaven , so none that are in any the least degree righteous by the work of god in their hearts , ( while such , ) can go to hell , or finally perish . but to determine at what precise time , and how this work of god begun in honest gentiles , is perfected in them , and at what precise time the knowledge and faith of christ is wrought in them , is not a difficulty that is singular to us the people , call'd in scorn quakers , but doth equally urge and pinch our adversaries ; yea , i suppose generally the baptists themselves ; for first , they acknowledge , that many infants dying in infancy , belong to gods election , and are saved : 2dly , that not only infants , but others come to age , may belong to god's election , who are born deaf and dumb ; and many will acknowledge also , that god hath his elect among the gentiles , who have not heard christ outwardly preached , and shall be saved , god working by his spirit when , where , and how he pleaseth , as the presbyterian confession of faith owned by baptists , doth expresly declare . now it is plain , the difficulty is equal to them , with us , and is a great secret , known ( perhaps ) to few of the sons of men , the precise time , way , manner and means of gods saving them with eternal salvation , who have not had christ outwardly preached unto them , neither by men nor scripture ; and let it suffice to clear us , that we say , the knowledge and faith of christ crucified , even jesus of nazareth , is universally necessary to the full and final perfecting the work of mens eternal salvation and happiness , and is ordinarily and commonly wrought in men , by outward preaching , reading , or hearing the scriptures testimony . but again , let it be considered , when we say , that the inward light and grace of god is sufficient to salvation , it is to be understood , that its sufficiency reacheth to the present time , work and purpose for which it is given , even as b. k. hath confessed ; for not only the gentiles have not received at once all that divine illumination , and grace , and assistance of god , that sufficeth unto all time to come , but even none of the saints have received at once so much as is sufficient for all time to come ; otherwise , they might say , we are lords , and will come no more to god , nor pray any more to him ; whereas all true believers feel their continual need and want of a new and fresh supply of gods grace and gracious assistance , both to think , to will and to do any thing good and acceptable unto god. and as true believers in christ crucified , &c. have that which is sufficient for the time present of divine grace and illumination , suitable to their state and dispensation , so have the gentiles that measure of divine grace and illumination which is sufficient for the time present , suitable to their state and dispensation , which is readily granted to be a dispensation or administration really distinct or diverse from that pure and perfect gospel dispensation , which true believers in christ crucified and raised again , are under , yet both coming from one fountain , and both tending to one end , and meeting together in one , yea , embracing one another in due season . moreover , that the law state and dispensation , before that the faith of christ crucified and raised again , &c. doth come , is a good state to all such as are diligent improvers of the same , is most clear from gal. 3.23 . before faith came , we were kept under the law ( and as beza , a protestant , doth well translate it ) we were preserved or kept sub legis presidio , i. e. under the safeguard of the law , as in a city of refuge even as the man-slayer under the law , escaping to the city of refuge , did remain there safe from death , tho' as in a prison or confinement , until the news did arrive unto him of the death of the high priest : a real type and figure of this great mystery . and therefore it is readily granted , that no man , until he attain to the true faith and knowledge of christ crucified & raised again , is perfectly justified , nor can his most exact obedience to the light in him be an attonement or propitiation unto god for sins past or present , as neither is the saints greatest inward righteousness or holiness wrought in them by the spirit of god , an attonement or propitiation for their sins , but christ alone , who dyed for us , the just for the unjust , &c. but as god is gracious to true believers in christ , who have not attained to a perfection in holiness , but have the work begun in them , for christs sake , and also when they are perfected in holiness , god doth accept them in christ , and for his sake , even so doth he extend his favour and mercy , in some measure , to the honest gentiles , for christs sake , and doth not leave them without all hope of mercy . and as god hath promised to reward the diligent improvers of his grace , with giving them more grace , who are true believers in christ crucified , so no doubt the promise is good to all gentiles , who are faithful improvers of that light that god hath given them in their gentile-state , to encrease his grace unto them , and to give them that further degree of faith and knowledge of christ crucified , which they have not as yet attained unto ; for the promise is universal , to every one that hath shall be given . and therefore it is a most foolish and rash undertaking in b. k. or any others to affirm , that these gentiles , who were diligent to frame their lives according to the light in them , never at any time had , nor ever shall have the knowledge and faith of christ crucified and raised again , who have lived in remote parts of the world , where the gospel hath not as yet been outwardly preached . hath not god many ways to reveal himself to the ouls of men , and the depth of his counsel , that passeth our search and understanding ? who knoweth what god doth reveal to honest gentiles on their death-bed , when by reason of bodily weakness they cannot declare unto others , what god doth then reveal unto them , or even possibly at the instant of death or after death , as many professors use to say , as well baptists as others , that the souls of believers , at or after death , are made perfect in holiness : but this is only an argument ad hominem , as it is called , i. e. such as can be raised from their own principle , by way of retorsion or counter-arguing ; but let us leave secret things unto god , until he reveal them , and keep close to the scriptures testimony , so far as it is opened to us , that giveth us sufficient cause and ground of charity , to conclude , that none of the gentiles , who were diligent to improve that light that god gave them , are finally and utterly lost , and yet that the faith and knowledge of christ crucified and raised again , is altogether necessary , tho' not to the beginning , yet to the full and final consumating and perfecting mens eternal salvation and happiness , both which are well consistent , altho' b. k. and his brethren , through the ignorance and prejudice that is in them against the truth , do not see or understand it . i shall now take notice of his gross calumnies and false accusations that he raiseth up , in his ignorance , against both the principle and persons of the people called , in scorn , quakers . first , that he saith , the tenor of our doctrine showeth plainly , that iesus christ our blessed lord and dear mediator dyed in vain . answ. this is a most false & unjust charge , and no wise reacheth to us , because , first , we say the light that is in the gentiles , and in every man , is the real fruit and purchase of christs death , and also , that none can be eternally saved , as in respect of the perfect accomplishment of the work of their salvation , without some measure of the knowledge and faith of christ crucified , tho' we cannot assign the precise time and manner , how and when that knowledge and faith is given them , as no more can they , when or how it is given to elect infants , and other elect persons , suppose deaf and dumb from the womb. secondly , he saith , we set up an inherent legal righteousness in man , as his only righteousness , whereby he shall be eternally saved . answ. this is grosly false . thirdly , that we deny the imputed righteousness of christ , wrought in his own person for us , and the virtue of the price of his most precious blood. answ. this also is grosly false . fourthly , that it is a fancy to believe , that christ hath fullfilled the righteousness of the law for us , any other wayes than our pattern . answ. and this likewise is most grosly false ; for we faithfully believe , that christ hath fulfilled the law for us and the righteousness thereof , not only as our pattern but as being therein and thereby , both in what he did and suffered for us , an attonement and propitiation unto god for our sins , and that his obedience and sufferings hath purchased unto us , as a most precious and great price , iustification , remission sanctification & eternal life ; and that he gave himself a ransom unto god for us , and all men , which these called particular baptists , deny ; yet this price and ransom , or fullfilling the law for us , is not so to be understood , as if thereby a liberty were procured unto us to sin at pleasure , but as christ hath fullfilled the law for us , he must also fulfill it in us , according to rom : 8. in order to our perfect sanctification and justification . and here it is to be noted , that these accusations of his , in the aforesaid particulars , are not gathered from any express words of the people called quakers , but are only the false and absurd consequences he gathers from our principle , altogether grounded upon his ignorance and mistakes , and especially his prejudice against the truth . a brief answer to cotton mather his appendix to a little book of his , called , memorable providences , relating to witchcrafts , &c. the main design of cotton mather in this his appendix is to vindicate and defend his father increase mather , as no wise guilty of these charges which i laid against him towards the end of my late book , call'd , the presbyterian and independent churches , in new-england , and else-where , brought to the test. now if cotton mather had made any true and just vindication of his said father , it had been a commendable work in him , but he is so far from that , that his so weak and impertinent pretended vindication doth not in the least excuse him ; and he is so far from any just vindication of his father , that he doth rather more lay open his fathers nakedness in the sight of the world , and addeth to his fathers grosly abusing the honest people called quakers , new abuses , and lying abusive speeches of his own , besides that , in the judgment of any impartial & understanding reader , he discovers himself to be a very shallow man , airy and full of froth , but showing nothing of solidity in his whole discourse . as for his scornful and disdainful words and reflections on me , calling me , one keith , a quaker , not deigning to design me by my full name , and our little author , this new apostle , this waspishman , &c. i value them not , so as to be any discouragement unto me to bear my testimony for the blessed truth of god , against his and his brethrens false doctrine and hypocrisy ; and the words of our lord jesus christ , left upon record in scripture , in a measure of the sence of that holy spirit that gave them forth , have been & are made comfortable unto me , mat. 5.11 . blessed are ye when men shall revile you , &c. i desire to bless the lord who hath truly made me little in my own eyes , and hath let me see not only my littleness but nothingness , as of my self , and given me also to know , that i am one of his little ones , which to me is greater satisfaction than to have the greatest worldly advantages ; and that he seems to reflect upon the littleness of my stature ( as is apparent ) showeth in him little wit or discretion ; many excellent men were of little bodily stature , far exceeding cotton mather or me either ; and goliah was a man of great bodily stature , who defied the host of god , and yet fell before little david ; and tho' i do readily acknowledge my self little every way , yet by the grace of god i doubt not but to be made able to defend the truth , against all that thou and all thy brethren can do to withstand it ; for the truth is the greatest and strongest of all , and when he who is the truth pleaseth to use an instrument , let it be ever so little or mean , it is well enabled to do the work it is raised up for : and tho' in the close of his appendix ( that containeth little else but silly drolling ) he saith , g. k. has given sufficient cause why his own sect should be ashamed of him , if shame were compatible to such a perfect people ; which last part is a meer scoff , yet he hath not made it appear , and i hope in the lord he never shall be able to make it appear that my friends have any cause to be ashamed of me . before he cometh to his fathers vindication , he thought fit to tell the world of the strange liberty which the devils gave to some possessed children to come to the meetings of the quakers , and to read their writings : and if all this be true , what saith it against the quakers , in the least to discredit them , or their religion ? we know many wicked people , whose souls the devils possess ( and that is worse than a meer bodily possession ) may read both our books and the scriptures also , yet as this is no discredit to the scriptures , so no more to our books ; yea , the devil could and did cite scripture to christ , and could use the outward names of god and iesus . and thou grantest that that girle possessed , as thou alledgest , bodily with the devil , did read the 59 psalm ; and what may be concluded from this , according to cotton mathers pretended logick , that tho' the devil would not suffer the girle to read some presbyterian books , but gave her liberty to read some of the common prayer , or other episcopal books , and quakers books , and also the 59 psalm , that all these are of the like quality ? thou further sayst , the girle so possessed , as thou alledgest , could hear the scripture read , and called to one to read of mary magdalen ; and i see not what difference the devil doth make , in good earnest , betwixt reading and hearing the scripture read . again , that the devil suffered some of them to come to the quakers meetings : supposing it were so , is this any more in prejudice of the quakers meetings , than that cotton mather saith , the same girle , so possessed , came to a study or closet in his house , and entred therein , and there read on the bible , and good books ? and if he say , it was because the devil had left her , how soon she came there , why may not the same be alledged on behalf of the quakers meetings ? who seeth not how shallow this man is , that from so ridiculous an instance would represent the quakers meetings and books such as the devil had a good liking to ? but it seems the holiness of his study drove the devils away , and made the girle so quiet in his study , as is implied in his words , where he saith , she added a reason for it , which the owner of the study thought more kind than true . it seemeth then that cotton mather thinketh himself in that respect obliged to the devils kindness , more than to the truth of the reason , that they left the girle how soon she entred into his closet : but why could not the devil carry the girle into his closet , as well as the devil took christ into the holy city , and set him on a pinacle of the temple , mat. 4.5 . and as it is in iob , when the sons of god came together , sathan also came among them ? and if sathan can come where the sons of god are met together , why may he not quietly suffer some possessed by him , to come either to c. m's closet or the quakers meeting , without any just reflection on either of the places ? but if c. m. think the devil more kind than true to him , he had need beware of his kindness , left it turn to his damage in the end ; for a kind devil is the most dangerous devil . in the beginning of the vindication of his father , he saith , one would think that if an historian did but secure his veracity from being impeached , most of his other fauls were pardonable , &c. but to this i answer ; that increase mather hath not secur'd his veracity from being impeached ; for it belongeth to veracity , and to him who hath it , not only to tell some true matters of fact , but to tell them with a true intention , and for a true and upright end , and to assign the true and right names to the persons that have done the things alledged ; as when a man is murdered , tho' the matter of fact be true , yet if he who relates it , doth charge it upon a person or persons no wise guilty , his veracity may justly be impeached ; and so the case is here , as to i. mather , suppose the matter of fact be true , yet it is as gross and false a charge and imputation to cast these things acted and done by tho. case and his crew upon the quakers , as to cast them upon any other people whatsoever , yea , as upon them whom he may judge to be true christians , or suppose presbyterians and independents ; for what tho' they call themselves or that others ignorantly call them quakers ? doth it therefore follow that they are owned by that people , or are of their society ? no wise , no more than it doth follow , that they are christians , because they call themselves also by that name : and suppose these of t. case's crew should call themselves presbyterians & independents , or members of the congregational churches of new-england , doth it therefore follow that ye of new-england should be charged with these things ? and whereas i said in my last book , that i. m. relates these stories on purpose to abuse the honest & sober people call'd quakers , without making any distinction , thou cotton mather leavest out altogether the following words , that were most material for the clearing of the quakers , and proving i. m. guilty of slandering and falsly accusing an innocent people , my following words being these , nor giving the least information to the world , how that the body of the people call'd quakers doth not in the least own these ungodly and wicked people , &c. but what doth his son c. m. answer to this that may satisfie the impartial reader ? surely nothing , but answers with a scoff , like to himself ( it seems he hath largely accustomed himself to sit in the seat of the scorner ) saying , but what mettal is this mans fore-head made of ? and then he proceeds to alledge , that his father very carefully made a distinction , because once or twice he calleth them , the late singing and dancing quakers : and again , that he saith , the quakers are some of them possessed with evil spirits . but i answer ; thou c. mather rather bearest in thy forehead the print of him that hath a face of brass , than of an ingenuous man , in thy undertaking so to palliate and excuse thy fathers gross abuse and slander . doth not every one that knoweth what a distinction is , know , that it consisteth at least of two members or parts , and not of one only member or part : now i challenge cotton mather to produce one word or syllable in all increase mathers discourse , where the other member or part of the distinction is named or exprest in the least : whereas if he had indeed made any distinction , he would at least have informed the world , that there is another s●rt of people called quakers that doth no wise own thomas case or any of his crew , nor their spirit , nor doctrine , nor practices , but abhor them and their way as much as any people can do , and do as widely differ from them as white from black , or as one contrary from another ; yea , it is easie to show , that tho. case and his crew are more near to many called presbyterians and independents , than to the honest quakers , both in doctrine and some practices ; for the honest people called quakers own no carnal singing , and do not own dancing on any account , and yet to my certain knowledge , many called presbyterians do both own and practise carnal singings , and dancings , and pipings , and fiddlings also at feasts and weddings ; all which practices are more like to the mad crew of tho case , than to the sober and honest quakers , who own no singing but what is truly spiritual and holy ; and it doth not appear , that when i. m. nameth the late singing & dancing quakers , that he intended any distinction , but that he gave such names only as certain epithets to the quakers , or to some of them ; as when cott. mather calleth us , absurd and angry people , it doth not appear that he intendeth a distinction , as if some of us were not absurd nor angry , or as when his brethren used to call us , the cursed quakers , that they intended any distinction , as if some of us were blessed ; or if he had called us , the late upstart heretical quakers , as some have called us , as if some or us were not late nor heretical , but antient & orthodox ; nor is it any real or true distinction to say , some of the quakers , as implying not all ; for all and some are no specifical distinction , but only numerical ; whereas i said in my book , without any distinction , it is most clear from my following words in that book , ( purposely , as it seemeth , omitted by c. m. ) that i meant a specifical distinction ; for what i. m. alledgeth on some of the quakers , as such , belongeth to all of the same society , even as what belongeth to some men , as men , belongeth to all men ; and if these wild , and mad , and abominable practices do not belong to t. case's crew , as quakers , then why doth he so charge them as ●uakers ? or why doth he not inform the people of new-england , that t. case's crew are no quakers , any more than real christians , altho' they falsly are so called , and are no wise owned by the body or society of that people ▪ this he hath not done in the least ; and no man that hath not some better information what the quakers are , than what i. m. hath given of them , can know any other , but that the quakers generally are all singing and dancing quakers , or at least own these mad practices ; for as i said before , i say again , he maketh no distinction betwixt them he calleth mad quakers , and others that are sober ; and there are many hundreds in new-england that reading i. m's book , will be ready enough to believe , the quakers generally are such as these of t. cases crew , seeing he mentioneth no other sort , and they have no other intelligence what the quakers are , having never seen any of them , nor heard them , nor read their books . but c. m. perceiving this pinch or strait , how he could not make it appear , that his father made any real distinction , takes another course , and plainly telleth us , his father needed not make any distinction at all ; and rather than c. mather will allow the least charity to the quakers , he will fall at variance with his father , and show himself of a contrary mind , as one would think , to his supposed reverend father , that whereas he thinketh , or would have it believed , his father made a distinction betwixt the late singing and dancing quakers , yet the son cotton , thinking himself more wise than his father , maketh no distinction at all , and will have cases crew , and all other quakers ( which he as falsly as foolishly , calleth , keith's crew ) to be substantially of the same drove , both mad , tho' with some variety of application in their phrensies . this is barely alledged , but not in the least proved , and therefore needeth no further answer . the honest people called quakers , through the love and grace of god , whereof they are made partakers , without boasting or vain-glorying , may in general be compared to the best of your church members in sobriety and good christian behaviour : it hath been the lot of good men before us , to be called mad , and worse . but thou hast given us no evidence or proof that we are so , and therefore it returns upon thee as a calumny and slander and whereas thou sayst , one keith , a quaker , had been compassing sea and land to make proselites , visits new-england in his progress , where meeting with small applause , and less success , instead of converts , picks up what quarrels our country could afford him , and among the rest , this book of providences . answ. that i have travelled in many places both by sea and land , to turn people unto the lord , and from darkness to light , i am not ashamed to acknowledge ; for so did many of the servants of god in former generations , and not like cotton mather , and his brethren generally , who creep into one certain place or house , and there continue to preach for hire , and rarely remove , but when the motive of a greater sallary doth invite them : and as for mens applause , i regard it not , whether great or small ; i seek not honour of men , but the honour that cometh of god , that doth satisfie me , and the good and christian esteem that i have in the hearts of many brethren , as well as my honest report among men , that truly know me , which hath not been wanting to me in new-england as well as in other places where i have travell'd ; and as for success in my ministry , and being made instrumental to convert some , and build up others in the most holy faith , through the grace of god , i need not bear witness to my self , but if need were , many can bear witness to it , even in new-england , so that my labour in new-england hath not been in vain , and i hope yet to see more the fruit and effect of it , through the blessing of god. next , whereas thou sayst , at my return to pennsilvania , i bless the world with a little volumn of heresies and blasphemies against the protestant religion . here thy scoffing airy spirit appeareth , as oft else-where ; how can the world be blessed with a volumn of heresies and blasphemies ? but that my book containeth either heresie or blasphemy , thou hast not yet showed , far less proved : thou callest my book , some further improvements of non-sence , than the abilities of the quakers had heretofore helped them to ; and after a few lines , thou sayst , i have been craftily assaying to spoil your vines : this seemeth not well to consist ; if my book be nothing but non-sence , how can it , or i by it , craftily assay to spoil your vines ? craft and non-sence seldom go all along together . and that thou sayst , thou supposest , i will not be long without the castigations of a full , though short answer , &c. i fear not this menacing ; if any such pretended castigation come forth ( tho' thou callest me a fly ) i doubt not , but if i live , god will enable me to detect the vanity and impertinency thereof , or if removed by death , that he will raise up some of his servants to do it . but that thou sayst , the twelfth article i charge on you , is directly contrary to what ye assert , and maintain , and preach every day ; and then add'st scoffingly , after thy wonted manner , this was his inspiration then ! i answer ; then why dost thou not produce this twefth article , and demonstrate it so to be , as thou affirmest ? but i say , thy affirmation is false in that very thing , the 12th article being this in express words , that the scriptures ought to be believed only for their own outward evidence and testimony , and not for the inward evidence and testimony of the holy spirit in mens hearts . that this is justly charged on you , i need not much enlarge to prove it at present , only in short i prove it thus : seeing ye deny true divine inspiration , and inward revelation of the holy spirit in the hearts of the saints , ye must needs deny the inward evidence and testimony of the holy spirit , for they are one ; and that ye deny the former , is plain , from the express words of your confession , that saith , there is no new revelation ; and the former wayes of gods revealing his mind , are ceased . 2 dly iohn owen , whom ye used to call your reverend brother , hath writ a large book to prove the self-evidencing power and authority of the scriptures , and denyeth that it deriveth its evidence from the inward revelation or inspiration of the holy spirit in mens hearts ; yea , thou thy self scoffest at inspiration in this very place , and else-where , and tho' in words ye seem to own the inward testimony of the spirit , yet in deed ye disown it , while ye deny true divine revelation , and inspiration , properly so call'd . 3 dly , if ye did indeed believe the scriptures for the inward evidence and testimony of the holy spirit , then ye would acknowledge it to be the principal rule of faith , but this ye do not ; for ye say in your confession , the word of god contained in the scriptures is the only rule , &c. whereas i said in my book , that when some of t. cases crew were whipt at plymouth , some of the honest people call'd quakers openly declared before the people , that the quakers did not at all own them to be of their society . to this thou makest no direct reply , but sayst , i am to ask him , who of this honest people then it was , that then declared them to be the dear children of god ? i answer readily , no , not one ; and i challenge thee to instance any one owned by the society of that honest people , that so declared . but this question of thine is a meer deceitful evasion , containing in it some insinuation , as if some did so declare , which is utterly false . next , as to the story in old england , taken from h. more , concerning one robert churchman , that was no quaker , but only had some inclination to be a quaker , as h. more doth alledge , and he imagined that the spirit of god spake in him , and at last it appeared it was not so , but that the man was under some mistake , or suppose a real possession of the devil . to this i answered ; what can all this say to discredit the quakers religion and principle ? have there not been mad people , and whimsical both of the presbyterian and independent churches ? to this thou answerest , not denying , but that a possession of evil spirits may befall one of your communion : what then ? the possession does not move any to be of that communion , we see the contrary . but the stories recorded by thy father ( thou sayst ) plainly enough demonstrate , that diabolical possession was the thing which did dispose and incline men unto quakerism : also , thou sayst , their quakerism was the proper effect of their possession , and not an unconcerned consequence . answ. this is most wretchedly alledged , but no wise proved ; for none of these instances prove in the least , that diabolical possession did dispose and incline any man to be really of our fellowship or society , tho' it may well enough be granted , that the devil may dispose and incline men to think or imagine themselves to be true christians ; but it doth not therefore follow , that he doth dispose or incline them to be really such : and let cotton mather answer me this question , whether he thinks it not possible that some diabolical possession may incline or dispose a man , to pretend to be , in outward profession , a presbyterian or independent ? this he cannot deny ; for there is no outward profession of godliness but the devil may incline men unto , while in the mean time he have the government of them , he careth not what they profess , yea , he may incline them to the highest profession , so as even to confess to christ , & to his true servants , as is most clear in the case of those devils that did bodily possess some , who did confess to christ , mat. 8.29 . and also to his true servants , acts 16.17 . these men are the servants of the most high god , which shew unto us the way of salvation . now , what sayst thou , cotton mather , to this ? doth it not here plainly appear , that the devil in this possessed damsel did acknowledge paul and silas to be the servants of the living god , and consequently , that the religion they professed was the true religion ? doth it therefore follow , that diabolical possession in this damsel did incline her to be of pauls religion ? doth not both thy fathers weakness and thine also manifestly appear in this charge ? for if either thou or thy father had lived at that time , when the devil gave that testimony to christ , and to paul , and to silas , by your argument , the christian faith and religion was not true . thou and thy father also are very ignorant of the devils devices , if ye know not , that he can transform himself as an angel of light , and incline or dispose men to any outward form or profession whatsoever , and also to confess to the truth it self , but not to live and walk in the truth . but however , seeing by this instance of rob. churchman brought by thy father , thou grantest , that thy fathers design was to show , that diabolical possession was the thing that did incline men unto quakerism . by this thou quite over turnest what thou saidst formerly , that thy father made a distinction betwixt quakers mad , and bodily possessed with the devil , and other quakers ; for now thou plainly confessest , that thy father brought these stories to prove that diabolical possession did dispose and incline men unto quakerism ; and that our religion ( called in scorn , by thee , quakerism ) was the effect of diabolical possession , without making any distinction . it seems thou didst not mind that true saying , [ a lyar should have a good memory ] is this thy vindication of thy father , as if he had made a distinction betwixt mad quakers and others , and presently again to say , they are all one ? it is rather ham-like to uncover thy father nakedness , as i leave to every impartial reader to judge . and whereas i said in my book , that i. m. hath shewed his rashness and folly in some other passages of his life , if not malice , that hath occasioned him for some time past to abscond , &c. in answer to this , thou art so far from covering thy fathers nakedness , that thou layest it open in the face of the world , telling a long story , how thy father did declare in a letter to a certain person , that several shrowd things would make him suspect a person he nameth , the author of a letter , that was a most villanous forgery , filled with treason and madness , whereupon that person sued him in an action of defamation now doth not increase mather's folly and rashness plainly appear , to charge a man with a crime he could no wise sufficiently prove , and fearing the event of the tryal , being sued in an action of defamation , did abscond , and so privately escaped to england ? all which c. mather cannot deny ; only he telleth the world , that his father intended a voyage to england , to endeavour the service of his afflicted country : but whether it was so or not , doth not clear him of great rashness and folly , to charge a man with what he could not prove ; and for his success of affairs in england , whatever cotton his son boasteth of it , it doth not yet appear . it had been more becoming increase mather , if he had been a true minister of christ , not to meddle so much in worldly affairs , as to have left them he calleth his flock , now for some years , without returning to look after them . and it had been better for new-england that the men called their ministers , had not meddled so much with their outward affairs and concerns , which hath proved to their great damage in many respects . i can truly say , i bear a good will to the people of all sorts in new-england , and do heartily desire their well-fare in all respects , but am very sorry to see them so mis-led by their blind guides , to their great danger , both as to their eternal and temporal state . o that the lord may open their eyes , so as no more to follow these blind leaders of the blind , which i hope in due time he will do to many . as to these scurrilous and most indecent expressions and words he useth against some lately in outward authority , i need say no more , but that he showeth thereby the meanness of his spirit and ill breeding . he quarrelleth against my book , because some of the copies were bound up in ozenburgs linnin , which he calleth canvas , and thereupon maketh a silly jest , as if like one of the witnesses , i would prophesie in sack-cloth . but that some of my books were bound up in ozenburgs , was only , that the printer could not have leather to bind them all up in , the condition of the country at present , ( after so new and late settling ) not affording largeness of leather ( nor is this manner of binding up books in ozenburgs unusual in some more antient plantations than this ) and must this cotton mather turn this into a jest ? hath he forgot how the first settlers in new-england , not very long ago , were reduced to a few grains of indian corn , many of them and had no other bread ? but now iesurun like , many of them through plenty are waxed fat & kick . he professeth , as seemingly , to be against the magistrates inflicting any punishment upon any supposed heretick . but how shall we believe him , for he saith in his book of witchcraft , he and others with him , could cheat the devils , when they spoke one thing and meant another , pag. 38. and seeing this is cotton mathers way with devils , to speak one thing and mean another , why may it not be supposed , that he thinks to take that way with men , or how can he assure us to the contrary ? but it is a most intolerable abuse in cotton mather , to say as he doth , there is far more to be said for the iustification of our antient severities on two or three quakers here , than the world has yet been acquainted with . is this then the manner of your justice , to hang men for crimes meerly alledged , but not proved , no , not so much as charged in the face of the world , till many years after they are put to death ! is not this highest injustice , with a witness , first to hang men , and then to publish their supposed crimes , or rather only to accuse them , being innocent ? is not this worse than that call'd abbington law , where it is said , men were first hanged and afterwards tryed ? but what thou cotton mather dost alledge in this case , is notoriously false , and hath not the least shadow or show of probability ; for surely , those who put these men , call'd quakers , to death at boston , if they had had any thing further to charge them with , than what they openly charged , they would have done it ; for they wanted no will to charge them after the highest manner . but i charge thee cotton mather , seeing thou art so impudent to charge these worthy men , ( after they have now above twenty eight years been put to death ) of things that the world hath not yet been acquainted with , to produce these things against them otherwise thou art to be accounted a most infamous defamer and false accuser of gods faithful servants , who are long since deceased , and at rest in the lord. thou praisest thy self , and others there call'd ministers ( i suppose at boston for their voluntary poverty and transcendent self-denyal , that hath scarce its parralel in the christian world ; saying further , if any maintenance extorted from quakers , hath ever been paid unto them , thou art confident , it was without their knowledge or consent . answ. this is a very fair testimony in show , but coming from thy bare self , is not worthy of credit . i question much , and so may thousands more , whether your , so call'd , voluntary poverty doth near equal that of the thousands of beging fryars and monks , pretending as much to christianity as ye do . and if ye have not so large sallaries , as some of your brethren in other places have , it doth not appear that it is your own choice that maketh it so , but that ye know not where to get more , or where to have a better convenience ; and the least any of you have , is far too much , beyond what ye deserve for preaching false doctrine , and mis-leading the people ; for instead of turning them to gods light and divine revelation in their hearts , ye turn them away from it , in that , acting more the part of the ministers of anti-christ and sathan ; and tho' little , or perhaps nothing hath been extorted from these called quakers at boston , because very few have had estates there to extort any thing from , yet seeing thou dost not condemn this practice in many or most of thy brethren , but justifiest it in all places in new-england , where great extorting of goods hath been used from the people called quakers , not only at plymouth , but at hampton , and many other places in new-england , as well as in old england , scotland , ireland , and else-where , thou art equally guilty with them . nor doth it excuse , thy saying that the grants of lands , there made by the court , have still been with an express condition and proviso , that the allowed ministry be therewith supported , to wit , at plymouth , or some other places ; for supposing this were so , which yet in great part may be justly questioned , ( for some of the quakers relations and parents had as good a right to their lands in new-england as any others , and that before any such grant of court ) it doth not therefore follow , that they are obliged to uphold a false ministry , not sent of god ; for no man is bound to a thing unlawful , saith both the law of god and man. the popish clergy use to argue at the same rate , for all the great lands and revenues that were given to them in old england , scotland and ireland ; but this saith nothing , that they do justly belong to them , no more it doth , that our friends are bound to maintain these in new-england , whom they cannot own in conscience to be true ministers of christ ; and all true ministers of the gospel ought only to live by the gospel , and not by the law of any earthly court : none of the apostles , or ministers of christ in the apostles days , had any such way of maintenance allowed them but as they freely gave , so they did freely receive , without any extorting what was necessary . thou sayst . the barnstable story is a romance , of the same piece with the rest ; but of this thou givest no proof , but that thou hearest so . but is a bare report or hear-say sufficient to discredit a passage that is known to so many living witnesses in that town ? the persons are yet living that testified these things , and if need were , their testimony can be produced under their hands , being of good credit and report , yea , not only these called quakers , but some of new england church can witness to the substance of it . thou mockest , after thy wonted manner ( not minding how far he who fits in the seat of the scorner is from the state of the blessed man , psal. 1.1 . ) at my saying , my hope is , in due time your meeting-houses shall no more receive you into them , where after thou hast diminished from my words , most unfairly and disinguously thou puts thy false and malicious gloss upon them , as if i did guess from either the private conversation i had with your persecutors , as thou callest them , or their publick administration there , that your churches were quickly to be overturned . all which is notoriously false . it is manifest whom thou callest persecutors , viz. some eminent in authority at that time , whom i did not know to have persecuted you , for ye had your liberty for your profession of religion as much as could be desired , or as any others , unless ye call that persecution , that ye were restrained from persecuting others . and as for worldly concerns and transactions betwixt these in authority and you , i had not the least meddling , neither in private nor publick . but finding that the governour was favourable to our friends in new-england , in restraining some persecuting priests and justices to strein our friends goods for maintenance to the priests , i judged it my duty to visit him , being also thereunto particularly recommended by a person of good quality and report , of his former acquaintance ; and i must needs say , that both he , and they were very civil who were with him ; but as to any worldly or civil concern , either with him or any other , or as to any intention or purpose that he or they had to hurt or damage you in any of your religious or civil concerns , i had no knowledge , nor have from any of them . but the ground of my saying what i have affirmed in my book , was simply and wholly , as i there in my book have affirmed , that my hope is , that in due time many people both in boston & new england shall have their eyes opened by the spirit of the lord , which ye blaspheme , to see you to be these false teachers , who bring not the doctrine of christ ; and the houses ye preach in , not being your houses , buc the houses of the people , they shall not any more receive you into them , &c. hereby it doth most evidently appear , that i had not the least ground in my most remote thoughts , that these in present authority , or any others , by any outward force , would destroy your churches , or extrude you out of your meeting houses , but that in due time god would open the eyes of the people to see you to be that sort of false teachers , who bring not christs doctrine , and that on that account the people would not receive you into these houses , being their houses , and not yours . it is therefore most evident , this gloss of thine upon my words , is a meer forgery and calumny , as if i did either wish or predict , by some conjecture , that any in present authority at that time , were e'er long purposed to destroy or overturn your churches or meeting-houses . but it is no wonder thou putest such false interpretations on my words , when thou and thy brethren dare so frequently put false interpretations on the scriptures themselves . and i never had the least ground to think or conjecture , that any at that time in authority , had the least intention to overturn any of your churches , or in the least to straiten you in the profession of your religion , and i believe they had none . and as to my words that i laid , in due time , my hope was , that god would open the eyes of many people , both in boston and new-england , thou also makest a mock of that expression [ in due time ] saying , ay , no doubt of it in due time ; but i pray , friend george , ( sayst thou ) when shall this due time be ? i answer thee , sooner than thou dost expect , or thinkest of ; but as to the precise time of what year , moneth , or so , i leave it wholly to the lords ordering , who hath said , he will overturn , overturn , overturn , till he come to reign , whose right it is , and that is the lord jesus christ , spiritually and inwardly revealed to reign and rule in mens hearts , whom ye oppose and blaspheme against , and all his enemies will fall before him in due time , according to deut. 32.35 . to me belongeth vengeance and recompence ( saith the lord ) their feet shall slide in dve time , for the day of their calamity is at hand , and the things that shall come upon them make hast . so thou mayst see , that the true words of prophecy in deut. 32.35 , are so expressed , with a respect to the due time. as for us , and me in particular , neither we nor i have any evil will or wish in our hearts towards the land or people of new-england ; but we , and i in particular can and do say , i wish the well-fare and happiness of it every way , and my hope is great , and my faith sure and firm , that god hath a chosen seed and people in it , to whom he will inwardly reveal himself in great power and glory , and gather them to the living knowledge of himself , and into a living acquaintance with himself , and his living way and truth , and this will make them indeed a blessed and happy people ; but as for all such who shall be found continuing to oppose and resist the heavenly inward and spiritual appearance and revelation of god and christ in the hearts of people , and shall be found saying , as these scoffers , of whom peter prophesied , who should come in the last dayes , and say , where is the promise of his coming ? and as this cotton mather , in the same scoffing nature and spirit , hath said , when is that due time , that i have said shall come , that god will open the eyes of people , & c ? both thou , and all such , and all hypocrites , and all false teachers of all sorts , who do all that ye can to uphold your babylonish buildings , shall be greatly disappointed of all your vain and false hopes , and a dreadful cup of wrath and judgment will be given to all such who shall still continue to gainsay and oppose , yea , to blaspheme this heavenly inward appearance and revelation of christ in his people . and therefore i do sincerely and earnestly exhort and request , both thee c. mather , and increase mather thy father , if this ever come to his hands , and all others of you call'd ministers and teachers in new-england , to repent of all your hard speeches , revilings , false accusations and calumnies that ye have raised against the truth and witnesses of it , and bow and submit to that divine light of christ in your hearts , that ye have so long and so much gain-said , and blasphemed against heretofore . and as for thy conclusion in thy appendix , it is so dirty and unclean , that it is not worth mentioning , being an old latine rhyme made by some old doting priest or clergy-man , in the former time of ignorance ; and as it hath no good favour to any that understand a little latine , so no more would it have if translated into english. but we may well bear it , to be called or esteemed by thee in thy ignorance and darkness of understanding , as dung and filth , when the apostles of the lord , by men of thy dark spirit , were made as the filth of the world , and the off-scouring of all things , 1 cor. 4.13 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . there is another passage in cotton mathers appendix , which though i could easily have passed by altogether , without any just reflection on us , yet because it showeth now foolish and inconsiderate he is , to accuse others for that , which these of his own society have been sufficiently liable to , i shall take some notice of it . he saith , that the quakers fall out amont themselves , is but a natural consequence of their tempers , and errors , which cannot be otherwise than incoherent ; and sometimes their credit forces them to explode in one another , what they ( wish they could , but ) can't excuse . answ. that we have denyed thomas case and all his ungodly crew and followers , is not the least proof that the quakers fall out among themselves ; for tho' they or others may falsly call them quakers , as being of our religion and society , yet it doth not follow , any more , than that many of the most wicked , called christians , are of the true christian religion , or are christians , because falsly so called . but in this thou actest more like celsus , and others in antient times , who upbraided the sincere christians , yea , and the christian religion it self , with all the vile and gross heresies & wicked practices of some apostates , and other vile and lewd persons , who called themselves christians , and were not . we have better learn'd christ and christianity , than to judge any to be of our religion or society , because of any outward name whatsoever . but if thou hadst any common discretion , thou wouldst have spared these words , to upbraid the people call'd quakers , with falling out among themselves , and that their so falling out , is but a natural consequence of their tempers and errors , for through the great love and mercy of god , the honest and sincere people call'd quakers ( the which name of quakers is but a nick-name , raised upon them by scoffers , like cotton mather , even as the name round-head and puritan were nick names raised upon sober people fifty years ago , and upwards ) have been preserved , as to the main , in great unity , both of perswasion and love , beyond any people that have appeared , pretending to a reformation , in these latter ages . but for any presbyterian or independent , who reckon themselves one in matters of religion , to upbraid any other people with falling out , when they have had so great contentions and fallings out among themselves , not only with one another , but with these call'd the episcopal and church of england , whom they deny not to be their protestant brethren , and one with them , in the main , doth evidence , not only great partiality , but hypocrisie and indiscretion . for who have had greater quarrels and fa●ings out one with another , than them who have professed one and the same protestant religion , not only to hard speeches one against another , but great persecution one of another , and all this on the pretence of religion . and even in new-england it self , cotton mather cannot be ignorant what quarrels , disputes and fallings out have been among these call'd ministers and teachers in new-england : there are divers yet alive , who were both eye and ear witnesses to the hot contentions and fallings out among some call'd preachers and ministers in new-england of the congregational way , and particularly that great opposition and falling out that was betwixt old iohn cotton of new england ( of whom this cotton mather is descended ) and some of his brethren ; the said old iohn cotton being accused severely by his pretended brethren of the ministry , for false doctrine , though that doctrine for which he was accused , was not false , but true , and agreeable both to the scriptures testimony , and to what the honest people , call'd quakers , are raised up to witness unto , as namely , that not only the graces and operations of god , of christ , and of the holy spirit , are in all true saints and believers , but that god , and christ , and the holy spirit , together with these graces and operations , are really present and in-dwelling in the hearts of all true saints and believers : and iohn owen hath asserted in some of his books printed in old england , to wit , that the holy ghost doth really dwell in believers , together with his graces and virtues : the which doctrine both of old iohn cotton , and iohn owen , an independent preacher in old england , hath been judged by others of their brethren , not only heresie , but blasphemy , and is the main article of blasphemy , that the presbyterian and independent priests and professors charge upon the people call'd quakers . and thus it doth appear , what little wit , discretion or common prudence this cotton mather hath , to charge the quakers with falling out among themselves ( which , in the case mentioned by him , is altogether false ) when they themselves , and his brethren , have been so deeply chargeable in that matter ; besides that of late there have been very unhappy differences among these of your church in new-england , the which , how agreeable to true christian religion , or civil authority , truth , in due time , will discover . nor is he any more pertinent , to say of a woman , ( that god moved , as she declared , to come with her face made black , for a sign of some iudgment ready to come upon many people of new-england ) that she dressed her self like a devil , and frighted some of her sex almost out of their lives , in one of their biggest assemblies ; for the judgment , she was moved to come as a sign , to warn you of , did soon after come to pass , by a very sore and dreadful visitation , of that , called by some , the black pock , that cut off many , both young and old among you , as i noticed in my late book . but if cotton mather were not full of a scornful , light and airy spirit , he would not make so light of a matter of so great weight , so to sport and make merry with these whom god moved to warn of his approaching judgments , that come to pass accordingly , & thereby it was made apparent , her message was true . but why should the colour of black be judged by cotton mather so much to resemble the devil ? how many negro's are there in new-england , whom people daily see and converse with , some of which may come to your assemblies , and none are affrighted thereby ? but if the colour of black so much resemble the devil , as c. m. alledgeth , then what saith he to his brethren , the men call'd ministers in new-england , who generally are black in habit from the crown of the head to the foot , like the black-coats or c●●marims of old ? must they also by cotton mathers authority be like unto the devil ? so that in all his discourse c. m. showeth himself a meer silly triffler , but no sollid disputer , nor defender , either of his father or himself . another thing i think fit to acquaint the reader with , that he need , not think strange to find cotton mather so falsifying and wresting my words , and abusing the honest people called quakers , when down-right and in plain words he falsifieth the holy scripture , and alledgeth a down-right falshood upon christ himself , who is the truth ; for in his thing call'd a sermon , upon 1 pet. 5.8 . pag. 9. he saith , we are told in mat. 12.26 . sathan is not divided against himself . now let the reader view the place , and he shall find no such words , nor indeed any where in all the scripture ; for the words are , mat. 12.26 . and if sathan cast out sathan , he is divided against himself , how shall then his kingdom stand ? and here every one that hath a right , though ordinary , understanding of things , and who see even but a very little , may see that christ doth not so much as imply that sathan is not divided against sathan , but only argueth the case with them against themselves , by an argument that is commonly called argumentum ad hominem , as doth plainly appear by the following verse , v. 27. and if i by belzebub cast out devils , by whom do your children cast them out ? therefore they shall be your judges ; for christ had this manifest advantage against them , that they could no more alledge , that he did cast out devils by the prince of devils , than that it might be alledged , that any of their children did cast them out ; for their children did believe , they did cast out devils by the power of god , and christ had far greater cause to say the same , to wit , that he did cast out devils by the power of god : nor doth the manner of expression , if sathan cast out sathan , argue or imply in the least , that sathan is not divided against himself , or that his kingdom is not divided ; for the particle [ if ] is not always to be understood to imply a negative , but frequently an affirmative , as in v. 28. said christ , but if i cast out devils by the spirit of god , &c. the sense is not negative . and hereby it doth plainly appear , that cotton mather is a falsifier and wrester of christs words , who would bring christs authority to prove , that sathan is is not divided against sathan , which is utterly false ; for sathan is divided manifestly oft times against sathan , and his kingdom is divided also , and therefore it cannot stand , but must needs fall , and great will be the fall thereof ; for there is no true nor real unity betwixt the devils , nor can there be , because they are not in unity with god , nor truth , which is the alone foundation & ground of all true unity ; and tho' devils may seem to agree , and the parts of his kingdom to be in union , yet that is no real unity , and therefore they oft fall at variance , as their wicked actions and work , in wicked men , plainly demonstrate , that are most commonly divided and discordant . and as for thy book of witchcraft ( though i believe there is such a thing , that is too frequent , as real witchcraft , and too many that are real witches ) yet i find little , or indeed nothing in all thy book th●t doth effectually prove , th●t any of these children were really bewitched ; the most it proveth , is , that some whimsies and fancies , together with some sits of madness or melancholy distractions , did seize upon them , or suppose a diabolical possession ; all this doth not prove they were bewitched , nor do i find any effectual proof , that it was a bodily possession of the devil . but whether it was so or not , i am little concerned ( to enquire ) further , than to take notice , that c. mather will needs have it to be so , not only to bespatter and abuse the people called quakers , because a whimsical boy became well when his going to the quakers meeting was but mentioned ( which might be used , rather for , than against them , but really is of no force either for or against ) but to make simple and too credulous people believe , that some of his brethrens , or his own , prayers did conjure the devil , and cast him out : and all this to prove the great worth and excellency of the presbyterian or independent religion . but i have both read & heard as great , or rather greater instances of evil spirits and devils being cast out of some by popish priests , which doth no more prove either the truth or worth of pope or papacy , than this pretended or supposed ejection , and casting out , or perhaps the going out of the devil , without any force , but on his crafty design to make cotton mather imagin it to be so , and others of the like silly credulity , doth prove the truth or worth of your religion ; for c. mather should remember his own words in that thing call'd his sermon on witchcraft , p. 36. sometimes ( saith he ) the devil will use a digression , he will seem to give over his intent in one thing , but make sure of his intent in another : such a stratagem he ●seth , as what joshua took ai withal , he retires , and so he con●uors . i say then , what doth cotton mather know , or how can he prove to the contrary , but that the devil used this stratagem in retiring or going out , without being conjured by the force of his and his brethrens prayers ? and though the great worth and power of true prayer , i most willingly acknowledge , which is only performed by the inspiration and revelation of the holy spirit , yet seeing cotton mather and his brethren generally mock at any , at this day laying claim to divine inspiration and revelation , i cannot own their prayers to be true , they are liker to charms and spells of superstitious persons , all such prayers that are performed without divine inspiration and true internal divine revelation . nor doth it content or satisfie cotton mather to accuse and speak evil of the honest people called quakers , and to belye christ himself , and the scripture , as i have above sufficiently proved , but he also falleth foul upon his own native country , and the people in it , saying expresly of the country of new-england , a country full of lyes ! pag. 28. in his discourse of witchcraft : how may the people of new-england relish this ? a people generally all over ( few excepted ) your church members , and yet by cotton mathers authority , full of lyes . also , he doth plainly accuse not a few of them for using and practising manifold sorceries and charms . had the people called quakers , so accused them of new-england , it would have been judged great impiety . but what saith the people of new-england now to cotton mather , who doth so accuse them ? let them see to it , and if they be not guilty of his charge , whether is he not severely to be reprehended ? and what say his brethren , the men called ministers in boston , who have so highly praised his book , have they no garment to cast over their naked brother ? here follow a few words of a letter to iohn cotton , called , a minister , at plymouth in new-england . john cotton ; having seeen a few lines from thy hand , attested by thee , and other two witnesses , wherein thou and they declare , that in the town of plymouth in new-england , last summer , save one , ye heard me affirm , that the scriptures are the word of god. my answer to thee and them , is , that ye have not dealt fairly , nor as becoming true witnesses , in this case ; for every witness should declare all the truth , and conceal nothing of the truth which they heard . now this ye have not done , but diminished from my words , as your consciences may bear witness , if your memory be not bad ; for i very well remember my words at that time , which were these , that i did acknowledge the true sense of the scripture to be the word of god , and that in the same i was not singular in my perswasion , from the people called quakers ; for samuell fisher in his book called , rusticus ad academicos , that hath been in print upwards of twenty five years , hath affirmed the same , to wit , that the true sense of the scripture is the word of god. and at that time i further said , that not every one who had the letter of the scripture , had the word of god , to speak properly , because they had not the true sense of scripture , which none have , but such to whom it is given by the spirit of god. i also did further affirm , that the letter or words of scripture may be called the word in a figurative sense , as the map or card of england is called england , and that the greek word is used in scripture in divers acceptations . all this , and more to the same purpose i spoke to thee at that time . g. k. the substance of this i have more largely asserted in my late book , printed , called , the presbyterian and independent visible churches , &c. cap. 1. the end . a discourse of baptisme, its institution and efficacy upon all believers. together with a consideration of the practise of the church in baptizing infants of beleeving parents: and the practise justified by jer: taylor d.d. taylor, jeremy, 1613-1667. this text is an enriched version of the tcp digital transcription a95331 of text r203923 in the english short title catalog (thomason e682_2). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 166 kb of xml-encoded text transcribed from 33 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a95331 wing t315 thomason e682_2 estc r203923 99863699 99863699 115910 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a95331) transcribed from: (early english books online ; image set 115910) images scanned from microfilm: (thomason tracts ; 105:e682[2]) a discourse of baptisme, its institution and efficacy upon all believers. together with a consideration of the practise of the church in baptizing infants of beleeving parents: and the practise justified by jer: taylor d.d. taylor, jeremy, 1613-1667. [4], 60 p. printed by j. flesher for r. royston, at the angel in ivy-lane, london, : mdclii. [1652] annotation on thomason copy: "nou. 27.". reproduction of the original in the british library. eng infant baptism -early works to 1800. baptism -church of england -early works to 1800. a95331 r203923 (thomason e682_2). civilwar no a discourse of baptisme,: its institution and efficacy upon all believers. together with a consideration of the practise of the church in b taylor, jeremy 1652 30140 18 335 0 0 0 0 117 f the rate of 117 defects per 10,000 words puts this text in the f category of texts with 100 or more defects per 10,000 words. 2007-02 tcp assigned for keying and markup 2007-02 aptara keyed and coded from proquest page images 2007-03 jonathan blaney sampled and proofread 2007-03 jonathan blaney text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion a discovrse of baptisme , its institution , and efficacy upon all believers . together with a consideration of the practise of the church in baptizing infants of beleeving parents : and the practise justified by jer : taylor d. d. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . suffer little children to come unto me , and forbid them not , &c. london , printed by j. flesher for r. royston , at the angel in ivy-lane . mdclii . to the reader . be pleased to take notice , that this discourse was not intended by the author to have been sent abroad thus by it self , but was fitted by him to the ayr and mode of other discourses , wherewith he had designed it to be joyned . but some persons of judgement , to whose perusal it was committed , supposing that if this should be kept in till those other could be finished , some disadvantage might arise to the cause which it asserts , wished and advised it might be published by it self . to whose desires the author ( against his first design ) hath condescended , upon this perswasion , that though it appears thus without some formalities and complements requisite to an intire treatise , yet , as to the thing it self , there is nothing wanting to it which he believed material to the question , or useful to the church . and as for those arguments which in the liberty of prophecying , sect. 18. are alleaged against paedobaptism , and in the opinion of some , do seem to stand in need of answering , he had it once in thought to have answered them : but upon these considerations he forbore , 1. because those arguments are not good in themselves , or to the question precisely considered : but onely by relation to the preceding arguments there brought for paedobaptism , they may seem good one against another , but these in the plea for the anababaptists , have no strength , but what is accidental ( as he conceives . ) 2. because in this discourse he hath really laid such grounds , and proved them , that upon their supposition all those arguments in the liberty of prophecying , and all other which he ever heard of , will fall of themselves . 3. because those arguments , to his sense , are so weak , and so relying upon failing and deceitful principles , that he was loath to do them so much reputation , as to account them worthy the answering . 4. but because there may be some necessities which he knows not of , and are better observed by them who live in the midst of them , then by himself , who is thrust into a retirement in wales , therefore he accounts himself at rest in this particular , because he hath understood that his very worthy friend dr. h : hammond hath in his charity and humility descended to answer that collection ; and hopes , that both their hands being so fast clasped in a mutual complication , will do some help and assistance to this question , by which the ark of the church is so violently shaken . a discourse of baptism . when the holy jesus was to begin his prophetical office , and to lay the foundation of his church on the corner-stone , he first temper'd the cement with water and then with blood , and afterwards built it up by the hands of the spirit : himself enter'd at that door by which his disciples for ever after were to follow him ; for therefore he went in at the door of baptism , that he might hallow the entrance which himself made to the house he was now building . as it was in the old , so it is in the new creation ; out of the waters god produced every living creature : and when at first the spirit moved upon the waters , and gave life , it was the type of what was designed in the renovation . every thing that lives now , is born of water and the spirit ; and christ , who is our creator and redeemer in the new birth , opened the fountains and hallowed the stream : christ who is our life went down into the waters of baptism , and we who descend thither finde the effects of life ; it is living water , of which whoso drinks , needs not to drink of it again , for it shall be in him a well of water springing up to life eternal . but because every thing is resolved into the same principles from whence they are taken , the old world which by the power of god came from the waters , by their own sin fell into the waters again , and were all drowned , and onely eight persons were saved by an ark : and the world renewed upon the stock and reserves of that mercy , consigned the sacrament of baptism in another figure ; for then god gave his sign from heaven , that by water the world should never again perish : but he meant that they should be saved by water : for baptism , which is a figure like to this , doth also now save us by the resurrection of jesus christ . after this , the jews report that the world took up the doctrine of baptisms , in remembrance that the iniquity of the old world was purged by water ; and they washed all that came to the service of the true god , and by that baptism bound them to the observation of the precepts which god gave to noah . but when god separated a family for his own especial service , he gave them a sacrament of initiation , but it was a sacrament of blood , the covenant of circumcision : and this was the fore-runner of baptism , but not a type ; when that was abrogated , this came into the place of it , and that consigned the same faith which this professes : but it could not properly be a type , whose nature is by a likeness of matter or ceremony to represent the same mystery . neither is a ceremony , as baptism truly is , properly capable of having a type , it self is but a type of a greater mysteriousness : and the nature of types is , in shadow to describe by dark lines a future substance ; so that although circumcision might be a type of the effects and graces bestowed in baptism , yet of the baptism or ablution it self , it cannot be properly ; because of the unlikeness of the symboles and configurations , and because they are both equally distant from substances , which types are to consign and represent . the first bishops of jerusalem , and all the christian jews for many years retained circumcision together with baptism ; and christ himself , who was circumcised , was also baptized ; and therefore it is not so proper to call circumcision a type of baptism : it was rather a seal and sign of the same covenant to abraham and the fathers , and to all israel , as baptism is to all ages of the christian church . and because this rite could not be administred to all persons , and was not at all times after its institution , god was pleased by a proper and specifick type to consign this rite of baptism , which he intended to all , and that for ever : and god , when this family of his church grew separate , notorious , numerous and distinct , he sent them into their own countrey by a baptism through which the whole nation pass'd : for all the fathers were under the cloud , and all passed through the sea , and were all baptized unto moses in the cloud , and in the sea ; so by a double figure foretelling , that as they were initiated to moses law by the cloud above and the sea beneath : so should all the persons of the church , men , women and children , be initiated unto christ by the spirit from above and the water below : for it was the design of the apostle in that discourse , to represent that the fathers and we were equal as to the priviledges of the covenant ; he proved that we do not exceed them , and it ought therefore to be certain that they do not exceed us , nor their children ours . but after this , something was to remain which might not onely consign the covenant which god made with abraham , but be as a passage from the fathers thorough the synagogue to the church ; from abraham by moses to christ : and that was circumcision , which was a rite which god chose to be a mark to the posterity of abraham , to distinguish them from the nations which were not within the covenant of grace , and to be a seal of the righteousness of faith , which god made to be the spirit and life of the covenant . but because circumcision although it was ministred to all the males , yet it was not to the females ; and although they and all the nation was baptized and initiated into moses in the cloud and the sea , yet the children of israel by imitation of the patriarchs the posterity of noah , used also ceremonial baptisms to their women and to their proselytes , and to all that were circumcised ; and the jews deliver , that sarah and rebecca when they were adopted into the family of the church , that is , of abraham and isaac , were baptized : and so were all strangers that were married to the sons of israel . and that we may think this typical of christian baptism , the doctors of the jews had a tradition , that when the messias would come , there should be so many proselytes that they could not be circumcised , but should be baptized . the tradition proved true , but not for their reason . but that this rite of admitting into mysteries , and institutions , and offices of religion by baptisms , was used by the posterity of noah , or at least very early among the jews , besides the testimonies of their own doctors , i am the rather induced to believe , because the heathen had the same rite in many places and in several religions : so they initiated disciples into the secrets of a mithra ; and the priests of cotyttus were called b baptae , because by baptism they were admitted into the religion ; and they c thought murther , incest , rapes , and the worst of crimes , were purged by dipping in the sea , or fresh springs ; and a proselyte is called in arrianus , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , intinctus , a baptized person . but this ceremony of baptizing was so certain and usual among the jews , in their admitting proselytes and adopting into institutions , that to baptize and to make disciples are all one ; and when john the baptist by an order from heaven went to prepare the way to the coming of our blessed lord , he preached repentance , and baptized all that professed they did repent . he taught the jews to live good lives , and baptized with the baptism of a prophet , such as was not unusually done by extraordinary and holy persons in the change or renewing of discipline or religion . whether john's baptism was from heaven , or of men , christ asked the pharisees . that it was from heaven , the people therefore believed , because he was a prophet , and a holy person : but it implies also , that such baptisms are sometimes from men , that is , used by persons of an eminent religion , or extraordinary fame for the gathering of disciples and admitting proselytes : and the disciples of christ did so too , even before christ had instituted the sacrament for the christian church , the disciples that came to christ were baptized by his apostles . and now we are come to the gates of baptism . all these till john were but types and preparatory baptisms , and john's baptism was but the prologue to the baptism of christ , the jewish baptisms admitted proselytes to moses and to the law of ceremonies ; john's baptism called them to believe in the messias now appearing , and to repent of their sins , to enter into the kingdom which was now at hand , and preached that repentance which should be for the remission of sins . his baptism remitted no sins , but preached and consigned repentance , which , in the belief of the messias whom he pointed to , should pardon sins . but because he was taken from his office before the work was compleated , the disciples of christ finished it : they went forth preaching the same sermon of repentance , and the approach of the kingdom , and baptized or made proselytes or disciples , as john did ; onely they ( as it is probable ) baptized in the name of jesus , which it is not so likely john did . a and this very thing might be the cause of the different forms b of baptism recorded in the acts , of baptizing in the name of iesus , and at other times in the name of the father , son , and holy ghost ; the former being the manner of doing it in pursuance of the design of john's baptism ; and the latter the form of institution by christ for the whole christian church , appointed after his resurrection : the disciples at first using promiscuously what was used by the same authority , though with some difference of mystery . the holy jesus having found his way ready prepared by the preaching of john , and by his baptism , and the jewish manner of adopting proselytes and disciples into the religion , a way chalked out for him to initiate disciples into his religion , took what was so prepared , and changed it into a perpetual sacrament . he kept the ceremony , that they who were led onely by outward things , might be the better called in , and easier inticed into the religion , when they entred by a ceremony which their nation alwayes used in the like cases : and therefore without change of the outward act , he put into it a new spirit , and gave it a new grace and a proper efficacy : he sublim'd it to higher ends , and adorned it with stars of heaven : he made it to signifie greater mysteries , to convey greater blessings , to consign the bigger promises , to cleanse deeper then the skin , and to carry proselytes further then the gates of the institution . for so he was pleased to do in the other sacrament ; he took the ceremony which he found ready in the custom of the jews , where the major domo after the paschal supper gave bread and wine to every person of his family ; he changed nothing of it without , but transferr'd the rite to greater mysteries , and put his own spirit to their sign , and it became a sacrament evangelical . it was so also in the matter of excommunication , where the jewish practise was made to pass into christian discipline : without violence and noise old things became new , while he fulfilled the law , making it up in full measures of the spirit . by these steps baptism passed on to a divine evangelical institution , which we finde to be consigned by three evangelists . go ye therefore and teach all nations , baptizing them in the name of the father , and of the son , and of the holy ghost . it was one of the last commandments the holy jesus gave upon the earth , when he taught his apostles the things which concerned his kingdome . for he that believeth and is baptized , shall be saved : but , vnless a man be born of water and the holy spirit , he cannot enter into the kingdome of heaven ; agreeable to the decretory words of god by abraham in the circumcision , to which baptism does succeed in the consignation of the same covenant and the same spiritual promises ; the uncircumcised childe whose flesh is not circumcised , that soul shall be cut off from his people ; he hath broken my covenant . the manichees , seleucus , hermias , and their followers , people of a dayes abode and small interest , but of malicious doctrine , taught , baptism not to be necessary , not to be used ; upon this ground , because they supposed that it was proper to john to baptize with water , and reserved for christ as his peculiar , to baptize with the holy ghost and with fire . indeed christ baptized none otherwise . he sent his spirit upon the church in pentecost and baptized them with fire , the spirit appearing like a flame : but he appointed his apostles to baptize with water , and they did so , and their successors after them , every where and for ever , not expounding , but obeying the praeceptive words of their lord , which were almost the last that he spake upon earth . and i cannot think it necessary to prove this to be necessary by any more arguments . for the words are so plain , that they need no exposition ; and yet if they had been obscure , the universal practise of the apostles and the church for ever , is a sufficient declaration of the commandment : no tradition is more universal , no not of scripture it self ; no words are plainer , no not the ten commandments : and if any suspicion can be superinduced by any jealous or less discerning person , it will need no other refutation , but to turn his eyes to those lights by which himself sees scripture to be the word of god , and the commandments to be the declaration of his will . but that which will be of greatest concernment in this affair , is to consider the great benefits are conveyed to us in this sacrament ; for this will highly conclude , that the precept was for ever , which god so seconds with his grace and mighty blessings ; and the susception of it necessary , because we cannot be without those excellent things which are the graces of the sacrament . 1. the first fruit is , that in baptism we are admitted to the kingdome of christ , presented unto him , consigned with his sacrament , enter into his militia , give up our understandings and our choice to the obedience of christ , and in all senses that we can , become his disciples , witnessing a good confession , and undertaking a holy life : and therefore in scripture {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , are conjoyn'd in the significations , as they are in the mystery : it is a giving up our names to christ , and it is part of the foundation or the first principles of the religion , as appears in s. pauls catechism ; it is so the first thing , that it is for babes , and neophytes , in which they are matriculated and adopted into the house of their father , and taken into the hands of their mother . upon this account baptism is called in antiquity , ecclesiae janua , porta gratiae , & primus introitus sanctorum ad aeternam dei & ecclesiae consuetudinem . the gates of the church , the door of grace , the first entrance of the saints to an eternal conversation with god and the church . sacramentum initiationis , & intrantium christianismum investituram , s. bernard calls it : the sacrament of initiation , and the investiture of them that enter into the religion ; and the person so entring is called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , one of the religion , or a proselyte and convert , and one added to the number of the church , in imitation of that of s. luke , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , god added to the church those that should be saved ; just as the church does to this day and for ever , baptizing infants and catechumens : {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , they are added to the church , that they may be added to the lord , and the number of the inhabitants of heaven . 2. the next step beyond this , is adoption into the covenant , which is an immediate consequent of the first presentation , this being the first act of man , that the first act of god . and this is called by s. paul , a being baptized in one spirit into one body , that is , we are made capable of the communion of saints , the blessings of the faithful , the priviledges of the church : by this we are , as s. luke calls it , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , ordained , or disposed , put into the order of eternal life , being made members of the mystical body under christ our head . 3. and therefore baptism is a new birth , by which we enter into the new world , the new creation , the blessings and spiritualities of the kingdome ; and this is the expression which our saviour himself used to nicodemus , vnless a man be born of water and the spirit : and it is by s. paul called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the laver of regeneration ; for now we begin to be reckoned in a new census or account , god is become our father , christ our elder brother , the spirit the earnest of our inhetance , the church our mother , our food is the body and blood of our lord ; faith is our learning , religion our imployment , and our whole life is spiritual , and heaven the object of our hopes , and the mighty price of our high calling . and from this time forward we have a new principle put into us , the spirit of grace , which besides our soul and body , is a principle of action , of one nature , and shall with them enter into the portion of our inheritance . and therefore the primitive christians , who consigned all their affairs and goods and writings with some marks of their lord , usually writing {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , iesus christ the son of god our saviour ; they made it an abbreviature by writing onely the capitals , thus : {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . which the heathens in mockery and derision made {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , which signifies a fish , and they used it for christ as a name of reproach : but the christians owned the name , and turned it into a pious metaphor , and were content that they should enjoy their pleasure in the acrostich ; but upon that occasion tertullian speaks pertinently to this article , nos pisciculi secundum {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} nostrum jesum christum , in aquâ nascimur . christ whom you call a fish , we knowledge to be our lord and saviour ; and we , if you please , are the little fishes , for we are born in water ; thence we derive our spiritual life . and because from henceforward we are a new creation , the church uses to assign new relations to the catechumens , spiritual fathers and susceptors ; and at their entrance into baptism , the christians and jewish proselytes did use to cancel all secular affections to their temporal relatives , nec quicquam prius imbuuntur quam contemnere deos , exuere patriam , parentes , liberos , fratres vilia habere , said tacitus of the christians : which was true in the sense onely as christ said , he that doth not hate father or mother for my sake , is not worthy of me ; that is , he that doth not hate them prae me , rather then forsake me , forsake them , is unworthy of me . 4. in baptism all our sins are pardoned , according to the words of a prophet : i will sprinkle clean water upon you , and ye shall be clean from all your filthiness . the catechumen descends into the font a sinner , he arises purified ; he goes down the son of death , he comes up the son of the resurrection ; he enters in the son of folly and praevarication , he returns the son of reconciliation ; he stoops down the childe of wrath , and ascends the heir of mercy ; he was the childe of the devil , and now he is the servant and the son of god . they are the words of ven. bede concerning this mystery . and this was ingeniously signified by that greek inscription upon a font , which is so prettily contriv'd that the words may be read after the greek or after the hebrew manner , and be exactly the same , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , lord wash my sin , and not my face onely . and so it is intended and promised , arise and be baptized , and wash away thy sins , and call on the name of the lord , said ananias to saul ; for , christ loved the church and gave himself for it , that he might sanctifie and cleanse it , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , with the washing of water in the word , that is , baptism in the christian religion : and therefore tertullian calls baptism lavacrum compendiatum , a compendious laver ; that is , an intire cleansing the soul in that one action justly and rightly performed : in the rehearsal of which doctrine , it was not an unpleasant etymology that anastasius sinaita gave of baptism ; {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , in which our sins are thrown off ; and they fall like leeches when they are full of blood and water , or like the chains from s. peters hands at the presence of the angel . baptism is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , an intire full forgiveness of sins , so that they shall never be called again to scrutiny . — omnia daemonis arma his merguntur aquis , quibus ille renascitur infant qui captivus erat — the captivity of the soul is taken away by the blood of redemption , and the fiery darts of the devil are quenched by these salutary waters ; and what the flames of hell are expiating or punishing to eternal ages , that is washed off quickly in the holy font , and an eternal debt paid in an instant : for so sure as the egyptians were drowned in the red sea , so sure are our sins washed in this holy flood : for this is a red sea too ; these waters signifie the blood of christ , these are they that have washed their robes , and made them white in the blood of the lamb , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . the blood of christ cleanseth us , the water cleanseth us , the spirit purifies us ; the blood by the spirit , the spirit by the water , all in baptism , and in pursuance of that baptismal state . these three are they that bear record in earth , the spirit , the water , and the blood , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , these three agree in one , or are to one purpose ; they agree in baptism , and in the whole pursuance of the assistances , which a christian needs all dayes of his life : and therefore s. cyril calls baptism {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the antitype of the passions of christ : it does preconsign the death of christ ; and does the infancy of the work of grace , but not weakly ; it brings from death to life ; and though it brings us but to the birth in the new life , yet that is a greater change then is in all the periods of our growth to manhood , to a perfect man in christ jesus . 5. baptism does not onely pardon our sins , but puts us into a state of pardon for the time to come . for baptism is the beginning of the new life , and an admission of us into the evangelical covenant , which on our parts consists in a sincere and timely endevour to glorifie god by faith and obedience : and on gods part , he will pardon what is past , assist us for the future , and not measure us by grains and scruples , or exact our duties by the measure of an angel , but by the span of a mans hand . so that by baptism we are consigned to the mercies of god . and the graces of the gospel ; that is , that our pardon be continued , and our piety be a state of repentance . and therefore that baptism which in the nicene creed we profess to be for the remission of sins , is called in the jerusalem creed , the baptism of repentance ; that is , it is the entrance of a new life , the gate to a perpetual change and reformation , all the way continuing our title to , and hopes of forgiveness of sins . and this excellency is clearly recorded by s. paul , the kindeness and love of god our saviour toward man hath appeared ; not by works in righteousness which we have done : that 's the formality of the gospel-covenant , not to be exacted by the strict measures of the law , but according to his mercy he saved us , that is , by gentleness and remissions , by pitying and pardoning us , by relieving and supporting us , because he remembers that we are but dust ; and all this mercy we are admitted to , and is conveyed to us , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , by the laver of regeneration , and the renewing of the holy ghost . and this plain evident doctrine was observed , explicated and urged against the messalians , who said that baptism was like a razor , that cut away all the sins that were past , or presently adhering , but not the sins of our future life ; {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . this sacrament promises more and greater things , it is the earnest of future good things , the type of the resurrection , the communication of the lords passion , the partaking of his resurrection , the robe of righteousness , the garment of gladness , vestment of light , or rather light it self . and for this reason it is , that baptism is not to be repeated , because it does at once all that it can do at a hundred times : for it admits us to the condition of repentance and evangelical mercy , to a state of pardon for our infirmities and sins , which we timely and effectually leave : and this is a thing that can be done but once , as a man can begin but once ; he that hath once entred in at this gate of life is alwayes in possibility of pardon , if he be in a possibility of working and doing after the manner of a man , that which he hath promised to the son of god . and this was expresly delivered and observed by s. austin . that which the apostle sayes , cleansing him with the washing of water in the word , is to be understood , that in the same laver of regeneration , and word of sanctification , all the evils of the regenerate are cleansed and healed : not onely the sins that are past , which all are now remitted in baptism ; but also those that are contracted afterwards by humane ignorance and infirmity : not that baptism be repeated as often as we sin , but because by this which is once administred , is brought to pass that pardon of all sins , not onely of those that are past , but also those which will be committed afterwards , is obtained . the messalians denyed this , and it was part of their heresie in the undervaluing of baptism ; and for it they are most excellently confuted by isidore pelusiot , in his third book , 195 epistle to the count hermin : whither i refer the reader . in proportion to this doctrine it is , that the holy scripture calls upon us to live a holy life , in pursuance of this grace of baptism . and s. paul recals the lapsed galatians to their covenant , and the grace of god stipulated in baptism : ye are all children of god by faith in iesus christ ; that is , heirs of the promise , and abrahams seed : that promise which cannot be disannulled , increased or diminished , but is the same to us as it was to abraham ; the same before the law and after . therefore do not you hope to be justified by the law , for you are entred into the covenant of faith , and are to be justified thereby . this is all your hope , by this you must stand for ever , or you cannot stand at all ; but by this you may : for you are gods children by faith ; that is , not by the law , or the covenant of works : and that you may remember whence you are going , and return again , he proves , that they are the children of god by faith in jesus christ , because they have been baptized into christ , and so put on christ . this makes you children , and such as are to be saved by faith , that is , a covenant , not of works , but of pardon in jesus christ , the author and establisher of this covenant . for this is the covenant made in baptism , that being justified by his grace , we shall be heirs of life eternal : for by grace , that is , by favor , remission and forgiveness in jesus christ , ye are saved . this is the onely way that we have of being justified , and this must remain as long as we are in hopes of heaven : for besides this we have no hopes , and all this is stipulated and consigned in baptism , and is of force after our fallings into sin and risings again . in pursuance of this , the same apostle declares , that the several states of sin , are so many recessions from the state of baptismal grace ; and if we arrive to the direct apostasie and renouncing of , or a contradiction to , the state of baptism , we are then unpardonable , because we are faln from our state of pardon . this s. paul conditions most strictly , in his epistle to the hebrews ; this is the covenant i will make in those days , i will put my laws in their hearts , and their sins and iniquities will i remember no more . now where remission of these is , there is no more offering for sin ; that is , our sins are so pardoned , that we need no more oblation , we are then made partakers of the death of christ ; which we afterwards renew in memory and eucharist , and representment . but the great work is done in baptism : for so it follows ; having boldness to enter into the holiest by the blood of iesus , by a new and living way , that is , by the vail of his flesh , his incarnation . but how do we enter into this ? baptism is the door , and the ground of this confidence for ever : for so he addes ; let us draw near with a true heart , in full assurance of faith , having our hearts sprinkled from an evil conscience , and our bodies washed with pure water . this is the consignation of this blessed state , and the gate to all this mercy : let us therefore hold fast the profession of our faith ; that is , the religion of a christian ; the faith into which we were baptized : for that is the faith that justifies and saves vs ; let us therefore hold fast this profession of this faith , and do all the intermedial works , in order to the conservation of it , such as are assembling in the communion of saints , ( the use of the word and sacrament is included in the precept ) mutual exhortation , good example , and the like : for if we sin wilfully after we have received the knowledge of the truth , that is , if we sin against the profession of this faith , and hold it not fast , but let the faith and the profession go wilfully , ( which afterwards he cals a treading under foot the son of god , a counting the blood of the covenant wherewith he was sanctified , an unholy thing , and a doing despite to the spirit of grace ; viz. which moved upon these waters , and did illuminate him in baptism ) if we do this , there is no more sacrifice for sins , no more deaths of christ , into which you may be baptized ; that is , you are faln from the state of pardon and repentance , into which you were admitted in baptism , and in which you continue , so long as you have not quitted you baptismal rights , and the whole covenant . contrary to this , is that which s. peter calls making our calling and election sure ; that is , a doing all that which may continue us in our state of baptism , and the grace of the covenant . and between these two states , of absolute apostasie from , and intirely adhering to , and securing this state of calling and election , are all the intermedial sins , and being overtaken in single faults , or declining towards vitious habits ; which in their several proportions , are degrees of danger and insecurity ; which s. peter calls , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , a forgetting our baptism , or purification from our sins . and in this sense are those words , the just shall live by faith ; that is , by that profession which they made in baptism : from which , if they swerve not , they shall be supported in their spiritual life . it is a grace , which by vertue of the covenant consign'd in baptism , does like a centre , transmit effluxes to all the periods and portion of our life : our whole life , all the periods of our succeeding hopes , are kept alive by this . this consideration is of great use , besides many other things , to reprove the folly of those who in the primitive church deferr'd their baptism till their death-bed : because baptism is a laver of sanctification , and drowns all our sins , and buries them in the grave of our lord , they thought they might sin securely upon the stock of an after-baptism ; for unless they were strangely preventedly a sudden accident , a death-bed baptism they thought would secure their condition : but early some of them durst not take it , much less in the beginning of their years , that they might at least gain impunity for their follies and heats of their youth . baptism hath influence into the pardon of all our sins committed in all the dayes of our folly and infirmity ; and so long as we have not been baptized , so long we are out of the state of pardon , and therefore an early . baptism is not to be avoided , upon this mistaken fancy and plot upon heaven : it is the greater security towards the pardon of our sins , if we have taken it in the beginning of our dayes . 5. the next benefit of baptism , which is also a verification of this , is a sanctification of the baptized person by the spirit of grace : sanctus in hunc coelo descendit spiritus amnem , coelestique sacras fonte maritat aquas : concipit unda deum , sanctumque liquoribus almis edit ab aeterno semine progeniem . the holy ghost descends upon the waters of baptism , and makes them prolifical , apt to produce children unto god : and therefore saint leo compares the font of baptism , to the womb of the blessed virgin . when it was replenished with the holy spirit . and this is the baptism of our dearest lord : his ministers baptize with water ; our lord at the same time verifies their ministery , with giving the holy spirit : they are joyned together by s. paul , we are by one spirit baptized into one body ; that is , admitted into the church by baptism of water and the spirit . this is that which our blessed lord calls a being born of water and of the spirit ; by water we are sacramently dead and buried , by the spirit we are made alive . but because these are mysterious expressions , and according to the style of scripture , high and secret in spiritual significations , therefore that we may understand what these things signifie , we must consider it by its real effects , and what it produces upon the soul of a man . 1. it is the suppletory of original righteousness , by which adam was at first gracious with god , and which he lost by his prevarication . it was in him a principle of wisdome and obedience , a relation between god and himself , a title to the extraordinary mercies of god , and a state of friendship : when he fell , he was discomposed in all , the links of the golden chain and blessed relation were broken ; and it so continued in the whole life of man , which was stained with the evils of this folly , and the consequent mischiefs : and therefore when we began the world again , entring into the articles of a new life , god gave us his spirit , to be an instrument of our becoming gracious persons , and of being in a condition of obtaining that supernatural end which god at first designed to us . and therefore as our baptism is a separation of us from unbelieving people : so the descent of the holy spirit upon us in our baptism , is a consigning or marking us for god , as the sheep of his pasture , as the souldiers of his army , as the servants of his houshold : we are so separated from the world , that we are appropriated to god , so that god expects of us duty and obedience ; and all sins are acts of rebellion and undutifulness : of this nature was the sanctification of jeremy and john the baptist from their mothers womb ; that is , god took them to his own service by an early designation , and his spirit mark'd them to a holy ministery . to this also relates that of s. paul , whom god by a decree separated from his mothers womb to the ministery of the gospel : the decree did antedate the act of the spirit , which did not descend upon him until the day of his baptism . what these persons were in order to exterior ministeries , that all the faithful are in order to faith and obedience , consigned in baptism by the spirit of god , to a perpetual relation to god , in a continual service and title to his promises . and in this sense the spirit of god is called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , * a seal , in whom also after that ye believed , ye were sealed with that holy spirit of promise , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . the water washes the body , and the spirit seals the soul ; viz. to a participation of those promises which he hath made , and to which we receive a title to our baptism . 2. the second effect of the spirit , is light or illumination ; that is , the holy spirit becomes unto us the author of holy thoughts , and firm perswasions , and fets to his seal that the word of god is true ; into the belief of which we are then baptized , and makes faith to be a grace , and the understanding resigned , and the will confident , and the assent stronger then the premises , and the propositions to be believed , because they are belov'd , and we are taught the wayes of godliness after a new manner , that is , we are made to perceive the secrets of the kingdome , and to love religion , and to long for heaven and heavenly things , and to despise the world , and to have new resolutions , and new perceptions , and new delicacies , in order to the establishment of faith , and its increment and perseverance , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . god sits in the soul when it is illuminated in baptism , as if he sate in his throne ; that is , he rules by a firm perswasion , and intire principles of obedience . and therefore baptism is called in scripture , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , and the baptized , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , illuminated : call to minde the former dayes , in which ye were illuminated : and the same phrase is in the 6. to the hebrews , where the parallel places expound each other . for that which s. paul calls , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , once illuminated ; he calls after , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , a receiving the knowledge of the truth : and that you may perceive this to be wholly meant of baptism , the apostle expresses it still by its synonymas , tasting of the heavenly gift , and made partakers of the holy ghost , sprinkled in our hearts from an evil conscience , and washed in our bodies with pure water : all which also are a syllabus or collection of the several effects of the graces bestowed in baptism . but we are now instancing in that which relates most properly to the understanding , in which respect the holy spirit also is called anointing or unction ; and the mystery is explicated by s. john , the anointing which ye have received of him abideth in you , and ye need not that any man teach you ; but as the same anointing teacheth you of all things . 3. the holy spirit descends upon us in baptism , to become the principle of a new life ; to become a holy seed , springing up to holiness , and is called by s. john , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the seed of god : and the purpose of it we are taught by him , whosoever is born of god ( that is , he that is regenerated and entred into this new birth ) doth not commit sin ; for his seed remaineth in him , and he cannot sin , because he is born of god . the spirit of god , is the spirit of life ; and now that he by the spirit is born anew , he hath in him that principle , which , if it be cherished , will grow up to life , to life eternal . and this is the spirit of sanctification , the victory of the world , the deletery of concupiscence , the life of the soul , and the perpetuall principle of grace sown in our spirits in the day of our adoption to be the sons of god , and members of christs body . but take this mystery in the words of s. basil ; there are two ends proposed in baptism , to wit , to abolish the body of sin , that we may no more bring forth fruit unto death ; and to live in the spirit , and to have our fruit to sanctification . the water represents the image of death , receiving the body in its bosome , as in a sepulchre . but the quickning spirit sends upon us a vigorous {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , power or efficacy , even from the beginning renewing our souls from the death of sin unto life . for as our mortification is perfected in the water , so the spirit works life in us . to this purpose is the discourse of s. paul ; having largely discoursed of our being baptized into the death of christ , he addes this as the corollary of all , he that is dead , is freed from sin * ; that is , being mortified , and buried in the waters of baptism , we have a new life of righteousness put into us ; we are quitted from the dominion of sin , and are planted together in the likeness of christs resurrection , that henceforth we should not serve sin . 4. but all these intermedial blessings tend to a glorious conclusion , for baptism does also consign us to a holy resurrection . it takes the sting of death from us , by burying us together with christ ; and takes off sin , which is the sting of death , and then we shall be partakers of a blessed resurrection . this we are taught by s. paul , know ye not that so many of us as are baptized into jesus christ , were baptized into his death ? for if we have been planted together in the likeness of his death , we shall be also in the likeness of his resurrection . that declares the real event in its due season . but because baptism consigns it , and admits us to a title to it , we are said with s. paul , to be risen with christ in baptism ; buried with him in baptism , wherein also you are risen with him , thorough the faith of the operation of god , which hath raised him from the dead : which expression i desire to be remembred , that by it we may better understand those other sayings of the apostle , of putting on christ in baptism , putting on the new man , &c. for these onely signifie {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , or the design on gods part , and the endevour and duty on mans : we are then consigned to our duty , and to our reward ; we undertake one , and have a title to the other : and though men of ripeness and reason enter instantly into their portion of work , and have present use of the assistances , and something of their reward in hand ; yet we cannot conclude , that those that cannot do it presently , are not baptized rightly , because they are not in capacity to put on the new man in righteousness , that is , in an actual holy life : for they may put on the new man in baptism , just as they are risen with christ : which because it may be done by faith , before it is done in real event , and it may be done by sacrament and design , before it be done by a proper faith ; so also may our putting on the new man be . it is done sacramentally , and that part which is wholly the work of god , does onely antedate the work of man , which is to succeed in its due time , and is after the manner of preventing grace : but this is by the by : in order to the present article , baptism is by theodoret called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , a participation of the lords resurrection . 5. and lastly , by baptism we are saved ; that is , we are brought from death to life here , and that is the first resurrection , and we are brought from death to life hereafter , by vertue of the covenant of the state of grace , into which in baptism we enter , and are preserved from the second death , and receive a glarious and an eternal life : he that believeth and is baptized , shall be saved , said our blessed saviour ; and , according to his mercy he saved us , by the washing of regeneration , and renewing of the holy ghost . after these great blessings so plainly testified in scripture , and the doctrine of the primitive church , which are regularly consigned and bestowed in baptism , i shall less need to descend to temporal blessings , or rare contingencies , or miraculous events , or probable notices of things less certain : of this nature are those stories recorded in the writings of the church , that constantine was cured of a leprosie in baptism , theodosius recovered of his disease , being baptized by the bishop of thessalonica ; and a paralytic jew was cured as soon as he became a christian , and was baptized by atticus of c. p. and bishop arnulph baptizing a leper , also cured him , said vincentius bellovacensis . it is more considerable , which is generally and piously believed by very many eminent persons in the church , that at our baptism god assigns an angel guardian : for then the catechumen being made a servant and a brother to the lord of angels , is sure not to want the aids of them who pitch their tents round about them that fear the lord : and that this guard and ministery is then appointed , when themselves are admitted into the inheritance of the promises , and their title to salvation is hugely agreeable to the words of s. paul , are they not all ministring spirits , sent forth to minister to them who shall be heirs of salvation ? where it appears , that the title to the inheritance is the title to this ministery , and therefore must begin and end together . but i insist not on this , though it seems to me hugely probable . all these blessings put into one syllabus , have given to baptism many honorable appellatives in scripture , and other divine writers , calling it {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , sacramentum vitae & aeternae salutis . a new birth , a regeneration , a renovation , a charet carrying us to god , the great circumcision , a circumcision made without hands , the key of the kingdome , the paranymph of the kingdome , the earnest of our inheritance , the answer of a good conscience , the robe of light , the sacrament of a new life , and of eternal salvation . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . this is coelestial water , springing from the sides of the rock , upon the which the church was built , when the rock was smitten with the rod of god . it remains now , that we inquire what concerns our duty , and in what persons , or in what dispositions baptism produces all these glorious effects ? for , the sacraments of the church work in the vertue of christ , but yet onely upon such as are servants of christ , and hinder not the work of the spirit of grace . for the water of the font , and the spirit of the sacrament , are indeed to wash away our sins , and to purifie our souls : but not unless we have a minde to be purified . the sacrament works pardon for them that hate their sin , and procures grace for them that love it . they that are guilty of sins , must repent of them , and renounce them , and they must make a profession of the faith of christ , and give , or be given up to the obedience of christ , and then they are rightly disposed . he that believeth and is baptized , shall be saved , saith christ ; and s. peter call'd out to the whole assembly , repent , and be baptized every one of you . concerning this , justin martyr gives the same account of the faith and practise of the church . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , &c. whosoever are perswaded , and believe those things to be true , which are delivered and spoken by us , and undertake to live accordingly , they are commanded to fast and pray , and to ask of god remission of their former sins , we also praying together with them , and fasting . then they are brought to us where water is , and are regenerated in the same manner of regeneration , by which we our selves are regenerated . for in baptism , s. peter observes there are two parts , the body , and the spirit ; that is , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the putting away the filth of the flesh , that is , the material washing : and this is baptism , no otherwise then a dead corps is a man : the other is , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the answer of a good conscience towards god ; that is , the conversion of the soul to god , that 's the effective disposition in which baptism does save us . and in the same sense are those sayings of the primitive doctors to be understood , anima non lavatione sed responsione sancitur . the soul is not healed by washing , viz. alone , but by the answer the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} in s. peter , the correspondent of our part of the covenant : for that 's the perfect sense of this unusual expression . and the effect is attributed to this , and denied to the other , when they are distinguished : so justin martyr affirms ; the onely baptism that can heal us , is repentance , and the knowledge of god . for what need is there of that baptism that can onely cleanse the flesh and the body ? be washed in your flesh from wrath and covetousness , from envy and hatred , and behold the body is pure . and clemens alexandrinus upon the proverbial saying , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , be not pure in the laver , but in the minde ; addes , i suppose that an exact and a firm repentance , is a sufficient purification to a man ; if judging and considering our selves for the facts we have done before , we proceed to that which is before us , considering that which follows , and cleansing or washing our minde from sensual affections , and from former sins . just as we use to deny the effect to the instrumental cause , and attribute it to the principal in the manner of speaking , when our purpose is to affirm this to be the principal , and of chief influence . so we say , it is not the good lute , but the skilful hand that makes the musick : it is not the body , but the soul that is the man ; and yet he is not the man without both . for baptism is but the material part in the sacrament , it is the spirit that giveth life ; whose work is faith and repentance begun by himself , without the sacrament , and consigned in the sacrament , and actuated and increased in the cooperation of our whole life : and therefore baptism is called in the jerusalem creed , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , one baptism of repentance for the remission of sins ; and by justin martyr , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the baptism of repentance and the knowledge of god , which was made for the sins of the people of god . he explains himself a little after , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , baptism that can onely cleanse them that are penitent . in sacramentis trinitati occurrit fides credentium & professio quae apud acta conficitur angelorum , ubi miscentur coelestia & spiritualia semina , ut sancto germine nova possit renascentium indoles procreari , ut dum trinitas cum fide concordat , qui natus fuerit saeculo , renascatur spiritualitèr deo. sic fit hominum pater deus , sancta sit mater ecclesia , said optatus . the faith and profession of the believers , meets with the ever-blessed trinity , and is recorded in the register of angels , where heavenly and spiritual seeds are mingled ; that from so holy a spring , may be produced a new nature of the regeneration , that while the trinity ( viz. that is invocated upon the baptized ) meets with the faith of the catechumen , he that was born to the world , may be born spiritually to god . so god is made a father to the man , and the holy church a mother . faith and repentance strip the old man naked , and make him fit for baptism ; and then the holy spirit moving upon the waters , cleanses the soul , and makes it to put on the new man , who grows up to perfection and a spititual life , to a life of glory , by our verification of the undertaking in baptism on our part , and the graces of the spirit on the other . for the waters pierce no further then the skin , till the person puts off his affection to the sin that he hath contracted ; and then he may say , aquae intraverunt usque ad animam meam , the waters are entred even unto my soul , to purifie and cleanse it , by the washing of water , and the renewing by the holy spirit : the sum is this , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , being baptized , we are illuminated ; being illuminated , we are adopted to the inheritance of sons ; being adopted , we are promoted towards perfection ; and being perfected , we are made immortal . quisquis in hos fontes vir venerit , exeat inde semideus , tactis citò nobilitetur in undis . this is the whole doctrine of baptism , as it is in it self considered , without relation to rare circumstances , or accidental cases : and it will also serve to the right understanding of the reasons why the church of god hath in all ages baptized all persons , that were within her power , for whom the church could stipulate that they were or might be relatives of christ , sons of god , heirs of the promises , and partners of the covenant , and such as did not hinder the work of baptism upon their souls . and such were not onely persons of age and choice , but the infants of christian parents . for the understanding and verifying of which truth , i shall onely need to apply the parts of the former discourse to their particular case ; premising first these propositions . part ii. of baptizing infants . baptism is the key in christs hand , and therefore opens as he opens , and shuts by his rule : and as christ himself did not do all his blessings and effects unto every one , but gave to every one as they had need , so does baptism . christ did not cure all mens eyes , but them onely that were blinde : christ came not to call the righteous , but sinners to repentance ; that is , they that lived in the fear of god , according to the covenant in which they were debtors , were indeed improved and promoted higher by christ , but not called to that repentance to which he called the vitious gentiles , and the adulterous persons among the jews , and the hypocritical pharisees . there are some so innocent , that they need no repentance ( saith the scripture ) meaning , that though they do need contrition for their single acts of sin , yet they are within the state of grace , and need not repentance , as it is a conversion of the whole man : and so it is in baptism , which does all its effects upon them that need them all ; and some upon them that need but some : and therefore as it pardons sins to them that have committed them , and do repent and believe ; so to the others who have not committed them , it does all the work which is done to the others , above or besides that pardon . 2. when the ordinary effect of a sacrament is done already by some other efficiency or instrument , yet the sacrament is still as obligatory as before , not for so many reasons or necessities , but for the same commandment . baptism is the first ordinary current , in which the spirit moves and descends upon us ; and where gods spirit is , they are the sons of god : for christs spirit descends upon none , but them that are his ; and yet cornelius , who had recieved the holy spirit , and was heard by god , and visited by an angel , and accepted in his alms , and fastings , and prayers , yet was tyed to the susception of baptism . to which may be added , that the receiving the effects of baptism before-haud , was used as an argument the rather to minister to baptism . the effect of which consideration is this , that baptism and its effect may be separated , and do not alwayes go in conjunction ; the effect may be before , and therefore much rather may it be after its susception ; the sacrament operating in the vertue of christ , even as the spirit shall move ; according to that saying of s. austin , sacrosancto lavacro inchoata innovatio novi hominis perficiendo perficitur in aliis citiùs , in aliis tardiùs . and s. bernard , lavari quidem citò possumus , sed ad sanandum multâ curatione opus est . the work of regeneration that is begun in the ministery of baptism , is perfected in some sooner , and in some later : we may soon be washed , but to be healed , is a work of a longcure . 3. the dispositions which are required to the ordinary susception of baptism , are not necessary to the efficacy , or required to the nature of the sacrament ; but accidentally , and because of the superinduced necessities of some men . and therefore the conditions are not regularly to be required , but in those accidents . it was necessary for a gentile proselyte to repent of his sins , and to believe in moses law , before he could be circumcised ; but abraham was not tyed to the same conditions , but onely to faith in god ; but isaac was not tyed to so much : and circumcision was not of moses , but of the fathers : and yet after the sanction of moses law , men were tyed to conditions , which were then made necessary to them that entred into the covenant , but not necessary to the nature of the covenant it self . and so it is in the susception of baptism : if a sinner enters into the font , it is necessary he be stripp'd of those appendages which himself sewed upon his nature , and then repentance is a necessary disposition . if his understanding hath been a stranger to religion , polluted with evil principles , and a false religion , it is necessary he have an actual faith , that he be given in his understanding up to the obedience of christ : and the reason of these is plain , because in these persons there is a disposition contrary to the state and effects of baptism ; and therefore they must be taken off by their contraries , faith and repentance , that they may be reduced to the state of pure receptives . and this is the sense of those words of our blessed saviour , vnless ye become like one of these little ones , ye shall not enter into the kingdome of heaven ; that is , ye cannot be admitted into the gospel-covenant , unless all your contrarieties and impediments be taken from you , and you be as apt as children to receive the new immissions from heaven . and this proposition relies upon a great example , and a certain reason . the example is our blessed saviour , who was nullius poenitentiae debitor , he had committed no sin , and needed no repentance ; he needed not to be saved by faith , for of faith he was the author and finisher , and the great object , and its perfection and reward , and yet he was baptized by the baptism of john , the baptism of repentance . and therefore it is certain , that repentance and faith are not necessary to the susception of baptism , but necessary to some persons that are baptized . for it is necessary we should much consider the difference . if the sacrament in any person may be justly received , in whom such dispositions are not to be found , then the dispositions are not necessary or intrinsecal to the susception of the sacrament ; and yet some persons coming to this sacrament , may have such necessities of their own , as will make the sacrament ineffectual without such dispositions : these i call necessary to the person , but not to the sacrament ; that is , necessary to all such , but not necessary to all absolutely . and faith is necessary sometimes where repentance is not , and sometimes repentance and faith together , and sometimes otherwise . when philip baptized the eunuch , he onely required of him to believe , not to repent . but s. peter , when he preached to the jews , and converted them , onely required repentance : which although in their case implyed faith , yet there was no explicit stipulation for it : they had crucified the lord of life , and if they would come to god by baptism , they must renounce their sin : that was all was then stood upon . it is as the case is , or as the persons have superinduced necessities upon themselves . in children the case is evident , as to the one part , which is equally required ; i mean , repentance : the not doing of which , cannot prejudice them as to the susception of baptism ; because they having done no evil , are not bound to repent ; and to repent , is as necessary to the susception of baptism , as faith is : but this shews , that they are accidentally necessary ; that is , not absolutely , not to all , not to infants : and if they may be excused from one duty , which is indispensably necessary to baptism , why they may not from the other , is a secret which will not be found out by these whom it concerns to believe it . and therefore when our blessed lord made a stipulation and express commandment for faith , with the greatest annexed penalty to them that had it not , he that believeth not shall be damned , the proposition is not to be verified or understood as relative to every period of time ; for then no man could be converted from infidelity to the christian faith , and from the power of the devil to the kingdome of christ , but his present infidelity shall be his final ruine . it is not therefore {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , but {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , not a sentence , but a use , a praediction and intermination . it is not like that saying [ god is true , and every man a lyar ] [ every good , and every perfect gift is from above : ] for these are true in every instant , without reference to circumstances : but he that believeth not shall be damned , is a prediction , or that which in rhetorick is called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , or a use , because this is the affirmation of that which usually or frequently comes to pass : such as this . he that strikes with the sword , shall perish by the sword ; he that robs a church , shall be like a wheel , of a vertiginous and unstable estate ; he that loves wine and oyle , shall not be rich : and therefore it is a declaration of that which is universally or commonly true ; but not so , that in what instance soever a man is not a believer , in that instant it is true to say he is damned ; for some are called the third , some the sixth , some the ninth hour , and they that come in , being first called , at the eleventh hour , shall have their reward : so that this sentence stands true at the day and the judgement of the lord , not at the judgement or day of man . and in the same necessity as faith stands to salvation , in the same it stands to baptism ; that is , to be measured by the whole latitude of its extent . our baptism shall no more do all its intention , unless faith supervene , then a man is in possibility of being saved without faith ; it must come in its due time , but is not indispensably necessary in all instants and periods . baptism is the seal of our election and adoption ; and as election is brought to effect by faith , and its consequents ; so is baptism : but to neither is faith necessary , as to its beginning and first entrance . to which also i adde this consideration , that actual faith is necessary , not to the susception , but to the consequent effects of baptism , appears , because the church , and particularly the apostles , did baptize some persons who had not faith , but were hypocrites , such as were simon magus , alexander the copper-smith , demas , and diotrephes ; and such was judas when he was baptized , and such were the gnostick teachers . for the effect depends upon god , who knows the heart , but the outward susception depends upon them who do not know it ; which is a certain argument , that the same faith that is necessary to the effect of the sacrament , is not necessary to its susception ; and if it can be administred to hypocrites , much more to infants ; if to those who really hinder the effect , much rather to them that hinder not . and if it be objected , that the church does not know but the pretenders have faith , but she knows infants have not . i reply , that the church does not know but the pretenders hinder the effect , and are contrary to the grace of the sacrament ; but she knows that infants do not . the first possibly may receive the grace , the other cannot hinder it . but beside these things , it is considerable , that when it is required , persons have faith : it is true , they that require baptism , should give a reason why they do : so it was in the case of the eunuch baptized by philip . but this is not to be required of others that do not ask it , and yet they be of the church , and of the faith : for by faith is also understood the christian religion , and the christian faith is the christian religion ; and of this a man may be , though he make no confession of his faith ; as a man may be of the church , and yet not be of the number of gods secrets ones : and to this more is required then to that ; to the first it is sufficient that he be admitted by a sacrament or a ceremony : which is infallibly certain , because hypocrites and wicked people ate in the visible communion of the church , and are reckoned as members of it , and yet to them there was nothing done but the ceremony administred ; and therefore when that is done to infants , they also ate to be reckoned in the church communion . and indeed in the examples of scripture , we finde more inserted into the number of gods family by outward ceremony , then by the inward grace : of this number were all those who were circumcised the eighth day , who were admitted thither , as the womans daughter was cured in the gospel , by the faith of their mother , their natural parents , or their spiritual : to whose faith it is as certain god will take heed , as to their faith who brought one to christ who could not come himself , the poor paralytick ; for when christ saw their faith , he cured their friend : and yet it is to be observed , that christ did use to exact faith , actual faith , of them that came to him to be cured [ according to your faith be it unto you . ] the case is equal in its whole kinde . and it is considerable what christ saith to the poor man that came in behalf of his son , all things are possible to him that believeth , it is possible for a son to receive the blessing and benefit of his fathers faith : and it was so in his case , and is possible to any ; for to faith all things are possible . and as to the event of things , it is evident in the story of the gospel , that the faith of their relatives was equally effective to children , and friends , or servants , absent or sick , as the faith of the interested person was to himself : as appears beyond all exception in the case of the friends of the paralytick , let down with cords thorough the tyles ; of the centurion in behalf of his servant : of the noble man , for his son sick at capernaum ; of the syrophoenician , for her daughter : and christ required faith of no sick man , but of him that presented himself to him , and desired for himself that he might be cured , as it was in the case of the blinde men . though they could believe , yet christ required belief of them that came to him on their behalf . and why then it may not be so , or is not so in the case of infants baptism , i confess it is past my skill to conjecture . the reason on which this further relies , is contained in the next proposition . 4. no disposition or act of man can deserve the first grace , or the grace of pardon : for so long as a man is unpardoned , he is an evemy to god , and as a dead person ; and unless he be prevented by the grace of god , cannot do a single act in order to his pardon and restitution : so that the first work which god does upon a man , is so wholly his own , that the man hath nothing in it , but to entertain it , that is , not to hinder the work of god upon him : and this is done in them that have in them nothing that can hinder the work of grace , or in them who remove the hinderances ; of the latter sort are all sinners , who have lived in a state contrary to god ; of the first are they who are prevented by the grace of god , before they can choose , that is , little children , and those that become like unto little children . so that faith and repentance are not necessary at first to the reception of the first grace , but by accident . if sin have drawn curtains , and put bars and coverings to the windows , these must be taken away ; and that is done by faith and repentance : but if the windows be not shut , so that the light can pass thorough them , the eye of heaven will pass in and dwell there . no man can come unto me , unless my father draw him ; that is , the first access to christ is nothing of our own , but wholly of god ; and it is as in our creation , in which we have an obediential capacity , but cooperate not ; onely if we be contrary to the work of grace , that contrariety must be taken off , else there is no necessity : and if all men according to christs saying , must receive the kingdome of god as little children , it is certain , little children do receive it ; they receive it as all men ought , that is , without any impediment or obstruction , without any thing within that is contrary to that state . 5. baptism is not to be estimated as one act , transient and effective to single purposes , but it is an entrance to a conjugation and a state of blessings . all our life is to be transacted by the measures of the gospel-covenant , and that covenant is consigned by baptism ; there we have our title and adoption to it , and the grace that is then given to us is like a piece of leaven put into a lump of dow : and faith and repentance do in all the periods of our life , put it into fermentation and activity . then the seed of god is put into the ground of our hearts , and repentance waters it , and faith makes it subactum solum , the ground and furrows apt to produce fruits : and therefore faith and repentance are necessary to the effect of baptism , not to its susception ; that is , necessary to all those parts of life in which baptism does operate , not to the first sanction or entring into the covenant . the seed may lye long in the ground , and produce fruits in its due season , if it be refreshed with the former and the latter rain , that is , the repentance that first changes the state , and converts the man , and afterwards returns him to his title , and recalls him from his wandrings , and keeps him in the state of grace , and within the limits of the covenant : and all the way , faith gives efficacy and acceptation to this repentance , that is , continues our title to the promise , of not having righteousness exacted by the measures of the law , but by the covenant and promise of grace , into which we entred in baptism , and walk in the same all the dayes of our life . 6. the holy spirit which descends upon the waters of baptism , does nor instantly produce its effects in the soul of the baptized ; and when he does , it is irregularly , and as he please : the spirit bloweth where it listeth , and no man knoweth whence it cometh , nor whither it goeth ; and the catechumen is admitted into the kingdome , yet the kingdome of god cometh not with observation : and this saying of our blessed saviour was spoken of the kingdome of of god that is within us , that is , the spirit of grace , the power of the gospel put into our hearts , concerning which , he affirmed , that it operates so secretly , that it comes not with outward shew , neither shall they say , lo here , or lo there : which thing i desire the rather be observed , because in the same discourse which our blessed saviour continued to that assembly , he affirms this kingdome of god to belong unto little children , this kingdome that cometh not with outward significations , or present expresses ; this kingdome that is within us . for the present , the use i make of it is this , that no man can conclude that this kingdome of power , that is , the spirit of sanctification , is not come upon infants , because there is no sign or expression of it . it is within us , therefore it hath no signification . it is the seed of god ; and it is no good argument to say , here is no seed in the bowels of the earth , because there is nothing green upon the face of it . for the church gives the sacrament , god gives the grace of the sacrament . but because he does not alwayes give it at the instant in which the church gives the sacrament , ( as if there be a secret impediment in the suscipient ) and yet afterwards does give it , when the impediment is removed ( as to them that repent of that impediment ) it follows , that the church may administer rightly , even before god gives the real grace of the sacrament ; and if god gives this grace afterwards by parts , and yet all of it is the effect of that covenant which was consigned in baptism : he that defers some may defer all , and verifie every part as well as any part . for it is certain , that in the instance now made , all the grace is deferred ; in infants it is not certain but that some is collated or infused : however , be it so or no , yet upon this account the administration of the sacrament is not hindred . 7. when the scripture speaks of the effects of , or dispositions to baptism , it speaks in general expressions , as being most apt to signifie a common duty , or a general effect , or a more universal event , or the proper order of things : but those general expressions do not supponere universalitèr , that is , are not to be understood exclusively to all that are not so qualified , or universally of all suscipients , or of all the subjects of the proposition . when the prophets complain of the jews , that they are faln from god , and turned to idols , and walk not in the way of their fathers ; and at other times , the scripture speaks the same thing of their fathers , that they walked perversly toward god , starting aside like a broken bow : in these and the like expressions the holy scripture uses a synecdoche , or signifies many onely , under the notion of a more large and indefinite expression ; for neither were all the fathers good , neither did all the sons prevaricate : but among the fathers there were enough to recommend to posterity by way of example ; and among the children , there were enough to stain the reputation of the age : but neither the one part nor the other was true of every single person . s. john the baptist spake to the whole audience , saying , o generation of vipers ! and yet he did not mean that all jerusalem and judea that went out to be baptized of him , were such ; but he under an indeterminate reproof , intended those that were such , that is , especially the priests and the pharisees . and it is more considerable yet , in the story of the event of christs sermon in the synagogue , upon his text taken out of isaiah , all wondred at his gracious words , and bare him witness . and a little after , all they in the synagogue were filled with wrath , that is , it was generally so ; but hardly to be supposed true of every single person , in both the contrary humors and usages . thus christ said to the apostles , ye have abidden with me in my temptations ; and yet judas was all the way a follower of interest and the bag , rather then christ : and afterwards none of them all did abide with christ in his greatest temptations . thus also to come nearer the present question , the secret effects of election and of the spirit , are in scripture attributed to all that are of the outward communion . so s. peter calls all the christian strangers of the eastern dispersion , elect , according to the fore-knowledge of god the father : and s. paul saith of all the roman christians , and the same of the thessalonians , that their faith was spoken of in all the world ; and yet amongst them it is not to be supposed , that all the professors had an unreproveable faith , or that every one of the church of thessalonica was an excellent and a charitable person : and yet the apostle useth this expression , your faith groweth exceedingly , and the charity of every one of you all towards each other , aboundeth . these are usually significant of a general custome or order of things , or duty of men , or design , and natural or proper expectation of events ; such are these also in this very question . as many of you as are baptized into christ , have put on christ ; that is , so it is regularly , and so it will be in its due time , and that is the order of things , and the designed event : but from hence we cannot conclude of every person , and in every period of time ; this man hath been baptized , therefore now he is clothed with christ , he hath put on christ : nor thus , this person cannot in a spiritual sense as yet put on christ , therefore he hath not been baptized , that is , he hath not put him on in a sacramental sense . such is the saying of s. paul , whom he hath predestinated , them he also called ; and whom he called , them he also justified ; and whom he justified , them he also glorified : this also declares the regular event , or at least the order of things , and the design of god , but not the actual verification of it to all persons . these sayings concerning baptism , in the like manner are to be so understood , that they cannot exclude all persons from the sacrament , that have not all those real effects of the sacrament at all times , which some men have at some times , and all men must have at some time or other , viz. when the sacrament obtains its last intention . but he that shall argue from hence , that children are not rightly baptized , because they cannot in a spiritual sense put on christ , concludes nothing , unless these propositions did signifie universally , and at all times , and in every person , and in every manner : which can no more pretend to truth , then that all christians are gods elect , and all that are baptized , are saints ; and all that are called , are justified ; and all that are once justified , shall be saved finally . these things declare onely the event of things , and their order , and the usuall effect , and the proper design , in their proper season , in their limited proportions . 8. a negative argument for matters of fact in scripture , cannot conclude a law , or a necessary , or a regular event . and therefore supposing that it be not intimated , that the apostles did baptize infants , it follows not that they did not : and if they did not , it does not follow that they might not , or that the church may not . for it is unreasonable to argue : the scripture speaks nothing of the baptism of the holy virgin-mother , therefore she was not baptized . the words and deeds of christ are infinite which are not recorded ; and of the acts of the apostles we may suppose the same in their proportion : and therefore what they did not , is no rule to us , unless they did it not because they were forbidden . so that it can be no good argument to say , the apostles are not read to have baptized infants , therefore infants are not to be baptized : but thus ; we do not finde that infants are excluded from the common sacraments and ceremonies of christian institution , therefore we may not presume to exclude them . for although the negative of a fact is no good argument , yet the negative of a law is a very good one . we may not say , the apostles did not , therefore we may not : but thus , they were not forbidden to do it , there is no law against it , therefore it may be done . no mans deeds can prejudicate a divine law expressed in general terms , much less can it be prejudiced by those things that were not done . that which is wanting cannot be numbred , cannot be effectual ; therefore , baptize all nations , must signifie all that it can signifie , all that are reckoned in the capitations and accounts of a nation . now since all contradiction to this question depends wholly upon these two grounds ; the negative argument in matter of fact , and the pretences , that faith and repentance are required to baptism : since the first is wholly nothing , and infirm upon an infinite account , and the second may conclude , that infants can no more be saved then be baptized ; because faith is more necessary to salvation then to baptism ; it being said , he that believeth not shall be damned ; and it is not said , he that believeth not shall be excluded from baptism : it follows , that the doctrine of those that refuse to baptize their infants is upon both its legs weak and broken , and insufficient . upon the supposition of these grounds , the baptism of infants , according to the perpetual practise of the church of god , will stand firm and unshaken upon its own base . for , as the eunuch said to philip , what hinders them to be baptized ? if they can receive benefit by it , it is infallibly certain , that it belongs to them also to receive it , and to their parents to procure it : for nothing can deprive us of so great a grace , but an unworthiness or a disability . they are not disabled to receive it , if they need it , and if it does them good ; and they have neither done good nor evil , and therefore they have not forfeited their right to it . this therefore shall be the first great argument or combination of inducements ; infants receive many benefits by the susception of baptism , and therefore in charity and in duty we are to bring them to baptism . 1. the first effect of baptism is , that in it we are admitted to the kingdome of christ , offered and presented unto him . in which certainly there is the same act of worship to god , and the same blessing to the children of christians , as there was in presenting the first-born among the jews . for our children can be gods own portion , as well as theirs ; and as they presented the first-born to god , and so acknowledged that god might have taken his life in sacrifice , as well as the sacrifice of the lamb , or the oblation of a beast : yet when the right was confessed , god gave him back again , and took a lamb in exchange , or a pair of doves . so are our children presented to god as forfeit , and god might take the forfeiture , and not admit the babe to the promises of grace : but when the presentation of the childe , and our acknowledgement is made to god , god takes the lamb of the world in exchange , and he hath paid our forfeiture , and the children are holy unto the lord . and what hinders here ? cannot a creeple receive an alms at the beautiful gate of the temple , unless he go thither himself ? or cannot a gift be presented to god by the hands of the owners , and the gift become holy and pleasing to god without its own consent ? the parents have a portion of the possession : children are blessings , and gods gifts , and the fathers greatest wealth , and therefore are to be given again to him . in other things we give something to god of all that he gives us ; all we do not , because our needs force us to retain the greater part , and the less sanctifies the whole : but our children must all be returned to god ; for we may love them , and so may god too , and they are the better our own , by being made holy in their presentation : whatsoever is given to god is holy , every thing in its proportion and capacity ; a lamb is holy , when it becomes a sacrifice ; and a table is holy , when it becomes an altar ; and a house is holy , when it becomes a church ; and a man is holy , when he is consecrated to be a priest ; and so is every one that is dedicated to religion : these are holy persons , the others are holy things ; and infants are between both : they have the sanctification that belongs to them , the holiness that can be of a reasonable nature , offer'd and destin'd to gods service ; but not in that degree that is in an understanding , choosing person . certain it is , that infants may be given to god ; and if they may be , they must be : for it is not here as in goods , where we are permitted to use all or some , and give what portion we please out of them ; but we cannot do our duty towards our children , unless we give them wholly to god , and offer them to his service and to his grace . the first does honour to god , the second does charity to the children . the effects and real advantages will appear in the sequel : in the mean time this argument extends thus far , that children may be presented to god acceptably , in order to his service . and it was highly praeceptive , when our blessed saviour commanded , that we should suffer little children to come to him : and when they came , they carried away a blessing along with them . he was desirous they should partake of his merits : he is not willing , neither is it his fathers will , that any of these little ones should perish . and therefore he dyed for them , and loves , and blessed them : and so he will now , if they be brought to him , and presented as candidates of the religion and of the resurrection . christ hath a blessing for our children , but let them come to him , that is , be presented at the doors of the church , to the sacrament of adoption and initiation ; for i know no other way for them to come . 2. children may be adopted into the covenant of the gospel , that is , made partakers of the communion of saints , which is the second effect of baptism ; parts of the church , members of christs mystical body , and put into the order of eternal life . now concerning this , it is certain , the church clearly hath power to do her offices in order to it . the faithful can pray for all men , they can do their piety to some persons with more regard and greater earnestness : they can admit whom they please in their proper dispositions , to a participation of all their holy prayers , and communions , and preachings , and exhortations : and if all this be a blessing , and all this be the actions of our own charity , who can hinder the church of god from admitting infants to the communion of all their pious offices , which can do them benefit in their present capacity ? how this does necessarily infer baptism , i shall afterwards discourse * but for the present i enumerate , that the blessings of baptism are communicable to them ; they may be admitted into a fellowship of all the prayers and priviledges of the church , and the communion of saints , in blessings , and prayers , and holy offices . but that which is of greatest perswasion and convincing efficacy in this particular , is , that the children of the church are as capable of the same covenant , as the children of the jews : but it was the same covenant that circumcision did consign , a spiritual covenant under a veil , and now it is the same spiritual covenant without the veil , which is evident to him that considers it ; thus : the words of the covenant are these [ i am the almighty god , walk before me , and be thou perfect ; i will multiply thee exceedingly . thou shalt be a father of many nations : thy name shall not be abram , but abraham . nations and kings shall be out of thee . i will be a god unto thee , and unto thy seed after thee ; and i will give all the land of canaan to thy seed , and all the males shall be circumcised , and it shall be a token of the covenant between me and thee : and he that is not circumcised , shall be cut off from his people . the covenant which was on abrahams part was , to walk before god , and to be perfect : on gods part , to bless him with a numerous issue , and them with the land of canaan ; and the sign was circumcision , the token of the covenant . now in all this , here was no duty to which the posterity was obliged , nor any blessing which abraham could perceive or feel , because neither he nor his posterity did enjoy the promise for many hundred years after the covenant : and therefore as there was a duty for the posterity which is not here expressed ; so there was a blessing for abraham , which was concealed under the leaves of a temporal promise , and which we shall better understand from them whom the spirit of god hath taught the mysteriousness of this transaction . the argument indeed , and the observation is wholly s. pauls , abraham and the patriarchs died in faith , not having received the promises , viz. of a possession in canaan . they saw the promises afar off , they embraced them , and looked through the cloud , and the temporal veil , this was not it ; they might have returned to canaan , if that had been the object of their desires , and the design of the promise : but they desired and did seek a countrey , but it was a better , and that a heavenly . this was the object of their desire , and the end of their search , and the reward of their faith , and the secret of their promise . and therefore circumcision was a seal of the righteousness of faith , which he had before his circumcision , before the making this covenant ; and therefore it must principally relate to an effect and a blessing , greater then was afterwards expressed in the temporal promise : which effect was forgiveness of sins , a not imputing to us our infirmities , justification by faith , accounting that for righteousness : and these effects or graces were promised to abraham , not onely for his posterity after the flesh , but his children after the spirit , even to all that shall believe and walk in the steps of our father abraham , which he walked in , being yet uncircumcised . this was no other but the covenant of the gospel , though afterwards otherwise consigned : for so the apostle expresly affirms , that abraham was the father of circumcision ( viz. by vertue of this covenant ) not onely to them that are circumcised , but to all that believe : for this promise was not through the law of works , or of circumcision , but of faith . and therefore as s. paul observes , god promised that abraham should be a father ( not of that nation onely , but ) of many nations , and the heir of the world ; that the blessing of abraham might come on the gentiles through jesus christ ; that we might receive the promise of the spirit through faith . and , if ye be christs , then ye are abrahams seed , and heirs according to the promise . since then the covenant of the gospel , is the covenant of faith , and not of works ; and the promises are spiritual , not saecular ; and abraham the father of the faithful gentiles , as well as the circumcised jews ; and the heir of the world , not by himself , but by his seed , or the son of man , our lord jesus : it follows , that the promises which circumcision did seal , were the same promises which are consigned in baptism ; the covenant is the same , onely that gods people are not impal'd in palestine , and the veil is taken away , and the temporal is passed into spiritual , and the result will be this , that to as many persons , and in as many capacities , and in the same dispositions as the promises were applied , and did relate in circumcision , to the same they do belong , and may be applied in baptism . and let it be remembred , that the covenant which circumcision did sign , was a covenant of grace and faith ; the promises were of the spirit , or spiritual , it was made before the law , and could not be rescinded by the legal covenant . nothing could be added to it , or taken from it ; and we that are partakers of this grace , are therefore partakers of it by being christs servants , united to christ , and so are become abrahams seed ( as the apostle at large and professedly proves in divers places , but especially in the 4. of the romans , and the 3. to the galatians . ) and therefore if infants were then admitted to it , and consigned to it by a sacrament which they understood not any more then ours do , there is not any reason why ours should not enter in at the ordinary gate and door of grace as well as they . their children were circumcised the eighth day , but were instructed afterwards , when they could enquire what these things meant . indeed their proselytes were first taught , then circumcised ; so are ours , baptized : but their infants were consigned first , and so must ours . 3. in baptism we are born again ; and this infants need in the present circumstances , and for the same great reason , that men of age and reason do . for our natural birth is either of it self insufficient , or is made so by the fall of adam , and the consequent evils , that nature alone , or our first birth , cannot bring us to heaven , which is a supernatural end , that is , an end above all the power of our nature as now it is . so that if nature cannot bring us to heaven , grace must , or we can never get thither ; if the first birth cannot , a second must : but the second birth spoken of in scripture , is baptism ; a man must be born of water and the spirit . and therefore baptism is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the laver of a new birth . either then infants cannot go to heaven any way that we know of , or they must be baptized . to say they are to be left to god , is an excuse , and no answer : for when god hath opened the door , and calls that the entrance into heaven , we do not leave them to god , when we will not carry them to him in the way which he hath described , and at the door which himself hath opened : we leave them indeed , but it is but helpless and destitute : and though god is better then man , yet that is no warrant to us , what it will be to the children , that we cannot warrant , or conjecture . and if it be objected , that to the new birth is required dispositions of our own , which are to be wrought by and in them that have the use of reason : besides that this is wholly against the analogy of a new birth , in which the person to be born is wholly a passive , and hath put into him the principle that in time will produce its proper actions : it is certain , that they that can receive the new birth , are capable of it ; the effect of it is a possibility of being saved , and arriving to a supernatural felicity . if infants can receive this effect , then also the new birth , without which they cannot cannot receive the effect . and if they can receive salvation , the effect of the new birth , what hinders them , but they may receive that that is in order to that effect , and ordained onely for it ; and which is nothing of it self , but in its institution and relation , and which may be received by the same capacity in which one may be created , that is , a passivity , or a capacity obediential . 4. concerning pardon of sins , which is one great effect of baptism , it is certain , that infants have not that benefit which men of sin and age may receive . he that hath a sickly stomach drinks wine , and it not onely refreshes his spirits , but cures his stomach . he that drinks wine and hath not that disease , receives good by his wine , though it does not minister to so many needs ; it refreshes him , though it does not cure him : and when oyle is poured upon a mans head , it does not alwayes heal a wound , but sometimes makes him a chearful countenance , sometimes it consigns him to be a king or a priest . so it is in baptism : it does not heal the wounds of actual sins , because they have not committed them ; but it takes off the evil of original sin : whatsoever is imputed to us by adams prevarication , is washed off by the death of the second adam , into which we are baptized . but concerning original sin , because there are so many disputes which may intricate the question , i shall make use onely of that which is confessed on both sides , and material to our purpose . death came upon all men by adams sin , and the necessity of it remains upon us , as an evil consequent of the disobedience . for though death is natural , yet it was kept off from man by gods favour , which when he lost , the banks were broken , and the water reverted to its natural course , and our nature became a curse , and death a punishment . now that this also relates to infants so far , is certain , because they are ▪ sick , and dye . this the pelagians denied not . but to whomsoever this evil descended , upon them also a remedy is provided by the second adam , that as in adam all dye , even so in christ shall all be made alive ; that is , at the day of judgement : then death shall be destroyed . in the mean time , death hath a sting and a bitterness , a curse it is , and an express of the divine anger : and if this sting be not taken away here , we shall have no participation of the final victory over death . either therefore infants must be for ever without remedy in this evil consequent of their fathers sin , or they must be adopted into the participation of christs death , which is the remedy . now how can they partake of christs death , but by baptism into his death ? for if there be any spiritual way fancied , it will by a stronger argument admit them to baptism : for if they can receive spiritual effects , they can also receive the outward sacrament ; this being denyed onely upon pretence they cannot have the other . if there be no spiritual way extraordinary , then the ordinary way is onely left for them . if there be an extraordinary , let it be shewn , and christians will be at rest concerning their children . one thing onely i desire to be observed , that pelagius denyed original sin , but yet denyed not the necessity of infants baptism ; and being accused of it in an epistle to pope innocent the first , he purged himself of the suspicion , and allowed the practise , but denyed the inducement of it : which shews , that their arts are weak that think baptism to be useless to infants , if they be not formally guilty of the prevarication of adam : by which i also gather , that it was so universal , so primitive a practise , to baptize infants , that it was greater then all pretences to the contrary : for it would much have conduced to the introducing his opinion against grace and original sin , if he had destroyed that practise which seemed so very much to have its greatest necessity from the doctrine he denyed . but against pelagius , and against all that follow the parts of his opinion , it is of good use which s. austine , prosper , and fulgentius argue ; if infants are punished for adams sin , then they are also guilty of it in some sense . nimis enim impium est hoc de dei sentire justitiâ quod à praevaricatione liberos cum reis voluerit esse damnatos . so prosper . dispendia quae flentes nascendo testantur , dicito quo merito sub justissimo & omnipotentissimo judice eis , si nullum peccatum attrahant , arrogentur , said s. austin . for the guilt of sin signifies nothing but the obligation to the punishment : and he that feels the evil consequent , to him the sin is imputed ; not as to all the same dishonour , or moral accounts , but to the more material , to the natural account : and in holy scripture the taking off the punishment , is the pardon of the sin ; and in the same degree the punishment is abolished , in the same god is appeased , and then the person stands upright , being reconciled to god by his grace . since therefore infants have the punishment of sin , it is certain the sin is imputed to them ; and therefore they need being reconciled to god by christ : and if so , then , when they are baptized into christs death , and into his resurrection , their sins are pardoned , because the punishment is taken off , the sting of natural death is taken away , because gods anger is removed , and they shall partake of christs resurrection : which because baptism does signifie and consign , they also are to be baptized . to which also adde this appendant consideration , that whatsoever the sacraments do consign , that also they do convey and minister : they do it , that is , god by them does it ; lest we should think the sacraments to be meer illusions , and abusing us by deceitful ineffective signs : and therefore to infants the grace of a title to a resurrection , and reconciliation to god by the death of christ is conveyed , because it signifies and consigns this to them more to the life and analogy of resemblance , then circumcision to the infant sons of israel . i end this consideration with the words of nazianzen , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . our birth by baptism does cut off every unclean appendage of our natural birth , and leads us to a celestial life : and this in children is therefore more necessary , because the evil came upon them without their own act of reason and choice , and therefore the grace and remedy ought not to stay the leisure of dull nature , and the formalities of the civill law . 5. the baptism of infants does to them the greatest part of that benefit which belongs to the remission of sins . for baptism is a state of repentance and pardon for ever . this i suppose to be already proved , to which i onely adde this caution , that the pelagians to undervalue the necessity of supervening grace , affirmed , that baptism did minister to us grace sufficient to live perfectly , and without sin for ever . against this s. jerome sharply declaims , and affirms , a baptismum praeterita donare peccata , non futuram servare justitiam : that is , non statim justum facit & omni plenum justitiâ , as he expounds his meaning in another place . vetera peccata conscindit , novas virtutes non tribuit ; dimittit à carcere , & dimisso , si laboraverit , praemia pollicetur . baptism does not so forgive future sins , that we may do what we please , or so as we need not labour and watch , and fear perpetually , and make use of gods grace to actuate our endevours , but puts us into a state of pardon , that is , in a covenant of grace , in which so long as we labour and repent , and strive to do our duty , so long our infirmities are pityed , and our sins certain to be pardoned upon their certain conditions ; that is , by virtue of it we are capable of pardon , and must work for it , and may hope it . and therefore infants have a most certain capacity and proper disposition to baptism ▪ for sin creeps before it can go , and little undecencies are soon learned , and malice is before their years , and they can do mischief and irregularities betimes ; and though we know not when , nor how far they are imputed in every moneth of their lives , yet it is an admirable art of the spirit of grace , to put them into a state of pardon , that their remedy may at least be as soon as their necessity . and therefore tertullian and gregory nazianzen advised the baptism of children to be at three or four years of age ; meaning , that they then begining to have little inadvertencies & hasty follies , and actions so evil as did need a lavatory . but if baptism hath an influence upon sins in the succeeding portions of our life , then it is certain , that their being presently innocent , does not hinder , and ought not to retard the sacrament ; and therefore tertullian's quid festinat innocens aetas ad remissionem peccatorum ? what need innocents hasten to the remission of sins ? is soon answered . it is true , they need not in respect of any actual sins , for so they are innocent : but in respect of the evils of their nature , derived from their original , and in respect of future sins in the whole state of their life , it is necessary they be put into a state of pardon before they sin , because some sin early , some sin later ; and therefore unless they be baptized so early , as to prevent the first sins , they may chance dye in a sin , to the pardon of which they have yet derived no title from christ . 6. the next great effect of baptism , which children can have , is the spirit of sanctification , and if they can be baptized with water and the spirit , it will be sacriledge to rob them of so holy treasures . and concerning this , although it be with them , as s. paul sayes of heirs , the heir so long as he is a childe differeth nothing from a servant , though he be lord of all ; and children , although they receive the spirit of promise , and the spirit of grace , yet in respect of actual exercise , they differ not from them that have them not at all , yet this hindres not but they may have them . for as the reasonable soul and all its faculties are in children , will and vnderstanding , passions , and powers of attraction and propulsion , yet these faculties do not operate or come abroad till time and art , observation and experience have drawn them forth into action : so may the spirit of grace , the principle of christian life , be infused , and yet lye without action till in its own day it is drawn forth . for in every christian there are three parts concurring to his integral constitution , body , and soul , and spirit ; and all these have their proper activities and times , but every one in his own order , first that which is natural , then that which is spiritual . and as aristotle said , a man first lives the life of a plant , then of a beast , and lastly of a man , is true in this sense : and the more spiritual the principle is , the longer it is before it operates , because more things concur to spiritual actions , then to natural : and these are necessary , and therefore first ; the other are perfect , and therefore last . and who is he that so well understands the philosophy of this third principle of a christians life , the spirit , as to know how or when it is infused , and how it operates in all its periods , and what it is in its beeing and proper nature ; and whether it be like the soul , or like the faculty , or like a habit , or how or to what purposes god in all varieties does dispense it ? these are secrets which none but bold people use to decree , and build propositions upon their own dreams . that which is certain , is , that * the spirit is the principle of a new life , or a new birth . * that baptism is the laver of this new birth . * that it is the seed of god , and may lye long in the furrows before it springs up . * that from the faculty to the act , the passage is not alwayes sudden and quick . * that the spirit is the earnest of our inheritance , that is , of resurrection to eternal life : which inheritance because children we hope shal have , they cannot be denied to have its seal and earnest , that is , if they shall have all , they are not to be denyed a part . * that children have some effects of the spirit , and therefore do receive it , and are baptized with the spirit , and therefore may with water : which thing is therefore true and evident , because some children are sanctified , as jeremy and the baptist , and therefore all may . and because all signification of persons is an effect of the holy ghost , there is no peradventure but they that can be sanctified by god can in that capacity receive the holy ghost : and all the ground of dissenting here , is onely upon a mistake , because infants do no act of holiness , they suppose them incapable of the grace of sanctification . now sanctification of children , is their adoption to the inheritance of sons , their presentation to christ , their consignation to christs service ▪ and to resurrection , their being put into a possibility of being saved , their restitution to gods favour , which naturally , that is , as our nature is depraved and punished , they could not have . and in short the case is this : * original righteousness was in adam after the manner of nature , but it was an act or effect of grace , and by it men were not made , but born righteous ; the inferior faculties obeyed the superior , the minde was whole and right , and conformable to the divine image , the reason and the will alwayes concurring , the will followed reason , and reason followed the laws of god , and so long as a man had not lost this ▪ he was pleasing to god , and should have passed to a more perfect state . now because this , if adam had stood , should have been born with every childe , there was in infants a principle which was the seed of holy life here , and a blessed hereafter ; and yet the children should have gone in the road of nature , then as well as now , and the spirit should have operated at natures leisure ; god being the giver of both , would have made them instrumental to , and perfective of each other , but not destructive . now what was lost by adam , is restored by christ , the same righteousness , onely it is not born , but superinduc'd , not integral , but interrupted , but such as it is , there is no difference , but that the same or the like principle may be derived to us from christ , as there should have been from adam , that is , a principle of obedience , a regularity of faculties , a beauty in the soul , and a state of acceptation with god . and we see also in men of understanding and reason , the spirit of god dwells in them , ( which tatianus describing , uses these words , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . the soul is possessed with sparks , or materials of the power of the spirit ) and yet it is sometimes ineffective and unactive , sometimes more , sometimes less , and does no more do its work at all times , then the soul does at all times understand . adde to this , that if there be in infants naturally an evil principle , a proclivity to sin , an ignorance and pravity of minde , a disorder of affections ( as experience teaches us there is , and the perpetual doctrine of the church , and the universal mischiefs issuing from mankinde , and the sin of every man does witness too much ) why cannot infants have a good principle in them , though it works not till its own season , as well as an evil principle ? if there were not by nature some evil principle , it is not possible that all the world should choose sin : in free agents it was never heard , that all individuals loved and chose the same thing , to which they were not naturally inclined . neither do all men choose to marry , neither do all choose to abstain : and in this instance there is a natural inclination to one part ; but of all the men and women in the world , there is no one that hath never sinned . if we say that we have no sin , we deceive our selves , and the truth is not in us ▪ said an apostle . if therefore nature hath in infants an evil principle , which operates when the childe can choose , but is all the while within the soul ; either infants have by grace a principle put into them , or else sin abounds where grace does not superabound , expresly against the doctrine of the apostle . the event of this discourse is , that if infants be capable of the spirit of grace , there is no reason but they may and ought to be baptized , as well as men and women ; unless god had expresly forbidden them , which cannot be pretended : and that infants are capable of the spirit of grace , i think is made very credible . christus infantibus infans factus sanctificans infantes , said irenaeus : christ became an infant among the infants , and does sanctifie infants : and s. cyprian affirms , esse apud omnes sive infantes sive majores natu unam divini muneris aequitatem . there is the same dispensation of the divine grace to all alike , to infants as well as to men . and in this royal priesthood , as it is in the secular , kings may be anointed in their cradles , dat ( deus ) sui spiritus occultissimam gratiam , quam etiam latentèr infundit in parvulis , god gives the most secret grace of his spirit , which he also secretly infuses into infants . and if a secret infusion be rejected , because it cannot be proved at the place and at the instant , many men that hope for heaven will be very much to seek for a proof of their earnest , and need an earnest of the earnest . for all that have the spirit of god cannot in all instants prove it , or certainly know it : neither is it yet defined by how many indices the spirits presence can be proved or signified . and they limit the spirit too much , and understand it too little , who take accounts of his secret workings , and measure them by the material lines and methods of natural and animal effects . and yet because whatsoever is holy , is made so by the holy spirit , we are certain that the children of believing , that is , of christian parents , are holy . s. paul affirmed it , and by it hath distinguished ours from the children of unbelievers , and our marriages from theirs : and because the children of the heathen when they come to choice and reason , may enter to baptism and the covenant if they will , our children have no privilege beyond the children of turks or heathens , unless it be in the present capacity , that is , either by receiving the holy ghost immediately , and the promises , or at least having a title to the sacrament , and entring by that door . if they have the spirit , nothing can hinder them from a title to the water ; and if they have onely a title to the water of the sacrament , then they shall receive the promise of the holy spirit , the benefits of the sacrament : else their privilege is none at all , but a dish of cold water , which every village nurse can provide for her new born babe . but it is in our case as it was with the jews children : our children are a holy seed ; for if it were not so with christianity , how could s. peter move the jews to christianity , by telling them the promise was to them and their children ? for if our children be not capable of the spirit of promise and holiness , and yet their children were holy , it had been a better argument to have kept them in the synagogue , then to have called them to the christian church . either therefore 1. there is some holiness in a reasonable nature , which is not from the spirit of holiness ; or else 2. our children do receive the holy spirit , because they are holy ; or if they be not holy , they are in worse condition under christ then under moses : or if none of all this be true , then our children are holy by having received the holy spirit of promise , and consequently nothing can hinder them from being baptized . and indeed if the christian jews , whose children are circumcised , and made partakers of the same promises and title , and inheritance and sacraments , which themselves had at their conversion to the faith of christ , had seen their children now shut out from these new sacraments , it is not to be doubted but they would have raised a storm , greater then could easily have been suppressed : since about their circumcisions they had raised such tragedies and implacable disputations : and there had been great reason to look for a storm ; for their children were circumcised , and if not baptized , then they were left under a burthen which their fathers were quit of , for s. paul said unto you , whosoever is circumcised , is a debtor to keep the whole law . these children therefore that were circumcised , stood obliged for want of baptism to perform the laws of ceremonies , to be presented into the temple , to pay their price , to be redeemed with silver and gold ; to be bound by the law of pollutions and carnal ordinances : and therefore if they had been thus left , it would be no wonder if the jews had complained and made a tumult : they used to do it for less matters . to which let this be added , that the first book of the new testament was not written till eight years after christs ascension , and s. marks gospel twelve years . in the mean time , to what scriptures did they appeal ? by the analogy or proportion of what writings did they end their questions ? whence did they prove their articles ? they onely appealed to the old testament , and onely added what their lord superadded . now either it must be said that our blessed lord commanded that infants should not be baptized , which is no where pretended ; and if it were ▪ cannot at all be proved : or if by the proportion of scriptures they did serve god , and preach the religion , it is plain , that by the analogy of the old testament , that is , of those scriptures by which they proved christ to be come , and to have suffered , they also approved the baptism of infants , or the admitting them to the society of the faithful jews , of which also the church did then principally consist . 7. that baptism ( which consigns men and women to a blessed resurrection ) doth also equally consign infants to it , hath nothing , that i know of , pretended against it , there being the same signature and the same grace , and in this thing all being alike passive , and we no way cooperating to the consignation and promise of grace : and infants have an equall necessity , as being lyable to sickness and groaning with as sad accents , and dying sooner then men and women , and less able to complain , and more apt to be pityed and broken with the unhappy consequents of a short life , and a speedy death , & infelicitate priscorum hominum , with the infelicity and folly of their first parents : and therefore have as great need as any , and that is capacity enough to receive a remedy for the evil which was brought upon them by the fault of another . 8. and after all this , if baptism be that means which god hath appointed to save us , it were well if we would do our parts towards infants final interest ; which whether it depends upon the sacrament and its proper grace , we have nothing to relye upon , but those texts of scripture which make baptism the ordinary way of entring into the state of salvation : save onely we are to adde this , that because of this law infants are not personally capable , but the church for them , as for all others indefinitely , we have reason to believe , that their friends neglect shall by some way be supplyed ; but hope hath in it nothing beyond a probability . this we may be certain of , that naturally we cannot be heirs of salvation , for by nature we are children of wrath , and therefore an eternal separation from god , is an infallible consequent to our evil nature : either therefore children must be put into the state of grace , or they shall dwell for ever where gods face does never shine . now there are but two wayes of being put into the state of grace and salvation ; the inward , by the spirit , and the outward , by water , which regularly are together . if they be renewed by the spirit , what hinders them to be baptized , who receive the holy ghost as well as we ? if they are not capable of the spirit , they are capable of water ; and if of neither , where is their title to heaven , which is neither internal nor external , neither spiritual nor sacramental , neither secret nor manifest , neither natural nor gracious , neither original nor derivative ? and well may we lament the death of poor babes that are {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , concerning whom if we neglect what is regularly prescribed to all that enter heaven , without any difference expressed , or case reserved , we have no reason to be comforted over our dead children , but may weep as they that have no hope . we may hope when our neglect was not the hinderance , because god hath wholly taken the matter into his own hand , and then it cannot miscarry ; and though we know nothing of the children , yet we know much of gods goodness : but when god hath permitted it to us , that is , offered and permitted children to our ministery , whatever happens to the innocents , we may well fear lest god will require the souls at our hands : and we cannot be otherwise secure , but that it will be said concerning our children , which s. ambrose used in a case like this , anima illa potuit salva fieri , si habuisset purgationem , this soul might have gone to god , if it had been purified and washed . we know god is good , infinitely good , but we know it is not at all good to tempt his goodness : and he tempts him , that leaves the usual way , and pretends it is not made for him , and yet hopes to be at his journeys end , or expects to meet his childe in heaven , when himself shuts the door against him , which for ought he knows is the onely one that stands open . s. austin was severe in this question against unbaptized infants , therefore he is called durus pater infantium : though i know not why the original of that opinion should be attributed to him , since s. ambrose said the same before him , as appears in his words above quoted in the margent . and now that i have enumerated the blessings which are consequent to baptism , and have also made apparent , that infants can receive these blessings , i suppose i need not use any other perswasions to bring children to baptism . if it be certain they may receive these good things by it , it is certain they are not to be hindred of them without the greatest impiety , and sacriledge , and uncharitableness in the world . nay , if it be onely probable that they receive these blessings , or if it be but possible they may , nay unless it be impossible they should , and so declared by revelation or demonstratively certain , it were intolerable unkindness and injustice to our pretty innocents , to let their crying be unpityed , and their natural misery eternally irremediable , and their sorrows without remedy , and their souls no more capable of relief , then their bodies of physick , and their death left with the sting in , and their souls without spirits to go to god , and no angel guardian to be assigned them in the assemblies of the faithful , and they not to be reckoned in the accounts of god and gods church . all these are sad stories . there are in scripture very many other probabilities , to perswade the baptism of infants , but because the places admit of divers interpretations , the arguments have so many diminutions , and the certainty that is in them is too fine for easie understandings , i have chosen to build the ancient doctrines upon such principles which are more easie and certain , and have not been yet sullied and rifled with the contentions of an adversary . this onely i shall observe , that the words of our blessed lord [ vnless a man be born of water and the spirit , he cannot enter into the kingdome of heaven ] cannot be expounded to the exclusion of children , but the same expositions will also make baptism not necessary for men : for if they be both necessary ingredients , water and the spirit , then let us provide water , and god will provide the spirit ; if we bring wood to the sacrifice , he will provide a lamb . and if they signifie distinctly , one is ordinarily as necessary as the other , and then infants must be baptized , or not be saved . but if one be exegetical and explicative of the other , and by water and the spirit is meant onely the purification of the spirit , then where is the necessity of baptism for men ? it will be as the other sacrament , at most but highly convenient , not simply necessary , and all the other places will easily be answered , if this be avoided . but however , these words being spoken in so decretory a manner , are to be used with fear and reverence ; and we must be infallibly sure by some certain infallible arguments , that infants ought not to be baptized , or we ought to fear concerning the effect of these decretory words . i shall onely adde two things by way of corollary to this discourse . that the church of god ever since her numbers are full ▪ have for very many ages consisted almost wholly of assemblies of them who have been baptized in their infancy : and although in the first callings of the gentiles , the chiefest and most frequent baptisms were of converted and repenting persons and believers , yet from the beginning also the church hath baptized the infants of christian parents ; according to the prophecy of isaiah , behold , i will lift up my hands to the gentiles , and set up a standard to the people , and they shall bring thy sons in their arms , and thy daughters shall be carried upon their shoulders . concerning which , i shall not onely bring the testimonies of the matter of fact , but either a report of an apostolical tradition , or some argument from the fathers , which will make their testimony more effectuall in all that shall relate to the question . the author of the book of ecclesiastical hierarchy , attributed to s. denis the areopagite , takes notice , that certain unholy persons and enemies to the christian religion , think it a ridiculous thing that infants , who as yet cannot understand the divine mysteries , should be partakers of the sacraments ; and that professions and abrenunciations should be made by others for them and in their names . he answers , that holy men , governors of churches , have so taught , having received a tradition from their fathers and elders in christ : by which answer of his , as it appears , that he himself was later then the areopagite ; so it is so early by him affirmed , that even then there was an ancient tradition for the baptism of infants , and the use of godfathers in the ministery of the sacrament . concerning which , it having been so ancient a constitution of the church , it were well if men would rather humbly and modestly observe , then like scorners deride it , in which they shew their own folly as well as immodesty . for what undecency or incongruity is it , that our parents natural or spiritual should stipulate for us , when it is agreeable to the practise of all the laws and transactions of the world , an effect of the communion of saints and of christian oeconomy ? for why may not infants be stipulated for as well as we ? all were included in the stipulation made with adam ; he made a losing bargain for himself , and we smarted for his folly : and if the faults of parents , and kings , and relatives , do bring evil upon their children , and subjects , and correlatives , it is but equal that our children may have benefit also by our charity and piety . but concerning making an agreement for them , we finde that god was confident concerning abraham , that he would teach his children : and there is no doubt but parents have great power , by strict education and prudent discipline , to efform the mindes of their children to vertue . joshua did expresly undertake for his houshold , i and my house will serve the lord : and for children we may better do it , because till they are of perfect choice , no government in the world is so great , as that of parents over their children , in that which can concern the parts of this question : for they rule over their understandings , and children know nothing but what they are told , and they believe it infinitely : and it is a rare art of the spirit , to engage parents to bring them up well in the nurture and admonition of the lord ; they are persons obliged by a superinduced band , they are to give them instructions and holy principles , as they give them meat ; and it is certain that parents may better stipulate for their children , then the church can for men and women ; for they may be present impostors and hypocrites , as the church story tells of some , and consequently are {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , not really converted , and ineffectively baptized : and the next day they may change their resolution , and grow weary of their vow : and that is the most that children can do when they come to age : and it is very much in the parents , whether the children shall do any such thing , or no ; — purus & insons [ vt me collaudem ] si & vivo carus amicis , causa fuit pater his — ipse mihi custos incorruptissimus omnes circum doctores aderat ; quid multa ? pudicum ( qui primus virtutis bonos ) servavit ab omni non solùm facto , verum opprobrio quoque turpi : — oh hoc nunc laus illi debetur , & à me gratia major . horat. for education can introduce a habit and a second nature , against which children cannot kick , unless they do some violence to themselves and their inclinations . and although it fails too often when ever it fails , yet we pronounce prudently concerning future things , when we have a less influence into the event , then in the present case , ( and therefore are more unapt persons to stipulate ) and less reason in the thing it self ( and therefore have not so much reason to be confident . ) is not the greatest prudence of generals instanced in their foreseeing future events , and guessing at the designs of their enemies , concerning which they have less reason to be confident , then parents of their childrens belief of the christian creed ? to which i adde this consideration , that parents or godfathers may therefore safely and prudently promise , that their children shall be of the christian faith , because we not onely see millions of men and women who not onely believe the whole creed onely upon the stock of their education ; but there are none that ever do renounce the faith of their countrey and breeding , unless they be violently tempted by interest or weakness , antecedent or consequent . he that sees all men almost to be christians , because they are bid to be so , need not question the fittingness of godfathers promising in behalf of the children for whom they answer . and however the matter be for godfathers , yet the tradition of baptizing infants passed through the hands of irenaeus , omnem aetatem sanctificans per illam quae ad ipsam erat similitudinem . omnes n. venit per semet ipsum salvare , omnes inquam qui per eum renascuntur in deum , infantes , & parvulos , & pueros , & juvenes , & seniores . ideo per omnem venit aetatem , & infantibus infans factus sanctificās infantes , in parvulis parvulus , &c. christ did sanctifie every age by his own susception of it , and similitude to it . for he came to save all men by himself , i say all who by him are born again unto god , infants , and children , and boyes , and yong men , and old men . he was made an infant to infants , sanctifying infants , a little one to the little ones , &c. and origen is express , ecclesia traditionem ab apostolis suscepit etiam parvulis dare baptismum . the church hath received a tradition from the apostles to give baptism to children . and s. cyprian in his epistle to fidus , gives account of this article : for being questioned by some lesse skilfull persons , whether it were lawfull to baptize children before the eighth day ; he gives account of the whole question , and a whole councell of sixty six bishops upon very good reason decreed , that their baptism should at no hand be deferred , though whether six , or eight , or ten dayes , was no matter , so there be no danger or present necessity . the whole epistle is worth the reading . but besides these authorities of such who writ before the starting of the pelagian questions , it will not be useless to bring their discourses , of them and others , i mean the reason upon which the church did it both before and after . irenaeus his argument was this ; christ tooke upon him our nature to sanctifie and to save it ; and passed thorough the severall periods of it , even unto death , which is the symbole and effect of old age ; and therefore it is certaine he did sanctifie all the periods of it : and why should he be an infant , but that infants should receive the crowne of their age , the purification of their stained nature , the sanctification of their persons , and the saving of their soules by their infant lord and elder brother ? omnis enim anima eousque in adam censetur donec in christo recenseatur : tamdiu immunda quamdiu recenseatur . every soul is accounted in adam till it be new accounted in christ ; and so long as it is accounted in adam , so long it is uncleane ; and we know no uncleane thing can enter into heaven ; and therefore our lord hath defined it , vnlesse ye be born of water and the spirit , ye cannot enter into the kingdome of heaven : that is , ye cannot be holy . it was the argument of tertullian ; which the rather is to be received , because he was one lesse favorable to the custome of the church in his time of baptizing infants , which custome he noted and acknowledged , and hath also in the preceding discourse fairely proved . * and indeed ( that s. cyprian may superadde his symbol ) god who is no accepter of persons will also be no accepter of ages . * for if to the greatest delinquents sinning long before against god , remission of sins be given when afterwards they beleive , and from baptisme and from grace no man is forbidden , how much more ought not an infant be forbidden , who being new born , hath sinned nothing , save onely that being in the flesh , born of adam in his first birth , he hath contracted the contagion of an old death . who therefore comes the easier to obtain remission of sins , because to him are forgiven not his own , but the sins of another man . none ought to be driven from baptism and the grace of god , who is mercifull , and gentle , and pious unto all ; and therefore much lesse infants , who more deserve our aid , and more need the divine mercy , because in the first beginning of their birth crying and weeping , they can do nothing but call for mercy and reliefe . for this reason it was ( saith origen ) that they to whom the secrets of the divine mysteries were committed , did baptize their infants , because there was born with them the impurities of sin , which did need material absolution as a sacrament of spiritual purification ; for that it may appear that our sins have a proper analogy to this sacrament , the body it self is called the body of sin : and therefore the washing of the body is not ineffectual towards the great work of pardon and abolition . indeed after this absolution there remains concupiscence , or the material part of our misery and sin : for christ by his death onely took away that which when he did dye for us , he bore in his own body upon the tree . now christ onely bore the punishment of our sin , and therefore we shall not dye for it , but the material part of the sin christ bore not . sin could not come so neer him ; it might make him sick and dye , but not disordered and stained . he was pure from original and actual sins ; and therefore that remains in the body , though the guilt and punishment be taken off , and changed into advantages and grace ; and the actual are received by the spirit of grace descending afterwards upon the church , and sent by our lord to the same purpose . but it is not rationally to be answered what s. ambrose sayes , quia omnis peccato obnoxia , ideo omnis aetas sacramento idonea : for it were strange that sin and misery should seize upon the innocent and most unconsenting persons ; and that they onely should be left without a sacrament , and an instrument of expiation . and although they cannot consent to the present susception , yet neither do they refuse ; and yet they consent as much to the grace of the sacrament , as to the prevarication of adam and because they suffer under this , it were but reason they should be relieved by that . and * it were better ( as gregory nazianzen affirms ) that should be consigned and sanctified without their own knowledge , then to dye without their being sanctified ; for so it happened to the circumcised babes of israel : and if the conspersion and washing the doore posts with the blood of a lamb , did sacramentally preserve all the first-born of goshen , it cannot be thought impossible or unreasonable that the want of understanding in children should hinder them from the blessing of a sacrament , and from being redeemed and washed with the blood of the holy lamb , who was slain for all from the beginning of the world . after all this it is not inconsiderable that we say the church hath great power and authority about the sacraments ; which is observeable in many instances . she appointed what persons she pleased , and in equal power made an unequal dispensation and ministery . the apostles first dispensed all things , and then they left off exteriour ministeries to attend to the word of god and prayer : and s. paul accounted it no part of his office to baptize , when he had been separated by imposition of hands at antioch , to the work of preaching and greater ministeries ; and accounted that act of the church , the act of christ , saying , christ sent mee not to baptize , but to preach the gospel : they used various forms in the ministration of baptism , sometimes baptizing in the name of christ , sometimes expressely invocating the holy and ever blessed trinity : one while [ i baptize thee ] as in the latine church , but in greek , [ let the servant of christ be baptized : ] and in all ecclesiastical ministeries the church invented the forms , & in most things hath often changed them , as in absolution , excommunication , and sometimes they baptized people upon their profession of repentance , and then taught them ; as it hapned to the jaylor and all his family ; in whose case there was no explicit faith afore hand in the mysteries of religion , so far as appears ; and yet he , and not onely he , but all his house were baptized at that hour of the night when the earthquake was terrible , and the fear was pregnant upon them , & this upon their masters account , as it is likely : but others were baptized in the conditions of a previous faith , and a new begun repentance * . they baptized in rivers or in lavatories , by dipping or by sprinkling ; for so we finde that s. laurence did as he went to martyrdom , and so the church did sometimes to clinicks , and so it is highly convenient to be done in northern countries according to the prophecy of isaiah , so shall he sprinkle many nations , according as the typical expiations among the jews were usually by sprinkling : and it is fairly relative to the mystery , to the sprinkling with the blood of christ and the watering of the furrows of our souls with the dew of heaven , to make them to bring forth fruit unto the spirit and unto holinesse . the church sometimes dipt the catechumen three times ; sometimes but once ▪ some churches use fire in their baptisms , so do the ethiopians , and the custome was antient in some places . and so in the other sacrament ; sometimes she stood and sometimes kneeled , and sometimes received it in the mouth , and sometimes in the hand : one while in leavened , another while in unleavened bread : sometimes the wine and water were mingled , sometimes they were pure ; and they admitted some persons to it sometimes , which at other times she rejected : sometimes the consecration was made by one forme , sometimes by another : and to conclude , sometimes it was given to infants , sometimes not : and she had power so to do ; for in all things where there was not a commandment of christ expressed or imployed in the nature and in the end of the institution , the church had power to alter the particulars , as was most expedient , or conducing to edification : and although the after ages of the church which refused to communicate infants , have found some little things against the lawfulnesse , and those ages that used it found out some pretences for its necessity ; yet both the one and the other had liberty to follow their own necessities , so in all things they followed christ . certainly there is infinitely more reason why infants may be communicated , then why they may not be baptized . and that this discourse may revert to its first intention ; although there is no record extant of any church in the world , that from the apostles dayes inclusively to this very day ever refused to baptize their children , yet if they had upon any present reason they might also change their practise , when the reason should be changed ; and therefore if there were nothing els in it , yet the universal practise of all churches in all ages , is abundantly sufficient to determine us , and to legitimate the practise , since christ hath not forbidden it . it is sufficient confutation to disagreeing people to use the words of s. paul , we have no such custome , nor the churches of god , to suffer children to be strangers from the covenant of promise , till they shall enter into it as jews or turks may enter , that is , by choise and disputation . but although this alone to modest and obedient , that is , to christian spirits , be sufficient , yet this is more then the question did need . it can stand upon its proper foundation . quicunque parvulos recentes ab uteris matrum baptizandos negat , anathema est . he that refuseth to baptize his infants , shall be in danger of the councel . the prayer . o holy and eternal iesus , who in thy own person wert pleased to sanctify the waters of baptism and by thy institution and commandment didst make them effectual , to excellent purposes of grace and remedy , be pleased to verify the holy effects of baptism to me and all thy servants whose names are dedicated to thee in an early and timely presentation , and enable us with thy grace to verify all our promises , by which we were bound , then when thou didst first make us thy own portion and relatives in the consummation of a holy covenant . o be pleased to pardon all those undecencies and unhandsome interruptions of that state of favour in which thou didst plant us by thy grace , and admit us by the gates of baptism : and let that spirit which moved upon those holy waters never be absent from us , but call upon us and invite us by a perpetual argument and daily solicitations and inducements to holiness ; that we may never return to the filthiness of sin , bnt by the answer of a good conscience may please thee and glorify thy name and doe honour to thy religion and institution in this world , and may receive the blessings and the rewards of it in the world to come , being presented to thee pure and spotless in the day of thy power when thou shalt lead thy church to a kingdome , and endless glories . amen . the end . notes, typically marginal, from the original text notes for div a95331e-250 §. 1. §. 2. joh. 4. 14. §. 3. 1 pet. 3. 21. §. 4. §. 5. vmbra in lege , imago in evangelio , veritas in coelo . s. ambr. §. 6. 1 cor. 10. 2. §. 7. §. 8. a tertull. de praescrip. . c. 40. b scholiast. . in ju. sat . 2. l. 2. c o nimium faciles qui tristia crimina caedis tolli stumineâ posse putatis aquâ . §. 9. john 4. 1. §. 10. audi quid scripturae doceant : johannis baptisma non tam peccata dimisit , quàm baptisma poenitentiae fuit in peccatorum remissionem , idque in futuram remissionē quae esset postea per sanctificationem christi subsequutura . hieronym . adv. luciferian . a vide suprà . sect. 9. n. 1. b acts 8. 16. acts 2. 38. §. 11. §. 12. mat. 28. 19. mark 16. 16. john 3. 5. gen. 17. 14. s. august ▪ haeres . 46. 59. §. 13. §. 14. heb. 6. 1. s. august . l. 2. c. 1. de cate. rudib . just . martyr . apol. 2. acts 2. 47. 15. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ▪ cyril . hierosol . catec . 2. 1 cor. 12. 13. acts 13. 48. §. 16. john 3 5. titus 3. 5. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . damasc . l. 4. orth . fid. c. 10. lib. de c. 1. lib. 5. hist. 17. ezek 36. 25. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . symb. nicen. lib. 1. c. 3. in johan . acts 22. 16. eph. 5. 26. lib 4. adv. marc. c 9. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . gr. pro , annon ita credimus quia omn● g●nus peccati cùm ad salutare lavacrum venimus aufertur ? o. igen . homil. 15. in jesu . ecce quicquid iniquitatum sempiternus ignis excoquere & expiare vix posset , subito sacro fonte submersum est , & de aeternis debitis brevissimo lavacri compendio cum indulgentissimo creditore transactum est . ambros. l. 1. c. 7. de poen . qui dicit peccata in baptismo non funditùs dimitti , dicat in mari rubro aegyptios non veraciter mortuos . s. greg. m. l. 9. ep 39. phavorin . arator . l. 2. hist. apostol. rev. 7. 14. 1 john 1. 7. acts 22. 16. tit. 3. 5. heb. 9. 14. 1 john 5. 8. §. 18. titus 3. 4 , 5. theodoret. ep. de divin. decret. cap. de lib. de nuptiis . cap. 23. & tract. 124. in johan . vide salmeron . tom , 13. p. 487. §. 19. gal. 3. 26. verse 29. heb. 10. 16 , &c. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , scil. a● futurum respiciens {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} 2 pet. 1. 9. vide part . 2. disc. 9. of repentance , num . 9. ad 31. §. 20. paulin. ep. 12. ad serenum . 1 cor. 12. 13. john 3. 5. s. basil . de spir. s. cap. 15. §. 21. * 2 cor. 1. 22. eph. 1. 13. 4. 30 john 6. 27. s. cyril hieros . catech. 3. §. 22. s. basil . in psal. 28. heb. 10. 32. heb. 6. 4. 1 joh. 2. 20 , 27. §. 23. 1 john 39. lib. de spir. s. c. 18. rom. 6. 7. ver. 5. 6. * {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , i. e. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . plutar. vide disc. 9. of repentance . n. 46. §. 24. rom. 5. 3 , 5. col. 2. 12. §. 25. mark 16. 16. tit. 3. 5. niceph. l. 7. c. 35. socr. l. 5. c. 6. idem lib. 7. c. 7. psal. 34. 7. heb. 1. 14. basil . theodor . epiphan , nazanz . col. 2. 2. cyril . heros . dionys . areop. . august . l. 2. c. 13. contra crescon. gram. §. 27. mark 16. 16. acts 2. 28. apol. ad anton. caes. 1 pet. 3. 21. tertull. de resur. cern . ad tryphon . jud. dial. cum tryph. lib. 2. adv. parm. clem. alex. lib. 1. paedag. . c. 6. §. 28. notes for div a95331e-5050 §. 1. §. 2. acts 10. 47. aug. de moribus eccles. cath. l. 1. c. 35. bern. serm. de coena dom. §. 3. acts 8. 37. acts 2. 38. acts 3. 15. §. 4. §. 5. mat 9. 28. mark 9. 23. mat. 8. 13. john 4. 50. mat. 9. 28. §. 6. john 6. 44. mark 10. 15. 7. §. 8. luke 17. 20 , 21. luke 18. 16. §. 9. luk. 4. 22 , 28. 1 pet. 1. 2. 2 thess. 1. 2. rom. 8. 30. eccles. 1. §. 11. §. 12. §. 13. * §. 25 , &c. §. 14. gen. 17. 2 , &c. heb. 11. 13. 14. 15. rom. 4. 11. 7. 12. §. 15. rom. 4 , 11 , 12. v. 17. v. 13. gal. 3. 14 , 29. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ▪ epiphan. l. 1. haeres . 8. scil. epicuraeor . §. 16. tit. 3. 5. §. 17. rom. 5. 17 , 18. vide august . l. 4. contra duas epistolas pelag. c. 4. l. 6. contr. iur. c. 4. prosper . contra collatorem . cap. 20. orat. 40. in s. §. 18. a lib. 3. adv. pelag. 6. lib. 1. in initio . lib. de c. 18. §. 19. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . dionys . areop. . eccles. hier. cap. 3. part . 3. vt quod perdideramus in adam , i. e. secundum imaginem & similitudinem esse dei , hoc in jesu christo reciperemus . irenaeus lib. 3. c. 30. 1 joh. 1. 8. ep. ad fiden . lib. 3. ep. 8. s. aug. lib. de pec . mer. & remiss . c. 9. §. 20. §. 21. §. 22. §. 23. §. 24. nisi qui renatus fuerit &c. utique nullum excipit , non infantem , non aliquā praeventum necessitate . ambr. de abrab . patr. lib. 2. c. 11. lib. 2. c. 11. de abrah . patriarc . §. 25. §. 26. §. 27. isa. 49. 22. §. 28. §. 29. l. 2. c. 39. vide etiam constit . clementis . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . lib. 5. ad ●om . c. 6. idem homil . 14. in lucam & lib. 8. hom 8. in . levitic . §. 30. §. 31. irenaeus . §. 32. tertullian . lib. de anima . c. 39. & 4● s. cyprian epist. ad fidum . * cyprian . origen . lib. 5. ad rom. c. 6. §. 33. s. ambrose . de abraham patriar. . l 2 c. 11. * s. greg. naz. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . orat. 40. in s. §. 34. * non ut delinquere desinant sed quia defierunt , as tertul. phraseth i● . isa. 52. 15. 1 pet. 1. 2. aqua refectionis & baptismi lavacrum quo anima sterilis ariditate peccati ad bonos fructus inferendos divinis muneribus irrigatur . cassidor . m. 23. ps. 2. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , dixit heracleon apud clem. alex. concil. mil●vit . can. 2. a discovrse of baptisme its institution and efficacy upon all beleevers : together with a consideration of the practice of the church in baptizing infants of beleeving parents and the practice justified / by jer. taylor. taylor, jeremy, 1613-1667. this text is an enriched version of the tcp digital transcription a63778 of text r27533 in the english short title catalog (wing t316). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 157 kb of xml-encoded text transcribed from 33 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a63778 wing t316 estc r27533 09929015 ocm 09929015 44363 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a63778) transcribed from: (early english books online ; image set 44363) images scanned from microfilm: (early english books, 1641-1700 ; 1369:4) a discovrse of baptisme its institution and efficacy upon all beleevers : together with a consideration of the practice of the church in baptizing infants of beleeving parents and the practice justified / by jer. taylor. taylor, jeremy, 1613-1667. [2], 60 p. printed by j. flesher for r. royston, london : 1653. reproduction of original in the trinity college library, cambridge university. with: treatises of 1. the liberty of prophesying ... / jer. taylor. london : printed for r. royston, 1650. eng infant baptism. baptism -church of england. a63778 r27533 (wing t316). civilwar no a discourse of baptisme, its institution, and efficacy upon all beleevers. together with a consideration of the practise of the church in ba taylor, jeremy 1653 30129 2 335 0 0 0 0 112 f the rate of 112 defects per 10,000 words puts this text in the f category of texts with 100 or more defects per 10,000 words. 2005-02 tcp assigned for keying and markup 2005-02 apex covantage keyed and coded from proquest page images 2005-04 john latta sampled and proofread 2005-04 john latta text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion a discovrse of baptisme , its institution , and efficacy upon all beleevers . together with a consideration of the practise of the church in baptizing infants of beleeving parents : and the practise justified . by jer : taylor d. d. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . suffer little children to come unto me , and forbid them not , &c. london , printed by j. flesher for r. royston , at the angel in ivy-lane . mdcliii . to the reader . bee pleased to take notice , that this discourse was not intended by the author to have been sent abroad thus by it self , but was fitted by him to the ayr and mode of other discourses , wherewith he had designed it to be joyned . but some persons of judgement , to whose perusal it was committed , supposing that if this should be kept in till those other could be finished , some disadvantage might arise to the cause which it asserts , wished and advised it might be published by it self . to whose desires the author ( against his first design ) hath condescended , upon this perswasion , that though it appears thus without some formalities and complements requisite to an intire treatise , yet , as to the thing it self , there is nothing wanting to it which he believed material to the question , or useful to the church . and as for those arguments which in the liberty of prophecying , sect. 18. are alledged against paedobaptism , and in the opinion of some , doe seem to stand in need of answering , he had it once in thought to have answered them : but upon these considerations he forbore , 1. because those arguments are not good in themselves , or to the question precisely considered : but onely by relation to the preceding arguments there brought for paedobaptim , they may seem good one against another , but these in the plea for the anababaptists , have no strength , but what is accidental ( as he conceives . ) 2. because in this discourse he hath really laid-such grounds , and proved them , that upon their supposition all those arguments in the liberty of prophecying , and all other which he ever heard of , will fall of themselves . 3. because those arguments , to his sense , are so weak , and so relying upon failing and deceitful principles , that he was loath to do them so much reputation , as to account them worthy the answering . 4. but because there may he some necessities which he knows not of , and are better observed by them who live in the midst of them , then by himself , who is thrust into a retirement in wales , therefore he accounts himself at rest in this particular , because he hath understood that his very worthy friend dr. h. hammond hath in his charity and humility descended to answer that collection ; and hopes , that both their hands being so fast clasped in a mutual complication , will doe some help and assistance to this question , by which the ark of the church is so violently shaken . a discourse of baptism . when the holy jesus was to begin his prophetical office , and to lay the foundation of his church on the corner-stone , he first temper'd the cement with water , and then with blood , and afterwards built it up by the hands of the spirit ; himself enter'd at that door by which his disciples for ever after were to follow him ; for therefore he went in at the door of baptism , that he might hallow the entrance which himself made to the house he was no building . as it was in the old , so it is in the new creation ; out of the waters god produced every living creature : and when at first the spirit moved upon the waters , and gave life , it was the type of what was designed in the renovation . every thing that lives now , is born of water and the spirit ; and christ , who is our creator and redeemer in the new birth , opened the fountains and hallowed the stream : christ who is our life went down into the waters of baptism , and we who descend thither finde the effects of life ; it is living water , of which who so drinks , needs not to drink of it again , for it shall be in him a well of water springing up to life eternall . but because everything is resolved into the same principles from whence they are taken , the old world which by the power of god came from the waters , by their own sin fell into the waters again , and were all-drowned , and onely eight persons were saved by an ark : and the world renewed upon the stock and reserves of that mercy , consigned the sacrament of baptism in another figure ; for then god gave his sign from heaven , that by water the world should never again perish : but he meant that they should be saved by water : for baptism , which is a figure like to this doth also now save us by the resurrection of jesus christ . after this , the jews report that the world took up the doctrine of baptisms , in remembrance that the iniquity of the old world was purged by water ; and they washed all that came to the service of the true god , and by that baptisme bound them to the observation of the precepts which god gave to noah . but when god separated a family for his own especial service , he gave them a sacrament of initiation , but it was a sacrament of blood , the covenant of circumcision : and this was the fore-runner of baptism , but not a type ; when that was abrogated , this came into the place of it , and that consigned the same faith which this professes : but it could not properly be a type , whose nature is by a likeness of matter or ceremony to represent the same mystery . neither is a ceremony , as baptism truly is , properly capable of having a type , it selfe is but a type of a greater mysteriousness : and the nature of types is , in shadow to describe by dark lines a future substance ; so that although circumcision might be a type of the effects and graces bestowed in baptism , yet of the baptism or absolution it selfe , it cannot be properly ; because of the unlikeness of the symboles and configurations , and because they are both equally distant from substances , which types are to consign and represent . the first bishops of ierusalem , and all the christian jews for many years retained circumcision together with baptism ; and christ himselfe , who was circumcised , was also baptized ; and therefore it is not so proper to call circumcision a type of baptism : it was rather a seal and sign of the same covenant to abraham and the fathers , and to all israel , as baptism is to all ages of the christian church . and because this rite could not be administred to all persons , and was not at all times after its institution , god was pleased by a proper and specifick type to consign this rite of baptism , which he intended to all , and that for ever : and god , when the family of his church grew separate , notorious , numerous and distinct , he sent them into their own countrey by a baptism through which the whole nation pass'd : for all the fathers were under the cloud , and all passed through the sea , and were all baptized unto moses in the cloud , and in the sea ; so by a double figure foretelling , that as they were initiated to moses law by the cloud above and the sea beneath : so should all the persons of the church , men , women and children , be initiated unto christ by the spirit from above and the water below : for it was the design of the apostle in that discourse , to represent that the fathers and we were equall as to the priviledges of the covenant ; he proved that we doe not exceed them , and it ought therefore to be certain that they doe not exceed us , nor their children ours . but after this , something was to remain which might not only consign the covenant which god made with abraham , but be as a passage from the fathers through the synagogue to the church ; from abraham by moses to christ : and that was circumcision , which was a rite which god chose to be a mark to the posterity of abraham , to distinguish them from the nations which were not within the covenant of grace , and to be a seal of the righteousnesse of faith , which god made to be the spirit and life of the covenant . but because circumcision although it was ministred to all the males , yet it was not to the females ; and although they and all the nation was baptized and initiated into moses in the cloud and the sea , therefore the children of israel by imitation of the patriarchs the posterity of noah , used also ceremonial baptisms to their women and to their proselytes , and to all that were circumcised ; and the jews deliver , that sarah and rebecca when the were adopted into the family of the church , that is , of abraham and isaac , were baptized : and so were all strangers that were married to the sons of israel . and that we may think this to be typical of christian baptism , the doctors of the jews had a tradition , that when the messias would come , there should be so many proselytes that they could not be circumcised , but should be baptized . the tradition proved true , but not for their reason . but that this rite of admitting into mysteries , and institutions , and offices of religion by baptisms , was used by the posterity of noah , or at least very early among the jews , besides the testimonies of their own doctors , i am the rather induced to believe , because the heathen had the same rite in many places and in several religions : so they initiated disciples into the secrets of a mithra ; and the priests of cotyttus were called b baptae , because by baptism they were admitted into the religion ; and they c thought murther , incest , rapes , and the worst or crimes , were purged by dipping in the sea , or fresh springs ; and a proselyte is called in arrianus , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , intinctus , a baptized person . but this ceremony of baptizing was so certain and usual among the jews , in their admitting proselytes and adopting into institutions , that to baptize and to make disciples are all one ; and when iohn the baptist by an order from heaven went to prepare the way to the coming of our blessed lord he preached repentance , and baptized all that professed they did repent . he taught the jews to live good lives , and baptized with the baptism of a prophet , such as was not unusually done by extraordinary and holy persons in the change or renewing of discipline or religion . whether iohn's baptism was from heaven , or of men , christ asked the pharisees . that it was from heaven , the people therefore believed , because he was a prophet , and a holy person : but it implyes also , that such baptisms are sometimes from men , that is , used by persons of an eminent religion , or extraordinary fame for the gathering of disciples and admitting proselytes : and the disciples of christ did so too , even before christ had instituted the sacrament for the christian church , the disciples that came to christ were baptized by his apostles . and now we are come to the gates of baptism . all these till iohn were but types and preparatory baptisms , and iohn's baptism was but the prologue to the baptism of christ . the jewish baptisms admitted proselytes to moses and to the law of ceremonies ; iohn's baptisme called them to believe in the messias now appearing , and to repent of their sins , to enter into the kingdom which was now at hand , and preached that repentance which should be for the remission of sins . his baptism remitted no sinnes , but preached and consigned repentance , which , in the belief of the messias whom he pointed to , should pardon sins . but because he was taken from his office before the work was compleated , the disciples of christ finished it : they went forth preaching the same sermon of repentance , and the approach of the kingdom , and baptized or made proselytes or disciples , as iohn did ; onely they ( as it is probable ) baptized in the name of iesus , which it is not so likely iohn did . a and this very thing might be the cause of the different forms of b baptism recorded in the acts , of baptizing in the name of iesus , and at other times in the name of the father , son , and holy ghost ; the former being the manner of doing it in pursuance of the design of iohn's baptism ; and the latter the form of institution by christ for the whole christian church , appointed after his resurrection : the disciples at first using promiscuously what was used by the same authority , though with some difference of mysterie . the holy jesus having found his way ready prepared by the preaching of iohn , and by his baptism , and the jewish manner of adopting proselytes and disciples into the religion , a way chalked out for him to initiate disciples into his religion , took what was so prepared , and changed it into a perpetual sacrament . he kept the ceremony , that they who were led onely by outward things , might be the better called in , and easier inticed into the religion , when they entred by a ceremony which their nation alwayes used in the like cases : and therefore without change of the outward act , he put into it a new spirit , and gave it a new grace and a proper efficacy : he sublim'd it to higher ends , and adorned it with stars of heaven : he made it to signifie greater mysteries , to convey greater blessings , to consign the bigger promises , to cleanse deeper then the skin , and to carry proselytes further then the gates of the institution . for so he was pleased to do in the other sacrament ; he took the ceremony which he found ready in the custome of the jews , where the major domo after the paschal supper gave bread and wine to every person of his family ; he changed nothing of it without , but transfer'd the rite to greater mysteries , and put his own spirit to their sign , and it became a sacrament evangelical . it was so also in the matter of excommunication , where the jewish practise was made to passe into christian discipline : without violence and noise old things became new , while he fulfilled the law , making it up in full measures of the spirit . by these steps baptism passed on to a divine evangelical institution , which we finde to be consigned by three evangelists . goe ye therefore and teach all nations , baptizing them in the name of the father , and of the son , and of the holy ghost . it was one of the last commandements the holy jesus gave upon the earth , when he taught his apostles the things which concerned his kingdome . for he that believeth and is baptized , shall be saved : but , unlesse a man be born of water and the holy spirit , he cannot enter into the kingdome of heaven ; agreeable to the decretory words of god by abraham in the circumcision , to which baptism does succeed in the consignation of the same covenant , and the same spiritual promises ; the uncircumcised child whose flesh is not circumcised , that soul shall be cut off from his people ; he hath broken my covenant . the manichees , seleucus , hermias , and their followers , people of a dayes abode and small interest , but of malicious doctrine , taught baptism not to be necessary , not to be used ; upon this ground , because they supposed that it was proper to iohn to baptize with water , and reserved for christ as his peculiar , to baptize with the holy ghost and with fire . indeed christ baptized none otherwise . he sent his spirit upon the church in pentecost and baptized them with fire , the spirit appearing like a flame : but he appointed his apostles to baptize with water , and they did so , and their successors after them , every where and for ever , not expounding , but obeying the praeceptive words of their lord , which were almost the last that he spake upon earth . and i cannot think it necessary to prove this to be necessary by any more arguments . for the words are so plain , that they need no exposition ; and yet if they had been obscure , the universal practise of the apostles and the church for ever , is a sufficient declaration of the commandement : no tradition is more universal , no not of scripture it self ; no words are plainer , no not the ten commandements : and if any suspicion can be superinduced by any zealous or lesse discerning person , it will need no other refutation , but to turn his eyes to those lights by which himself sees scripture to be the word of god , and the commandements to be the declaration of his will . but that which will be of greatest concernment in this affair , is to consider the great benefits are conveyed to us in this sacramnet ; for this will highly conclude , that the precept was for ever , which god so seconds with his grace and mighty blessings ; and the susception of it necessary , because we cannot be without those excellent things which are the graces of the sacrament . 1. the first fruit is , that in baptism we are admitted to the kingdome of christ , presented unto him , consigned with his sacrament , enter into his militia , give up our understandings and our choice to the obedience of christ , and in all senses that we can , become his disciples , witnessing a good confession , and undertaking a holy life : and therefore in scripture {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , are conjoyn'd in the significations , as they are in the mystery : it is a giving up our names to christ , and it is part of the foundation of the first principles of the religion , as appears in s. pauls catechism ; it is so the first thing , that it is for babes , and neophytes , in which they are matriculated and adopted into the house of their father , and taken into the hands of their mother . upon this account baptism is called in antiquity , ecclesiae janua , porta gratiae , & primus introitus sanctorum ad aeternam dei & ecclesiae consuetudinem . the gates of the church , the door of grace , the first entrance of the saints to an eternall conversation with god and the church . sacramentum initiationis , & intrantium christianismum investituram , s , bernard calls it : the sacrament of initiation , and the investiture of them that enter into the religion ; and the person so entring is called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , one of the religion , or a proselyte and convert , and one added to the number of the church , in imitation of that of s. luke , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , god added to the church those that should be saved ; just as the church does to this day and for ever , baptizing infants and catechumens : {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , they are added to the church , that they may be added to the lord , and the number of the inhabitants of heaven . 2. the next step beyond this , is adoption into the covenant , which is an immediate consequent of the first presentation , this being the first act of man , that the first act of god . and this is called by s. paul , a being baptized in one spirit into one body , that is , we are made capable of the communion of saints , the blessings of the faithful , the priviledges of the church : by this we are , as s. luke calls it , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , ordained , or disposed , put into the order of eternal life , being made members of the mystical body under christ our head . 3. and therefore baptism is a new birth , by which we enter into the new world , the new creation , the blessings and spiritualties of the kingdome ; and this is the expression which our saviour himselfe used to nicodemus , unlesse a man be born of water and the spirit : and it is by s. paul called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the laver of regeneration ; for now we begin to be reckoned in a new census or account , god is become our father , christ our elder brother , the spirit the earnest of our inheritance , the church our mother , our food is the body and blood of our lord ; faith is our learning , religion our imployment , and our whole life is spiritual , and heaven the object of our hopes , and the mighty price of our high calling . and from this time forward we have a new principle put into us , the spirit of grace , which besides our soul and body is a principle of action , of one nature , and shall with them enter into the portion of our inherirance . and therefore the primitive christians , who consigned all their affairs and goods and writings with some marks of their lord , usually writing {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , iesus christ the son of god our saviour ; they made an abbreviature by writing onely the capitals , thus : {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . which the heathens in mockery and derision made {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , which signifies a fish , and they used it for christ as a name of reproach : but the christians owned the name , and turned it into a pious metaphor , and were content that they should enjoy their pleasure in the acostrich ; but upon that occasion tertullian speaks pertinently to this article , nos pisciculi secundum {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} nostrum iesum christum , in aquâ nascimur , christ whom you call a fish , we knowledge to be our lord and saviour ; and we , if you please , are the little fishes , for we are born in water ; thence we derive our spiritual life . and because from henceforward we are a new creation , the church uses to assign new relations to the catechumens , spiritual fathers and susceptors ; and at their entrance into baptism , the christians and jewish proselytes did use to cancel all secular affections to their temporal relatives , nec quicquam prius imbuuntur quàm contemnere deos , exuere patriam , parentes , liberos , fratres vilia habere , said tacitus of the christians : which was true in the sense onely as christ said , he that deth not hate father or mother for my sake , is not worthy of me ; that is , he that doth not hate them prae me , rather then forsake me , forsake them , is unworthy of me . 4. in baptism all our sins are pardoned , according to the words of a prophet : i will sprinkle clean water upon you , and ye shall be clean from all your filthinesse . the catechumen descends into the font a sinner , he arises purified ; he goes down the son of death , he comes up the son of the resurrection ; he enters in the son of folly and praevarication , he returns the son of reconciliation ; he stoops down the childe of wrath , and ascends the heir of mercy ; he was the childe of the devil , and now he is the servant and the son of god . they are the words of ven. bede concerning this mystery . and this was ingeniously signified by that greek inscription upon a font , which is so prettily contriv'd , that the words may be read after the greek or after the hebrew manner , and be exactly the same , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , lord wash my sin , and not my face , onely . and so it is intended and promised , arise and be baptized , and wash away thy sins , and call on the name of the lord , said ananias to saul ; for , christ loved the church and gave himself for it , that he might sanctify and cleanse it , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , with the washing of water in the word , that is , baptism in the christian religion : and therefore tertullian calls baptism lavacrum compendiatum , a compendious laver ; that is , an intire cleansing the soul in that one action justly and rightly performed : in the rehearsal of which doctrine , it was not an unpleasant etymology that anastasius sinaita gave of baptism ; {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} quasi {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , in which our sins are thrown off ; and they fall like leeches when they are full of blood and water , or like the chains from s. peters hands at the presence of the angel . baptism is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , an intirefull forgivenesse of sins , so that they shall never be called again to scrutiny . — — — omnia daemonis arma his merguntur aquis , quibus ille renascitur infans qui captivus erat — the captivity of the soul is taken away by the blood of redemption , and the fiery darts of the devil are quenched by these salutary waters ; and what the flames of hell are expiating or punishing to eternal ages , that is washed off quickly in the holy font , and an eternal debt paid in an instant : for so sure as the egyptians were drowned in the red sea , so sure are our sins washed in this holy flood : for this is a red sea too ; these waters signifie the blood of christ , these are they that have washed their robes , and made them white in the blood of the lamb , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . the blood of christ cleanseth us , the water cleanseth us , the spirit purifies us ; the blood by the spirit , the spirit by the water , all in baptism , and in pursuance of that baptismal state . these three are they that bear record in earth , the spirit , the water , and the blood , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , these three agree in one , or are to one purpose ; they agree in baptism , and in the whole pursuance of the assistances , which a christian needs all dayes of his life : and therefore s. cyril calls baptism {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the antitype of the passions of christ : it does preconsign the death of christ ; and does the infancy of the work of grace , but not weakly ; it brings from death to life ; and though it brings us but to the birth in the new life , yet that is a greater change then is in all the periods of our growth to manhood , to a perfect man in christ iesus . 5. baptism does not onely pardon our sins , but puts us into a state of pardon for the time to come . eor baptism is the beginning of the new life , and an admission of us into the evangelical covenant , which on our parts consists in a sincere and timely endeavour to glorify god by faith and obedience : and on gods part , he will pardon what is past , assist us for the future , and not measure us by grains and scruples , or exact our duties by the measure of an angel , but by the span of a mans hand . so that by baptism we are consigned to the mercies of god and the graces of the gospel ; that is , that our pardon be continued and our piety be a state of repentance . and therefore that baptism which in the nicene creed we profess to be for the remission of sins , is called in the ierusalem creed , the baptism of repentance ; that is , it is the entrance of a new life , the gate to a perpetual change and reformation , all the way continuing our title to , and hopes of forgiveness of sins . and this excellency is clearly recorded by s. paul , the kindeness and love of god our saviour toward man hath appeared ; not by works in righteousness which we have done : that 's the formality of the gospel-covenant , not to be exacted by the strict measures of the law , but according to his mercy he saved us , that is , by gentleness and remissions , by pitying & pardoning us , by relieving and supporting us , because he remembers that we are but dust ; and all this mercy we are admitted to , and is conveyed to us , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , by the laver of regeneration , and the renewing of the holy ghost . and this plain evident doctrine was observed , explicated and urged against the messalians , who said that baptism was like a razor , that cut away all the sins that were past , or presently adhering , but not the sins of our future life ; {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . this sacrament promises more and greater things , it is the earnest of future good things , the type of the resurrection , the communication of the lords passion , the partaking of his resurrection , the robe of righteousness , the garment of gladness , the vestment of light , or rather light it selfe . and for this reason it is , that baptism is not to be repeated , because it does at once all that it can doe at a hundred times : for it admits us to the condition of repentance and evangelical mercy , to a state of pardon for our infirmities and sins , which we timely and effectually leave : and this is a thing that can be done but once , as a man can begin but once ; he that hath once entred in at this gate of life is alwayes in possibility of pardon , if he be in a possibility of working and doing after the manner of a man , that which he hath promised to the son of god . and this was expresly delivered and observed by s. austin . that which the apostle sayes , cleansing him with the washing of water in the word , is to be understood , that in the same laver of regeneration , and word of sanctification , all the evils of the regenerate are cleansed and healed : not onely the sins that are past , which all are now remitted in baptism ; but also those that are contracted afterwards by humane ignorance and infirmity : not that baptism be repeated as often as we sin , but because by this which is once administred , is brought to pass that pardon of all sins , not onely of those that are past , but also those which will be committed afterwards , is obtained . the messalians denyed this , and it was part of their heresie in the undervaluing of baptism ; and for it they are most excellently confuted by isidore pelusiot , in his third book , 195 epistle to the count hermin : whither i refer the reader . in proportion to this doctrine it is , that the holy scripture calls upon us to live a holy life , in pursuance of this grace of baptism . and s. paul recalls the lapsed galatians to their covenant , and the grace god stipulated in baptism : ye are all children of god by faith in iesus christ ; that is , heirs of the promise . and abrahams seed : that promise which cannot be disannulled , increased or diminished , but is the same to us as it was to abraham ; the same before the law and after . therefore doe not you hope to be justified by the law , for you are entred into the covenant of faith , and are to be justified thereby . this is all your hope , by this you must stand for ever , or you cannot stand at all ; but by this you may : for you are gods children by faith ; that is , not by the law , or the covenant of works : and that you may remember whence you are going , and return again , he proves , that they are the children of god by faith in jesus christ , because they have been baptized into christ , and so put on christ . this makes you children , and such as are to be saved by faith , that is , a covenant , not of works , but of pardon in jesus christ , the authour and establisher of this covenant . for this is the covenant made in baptism , that being justified by his grace , we shall be heirs of life eternal : for by grace , that is , by favour , remission and forgiveness in jesus christ , ye are saved . this is the onely way that we have of being justified , and this must remain as long as we are in hopes of heaven : for besides this we have no hopes , and all this is stipulated and consigned in baptism , and is of force after our fallings into sin and risings again . in pursuance of this , the same apostle declares , that the several states of sin , are so many recessions from the state of baptismal grace ; and if we arrive to the direct apostasie and renouncing of , or a contradiction to , the state of baptism , we are then unpardonable , because we are falne from our state of pardon . this s. paul conditions most strictly , in his epistle to the hebrewes ; this is the covenant i will make in those days , i will put my laws in their hearts , and their sins and iniquities will i remember no more , now where remission of these is , there is no more offering for sin ; that is , our sinnes are so pardoned , that we need no more oblation , we are then made partakers of the death of christ ; which we afterwards renew in memory and eucharist , and representment . but the great work is done in baptism : for so it follows ; having boldnesse to enter into the holiest by the blood of iesus , by a new and living way , that is , by the vail of his flesh , his incarnation . but how doe we enter into this ? baptism is the door , and the ground of this confidence for ever : for so he addes ; let us draw near with a true heart , in full assurance of faith , having our hearts sprinkled from an evill conscience , and our bodies washed with pure water . this is the consignation of this blessed state , and the gate to all this mercy : let us therefore hold fast the profession of our faith ; that is , the religion of a christian ; the faith into which we were baptized : for that is the faith that justifies and saves us ; let us therefore hold fast this profession of this faith , and doe all the intermedial works , in order to the conservation of it , such as are assembling in the communion of saints , ( the use of the word and sacrament is included in the precept ) mutual exhortation , good example , and the like : for if we sin wilfully after we have received the knowledge of the truth , that is , if we sin against the profession of this faith , & hold it not fast , but let the faith and the profession goe wilfully , ( which afterwards he cals a treading under foot the son of god , a counting the blood of the covenant wherewith he was sanctified , an unholy thing , and a doing despight to the spirit of grace ; viz. which moved upon these waters , and did illuminate him in baptism ) if we do this , there is no more sacrifice for sins , no more deaths of christ , into which you may be baptized ; that is , you are faln from the state of pardon and repentance , into which you were admitted in baptism , and in which you continue , so long as you have not quitted your baptismal rights , and the whole covenant . contrary to this , is that which s. peter calls making our calling and election sure , that is , a doing all that which may continue us in our state of baptism , and the grace of the covenant . and between these two states , of absolute apostasie from , and intirely adhering to , and securing this state of calling and election , are all the intermedial sins , and being overtaken in single faults , or declining towards vitious habits ; which in their several proportions , are degrees of danger and insecurity ; which s. peter calls , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , a forgetting our baptism , or purification from our sins . and in this sense are those words , the just shall live by faith ; that is , by that profession which they made in baptism : from which , if they swerve not , they shall be supported in their spirituall life . it is a grace , which by vertue of the covenant consign'd in baptism does like a centre , transmit effluxes to all the periods and portion of our life : our whole life , all the periods of our succeeding hopes are kept alive by this . this consideration is of great use , besides many other things , to reprove the folly of those who in the primitive church deferr'd their baptism till their death-bed : because baptism is a laver of sanctification , and drowns all our sins , and buries them in the grave of our lord , they thought they might sin securely upon the stock of an after-baptism ; for unlesse they were strangely prevented by a sudden accident , a death-bed baptism they thought would secure their condition : but early some of them durst not take it , much lesse in the beginning of their years , that they might at least gain impunity for their follies and heats of their youth . baptisme hath influence into the pardon of all our sins committed in all the dayes of our folly and infirmity ; and so long as we have not been baptized , so long we are out of the state of pardon , and therefore an early baptism is not to be avoided , upon this mistaken fancy and plot upon heaven : it is the greater security towards the pardon of our sins , if we have taken it in the beginning of our dayes . 5. the next benefit of baptism , which is also a verification of this , is a sanctification of the baptized person by the spirit of grace : sanctus in hunc coelo descendit spiritus amnem , coelestique sacras fonte maritat aquas : concipit unda deum , sanctámque liquoribus almis edit ab aeterno semine progeniem . the holy ghost descends upon the waters of baptism , and makes them prolificall , apt to produce children unto god : and therefore saint leo compares the font of baptism , to the womb of the blessed virgin , when it was replenished with the holy spirit . and this is the baptism of our dearest lord : his ministers baptize with water ; our lord at the same time verifies their ministery , with giving the holy spirit : they are joyned together by s. paul , we are by one spirit baptized into one body ; that is , admitted into the church by baptism of water and the spirit . this is that which our blessed lord calls a being born of water and of the spirit ; by water we are sacramentally dead and buried , by the spirit we are made alive . but because these are mysterious expressions , and according to the style of scriture , high and secret in spiritual significations , therefore that we may understand what these things signifie , we must consider it by its real effects , and what it produces upon the soule of a man . 1. it is the suppletory of originall righteousnesse , by which adam was at first gracious with god , and which he lost by his prevarication . it was in him a principle of wisdome and obedience , a relation between god and himself , a title to the extraordinary mercies of god and a state of friendship : when he fell , he was discomposed in all , the links of the golden chain and blessed relation were broken ; and it so continued in the whole life of man , which was stained with the evils of this folly , and the consequent mischiefs : and therefore when we began the world again , entring into the articles of a new life , god gave us his spirit , to be an instrument of our becoming gracious persons , and of being in a condition of obtaining that supernatural end , which god at first designed to us . and therefore as our baptism is a separation of us from unbelieving people : so the descent of the holy spirit upon us in our baptism , is a consigning or marking us for god , as the sheep of his pasture , as the souldiers of his army , as the servants of his houshold : we are so separated from the world , that we are appropriated to god , so that god expects of us duty and obedience ; and all sins are acts of rebellion and undutifulnesse : of this nature was the sanctification of jeremy and iohn the baptist from their mothers womb ; that is , god took them to his own service by an early designation , and his spirit mark'd them to a holy ministery . to this also relates that of s. paul , whom god by a decree separated from his mothers womb to the ministery of the gospel : the decree did antedate the act of the spirit , which did not descend upon him untill the day of his baptism . what these persons were in order to exterior ministeries , that all the faithful are in order to faith and obedience , consigned in baptism by the spirit of god , to a perpetual relation to god , in a continual service and title to his promises . and in this sense the spirit of god is called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , * a seal , in whom also after that ye believed , ye were sealed with that holy spirit of promise . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . the water washes the body , and the spirit seals the soul ; viz. to a participation of those promises which he hath made , and to which we receive a title to our baptism . 2. the second effect of the spirit , is light , or illuminations ; that is , the holy spirit becomes unto us the authour of holy thoughts and firm perswasions , and sets to his seal that the word of god is true ; into the beliefe of which we are then baptized , and makes faith to be a grace , and the understanding resigned , and the will confident , and the assent stronger then the promises , and the propositions to be believed , because they are belov'd , and we are taught the ways of godlinesse after a new manner , that is , we are made to perceive the secrets of the kingdome , and to love religion , and to long for heaven and heavenly things , and to despise the world , and to have new resolutions , and new preceptions , and new delicacies , in order to the establishment of faith , and its increment and perseverance , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . god sits in the soul when it is illuminated in baptism , as if he sate in his throne ; that is , he rules by a firm perswasion , and intire principles of obedience . and therefore baptism is called in scripture , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , and the baptized , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} illuminated : call to minde the former days , in which ye were illuminated : and the same phrase is in the 6 to the hebrewes , where the parallel places expound each other . for that which s. paul calls , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , once illuminated ; he calls after , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , a receiving the knowledge of the truth : and that you may perceive this to be wholly meant of baptism , the apostle expresses it still by its synonymas , tasting of the heavenly gift , and made partakers of the holy ghost , sprinkled in our hearts from an evill conscience , and washed in our bodies with pure water : all which also are a syllabus or collection of the severall effects of the graces bestowed in baptism . but we are now instancing in that which relates most properly to the understanding , in which respect the holy spirit also is called anointing or unction ; and the mystery is explicated by s. iohn , the anointing which ye have received of him abideth in you , and ye need not that any man teach you ; but as the same anointing teacheth you of all things . 3. the holy spirit descends upon us in baptism , to become the principle of a new life ; to become a holy seed , springing up to holinesse , and is called by s. iohn , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the seed of god : and the purpose of it we are taught by him , whosoever is born of god ( that is , he that is regenerated and entred into this new birth ) doth not commit sin ; for his seed remaineth in him , and he cannot sin , because he is born of god . the spirit of god , is the spirit of life ; and now that he by the spirit is born anew , he hath in him that principle , which , if it be cherished , will grow up to life , to life eternall . and this is the spirit of sanctification , the victory of the world , the deletery of concupiscence , the life of the soul , and the perpetual principle of grace sown in our spirits in the day of our adoption to be the sons of god , and members of christs body . but take this mystery in the words of s. basil ; there are two ends proposed in baptism , to wit , to abolish the body of sin , that we may no more bring forth fruit unto death ; and to live in the spirit , and to have our fruit to sanctification . the water represents the image of death , receiving the body in its bosome , as in a sepulchre . but the quickning spirit sends upon us a vigorous {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , power or efficacy , even from the beginning renewing our souls from the death of sin unto life . for as our mortification is perfected in the water , so the spirit works life in us . to this purpose is the discourse of s. paul ; having largely discoursed of our being baptized into the death of christ , he addes this as the corollary of all , he that is dead , is freed from sin * ; that is , being mortified , and buried in the waters of baptism , we have a new life of righteousnesse put into us ; we are quitted from the dominion of sin , and are planted together in the likenesse of christs resurrection , that henceforth we should not serve sin . 4. but all these intermediall blessings tend to a glorious conclusion , for baptism does also consign us to a holy resurrection . it takes the sting of death from us , by burying us together with christ ; and takes off sin , which is the sting of death , and then we shall be partakers of a blessed resurrection . this we are taught by saul , know ye not that so many of us as are baptized into iesus christ were baptized into his death ? for if we have been planted together in the likenesse of his death , we shall be also in the likenesse of his resurrection . that declares the real event in its due season . but because baptism consigns it , and admits us to a title to it , we are said with s. paul , to be risen with christ in baptism ; buried with him in baptism , wherein also you are risen with him , through the faith of the operation of god , which hath raised him from the dead : which expression i desire to be remembred , that by it we may better understand those other sayings of the apostle , of putting on christ in baptism , putting on the new man , &c. for these onely signifie {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , or the design on gods part , and the endevour and duty on mans : we are then consigned to our duty , and to our reward ; we undertake one , and have a title to the other : and though men of ripeness and reason enter instantly into their portion of work , and have present use of the assistances , and something of their reward in hand ; yet we cannot conclude , that those that cannot do it presently , are not baptized rightly , because they are not in capacity to put on the new man in righteousnesse , that is , in an actual holy life : for they may put on the new man in baptism , just as they are risen with christ : which because it may be done by faith , before it is done in real event , and it may be done by sacrament and design , before it be done by a proper faith ; so also may our putting on the new man be . it is done sacramentally , and that part which is wholly the work of god , does onely antedate the work of man , which is to succeed in its due time , and is after the manner of preventing grace : but this is by the by : in order to the present article , baptism is by theodoret called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , a participation of the lords resurrection . 5. and lastly , by baptism we are saved ; that is , we are brought from death to life here , and that is the first resurrection , and we are bought from death to life hereafter , by vertue of the covenant of the state of grace , into which in baptism we enter , and are preserved from the second death , and receive a glorious and an eternal life : he that believeth and is baptized , shall be saved , said our blessed saviour ; and , according to his mercy he saved us , by the washing of regeneration , and renewing of the holy ghost . after these great blessings so plainly testified in scripture , and the doctrine of the primitive church , which are regularly consigned add bestowed in baptism , i shall lesse need to descend to temporal blessings , or rare contingencies , or miraculous events , or probable notices of things lesse certain : of this nature are those stories recorded in the writings of the church , that constantine was cured of a leprosie in baptism , theodosius recovered of his disease , being baptized by the bishop of thessalonica ; and a paralytick jew was cured as soon as he became a christian , and was baptized by atticus of c. p. and bishop arnulph baptizing a leper , also cured him , said vincentius bellovacensis . it is more considerable , which is generally and piously believed by very many eminent persons in the church , that at our baptism god assigns an angel guardian : for then the catechumen being made a servant and a brother to the lord of angels , is sure not to want the aids of them who pitch their tents round about them that fear the lord : and that this guard and mininistery is then appointed , when themselves are admitted into the inheritance of the promises , and their title to salvation is hugely agreeable to the words of s. paul , are they not all ministring spirits , sent forth to minister to them who shall be heirs of salvation ? where it appears , that the title to the inheritance is the title to this ministery , and therefore must begin and end together . but i insist not on this , though it seeems to me hugely probable . all these blessings put into one syllabus , have given to baptism many honourable appellatives in scripture , and other divine writers , calling it {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , sacramentum vitae & aeternae salutis . a new birth , a regeneration , a renovation , a charret carrying us to god , the great circumcision , a circumcision made without hands , the key of the kingdome , the paranymph of the kingdome , the earnest of our inheritance , the answer of a good conscience , the robe of light , the sacrament of a new life , and of eternal salvation . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . this is celestial water , springing from the sides of the rock , upon the which the church was built when the rock was smitten with the rod of god . it remains now , that we enquire what concerns our duty , and in what persons , or in what dispositions baptism produces all these glorious effects ? for , the sacraments of the church work in the vertue of christ , but yet onely upon such as are servants of christ , and hinder not the work of the spirit of grace . for the water of the font , and the spirit of the sacrament , are indeed to wash away our sins , and to purifie our souls : but not unlesse we have a minde to be purified . the sacrament works pardon for them that hate their sin , and procures grace for them , that love it . they that are guilty of sins , must repent of them , and renounce them , and they must make a profession of the faith of christ , and give , or be given up to the obedience of christ , and then they are rightly disposed . he that believeth , and is baptized , shall be saved ; saith christ ; and s. peter call'd out to the whole assembly , repent , and be baptized every one of you . concerning this , iustin martyr gives the same account of the faith and practise of the church . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , &c. whosoever are perswaded , and believe those things to be true , which are delivered and spoken by us , and undertake to live accordingly , they are commanded to fast and pray , and to ask of god remission of their former sins , we also praying together with them , and fasting . then they are brought to us where water is , and are regenerated in the same manner of regeneration , by which we our selves are regenerated . for in baptism , s. peter observes there are two parts , the body , and the spirit ; that is , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the putting away the filth of the flesh , that is , the material washing : and this is baptism , no otherwise then a dead corps is a man : the other is , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the answer of a good conscience towards god ; that is , the conversion of the soul to god , that 's the effective disposition in which baptism does save us . and in the same sense are those sayings of the primitive doctors to be understood , anima non lavatione sed responsione sancitur . the soul is not healed by washing , viz. alone , but by the answer , the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} in s. peter , the correspondent of our part of the covenant : for that 's the perfect sense of this unusuall expression . and the effect is attributed to this , and denied to the other , when they are distinguished : so iustin martyr affirms ; the onely baptism that can heal us , is repentance , and the knowledg of god . for what need is there of that baptism that can onely cleanse the flesh and the body ? be washed in your flesh from wrath and covetousness , from envy and hatred , and behold the body is pure . and clemens alex andrinus upon the proverbial saying , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , be not pure in the laver , but in the minde ; addes , i suppose that an exact and a firm repentance , is a sufficient purification to a man ; if judging and considering our selves for the facts we have done before , we proceed to that which is before us , considering that which follows , and cleansing or washing our minde from sensual affections , and from former sins . just as we use to deny the effect to the instrumental cause , and attribute it to the principal in the manner of speaking , when our purpose is to affirm this to be the principal , and of chief influence . so we say , it is not the good lute , but the skilful hand that makes the musick : it is not the body , but the soul that is the man ; and yet he is not the man without both . for baptism is but the material part in the sacrament , it is the spirit that giveth life ; whose work is faith and repentance begun by himselfe , without the sacrament , and consigned in the sacrament , and actuated and increased in the cooperation of our whole life : and therefore baptism is called in the ierusalem creed , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , one baptism of repentance for the remission of sins ; and by iustin martyr , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . the baptism of repentance and the knowledge of god , which was made for the sins of the people of god . he explains himself a little after , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . baptism that can onely cleanse them that are penitent . in sacramentis trinitati occurrit fides credentium & professio quae apud acta conficitur angelorum , ubi miscentur coelestia & spiritualia semina , ut sancto germine nova possit renascentium indoles procreari , ut dum trinitas cum side concordat , qui natus fuerit saeculo , renascatur spiritualiter deo. sic fit hominum pater deus , sancta fit mater ecclesia , said optatus . the faith and profession of the believers , meets with the ever-blessed trinity , and is recorded in the register of angels , where heavenly and spiritual seeds are mingled ; that from so holy a spring , may be produced a new nature of the regeneration , that while the trinity ( viz. that is invocated upon the baptized ) meets with the faith of the catechumen , he that was born to to the world , may be born spiritually to god . so god is made a father to the man , and the holy church a mother . faith and repentance strip the old man naked , and make him fit for baptism ; and then the holy spirit moving upon the waters , cleanses the soul , and makes it to put on the new man , who grows up to perfection and a spiritual life , to a life of glory , by our verification of the undertaking in baptism on our part , and the graces of the spirit on the other . for the waters pierce no further then the skin , till the person puts off his affection to the sin that he hath contracted ; and then he may say , aquae intraverunt usque ad animam meam , the waters are entred even unto my soul , to purifie and cleanse it , by the washing of water , and the renewing by the holy spirit : the sum is this , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , being baptized , we are illuminated ; being illuminated , we are adopted to the inheritance of sons ; being adopted , we are promoted towards perfection ; and being perfected , we are made immortal . quisquis in hos fontes vir venerit , exeat inde semideus , tactis citò nobilitetur in undis . this is the whole doctrine of baptism , as it is in it selfe considered , without relation to rare circumstances , or accidental cases : and it will also serve to the right understanding of the reasons why the church of god hath in all ages baptized all persons , that were within her power , for whom the church could stipulate that they were or might be relatives of christ , sons of god , heirs of the promises , and partners of the covenant , and such as did not hinder the work of baptism upon their souls . and such were not onely persons of age and choice , but the infants of christian parents . for the understanding and verifying of which truth , i shall onely need to apply the parts of the former discourse to their particular case ; premising first these propositions . part . ii. of baptizing infants . baptism is the key in christs hand , and therefore opens as he opens , and shuts by his rule : and as christ himself did not do all his blessings and effects unto every one , but gave to every one as they had need , so does baptism . christ did not cure all mens eyes , but them onely that were blinde : christ came not to call the righteous , but sinners to repentance ; that is , they that lived in the fear of god , according to the covenant in which they were debtors , were indeed improved and promoted higher by christ , but not called to that repentance to which he called the vitious gentiles , and the adulterous persons among the jews , and the hypocritical pharisees . there are some so innocent , that they need no repentance ( saith the scripture ) meaning , that though they doe need contrition for their single acts of sin , yet they are within the state of grace , and need not repentance , as it is a conversion of the whole man : and so it is in baptism , which does all its effects upon them that need them all ; and some upon them that need but some : and therefore as it pardons sins to them that have committed them , and doe repent and believe ; so to the others who have not committed them , it does all the work which is done to the others , above , or besides that pardon . 2. when the ordinary effect of a sacrament is done already by some other efficiency or instrument , yet the sacrament is still as obligatory as before , not for so many reasons or necessities , but for the same commandement . baptism is the first ordinary current , in which the spirit moves and descends upon us ; and where gods spirit is , they are the sons of god : for christs spirit descends upon none , but them that are his ; and yet cornelius , who had received the holy spirit , and was heard by god , and visited by an angel , and accepted in his alms , and fastings , and prayers , yet was tyed to the susception of baptism . to which may be added , that the receiving the effects of baptism beforehand , was used as an argument the rather to minister to baptism . the effect of which consideration is this , that baptism and its effect may be separated , and doe not always go in conjunction ; the effect may be before , and therefore much rather may it be after its susception ; the sacrament operating in the vertue of christ , even as the spirit shall move , according to that saying of s. austin . sacrosancto lavacro inchoata innovatio novi hominis perficiendo perficitur , in aliis citiùs , in aliis tardiùs . and s : bernard , lavari quidem cito possumus , sed ad sanandum multâ curatione opus est . the work of regeneration that is begun in the ministery of baptisme , is perfected in some sooner , and in some later : we may soon be washed , but to be healed , is a work of a long cure . 3. the dispositions which are required to the ordinary susception of baptism , are not necessary to the efficacy , or required to the nature of the sacrament ; but accidentally , and because of the superinduced necessities of some men . and therefore the conditions are not regularly to be required , but in those accidents . it was necessary for a gentile proselyte to repent of his sins , and to believe in moses law , before he could be circumcised ; but abraham was not tyed to the same conditions , but onely to faith in god ; but isaac was not tyed to so much : and circumcision was not of moses , but of the fathers : and yet after the sanction of moses law , men were tyed to conditions , which were then made necessary to them that entred into the covenant , but not necessary to the nature of the covenant it selfe . and so it is in the susception of baptism : if a sinner enters into the font , it is necessary he be stripp'd of those appendages which himselfe sewed upon his nature , and then repentance is a necessary disposition . if his understanding hath been a stranger to religion , polluted with evill principles , and a false religion , it is necessary he have an actual faith , that he be given in his understanding up to the obedience of christ : and the reason of these is plain , because in these persons there is a disposition contrary to the state and effects of baptism ; and therefore they must be taken off by their contraries , faith and repentance , that they may be reduced to the state of pure receptives . and this is the sense of those words of our blessed saviour . unlesse ye become like one of these little ones , ye shall not enter into the kingdome of heaven ; that is , ye cannot be admitted into the gospel-covenant , unlesse all your contrarieties and impediments be taken from you , and you be as apt as children to receive the new immissions from heaven . and this proposition relies upon a great example , and a certain reason . the example is our blessed saviour , who was nullius poenitentiae debitor , he had committed no sin , and needed no repentance ; he needed not to be saved by faith , for of faith he was the author and finisher , and the great object , and its perfection and reward , and yet he was baptized by the baptism of iohn , the baptism of repentance . and therefore it is certain , that repentance and faith are not necessary to the susception of baptism , but necessary to some persons that are baptized . for it is necessary we should much consider the difference . if the sacrament in any person may be justly received , in whom such dispositions are not to be found , then the dispositions are not necessary or intrinsecal to the susception of the sacrament ; and yet some persons coming to this sacrament , may have such necessities of their own , as will make the sacrament ineffectual without such dispositions : these i call necessary to the person , but not to the sacrament ; that is , necessary to all such , but not necessary to all absolutely . and faith is necessary sometimes where repentance is not , and sometimes repentance and faith together , and sometimes otherwise . when philip baptized the eunuch , he onely required of him to believe , not to repent . but s. peter , when he preached to the jews , and converted them , onely required repentance : which although in their case implyed faith , yet there was no explicit stipulation for it : they had crucified the lord of life , and if they would come to god by baptism , they must renounce their sin : that was all was then stood upon . it is as the case is , or as the persons have superinduced necessities upon themselves . in children the case is evident , as to the one part , which is equally required ; i mean , repentance : the not doing of which , cannot prejudice them as to the susception of baptism ; because they having done no evil , are not bound to repent ; and to repent , is as necessary to the susception of baptism , as faith is : but this shews , that they are accidentally necessary , that is , not absolutely , not to all , not to infants : and if they may be excused from one duty , which is indispensably necessary to baptism , why they may not from the other , is a secret which will not be found out by these whom it concerns to believe it . and therefore when our blessed lord made a stipulation and expresse commandement for faith , with the greatest annexed penalty to them that had it not , he that believeth not shall be damned ; the proposition is not to be verified or understood as relative to every period of time : for then no man could be converted from infidelity to the christian faith , and from the power of the devil to the kingdome of christ , but his present infidelity shall be his final ruine . it is not therfore {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , but {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , not a sentence , but a use , a praediction and intermination . it is not like that saying [ god is true , and every man a lyar ] [ every good , and every perfect gift is from above : ] for these are true in every instant , without reference to circumstances : but he that believeth not shall be damned , is a prediction , or that which in rhetorick is called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} or a use , because this is the affirmation of that which usually or frequently comes to passe : such as this . he that strikes with the sword , shall perish by the sword ; he that robs a church , shall be like a wheel , of a vertiginous and unstable estate ; he that loves wine and oyle , shall not be rich : and therefore it is a declaration of that which is universally or commonly true ; but not so , that in what instance soever a man is not a believer , in that instant it is true to say he is damned ; for some are called the third , some the sixth , some the ninth hour , and they that come in , being first called , at the eleventh hour , shall have their reward : so that this sentence stands true at the day and the judgement of the lord , not at the judgement or day of man . and in the same necessity as faith stands to salvation , in the same it stands to baptisme ; that is , to be measured by the whole latitude of its extent . our baptism shall no more doe all its intention , unlesse faith supervene , then a man is in possibility of being saved without faith ; it must come in its due time , but is not indispensably necessary in all instants and periods , baptism is the seal of our election and adoption ; and as election is brought to effect by faith , and its consequents ; so is baptism : but to neither is faith necessary , as to its beginning and first entrance . to which also i adde this consideration , that actual faith is necessary , not to the susception , but to the consequent effects of baptism , appears , because the church , and particularly the apostles , did baptize some persons who had not faith , but were hypocrites , such as were simon magus , alexander the coper-smith , demas and diotrephes ; and such was iudas when he was baptized , and such were the gnostick teachers . for the effect depends upon god , who knows the heart , but the outward susception depends upon them who doe not know it ; which is a certain argument , that the same faith that is necessary to the effect of the sacrament , is not necessary to its susception ; and if it can be administred to hypocrites , much more to infants ; if to those who really hinder the effect , much rather to them that hinder not . and if it be objected , that the church does not know but the pretenders have faith , but she knows infants have not . i reply , that the church does not know but the pretenders hinder the effect , and are contrary to the grace of the sacrament ; but she knows that infants doe not . the first possibly may receive the grace , the other cannot hinder it . but beside these things , it is considerable , that when it is required persons have faith : it is true , they that require baptism , should give a reason why they doe : so it was in the case of the eunuch baptized by philip . but this is not to be required of others that doe not ask it , and yet they be of the church , and of the faith : for by faith is also understood the christian religion , and the christian faith is the christian religion ; and of this a man may be , though he make no confession of his faith ; as a man may be of the church , and yet not be of the number of gods secret ones : and to this more is required then to that ; to the first it is sufficient that he be admitted by a sacrament or a ceromony : which is infallibly certain , because hypocrites and wicked people are in the visible communion of the church , and are reckoned as members of it , and yet to them there was nothing done but the ceremony administred ; and therefore when that is done to infants , they also are to be reckoned in the church communion . and indeed in the examples in scripture , we finde more inserted into the number of gods family by outward ceremony , then by the inward grace : of this number were all those who were circumcised the eighth day , who were admitted thither , as the womans daughter was cured in the gospel , by the faith of their mother , their natural parents , or their spiritual : to whose faith it is as certain god will take heed , as to their faith who brought one to christ who could not come himself , the poor paralytick ; for when christ saw their faith , he cured their friend : and yet it is to be observed , that christ did use to exact faith , actual faith , of them that came to him to be cured [ according to your faith be it unto you . ] the case is equal in its whole kinde . and it is considerable what christ saith to the poor man that came in behalfe of his son , all things are possible to him that believeth , it is possible for a son to receive the blessing and benefit of his fathers faith : and it was so in his case , and is possible to any ; for to faith all things are possible . and as to the event of things , it is evident in the story of the gospel , that the faith of their relatives was equally effective to children , and friends , or servants , absent or sick , as the faith of the interested person was to himselfe : as appears beyond all exception in the case of the friends of the paralytick , let down with cords through the tyles ; of the centurion in behalf of his servant ; of the nobleman , for his son sick at capernaum ; of the syrophoenician , for her daughter : and christ required faith of no sick man , but of him that presented himselfe to him and desired for himselfe that he might be cured , as it was in the cure of the blinde men . though they could believe , yet christ required beliefe of them that came to him on their behalfe . and why then it may not be so , or is not so in the case of infants baptism , i confess it is past my skill to conjecture . the reason on which this further relies , is contained in the next proposition . 4. no disposition or act of man can deserve the first grace , or the grace of pardon : for so long as a man is unpardoned , he is an enemy to god , and as a dead person : and unlesse he be prevented by the grace of god , cannot doe a single act in order to his pardon and restitution : so that the first work which god does upon a man , is so wholly his own , that the man hath nothing in it , but to entertain it , that is , not to hinder the work of god upon him : and this is done in them that have in them nothing that can hinder the work of grace , or in them who remove the hinderances ; of the latter sort are all sinners , who have lived in a state contrary to god ; of the first are they who are prevented by the grace of god , before they can choose , that is , little children , and those that become like unto little children . so that faith and repentance are not necessary at first to the reception of the first grace , but by accident . if sin have drawn curtains , and put bars and coverings to the windows , these must be taken away ; and that is done by faith and repentance : but if the windows be not shut , so that the light can pass through them , the eye of heaven will pass in and dwell there . no man can come unto me , unlesse my father draw him ; that is , the first accesse to christ is nothing of our own , but wholly of god ; and it is as in our creation , in which we have an obediential capacity , but cooperate not ; onely if we be contrary to the work of grace , that contrariety must be taken off , else there is no necessity : and if all men , according to christs saying , must receive the kingdome of god as little children , it is certain , little children doe receive it , they receive it as all men ought , that is , without any impediment or obstruction , without any thing within that is contrary to that state . 5. baptism is not to be estimated as one act , transient and effective to single purposes , but it is an entrance to a conjugation and a state of blessings . all our life is to be transacted by the measures of the gospel-covenant , and that covenant is consigned by baptism ; there we have our title and adoption to it , and the grace that is then given to us is like a peece of leaven put into a lump of dow : and faith and repentance doe in all the periods of our life , put it into fermentation and activity . then the seed of god is put into the ground of our hearts , and repentance waters it , and faith makes it subactum solum , the ground and furrows apt to produce fruits : and therefore faith and repentance are necessary to the effect of baptism , not to its susception ; that is , necessary to all those parts of life in which baptism does operate , not to the first sanction or entring into the covenant . the seed may lye long in the ground , and produce fruits in its due season , if it be refreshed with the former and the latter rain , that is , the repentance that first changes the state , and converts the man , and afterwards returns him to his title , and recalls him from his wandrings , and keeps him in the state of grace , and within the limits of the covenant : and all the way faith gives efficacy and acceptation to this repentance , that is , continues our title to the promise , of not having righteousnesse exacted by the measures of the law , but by the covenant and promise of grace , into which we entred in baptism , aad walk in the same all the dayes of our life . 6. the holy spirit which descends upon the waters of baptism , does not instantly produce its effects in the soul of the baptized ; and when he does , it is irregularly , and as he please : the spirit bloweth where it listeth , and no man knoweth whence it cometh , nor whither it goeth ; and the catechumen is admitted into the kingdome , yet the kingdome of god cometh not with observation : and this saying of our blessed saviour was spoken of the kingdome of god that is within us , that is , the spirit of grace , the power of the gospel put into our hearts , concerning which , he affirmed , that it operates so secretly , that it comes not wiih outward shew , neither shall they say , lo here , or lo there : which thing i desire the rather be observed , because in the same discourse which our blessed saviour continued to that assembly , he affirms this kingdome of god to belong unto little children , this kingdome that cometh not with outward significations , or present expresses ; this kingdome that is within us . for the present , the use i make of it is this , that no man can conclude that this kingdome of power , that is , the spirit of sanctification , is not come upon infants , because there is no sign or expression of it . it is within us , therefore it hath no signification . it is the seed of god ; and it is no good argument to say , here is no seed in the bowels of the earth , because there is nothing green upon the face of it . for the church gives the sacrament , god gives the grace of the sacrament . but because he does not alwayes give it at the instant in which the church gives the sacrament , ( as if there be a secret impediment in the suscipient ) and yet afterwards does give it , when the impediment is removed ( as to them that repent of that impediment ) it follows , that the church may administer rightly , even before god gives the real grace of the sacrament ; and if god gives this grace afterwards by parts , and yet all of it is the effect of that covenant which was consigned in baptism : he that defers some , may defer all , and verify every part as well as any part . for it is certain , that in the instance now made , all the grace is deferred ; in infants it is not certain but that some is collated , or infused : however , be it so or no , yet upon this account the administration of the sacrament is not hindred . 7. when the scripture speaks of the effects of , or dispositions to baptism , it speaks in general expressions , as being most apt to signify a common duty , or a general effect , or a more universal event , or the proper order of things : but those general expressions doe not supponere universaliter , that is , are not to be understood exclusively to all that are not so qualified , or universally of all suscipients , or of all the subjects of the proposition . when the prophets complain of the jews , that they are faln from god , and turned to idols , and walk not in the way of their fathers ; and at other times , the scripture speaks the same thing of their fathers , that they walked perversly toward god , starting aside like a broken bow : in these and the like expressions the holy scripture uses a synecdoche , or signifies many onely , under the notion of a more large and indefinite expression ; for neither were all the fathers good , neither did all the sons prevaricate : but among the fathers there were enough to recommend to posterity by way of example ; and among the children there were enough to stain the reputation of the age : but neither the one part nor the other was true of every single person . s. iohn the baptist spake to the whole audience , saying , o generation of vipers ! and yet he did nor mean that all jerusalem and iudaea that went out to be baptized of him , were such ; but he under an indeterminate reproofe , intended those that were such , that is , especially the priests and the pharisees . and it is more considerable yet , in the story of the event of christs sermon in the synagogue , upon his text taken out of isaiah , all wondred at his gracious words , and bare him witnesse . and a little after , all they in the synagogues were filled with wrath , that is , it was generally so ; but hardly to be supposed true of every single person , in both the contrary humors and usages . thus christ said to the apostles , ye have abidden with me in my temptations ; and yet iudas was all the way a follower of interest and the bag , rather then christ : and afterwards none of them all did abide with christ in his greatest temptations . thus also to come nearer the present question , the secret effects of election and of the spirit , are in scripture attributed to all that are of the outward communion . so s. peter calls all the christian strangers of the eastern dispersion , elect , according to the fore-knowledge of god the father : and s. paul saith of all the roman christians , and the same of the thessalonians , that their faith was spoken of in all the world ; and yet amongst them it is not to be supposed , that all the professors had an unreproveable faith , or that every one of the church of thessalonica was an excellent and a charitable person : and yet the apostle useth this expression , your faith groweth exceedingly , and the charity of every one of you all towards each other , aboundeth . these are usually significant of a generall custome or order of things , or duty of men , or design , and natural or proper expectation of events ; such are these also in this very question . as many of you as are baptized into christ , have put on christ ; that is , so it is regularly , and so it will be in its due time , and that is the order of things , and the designed event : but from hence we cannot conclude of every person , and in every period of time ; this man hath been baptized , therefore now he is clothed with christ , he hath put on christ : nor thus , this person cannot in a spiritual sense as yet put on christ , therefore he hath not been baptized , that is , he hath not put him on in a sacramentall sense . such is the saying of s. paul , whom he hath predestinated , them he also called ; and whom he called , them he also justified ; and whom he justified , them he also glorified : this also declares the regular event , or at least the order of things , and the design of god , but not the actual verification of it to all persons . these sayings concerning baptism , in the like manner are to be understood , that they cannot exclude all persons from the sacrament , that have not all those real effects of the sacrament at all times , which some men have at some times , and all men must have at some time or other , viz. when the sacrament obtains its last intention . but he that shall argue from hence , that children are not rightly baptized , because they cannot in a spiritual sense put on christ , concludes nothing , unless these propositions did signifie universally , and at all times , and in every person , and in every manner : which can no more pretend to truth , then that all christians are gods elect ; and all that are baptized , are saints ; and all that are called , are justified ; and all that are once justified , shall be saved finally . these things declare onely the event of things , and their order , and the usuall effect , and the proper design , in their proper season , in their limited proportions . 8. a negative argument for matters of fact in scripture , cannot conclude a law , or a necessary , or a regular event . and therefore supposing that it be not intimated , that the apostles did baptize infants , it follows not that they did not : and if they did not , it does not follow that they might not , or that the church may not . for it is unreasonable to argue : the scripture speaks nothing of the baptism of the holy virgin mother , therefore she was not baptized . the words and deeds of christ are infinite which are not recorded ; and of the acts of the apostles we may suppose the same in their proportion : and therefore what they did not , is no rule to us , unless they did it not because they were forbidden . so that it can be no good argument to say , the apostles are not read to have baptized infants , therefore infants are not to be baptized : but thus ; we do not find that infants are excluded from the common sacraments and ceremonies of christian institution , therefore we may not presume to exclude them . for although the negative of a fact is no good argument , yet the negative of a law is a very good one . we may not say , the apostles did not , therefore we may not : but thus , they were not forbidden to do it , there is no law against it , therefore it may be done . no mans deeds can prejudicate a divine law expressed in general terms , much lesse can it be prejudiced by those things that were not done . that which is wanting cannot be numbred , cannot be effectual ; therefore , baptize all nations , must signify all that it can signify , all that are reckoned in the capitations and accounts of a nation . now since all contradiction to this question depends wholly upon these two grounds ; the negative argument in matter of fact , and the pretences that faith and repentance are required to baptism : since the first is wholly nothing , and infirm upon an infinite account , and the second may conclude , that infants can no more be saved then be baptized ; because faith is more necessary to salvation then to baptism ; it being said , he that believeth not shall be damned ; and it is not said , he that believeth not shall be excluded from baptism : it follows , that the doctrine of those that refuse to baptize their infants is upon both its legs weak and broken , and insufficient . upon the suppositions of these grounds , the baptism of infants , according to the perpetual practise of the church of god , will stand firm and unshaken upon its own base . for , as the eunuch said to philip , what hinders them to be baptized ? if they can receive benefit by it , it is infallibly certain , that it belongs to them also to receive it , and to their parents to procure it : for nothing can deprive us of so great a grace , but an unworthiness or a disability . they are not disabled to receive it , if they need it , and if it does them good ; and they have neither done good nor evill , and therefore they have not forfeited their right to it . this therefore shall be the first great argument or combination of inducements ; infants receive many benefits by the susception of baptism , and therefore in charity and in duty we are to bring them to baptism . 1. the first effect of baptism is , that in it we are admitted to the kingdome of christ , offered and presented unto him . in which certainly there is the same act of worship to god , and the same blessing to the children of christians , as there was in presenting the first-born among the jews . for our children can be gods own portion , as well as theirs ; and as they presented the first-born to god , and so acknowledged that god might have taken his life in sacrifice , as well as the sacrifice of the lamb , or the oblation of a beast : yet when the right was confessed , god gave him back again , and took a lamb in exchange , or a pair of doves . so are our children presented to god as forfeit , and god might take the forfeiture , and not admit the babe to the promises of grace : but when the presentation of the childe , and our acknowledgement is made to god , god takes the lamb of the world in exchange , and he hath paid our forfeiture , and the children are holy unto the lord . and what hinders here ? cannot a creeple receive an almes at the beautiful gate of the temple , unlesse he goe thither himself ? or cannot a gift be presented to god by the hands of the owners , and the gift become holy and pleasing to god without its own consent ? the parents have a portion of the possession : children are blessings , & gods gifts , and the fathers greatest wealth , and therefore are to be given again to him . in other things we give something to god of all that he gives us ; all we doe not , because our needs force us to retain the greater part , and the less sanctifies the whole : but our children must all be returned to god ; for we may love them , and so may god too , and they are the better our own , by being made holy in their presentation : whatsoever is given to god is holy , every thing in its proportion and capacity ; a lamb is holy , when it becomes a sacrifice ; and a table is holy , when it becomes an altar ; & a house is holy , when it becomes a church ; and a man is holy , when he is consecrated to be a priest ; and so is every one that is dedicated to religion : these are holy persons , the others are holy things ; and infants are between both : they have the sanctification that belongs to them , the holiness that can be of a reasonable nature , offer'd and destin'd to gods service ; but not in that degree that is in an understanding , choosing person . certain it is , that infants may be given to god ; and if they may be , they must be : for it is not here as in goods , where we are permitted to use all or some , and give what portion we please out of them ; but we cannot doe our duty towards our children , unless we give them wholly to god , and offer them to his service and to his grace . the first does honour to god , the second does charity to the children , the effects and real advantages will appear in the sequel : in the mean time this argument extends thus far , that children may be presented to god acceptably , in order to his service . and it was highly praeceptive , when our blessed saviour commanded , that we should suffer little children to come to him : and when they came , they carried away a blessing along with them . he was desirous they should partake of his merits : he is not willing , neither is it his fathers will , that any of these little ones should perish . and therefore he dyed for them , and loves , and blessed them : and so he will now , if they be brought to him , and presented as candidates of the religion and of the resurrection . christ hath a blessing for our children , but let them come to him , that is , be presented at the doors of the church , to the sacrament of adoption and initiation ; for i know no other way for them to come . children may be adopted into the covenant of the gospel , that is , made partakers of the communion of saints , which is the second effect of baptism ; parts of the church , members of christs mystical body , and put into the order of eternal life . now concerning this it is certain the church clearly hath power to doe her offices in order to it . the faithfull can pray for all men , they can doe their piety to some persons with more regard and greater earnestnesse : they can admit whom they please in their proper dispositions , to a participation of all their holy prayers , and communions , and preachings , and exhortations : and if all this be a blessing , and all this be the actions of our own charity , who can hinder the church of god from admitting infants to the communion of all their pious offices , which can doe them benefit in their present capacity ? how this does necessarily infer baptism , i shall afterwards discourse * . but for the present i enumerate , that the blessings of baptism are communicable ro them ; they may be admitted into a fellowship of all the prayers and priviledges of the church , and the communion of saints , in blessings , and prayers , and holy offices . but that which is of greatest perswasion and convincing efficacy in this particular , is , that the children of the church are as capable of the same covenant , as the children of the jews : but it was the same covenant that circumcision did consign , a spiritual covenant under a veil , and now it is the same spiritual covenant without the veil , which is evident to him that considers it ; thus : the words of the covenant are these [ i am the almighty god , walk before me , and be thou perfect ; i will multiply thee exceedingly . thou shalt be a father of many nations : thy name shall not be abram , but abraham . nations and kings shall be out of thee . i will be a god unto thee , and unto thy seed after thee ; and i will give all the land of canaan to thy seed , and all the males shall be circumcised , and it shall be a token of the covenant between me and thee : and he that is not circumcised ; shall be cut off from his people . the covenant which was on abrahams part was , to walk before god , and to be perfect : on gods part , to blesse him with a numerous issue , and them with the land of canaan ; and the sign was circumcision , the token of the covenant . now in all this , here was no duty to which the posterity was obliged , nor any blessing which abraham could perceive or feel , because neither he nor his posterity did enjoy the promise for many hundred yeers after the covenant : and therefore as there was a duty for the posterity which is not here expressed ; so there was a blessing for abraham , which was concealed under the leaves of a temporall promise , and which we shall better understand from them whom the spirit of god hath taught the mysteriousnesse of this transaction . the argument indeed , and the observation is wholly s. pauls , abraham and the patriarchs died in faith , not having received the promises , viz. of a possession in canaan . they saw the promises afar off , they embraced them , and looked through the cloud , and the temporal veil , this was not it ; they might have returned to canaan , if that had been the object of their desires , and the design of the promise : but they desired and did seek a countrey , but it was a better , and that a heavenly . this was the object of their desire ; and the end of their search , and the reward of their faith , and the secret of their promise . and therefore circumcision was a seal of the righteousnesse of faith , which he had before his circumcision , before the making this covenant ; and therefore it must principally relate to an effect and a blessing , greater then was afterwards expressed in the temporall promise : which effect was forgivenesse of sins , a not imputing to us our infirmities , justification by faith , accounting that for righteousnesse : and these effects or graces were promised to abraham , not onely for his posterity after the flesh , but his children after the spirit , even to all that shall beleive and walk in the steps of our father abraham , which he walked in , being yet uncircumcised . this was no other but the covenant of the gospel , though afterwards otherwise consigned : for so the apostle expresly affirms , that abraham was the father of circumcision ( viz. by virtue of this covenant ) not onely to them that are circumcised , but to all that believe : for this promise was not through the law of works , or of circumcision , but of faith . and therefore as s. paul observes , god promised that abraham should be a father ( not of that nation onely , but ) of many nations , and the heir of the world ; that the blessing of abraham might come on the gentiles through iesus christ ; that we might receive the promise of the spirit through faith . and , if ye be christs , then ye are abrahams seed , and heirs according to the promise . since then the covenant of the gospel , is the covenant of faith , and not of works ; and the promises are spiritual , not secular ; and abraham the father of the faithfull gentiles , as well as the circumcised iews ; and the heir ef the world , not by himselfe , but by his seed , or the son of man , our lord jesus : it follows , that the promises which circumcision did seal , were the same promises which are consigned in baptism ; the covenant is the same , onely that gods people are not impal'd in palestine , and the veil is taken away , and the temporal is passed into spiritual , and the result will be this , that to as many persons , and in as many capacities , and in the same dispositions as the promises were applyed , and did relate in circumcision , to the same they doe belong , and may be applyed in baptism . and let it be remembred , that the covenant which circumcision did sign , was a covenant of grace and faith ; the promises were of the spirit , or spiritual , it was made before the law , and could not be rescinded by the legal covenant . nothing could be added to it , or taken from it ; and we that are partakers of this grace , are therefore partakers of it being christs servants , united to christ , and so are become abrahams seed ( as the apostle at large and professedly proves in divers places , but especially in the 4. of the romans , and the 3. to the galatians . ) and therefore if infants were then admitted to it , and consigned to it by a sacrament which they understood not any more then ours doe , there is not any reason why ours should not enter in at the ordinary gate and door of grace as well as they . their children were circumcised the eighth day , but were instructed afterwards , when they could enquire what these things meant . indeed their proselytes were first taught , then circumcised ; so are ours , baptized : but their infants were consigned first , and so must ours . 3. in baptism we are born again ; and this infants need in the present circumstances , and for the same great reason , that men of age and reason doe . for our natural birth is either of it selfe insufficient , or is made so by the fall of adam , and the consequent evils , that nature alone , or our first birth , cannot bring us to heaven , which is a supernatural end , that is , an end above all the power of our nature as now it is . so that if nature cannot bring us to heaven , grace must , or we can never get thither ; if the first birth cannot , a second must : but the second birth spoken of in scripture , is baptism ; a man must be born of water and the spirit . and therefore baptism is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the laver of a new birth . either then infants cannot go to heaven any way that we know of , or they must be baptized . to say they are to be left to god , is an excuse , and no answer : for when god hath opened the door , and calls that the entrance into heaven , we doe not leave them to god , when we will not carry them to him in the way which he hath described , and at the door which himself hath opened : we leave them indeed , but it is but helplesse and destitute : and though god is better then man , yet that is no warrant to us , what it will be to the children , that we cannot warrant , or conjecture . and if it be objected , that to the new birth is required dispositions of our own , which are to be wrought by and in them that have the use of reason : besides that this is wholly against the analogy of a new birth , in which the person to be born is wholly a passive , and hath put into him the principle that in time will produce its proper actions : it is certain , that they that can receive the new birth , are capable of it ; the effect of it is a possibility of being saved , and arriving to a supernatural felicity . if infants can receive this effect , then also the new birth , without which they cannot receive the effect . and if they can receive salvation , the effect of the new birth , what hinders them , but they may receive that that is in order to that effect , and ordained onely for it ; and which is nothing of it self , but in its institution and relation , and which may be received by the same capacity in which one may be created , that is , a passivity , or a capacity obediential ? 4. concerning pardon of sins , which is one great effect of baptism , it is certain , that infants have not that benefit which men of sin and age may receive . he that hath a sickly stomach drinks wine , and it not onely refreshes his spirits , but cures his stomach . he that drinks wine and hath not that disease , receives good by his wine , though it does not minister to so many needs ; it refreshes him , though it does not cure him : and when oyle is poured upon a mans head , it does not alwayes heal a wound , but sometimes makes him a chearful countenance , sometimes it consigns him to be a king or a priest . so it is in baptism : it does not heal the wounds of actual sins , because they have not committed them ; but it takes off the evil of original sin : whatsoever is imputed to us by adams prevarication , is washed off by the death of the second adam , into which we are baptized . but concerning original sin , because there are so many disputes which may intricate the question , i shall make use onely of that which is confessed on both sides , and material to our purpose . death came upon all men by adams sin , and the necessity of it remains upon us , as an evil consequent of the disobedience . for though death is natural , yet it was kept off from man by gods favour , which when he lost , the banks were broken , and the water reverted to its natural course , and our nature became a curse , and death a punishment . now that this also relates to infants so far , is certain , because they are sick , and dye . this the pelagians denied not . but to whomsoever this evil descended , upon them also a remedy is provided by thesecond adam , that as in adam all dye , even so in christ shall all be made alive ; that is , at the day of judgement : then death shall be destroyed . in the mean time , death hath a sting and a bitterness , a curse it is , and an express of the divine anger : and if this sting be not taken away here , we shall have no participation of the final victory over death . either therefore infants must be for ever without remedy in this evil consequent of their fathers sin , or they must be adopted into the participation of christs death , which is the remedy . now how can they partake of christs death , but by baptism into his death ? for if there be any spiritual way fancied , it will by a stronger argument admit them to baptism : for if they can receive spiritual effects , they can also receive the outward sacrament ; this being denyed onely upon pretence they cannot have the other . if there be no spiritual way extraordinary , then the ordinary way is onely left for them . if there be an extraordinary , let it be shewn , and christians will be at rest concerning their children . one thing onely i desire to be observed , that pelagius denyed original sin , but yet denyed not the necessity of infants baptism ; and being accused of it in an epistle to pope innocent the first , he purged himself of the suspicion , and allowed the practise , but denyed the inducement of it : which shews , that their arts are weak that think baptism to be useless to infants , if they be not formally guilty of the prevarication of adam : by which i also gather , that it was so universal , so primitive a practise , to baptize infants , that it was greater then all pretences to the contrary : for it would much have conduced to the introducing his opinion against grace and original sin , if he had destroyed that practise which seemed so very much to have its greatest necessity from the doctrine he denyed . but against pelagius , and against all that follow the parts of his opinion , it is of good use which s. austine , prosper , and fulgentius argue ; if infants are punished for adams sin , then they are also guilty of it in some sense . nimis enim impium est hoc de dei sentire justitiâ quod à praevaricatione liberos cum reis voluerit esse damnatos . so prosper . dispendia quae flentes nascendo testantur , dicito quo merito sub justissimo & omnipotentissimo judice eis , si nullum peccatum attrahant , arrogentur , said s. austin . for the guilt of sin signifies nothing but the obligation to the punishment : and he that feels the evil consequent , to him the sin is imputed ; not as to all the same dishonour , or moral accounts , but to the more material , to the natural account : and in holy scripture the taking off the punishment , is the pardon of the sin ; and in the same degree the punishment is abolished , in the same god is appeased , and then the person stands upright , being reconciled to god by his grace . since therefore infants have the punishment of sin , it is certain the sin is imputed to them ; and therefore they need being reconciled to god by christ : and if so , then , when they are baptized into christs death , and into his resurrection , their sins are pardoned , because the punishment is taken off , the sting of natural death is taken away , because gods anger is removed , and they shall partake of christs resurrection : which because baptism does signifie and consign , they also are to be baptized . to which also adde this appendant consideration , that whatsoever the sacraments do consign , that also they do convey and minister : they do it , that is , god by them does it ; lest we should think the sacraments to be meer illusions , and abusing us by deceitful ineffective signs : and therefore to infants the grace of a title to a resurrection , and reconciliation to god by the death of christ is conveyed , because it signifies and consigns this to them more to the life and analogy of resemblance , then circumcision to the infant sons of israel . i end this consideration with the words of nazianzen , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . our birth by baptism does cut off every unclean appendage of our natural birth , and leads us to a celestial life : and this in children is therefore more necessary , because the evil came upon them without their own act of reason and choice , and therefore the grace and remedy ought not to stay the leisure of dull nature , and the formalities of the civill law . 5. the baptism of infants does to them the greatest part of that benefit which belongs to the remission of sins . for baptism is a state of repentance and pardon for ever . this i suppose to be already proved , to which i onely adde this caution , that the pelagians to undervalue the necessity of supervening grace , affirmed , that baptism did minister to us grace sufficient to live perfectly , and without sin for ever . against this s. ierome sharply declaims , and affirms , a baptismum praeterita donare ●●ccata , non futuram servare justitiam : that is , non statim ju●tum facit & omni plenum justitiâ , as he expounds his meaning in another place . vetera peccata conscindit , novas virtutes non tribuit ; dimittit à carcere , & dimisso , si laboraverit , praemia pollicetur . baptism does not so forgive future sins , that we may doe what we please , or so as we need not labour and watch , and fear perpetually , and make use of gods grace to actuate our endevours ; but puts us into a state of pardon , that is , in a covenant of grace , in which so long as we labour and repent , and strive to doe our duty , so long our infirmities are pityed , and our sins certain to be pardoned upon their certain conditions ; that is , by virtue of it we are capable of pardon , and must work for it , and may hope it . and therefore infants have a most certain capaciry and proper disposition to baptism : for sin creeps before it can go , and little undecencies are soon learned , and malice is before their yeers , and they can do mischief and irregularities betimes ; and though we know not when , nor how far they are imputed in every moneth of their lives , yet it is an admirable art of the spirit of grace , to put them into a state of pardon , that their remedy may at least be as soon as their necessity . and therefore tertullian and gregory nazianzen advised the baptism of children to be at three or four yeers of age ; meaning , that they then beginning to have little inadvertencies & hasty follies , and actions so evil as did need a lavatory . but if baptism hath an influence upon sins in the succeeding portions of our life , then it is certain , that their being presently innocent , does not hinder , and ought not to retard the sacrament ; and therefore tertullian's quid festinat innocens aetas ad remissiionem peccatorum ? what need innocents hasten to the remission of sins ? is soon answered . it is true , they need not in respect of any actual sins , for so they are innocent : but in respect of the evils of their nature , derived from their original , and in respect of future sins in the whole state of their life , it is necessary they be put into a state of pardon before they sin , because some sin early , some sin later ; and therefore unlesse they be baptized so early , as to prevent the first sins , they may chance dye in a sin , to the pardon of which they have yet derived no title from christ . 6. the next great effect of baptism , which children can have , is the spirit of sanctification , and if they can be baptized with water and the spirit , it will be sacriledge to rob them of so holy treasures . and concerning this , although it be with them , as s. paul sayes of heirs , the heir so long as he is a childe differeth nothing from a servant , though he be lord of all ; and children , although they receive the spirit of promise , and the spirit of grace , yet in respect of actual exercise , they differ not from them that have them not at all , yet this hinders not but they may have them . for as the reasonahle soul and all its faculties are in children , will and understanding , passions , and powers of attraction and propulsion , yet these faculties doe not operate or come abroad till time and art , observation and experience have drawn them forth into action : so may the spirit of grace , the principle of christian life , be infused , and yet lye without action till in its own day it is drawn forth . for in every christian there are three parts concurring to his integral constitution , body , and soul , and spirit ; and all these have their proper activities and times , but every one in his own order , first that which is natural , then that which is spiritual . and as aristotle said , a man first lives the life of a plant , then of a beast , and lastly of a man , is true in this sense : and the more spiritual the principle is , the longer it is before it operates , because more things concur to spiritual actions , then to naturall : and these are necessary , and therefore first ; the other are perfect , and therefore last . and who is he that so well understands the philosophy of this third principle of a christians life , the spirit , as to know how or when it is infused , and how it operates in all its periods , and what it is in its being and proper nature ; and whether it be like the soul , or like the faculty , or like a habit , or how or to what purposes god in all varieties does dispense it ? these are secrets which none but bold people use to decree , and build propositions upon their own dreams . that which is certain , is , that * the spirit is the principle of a new life , or a new birth . * that baptisme is the laver of this new birth . * that it is the seed of god , and may lye long in the furrows before it springs up . * that from the faculty to the act , the passage is not alwayes sudden and quick . * that the spirit is the earnest of our inheritance , that is , of resurrection to eternal life : which inheritance because children we hope shall have , they cannot be denied to have its seal and earnest , that is , if they shall have all , they are not to be denyed a part . * that children have some effects of the spirit , and therefore do receive it , and are baptized with the spirit , and therefore may with water : which thing is therefore true and evident , because some children are sanctified , as ieremy and the baptist , and therefore all may . and because all signification of persons is an effect of the holy ghost , there is no peradventure , but they that can be sanctified by god can in that capacity receive the holy ghost : and all the ground of dissenting here , is onely upon a mistake , because infants do no act of holiness , they suppose them incapable of the grace of sanctification . now sanctification of children , is their adoption to the inheritance of sons , their presentation to christ , their consignation to christs service , and to resurrection , their being put into a possibility of being saved , their restitution to gods favour , which naturally , that is , as our nature is depraved and punished , they could not have . and in short the case is this : * original righteousness was in adam after the manner of nature , but it was an act or effect of grace , and by it men were not made , but born righteous ; the inferior faculties obeyed the superior , the minde was whole and right , and conformable to the divine image , the reason and the will alwayes concurring , the will followed reason , and reason followed the laws of god , and so long as a man had not lost this , he was pleasing to god , and should have passed to a more perfect state . now because this , if adam had stood , should have been born with every childe , there was in infants a principle which was the seed of holy life here , and a blessed hereafter ; and yet the children should have gone in the road of nature , then as well as now , and the spirit should have operated at natures leisure ; god being the giver of both , would have made them instrumental to , and perfective of each other , but not destructive . now what was lost by adam , is restored by christ , the same righteousnesse , onely it is not born , but superinduc'd , not integral , but interrupted , but such as it is , there is no difference , but that the same or the like principle may be derived to us from christ , as there should have been from adam , that is , a principle of obedience , a regularity of faculties , a beauty in the soul , and a state of acceptation with god . and we see also in men of understanding and reason , the spirit of god dwells in them , ( which tatianus describing , uses these words , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the soul is possessed with sparks , or materials of the power of the spirit ) and yet it is sometimes ineffective and unactive , sometimes more , sometimes lesse , and does no more doe its work at all times , then the soul does at all times understand . adde to this , that if there be in infants naturally an evill principle , a proclivity to sin , an ignorance and pravity of minde , a disorder of affections ( as experience teaches us there is , and the perpetual doctrine of the church , and the universal mischiefs issuing from mankinde , and the sinne of every man does witnesse too much ) why cannot infants have a good principle in them , though it works not till its own season , as well as an evill principle ? if there were not by nature some evill principle , it is not possible that all the world should choose sin : in free agents it was never heard , that all individuals loved and chose the same thing to which they were not naturally inclined . neither doe all men choose to marry , neither doe all choose to abstain : and in this instance there is a natural incclination to one part ; but of all the men and women in the world , there is no one that hath never sinned . if we say that we have no sin , we deceive our selves , and the truth is not in us , said an apostle . if therefore nature hath in infants an evill principle , which operates when the childe can choose , but is all the while within the sou ; either infants have by grace a principle put into them , or else sin abounds where grace does not superabound , expressely against the doctrine of the apostle . the event of this discourse is , that if infants be capable of the spirit of grace , there is no reason but they may and ought to be baptized , as well as men and women ; unlesse god had expressely forbidden them , which cannot be pretended : & that infants are capable of the spirit of grace , i think it made very credible . christus infantibus infans factus sanctificans infantes , said irenaeus , christ became an infant among the infants . and does sanctify infants : and s. cyprian affirms , esse apud omnes sive infantes sive majores natu unam divini muneris aequitatem . there is the same dispensation of the divine grace to all alike , to infants as well as to men . and in this royall priesthood , as it is in the secular , kings may be anointed in their cradles ; dat ( deus ) sui spiritus occultissimam gratiam , quam etiam latentèr infundit in parvulis , god gives the most secret grace of his spirit , which he also secretly infuses into infants . and if a secret infusion be rejected , because it cannot he proved at the place and at the instant , many men that hope for heaven will be very much to seek for a proof of their earnest , and need an earnest of the earnest . for all that have the spirit of god cannot in all instants prove it , or certainly know it : neither is it yet defined by how many indices the spirits presence can be proved or signified . and they limit the spirit too much , and understand it too little , who take accounts of his secret workings , and measure them by the material lines and methods of natural and animal effects . and yet because whatsoever is holy , is made so by the holy spirit , we are certain that the children of believing , that is , of christian parents , are holy , s. paul affirmed it , and by it hath distinguished ours from the children of unbelievers , and our marriages from theirs : and because the children of the heathen when they come to choice and reason , may enter to baptism and the covenant if they will , our children have no priviledge beyond the children of turks or heathens , unlesse it be in the present capacity , that is , either by receiving the holy ghost immediately , and the promises , or at least having a title to the sacrament , and entring by that door . if they have the spirit , nothing can hinder them from a title to the water ; and if they have onely a title to the water of the sacrament , then they shall receive the promise of the holy spirit , the benefits of the sacrament : else their priviledge is none at all , but a dish of cold water , which every village nurse can provide for her new-born babe . but it is in our case as it was with the jews children : our children are a holy seed ; for if it were not so with christianity , how could s. peter move the jews to christianity , by telling them the promise was to them and their children ? for if our children be not capable of the spirit of promise and holiness , and yet their children were holy , it had been a better argument to have kept them in the synagogue , then to have called them to the christian church . either therefore 1. there is some holiness in a reasonable nature , which is not from the spirit of holiness ; or else 2. our children do receive the holy spirit , because they are holy ; or if they be not holy , they are in worse condition under christ then under moses : or if none of all this be true , then our children are holy by having received the holy spirit of promise , and consequently nothing can hinder them from being baptized . and indeed if the christian jews , whose children are circumcised , and made partakers of the same promises and title , and inheritance and sacraments , which themselves had at their conversion to the faith of christ , had seen their children now shut out from these new sacraments , it is not to be doubted but they would have raised a storm , greater then could easily have been suppressed : since about their circumcisions they had raised such tragedies and implacable disputations : and there had been great reason to look for a storm ; for their children were circumcised , and if not baptized , then they were left under a burthen which their fathers were quit of , for s. paul said unto you , whosoever is circumcised , is a debtor to keep the whole law . these children therefore that were circumcised , stood obliged for want of baptism to perform the laws of ceremonies , to be presented into the temple , to pay their price , to be redeemed with silver and gold ; to be bound by the law of pollutions and carnal ordinances : and therefore if they had been thus left , it would be no wonder if the jews had complained and made a tumult : they used to do it for less matters . to which let this be added , that the first book of the new testament was not written till eight years after christs ascension , and s. marks gospel twelve years . in the mean time , to what scriptures did they appeal ? by the analogy or proportion of what writings did they end their questions ? whence did they prove their articles ? they onely appealed to the old testament , and onely added what their lord superadded . now either it must be said that our blessed lord commanded that infants should not be baptized , which is no where pretended ; and if it were , cannot at all be proved : or if by the proportion of scriptures they did serve god , and preach the religion , it is plain , that by the analogy of the old testament , that is , of those scriptures by which they proved christ to be come , and to have suffered , they also approved the baptism of infants , or the admitting them to the society of the faithful jews , of which also the church did then principally consist . 7. that baptism ( which consigns men and women to a blessed resurrection ) doth also equally consign infants to it , hath nothing , that i know of , pretended against it , there being the same signature and the same grace , and in this thing all being alike passive , and we no way cooperating to the consignation and promise of grace : and infants have an equall necessity , as being lyable to sickness and groaning with as sad accents , and dying sooner then men and women , and less able to complain , and more apt to be pityed and broken with the unhappy consequents of a short life , and a speedy death , & infelicitate priscorum hominum , with the infelicity and folly of their first parents : and therefore have as great need as any , and that is capacity enough to receive a remedy for the evil which was brought upon them by the fault of another . 8. and after all this , if baptism be that means which god hath appointed to save us , it were well if we would do our parts towards infants final interest ; which whether it depends upon the sacrament and its proper grace , we have nothing to relye upon , but those texts of scripture which make baptism the ordinary way of entring into the state of salvation : save onely we are to adde this , that because of this law infants are not personally capable , but the church for them , as for all others indefinitely , we have reason to believe , that their friends neglect shall by some way be supplyed ; but hope hath in it nothing beyond a probability . this we may be certain of , that naturally we cannot be heirs of salvation , for by nature we are children of wrath , and therefore an eternal separation from god , is an infallible consequent to our evil nature : either therefore children must be put into the state of grace , or they shall dwell for ever where gods face does never shine . now there are but two wayes of being put into the state of grace and salvation ; the inward , by the spirit , and the outward , by water , which regularly are together . if they be renewed by the spirit , what hinders them to be baptized , who receive the holy ghost as well as we ? if they are not capable of the spirit , they are capable of water ; and if of neither , where is their title to heaven , which is neither internal nor external , neither spiritual nor sacramental , neither secret nor manifest , neither natural nor gracious , neither original nor derivative ? and well may we lament the death of poor babes that are {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , concerning whom if we neglect what is regularly prescribed to all that enter heaven , without any difference expressed , or case reserved , we have no reason to be comforted over our dead children , but may weep as they that have no hope . we may hope when our neglect was not the hinderance , because god hath wholly taken the matter into his own hand , and then it cannot miscarry ; and though we know nothing of the children , yet we know much of gods goodness : but when god hath permitted it to us , that is , offered and permitted children to our ministery , whatever happens to the innocents , we may well fear left god will require the souls at our hands : and we cannot be otherwise secure , but that it will be said concerning our children , which s. ambrose used in a case like this , anima illa potuit salva fieri , si habuisset purgationem , this soul might have gone to god , if it had been purified and washed . we know god is good , infinitely good , but we know it is not at all good to tempt his goodness : and he tempts him , that leaves the usual way , and pretends it is not made for him , and yet hopes to be at his journeys end , or expects to meet his childe in heaven , when himself shuts the door against him , which for ought he knows is the onely one that stands open . s. austin was severe in this question against unbaptized infants , therefore he is called durus pater infantium : though i know not why the original of that opinion should be attributed to him , since s. ambrose said the same before him , as appears in his words above quoted in the margent . and now that i have enumerated the blessings which are consequent to baptism , and have also made apparent , that infants can receive these blessings , i suppose i need not use any other perswasions to bring children to baptism . if it be certain they may receive these good things by it , it is certain they are not to be hindred of them without the greatest impiety , and sacriledge , and uncharitableness in the world . nay , if it be onely probable that they receive these blessings , or if it be but possible they may , nay unless it be impossible they should , and so declared by revelation or demonstratively certain , it were intolerable unkindness and injustice to our pretty innocents , to let their crying be unpityed , and their natural misery eternally irremediable , and their sorrows without remedy , and their souls no more capable of relief , then their bodies of physick , and their death left with the sting in , and their souls without spirits to go to god , and no angel guardian to be assigned them in the assemblies of the faithful , and they not to be reckoned in the accounts of god and gods church . all these are sad stories . there are in scripture very many other probabilities , to perswade the baptism of infants , but because the places admit of divers interpretations , the arguments have so many diminutions , and the certainty that is in them is too fine for easie understandings , i have chosen to build the ancient doctrines upon such principles which are more easie and certain , and have not been yet sullied and rifled with the contentions of an adversary . this onely i shall observe , that the words of our blessed lord [ unless a man be born of water and the spirit , he cannot enter into the kingdome of heaven ] cannot be expounded to the exclusion of children , but the same expositions will also make baptism not necessary for men : for if they be both necessary ingredients , water and the spirit , then let us provide water , and god will provide the spirit ; if we bring wood to the sacrifice , he will provide a lamb . and if they signifie distinctly , one is ordinarily as necessary as the other , and then infants must be baptized , or not be saved . but if one be exegetical and explicative of the other , and by water and the spirit is meant onely the purification of the spirit , then where is the necessity of baptism for men ? it will be as the other sacrament , at most but highly convenient , not simply necessary , and all the other places will easily be answered , if this be avoided . but however , these words being spoken in so decretory a manner , are to be used with fear and reverence ; and we must be infallibly sure by some certain infallible arguments , that infants ought not to be baptized , or we ought to fear concerning the effect of these decretory words . i shall onely adde two things by way of corollary to this discourse . that the church of god ever since her numbers are full , have for very many ages consisted almost wholly of assemblies of them who have been baptized in their infancy : and although in the first callings of the gentiles , the chiefest and most frequent baptisms were of converted and repenting persons and believers , yet from the beginning also the church hath baptized the infants of christian parents ; according to the prophecy of isaiah , behold , i will lift up my hands to the gentiles , and set up a standard to the people , and they shall bring thy sons in their arms , and thy daughters shall be carried upon their shoulders . concerning which , i shall not onely bring the testimonies of the matter of fact , but either a report of an apostolical tradition , or some argument from the fathers , which will make their testimony more effectuall in all that shall relate to the question . the author of the book of ecclesiastical hierarchy , attributed to s. denis the areopagite , takes notice , that certain unholy persons , and enemies to the christian religion , think it a ridiculous thing that infants , who as yet cannot understand the divine mysteries , should be partakers of the sacraments ; and that professions and abrenunciations should be made by others for them and in their names . he answers , that holy men , governors of churches , have so taught , having received a tradition from their fathers and elders in christ : by which answer of his , as it appears , that he himself was later then the areopagite ; so it is so early by him affirmed , that even then there was an ancient tradition for the baptism of infants , and the use of godfathers in the ministery of the sacrament . concerning which , it having been so ancient a constitution of the church , it were well if men would rather humbly and modestly observe , then like scorners deride it , in which they shew their own folly as well as immodesty . for what undecency or incongruity is it , that our parents natural or spiritual should stipulate for us , when it is agreeable to the practise of all the laws and transactions of the world , an effect of the communion of saints and of christian oeconomy ? for why may not infants be stipulated for as well as we ? all were included in the stipulation made with adam ; he made a losing bargain for himself , and we smarted for his folly : and if the faults of parents , and kings , and relatives , do bring evil upon their children , and subjects , and correlatives , it is but equal that our children may have benefit also by our charity and piety . but concerning making an agreement for them , we finde that god was confident concerning abraham , that he would teach his children : and there is no doubt but parents have great power , by strict education and prudent discipline , to efform the mindes of their children to vertue . joshua did expresly undertake for his houshold , i and my house will serve the lord : and for children we may better do it , because till they are of perfect choice , no government in the world is so great , as that of parents over their children , in that which can concern the parts of this question : for they rule over their understandings , and children know nothing but what they are told , and they believe it infinitely : and it is a rare art of the spirit , to engage parents to bring them up well in the nuriure and admonition of the lord ; they are persons obliged by a superinduced band , they are to give them instructions and holy principles , as they give them meat ; and it is certain that parents may better stipulate for their children , then the church can for men and women ; for they may be present impostors and hypocrites , as the church story tells of some , and consequently are {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , not really converted , and ineffectively baptized : and the next day they may change their resolution , and grow weary of their vow : and that is the most that children can do when they come to age : and it is very much in the parents , whether the children shall do any such thing , or no ; — purus & insons [ ut me collaudem ] si & vivo carus amicis , causa fuit pater his — ipse mihi custos incorruptissimus omnes circum doctores aderat ; quid multa ? pudicum ( qui primus virtutis honos ) servavit ab omni non solùm facto , verùm opprobrio quoque turpi : — ob hoc nunc laus illi debetur , & à me gratia major . horat , for education can introduce a habit and a second nature , against which children cannot kick , unless they do some violence to themselves and their inclinations . and although it fails too often when ever it fails , yet we pronounce prudently concerning future things , when we have a less influence into the event , then in the present case , ( and therefore are more unapt persons to stipulate ) and less reason in the thing it self ( and therefore have not so much reason to be confident . ) is not the greatest prudence of generals instanced in their foreseeing future events , and guessing at the designs of their enemies , concerning which they have less reason to be confident , then parents of their childrens belief of the christian creed ? to which i adde this consideration , that parents or godfathers may therefore safely and prudently promise , that their children shall be of the christian faith , because we not onely see millions of men and women who not onely believe the whole creed onely upon the stock of their education ; but there are none that ever do renounce the faith of their countrey and breeding , unless they be violently tempted by interest or weakness , antecedent or consequent . he that sees all men almost to be christians , because they are bid to be so , need not question the fittingness of godfathers promising in behalf of the children for whom they answer . and however the matter be for godfathers , yet the tradition of baptizing infants passed through the hands of irenaeus , omnem aetatem sanctificans per illam quae ad ipsam erat similitudinem . omnes n. venit per semetipsum salvare , omnes inquam qui per eum renascuntur in deum , infantes , & parvulos , & pueros , & juvenes , & seniores . ideo per omnem venit aetatem , & infantibus infans factus sanctificās infantes , in parvulis parvulus , &c. christ did sanctifie every age by his own susception of it , and similitude to it . for he came to save all men by himself , i say all who by him are born again unto god , infants , and children , and boyes , and yong men , and old men . he was made an infant to infants , sanctifying infants , a little one to the little ones , &c. and origen is express , ecclesia traditionem ab apostolis suscepit etiam parvulis dare baptismum . the church hath received a tradition from the apostles to give baptism to children . and s. cyprian in his epistle to fidus , gives account of this article : for being questioned by some lesse skilfull persons , whether it were lawfull to baptize children before the eighth day ; he gives account of the whole question , and a whole councell of sixty six bishops upon very good reason decreed , that their baptism should at no hand be deferred , though whether six , or eight , or ten dayes , was no matter , so there be no danger or present necessity . the whole epistle is worth the reading . but besides these authorities of such who writ before the starting of the pelagian questions , it will not be useless to bring their discourses , of them and others , i mean the reason upon which the church did it both before and after . irenaeus his argument was this ; christ tooke upon him our nature to sanctifie and to save it ; and passed through the severall periods of it , even unto death , which is the symbole and effect of old age ; and therefore it is certaine he did sanctifie all the periods of it : and why should he be an infant , but that infants should receive the crowne of their age , the purification of their stained nature , the sanctification of their persons , and the saving of their soules by their infant lord and elder brother ? omnis enim anima eousque in adam censetur donec in christo recenseatur : tamdiu immunda quamdiu recenseatur . every soul is accounted in adam till it be new accounted in christ ; and so long as it is accounted in adam , so long it is uncleane ; and we know no uncleane thing can enter into heaven ; and therefore our lord hath defined it , unlesse ye be born of water and the spirit , ye cannot enter into the kingdome of heaven : that is , ye cannot be holy . it was the argument of tertullian ; which the rather is to be received , because he was one lesse favorable to the custome of the church in his time of baptizing infants , which custome he noted and acknowledged , and hath also in the preceding discourse fairely proved . * and indeed ( that s. cyprian may superadde his symbol ) god who is no accepter of persons will also be no accepter of ages . * for if to the greatest delinquents sinning long before against god ; remission of sins be given when afterwards they beleive , and from baptisme and from grace no man is forbidden , how much more ought not an infant be forbidden , who being new born , hath sinned nothing , save onely that being in the flesh , born of adam in his first birth ; he hath contracted the contagion of an old death ? who therefore comes the easier to obtain remission of sins , because to him are forgiven not his own , but the sins of another man . none ought to be driven from baptism and the grace of god , who is mercifull , and gentle , and pious unto all ; and therefore much lesse infants , who more deserve our aid , and more need the divine mercy , because in the first beginning of their birth crying and weeping , they can do nothing but call for mercy and reliefe . for this reason it was ( saith origen ) that they to whom the secrets of the divine mysteries were committed , did baptize their infants , because there was born with them the impurities of sin , which did need material absolution as a sacrament of spiritual purification ; for that it may appear that our sins have a proper analogy to this sacrament , the body it self is called the body of sin : and therefore the washing of the body is not ineffectual towards the great work of pardon and abolition . indeed after this absolution there remains concupiscence , or the material part of our misery and sin : for christ by his death onely took away that which when he did dye for us , he bore in his own body upon the tree . now christ onely bore the punishment of our sin , and therefore we shall not dye for it , but the material part of the sin christ bore not . sin could not come so neer him ; it might make him sick and dye , but not disordered and stained . he was pure from original and actual sins ; and therefore that remains in the body , though the guilt and punishment be taken off , and changed into advantages and grace ; and the actual are cured by the spirit of grace descending afterwards upon the church , and sent by our lord to the same purpose . but it is not rationally to be answered what s. ambrose sayes , quia omnis peccato obnoxia , ideo omnis aetas sacramento idonea : for it were strange that sin and misery should seize upon the innocent and most unconsenting persons ; and that they onely should be left without a sacrament , and an instrument of expiation . and although they cannot consent to the present susception , yet neither do they refuse ; and yet they consent as much to the grace of the sacrament , as to the prevarication of adam and because they suffer under this , it were but reason they should be relieved by that . and * it were better ( as gregory nazianzen affirms ) that they should be consigned and sanctified without their own knowledge , then to dye without their being sanctified ; for so it happened to the circumcised babes of israel : and if the conspersion and washing the doore posts with the blood of a lamb , did sacramentally preserve all the first-born of goshen , it cannot be thought impossible or unreasonable that the want of understanding in children should hinder them from the blessing of a sacrament , and from being redeemed and washed with the blood of the holy lamb , who was slain for all from the beginning of the world . after all this it is not inconsiderable that we say the church hath great power and authority about the sacraments ; which is observeable in many instances . she appointed what persons she pleased , and in equal power made an unequal dispensation and ministery . the apostles first dispensed all things , and then they left off exteriour ministeries to attend to the word of god and prayer : and s. paul accounted it no part of his office to baptize , when he had been separated by imposition of hands at antioch , to the work of preaching and greater ministeries ; and accounted that act of the church , the act of christ , saying , christ sent mee not to baptize , but to preach the gospel : they used various forms in the ministration of baptism , sometimes baptizing in the name of christ , sometimes expressely invocating the holy and ever blessed trinity : one while [ i baptize thee ] as in the latine church , but in greek , [ let the servant of christ be baptized : ] and in all ecclesiastical ministeries the church invented the forms , & in most things hath often charged them , as in absolution , excommunication , and sometimes they baptized people upon their profession of repentance , and then taught them ; as it hapned to the jaylor and all his family ; in whose case there was no explicit faith afore hand in the mysteries of religion , so far as appears ; and yet he , and not onely he , but all his house were baptized at that hour of the night when the earthquake was terrible , and the fear was pregnant upon them , & this upon their masters account , as it is likely : but others were baptized in the conditions of a previous faith , and a new begun repentance * . they baptized in rivers or in lavatories , by dipping or by sprinkling ; for so we finde that s. laurence did as he went to martyrdom , and so the church did sometimes to clinicks , and so it is highly convenient to be done in northern . countries according to the prophecy of isaiah , so shall he sprinkle many nations , according as the typical expiations among the jews were usually by sprinkling : and it is fairly relative to the mystery , to the sprinkling with the blood of christ and the watering of the furrows of our souls with the dew of heaven , to make them to bring forth fruit unto the spirit and unto holinesse . the church sometimes dipt the catechumen three times ; sometimes but once : some churches use fire in their baptisms , so do the ethiopians , and the custome was antient in some places . and so in the other sacrament ; sometimes she stood and sometimes kneeled , and sometimes received it in the mouth , and sometimes in the hand : one while in leavened , another while in unleavened bread : sometimes the wine and water were mingled , sometimes they were pure ; and they admitted some persons to it sometimes , which at other times she rejected : sometimes the consecration was made by one forme , sometimes by another : and to conclude , sometimes it was given to infants , sometimes not : and she had power so to do ; for in all things where there was not a commandment of christ expressed or imployed in the nature and in the end of the institution , the church had power to alter the particulars , as was most expedient , or conducing to edification : and although the after ages of the church which refused to communicate infants , have found some little things against the lawfulnesse , and those ages that used it found out some pretences for its necessity ; yet both the one and the other had liberty to follow their own necessities , so in all things they followed christ . certainly there is infinitely more reason why infants may be communicated , then why they may not be baptized . and that this discourse may revert to its first intention ; although there is no record extant of any church in the world , that from the apostles dayes inclusively to this very day ever refused to baptize their children , yet if they had upon any present reason they might also change their practise , when the reason should be changed ; and therefore if there were nothing els in it , yet the universal practise of all churches in all ages , is abundantly sufficient to determine us , and to legltimate the practise , since christ hath not forbidden it . it is sufficient confutation to disagreeing people to use the words of s. paul , we have no such custome , nor the churches of god , to suffer children to be strangers from the covenant of promise , till they shall enter into it as jewes or turks may enter , that is , by choise and disputation . but although this alone to modest and obedient , that is , to christian spirits , be sufficient , yet this is more then the question did need . it can stand upon its proper foundation . quicunque parvulos recentes ab uteris matrum baptizandos negat , anathema est . he that refuseth to baptize his infants , shall be in danger of the councel . the prayer . o holy , and eternall iesus , who in thy own person wert pleased to sanctify the waters of baptism , and by thy institution and commandment didst make them effectual , to excellent purposes of grace and remedy , be pleased to verify the holy effects of baptism to me and all thy servants whose names are dedicated to thee in an early and timely presentation , and enable us with thy grace to verify all our promises , by which we were bound , then when thou didst first make us thy own portion and relatives in the consummation of a holy covenant . o be pleased to pardon all those undecencies and unhandsome interruptions of that state of favour in which thou didst plant us by thy grace , and admit us by the gates of baptism : and let that spirit which moved upon those holy waters never be absent from us , but call upon us and invite us by a perpetual argument and daily solicitations and inducements to holinesse ; that we may never return to the filthinesse of sin , but by the answer of a good conscience may please thee and glorify thy name , and doe honour to thy religion and institution in this world , and may receive the blessings and the rewards of it in the world to come , being presented to thee pure and spotlesse in the day of thy power when thou shalt lead thy church to a kingdome , and endlesse glories . amen . the end . notes, typically marginal, from the original text notes for div a63778e-330 §. 1. §. 2. john 4. 14. §. 3. 1 pet. 3. 21. §. 4. §. 5. umbra in lege , imago in evangelio , veritas in coelo . s. ambr. §. 6. 1 cor. 10. 2. §. 7. §. 8. a tertui . de praescrip. . c. 40. b scholiast. . in ju. sat. 2. l. 1. c o nimium faciles qui tristia crimina caedis tolli flumineâ posse put at is aquâ . §. 9. joh. 4. 14. §. 10. audi quid scripturae doceant : johannis baptisma non tam peccata dimisit , quam baptisma poenitentiae fuit in peccatorum remissionem , idque in futuram remissionem quae esset postea per sanctificationem christi subsequutura . hieronym . adv. luciterian . a vide suprà . sect. 9. n. 1. b acts 8. 16. acts 2. 38. §. 11. §. 12. mat. 28. 19. mark 16. 16. john 3. 5. gen. 17. 14. s. august . haeres . 46. 59. §. 13. §. 14. heb. 6. 1. s. august . l. 2. c. 1. de cate. rudib . just . martyr . apol. 2. acts 2. 47. §. 15. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . cyril . hierosol . catec . 2. 1 cor. 12. 13. acts 13. 48. §. 16. john 3. 5. titus 3. 5. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . damasc. l. 4. orth . fid. c. 10. lib. de c. 1. lib. 5. hist. §. 17. ezek. 36. 25. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . symb. nicen. lib. 1. c. 3. in johan . acts 22. 16. eph. 5. 26. lib. 4. adv. marc. c. 9. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . gr. pro . annon ita credimur quia omne genus peccati cùm ad salutare lavacrum venimus aufertur ? origen . homil. 15. in jesu . ecce quicquid iniquitatum sempiternus ignis excoqucre & expiare vix posset , subito sacro fonte submersum est , & de aeternis debitis brevissimo lavacri compendio cum indulgentissimo creditore transactum est . ambros. l. 1. c. 7. de poen . qui dicit peccata in baptismo non funditùs dimitti , dicat in mari rubro aegyptios non veraciter mortuos . s. greg. m. l. 9. ep. 39. phavorin . l. 2. arator . l. 2. hist. apostal . rev. 7. 14. 1 joh. 1. 7. acts 22. 16. tit. 3. 5. heb. 9. 14. 1 joh. 5. 8. §. 18. titus 3. 4 , 5. theodoret. ep. de divin. decret , cap. de lib. de nuptiis . cap. 23. & tract. 124. in johan . vide salmeron . tom. 13. p. 487. §. 19. gil. 3. 26. verse 29. heb. 10. 16. &c. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , scil. ad fururum respiciens {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . 2 pet. 1. 9. vide part . 2. dis 6. 9. of repentance , num . 9. ad 31. §. 20. paulin. ep. 12. ad serenum . 1 cor. 12. 13. john 3. 5. s. basil. de spir. s. cap. 15. §. 21. * 2 cor. 1. 22. eph. 1. 13. 4. 30. john 6. 27. s. cyril . hieros . catech. 3. §. 22. s. basil. in psal. 28. heb. 10. 32. heb. 6. 4. 1 joh. 2. 20. 27. §. 23. 1 john 3. 3. lib. de spir. s. c. 13. rom. 6. 7. ver. 5. 6. * {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . plutar. vide disc. 9. of repentance n. 46. §. 24. rom. 6. 3. 5. col. 2. 12. §. 25. mark 16. 16. tit. 3. 5. niceph. l. 7. c. 35. socr. l. 5. c. 6. idem lib. 7. c. 7. psal. 34. 7. heb. 1. 14. basil. theodor . epiphan. n azianz . col. 2. 2. cyril . heros . dionys. arcop . aug. l. 2. c. 13. contra crescon. gram. §. 27. mark 16. 16. acts 2. 28. apol. ad anton. caes. 1 pet. 3. 21. tertull. de resur. carn . ad tryphon . jud. dial. eum tryph. lib. 2. adv. parm. clem. alex. lib. 1. paedag. . c. 6. §. 28. notes for div a63778e-5630 §. 1. §. 2. acts 1047. aug. de mor b. eccles. cath. l. 1. c. 35. bern. serm. de coena dom. §. 3. acts 8. 37. acts 2. 38. act. 3. 15. §. 4. s. 5. mat. 9. 28. mark 9. 23. mat. 8. 13. john 4. 50. mat. 9. 28. §. 6. john 6. 44. mark 10. 15. 7. §. 8. luke 17. 20 , 21 luke 18. 16. §. 9. iuke 4. 22. 28. 1 pet. 1. 2. 2 thess. 1. 2. rom. 8. 30. eccles. 1. §. 11. §. 12. §. 13. * §. 25. &c. §. 14. gen. 17. 2 , &c. heb. 11. 13. 14. 15. rom. 4. 11. 7. 12. §. 15. rom. 4. 11 , 12 v. 17. v. 13. gal. 3. 14. 29. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , epiphan l. 1. haeres . 8. scil. epicuraeor . §. 16. tit. 3. 5. §. 17. rom. 5. 17 , 18. vide august . l. 4. cont. duas epistolas pelag. c. 4. l. 6. contr. jur. c. 4. prosper . contra collatorem . cap. 20. orat. 40. in s. §. 18. a lib. 3. adv. pelag. 6. lib. 1. in initio . lib. de c. 18. §. 19. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . dionys. aerop . eccles. hier. cap. 3. part . 3. ut quod perdideramus in adam , i. e. secundum imaginem & similitudinem esse dei , hoc in jesu christo reciperemus . irenaeus lib. 3. c. 30. 1 john 1. 8. ep. ad fiden . lib. 3. cp. 8. s. aug. lib. de pec . mer. & remiss . c. 9. §. 20. §. 21. §. 22. §. 23. §. 24. nisi qui renatus fuerit &c. utique nullum excipit , non infantem , non aliqua praeventum necessitate . ambr. de abrah . patr. lib. 2. c. 11. lib. 2. c. 11. de abrah . patriare . §. 25. §. 26. §. 27. isa. 49. 22. §. 28. §. 39. l. 2. c. 39. vide etlam constit. clementis . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} lib. 5. ad rom. c. 6. idem homil . 14. in lucam & lib. 8. hom 8. in levitic . §. 30. §. 31. irenaeus . §. 32. tertullian . lib. de anima : c. 39. & 4a s. cyprian epist. ad fidum . cyprian . origen . lib. 5. ad rom. c. 6. §. 33. s. ambros. de abraham patriar. . l. 2. c. 11. * s. greg. naz. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . or. c. 40. in s. §. 3. 4. * non ut delinquere desinant , sed quia desierunt , as tertul. phraseth it . isa. 52. 15. 1 pet. 1. 2. aqua refectionis & haptisms lavacrum quo anima sterilis ariditate peccati ad bonos fructus inferendos divinis muneribus irrigatur . cassidor . m. 23. ps. 2. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , dixit heracleon apud clem. alex. concil. milevit . can. 2. laying on of hands asserted: or, a plain discovery of the truth thereof under those several considerations, minded in the new testament. 1. upon persons for healing: with a brief discovery of that ordinance of christ, (to wit) anointing with oile. 2. upon persons to office. 3. upon believers, baptized, as such: and that principle of christs doctrine cleared, for their obedience: with objections answered to each particular. to which is annexed, a confutation of four chapters written by some person, or persons, in opposition to this principle of the doctrine of christ, (to wit) laying on of hands upon believers baptized, as such; wherein the weakness of their reasons against the truth, is plainly discovered, and the truth further asserted, and vindicated. by vvilliam rider, servant to the church of christ. rider, william, fl. 1656. this text is an enriched version of the tcp digital transcription a57271 of text r217997 in the english short title catalog (wing r1444a). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 181 kb of xml-encoded text transcribed from 101 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a57271 wing r1444a estc r217997 99829626 99829626 34067 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a57271) transcribed from: (early english books online ; image set 34067) images scanned from microfilm: (early english books, 1641-1700 ; 2000:1) laying on of hands asserted: or, a plain discovery of the truth thereof under those several considerations, minded in the new testament. 1. upon persons for healing: with a brief discovery of that ordinance of christ, (to wit) anointing with oile. 2. upon persons to office. 3. upon believers, baptized, as such: and that principle of christs doctrine cleared, for their obedience: with objections answered to each particular. to which is annexed, a confutation of four chapters written by some person, or persons, in opposition to this principle of the doctrine of christ, (to wit) laying on of hands upon believers baptized, as such; wherein the weakness of their reasons against the truth, is plainly discovered, and the truth further asserted, and vindicated. by vvilliam rider, servant to the church of christ. rider, william, fl. 1656. [14], 182, [2] p. printed for the author, and are to be sold by r. moon, at the seven stars in pauls-church-yard, near the great north door, [london] : 1656. place of publication from wing. errata on a8v. caption title on p. 1 reads: a discovery of layings on of hands, according to the wisdom of god given under the several considerations thereof, minded in the new testament. caption title on p. 109 reads: an answer to a discourse containing 4 chapters in opposition to this principle of christs doctrine, (to wit) laying on of hands upon believers, baptized, as such. reproduction of the original in the british library. eng baptism -early works to 1800. imposition of hands -early works to 1800. rites and ceremonies -early works to 1800. a57271 r217997 (wing r1444a). civilwar no laying on of hands asserted: or, a plain discovery of the truth thereof, under those several considerations, minded in the new testament. 1. rider, william 1656 35613 6 0 0 0 0 0 2 b the rate of 2 defects per 10,000 words puts this text in the b category of texts with fewer than 10 defects per 10,000 words. 2000-00 tcp assigned for keying and markup 2001-12 aptara keyed and coded from proquest page images 2002-01 tcp staff (michigan) sampled and proofread 2002-01 tcp staff (michigan) text and markup reviewed and edited 2002-02 pfs batch review (qc) and xml conversion layings on of hands asserted : or , a plain discovery of the truth thereof , under those several considerations , minded in the new testament . 1. vpon persons for healing : with a brief discovery of that ordinance of christ , ( to wit ) anointing with oile . 2. vpon persons to office . 3. vpon believers baptized , as such : and that principle of christs doctrine cleared , for their obedience : with objections answered to each particular . to which is annexed , a confutation of four chapters written by some person , or persons , in opposition to this principle of the doctrine of christ , ( to wit ) laying on of hands upon believers baptized , as such ; wherein the weakness of their reasons against the truth , is plainly discovered , and the truth further asserted , and vindicated . by william rider , servant to the church of christ . printed for the author , and are to be sold by r. moon , at the seven stars in pauls-church-yard , near the great north door . 1656. to all those in this nation , or elsewhere , who upon the profession of their faith have been baptized in the name of the lord jesus . my brethren , though my prayer unto god is , that what i have written , may tend to the establishing of those , who have already been obedient ; yet unto you i do chiefly recommend this following discourse : and my reason is , because it doth more principally concern you , it being a discovery of part of the minde of christ ; yea , part of the foundation of his service , whereunto the greatest number of you have not yet been obedient . and now , my brethren , you that by baptisme have declared your selves to be followers of the lord iesus christ ; i do begg and intreat of you , to examine your principles , and see whether or no , you have obeyed christ , according to the commission he gave to his disciples , mat. 28. 20. wherein you are injoyned the observation of all things he commanded for your obedience , according to his teaching ; being forty dayes with his apostles and disciples , ( after his resurrection ) in which time he gave commandments unto his apostles , whom he had chosen , and was speaking unto them of the things pertaining to the kingdome of god , acts 1. 2 , 3. vers. i beseech you consider , have you obeyed the form of doctrine , rom. 6. 18. which you shall finde laid down , in heb. 6. 1 , 2. see , i pray you , whether the beginning-word of christ is that you have received ; whether you stand upon that foundation , the doctrine of christ and his apostles , upon which the first churches were built , ephes. 2. 20. heb. 6. 1. consider , god in these last dayes hath spoken unto us by his son , heb. 1. 2. the lord iesus christ is our great doctor , the prophet whom moses spake of , acts 3. 21. therefore we must learn of him , we must hear him in all things ; therefore know , it is your duty to be followers of god , according to your profession in baptisme , and to act in no way , but what christ hath appointed for you ; even that way , whose foundation is upon the lips of christ , which he also hath appointed a foundation for us to build upon . wherefore examine if you have laid your foundation with this corner-stone , with repentance from dead works , faith towards god , the doctrine of baptismes , and laying on of hands , the resurrection of the dead , and eternal iudgement : whether these be the principles of your religion , heb. 6. 1 , 2. consider wherein you are defective in these principles : are you not in repentance ? i wish i could not charge you herein ; yet i must tell you , the hire of the harlot is found amongst you , the burden of which your poor brethren have long mourned under , and suffered for . i know it is not the practise of all of you ; yet those that do it , were never to this day disowned by you ? o! that you would therefore try your selves : have you turned your selves from the vain worships of the men of this world , and from such who teach for doctrines mens traditions ? are you according to your profession of christ in baptism , dead to the rudiments of this world ? col. 2. 20. why know , it is your duty , not only to cleanse your selves from temporal , but spiritual delfiements , 2 cor. 7. 1. and as you are not to act any thing contrary to the law of righteousness in your conversation , so to do nothing in the worship of god , but by rule : for that which hath proceeded from our lord iesus christ , is the rule for saints to walk by . know this , that all the misery and sin in the world came in at this door , viz. by hearkning to reason , the wisdome of the flesh , against that which god hath spoken : it is mans deformity , to walk according to his own invention , and at last , ( as experience doth teach , ) will prove his own destruction . surely god will not indure to be prescribed by his creatures ; no , it hath been wickedness in those that have done it , and god hath found it out ; but he takes pleasure in them that fear him , and teaches them in his wayes , psa. 25. 12. but when men change his laws and ordinances , ( although it proceeds from no wicked intent ) yet it provokes him to iudgment , as it did in uzza , 1 chro. 15. therefore learn to know the voyce of christ ; for his sheep hear it , and they follow him . it hath been the work of satan and his instruments , such who first did forsake the right way , whom god gave up unto strong delusions to believe lyes , because they received not the truth in the love thereof , to corrupt the word of god , and to change his laws , and to set up their posts by the posts of god , or rather in their stead : and who knows not , that knows christ , that now all his endeavours are to make voyd those truths , and the right way of the lord ; either in whole or in part ? if he cannot keep people wholly in blindness , he will labour to insnare them through pretended wayes of light , which is indeed darkness . o! how doth he now perswade the poor soul , that either the wayes of god are not now to be practised , or else the practise of them is but an indifferent thing . o! let 's beware of this deceit : for he that saith i know him , and keepeth not his commandments , is a lyer , and the truth is not in him , 1 john 2. 4. therefore i desire you to examine your selves , and see wherein you are short of obeying the voice of christ ; being careful of receiving any thing , but what is recorded the word of the lord ; and be also as careful of rejecting any thing that is his will . and wherein he speaks unto you , as you are baptized believers , know , it is your duty to be obedient , to be followers of him , to set shoulders to his work ; for unto that this day you are called , that the foundation in sion may again be laid , the walls of jerusalem may be again repaired , and then they that be of thee , shall build the old waste places , isai. 58. 11. let not the wisdome of man beguile you , ( whereby he labours , ) when any truth of god is discovered , to pervert it , or to turn you aside from following of it : know , this is but one of satans old plots , and deceitful workings ; and marvel not that he works in good men in our dayes ; for this is certain , that if persons dissent from truth , so far they serve for his design , which is alwayes against the truth , which is the law of god , that which god hath commanded : thus he wrought in the prophet of the lord , who told a lye in the name of the lord , unto which the young prophet yeilded ; contrary to what god had commanded him , 1 king. 13. 18 and was destroyed of a lyon : know , he many times makes use of good men to carry on his design ; therefore though you may judge they are good men , that speak against a truth of the lord ; let not that turn you aside , knowing it is your duty to be a follower of him , in what he hath spoken , that doth relate to the worship of god , or your duty in your conversation ; which doth concern you , as you are believers , and would be partakers of the promises , especially those things that are principles of your faith and religion ; yea , principles of the worship and service of that god , whom we profess to fear ; yea , and to obey . and take heed of those who teach you , only to believe that , unto which you ought to manifest your obedience to the great god . such persons , who call that which christ taught , and whereunto believers were obedient , a doctrine , but not a practise , such words are corrupt : but let us know this , that so far as christ hath taught us , we ought to be obedient ; and therefore let your obedience be manifest to all men ; for the lord is at hand to give recompence unto you : and let not the opposition which truth meets withal , be a stumbling-block unto you . you may see how easily confusion and errour take place upon the hearts of men , this day . o , let truth have place upon your souls ! o , it grieves my soul to see , how easily that which hath but a colour or shew of truth from the scriptures , takes place upon the hearts of men , and many professors this day ; and yet that which is real truth , hath little entertainment in the world . what 's the reason ? was not this alwayes ; it 's too low , it 's too mean , it 's too plain ? it is indeed without the wisdome of man ; and therefore finds little entertainment amongst men . alas , saith the wiseman , what 's a little water ? this is a poor thing : others have as low an esteem of laying on of hands ; besides , it 's a riddle unto them : thus god makes foolishness the wisdome of this world . but now some do say , did we see these ordinances to continue , we should willingly obey . i answer , do you think the scribes and pharisees would not have made as large a profession as this , when they rejected the counsel of god against themselves , being not baptized ? luke 7. 30. or do you not think , that those who are short of any truth , if they profess any thing , but will as readily make this objection as your selves ? yet will this excuse them ? or would the iews ignorance of the lord of life , excuse their crucifying the lord of glory ? 1 cor. 2. 8. surely no . therefore know , it 's your duty to seek after truth , and to yeild obedience to it : christ requires it of you ; therefore come in unto him , and be willing to take upon you his yoak , and despised wayes ; and be sure , you shall be no losers by it . now the lord help you , you that have put on christ by baptisme , to read what i have written in this book without prejudice , and with a heart lifted up to god for wisdome , to direct to give you to see truth from errour . and that this truth , which i do principally mind and drive at , ( to wit ) laying on of hands upon believers baptized , as such , may have the spirit of god , making of it forth unto your souls , in the reading and consideration thereof ; that so you may be followers of god therein , is the prayer of him , who is willing to serve you for truths sake : william rider . errata . page 1. line 8. for the spirit , read the holy spirit . p. 42. l. 13. for excuse , read enough . p. 46. l. 11. for their read then . p. 59. l. 3. for his read this . p. 100. l. 5. for praise , read prise . p. 112. l. 7. for would , read do . p. 147. l. 8. for do affirm , read we do affirm . p. 152. l. 14. for was enjoyned , read was there enjoyned . p. 159. l. 17. for i read you . a discovery of layings on of hands , according to the wisdom of god given under the several considerations thereof , minded in the new testament . the scripture of the new testament speaks of laying on of hands upon three several accounts or ends . first , upon baptized believers , as such ; to the end they might receive the spirit ; which is the promise of god unto them , as acts the 8. and acts 19. 2. on ministers ; to the end they might be separated to the work of the ministry , acts 6. 6 , 13 , 3. 1 tim. 4. 14 , 5. 22 vers. 3. on the sick , for healing ; to the end they might recover , as mark 16. 18. acts 28. 8 vers. i shall , as the lord shall help me , speak somthing to the two last briefly , and then to the first i shall be more large , it being the duty of all believers to submit unto , and that which is chiefly in my eye in this discourse . first , of the laying on of hands for healing , it was a particular gift of faith , which the lord jesus did promise to give unto his people , as is plain from mark 16. 17 , 18 vers. these signes shall follow them that believe ; in my name they shall cast out devils , they shall speak with new tongues ; they shall take up serpents ; and if they drink any deadly thing , it shall not hurt them ; they shall lay hands on the sick , and they shall recover : in which enumeration of signs , we find laying on of hands for healing : which signs , as the spirit of the lord teacheth us , were given for those who believed not , 1 cor. 14. 22 vers. but this promise of healing , by laying on of hands , as we may observe , the lord made good upon many of his people , as believers in the church of corinth , who were partakers of this gift , which they were to go forth in the practise thereof ; according as the apostle paul did , acts 28. 8 vers. yea as christ himself , mark . 6. 5 vers. luk. 4. 40 vers. object . but now some may say , was this practise to continue amongst believers ? to which take this two-fold answer . first , if the gift be continued , that is , of healing , then this practise ; for we cannot act , unless we have received . 2. if any have or shall receive such a gift of faith , they are to go forth in the practise thereof ; for gifts are given to profit withal , that is , for the good of others , 1 cor. 12. 7 vers. therefore if any one have received such a gift , he is to be up and doing , to administer the same . query . but some may say , is there no ordinance , that the lord jesus christ hath left unto his people , to wait upon him in for healing , in the time of sickness ? answer . yes , and that is prayer and anoynting with oile in the name of the lord ; this is left , as an ordinance , or way unto believers , to wait upon the lord in , in the time of sickness ; wherein the elders of the church of christ ought to administer , as is manifest from iam. 5. 14 , 15 vers. is any sick amongst you ? let him call for the elders of the church , and let them pray over him ; anoynting him with oile in the name of the lord ; and the prayer of faith shall save the sick , and the lord shall raise him up ; and if he have committed sins , they shall be forgiven him . from whence we may observe , that this duty is injoyned by the apostle upon those that are sick : herein the soul ought to wait upon god , and in this way to look up unto god for healing . but oh! the evil of professors in this our day , who run to the physitian , but not to god ; but few wait upon god in his way : the lord complained of this of old , as a great evil , as the 2 kings 1. 16 vers. yea , we may see this was asa's sin , 2 chro. 16. 12 vers. though he were in much affliction ; yet he sought not unto the lord , but to the physitian . and is not this the sin of many professors in this our day ? o! that god would make them sensible thereof , and make this word of use to them , that they may look more up unto god , that they may exercise more faith upon him for healing ; that if they can but with the poor woman , mark . 5. 26 , 27 , 28 , vers. touch the hem of christs garment , for there is much vertue still in him . object . some will say , we cannot see this way to continue in the church of christ amongst believers , unless we did see the effect thereof . answer . first , if you judge of the minde of god , that which is laid down your duty , by the effect , you may run your selves into many temptations , as the jews of old did : when they saw not the glory of the last temple , to be so great as the glory of the first temple was , hag. 2. 3 , vers. they were discouraged in the work of the lord , which god required , and so indeed , this temptation got upon them , as in the first chapter , the second verse : the time is not come , the time that the lords house should be built ; but the lord for this reproves them with judgments , as you may see in the 4 , 5 , and 6 verses , and after by his servant haggai exhorteth them unto the work , as in the 8 verse , and incourageth them unto it , in the 13 vers. then spake haggai in the lords message unto the people , saying , i am with you , saith the lord : and in the second chapter , 5 vers. according to the word that i covenanted with you , when you came up out of egypt ; so my spirit remaineth amongst you : fear you not . so i say , god is a god in covenant with believers ; his truths are sealed by the blood of christ . o then take heed of questioning his faithfulness in making good his promise : from whence doth this proceed , our looking for such and such effects , but indeed from our unbelief , not believing the promise of god ? therefore take heed of judging the minde of god by the effects : for in so doing , you will make the way of god of no force or weight for souls obedience . 2. how can you see the effect of that , you have never yet attained unto nor believed ? therefore i may say to you , as the lord jesus did unto the jews , if you will do his will , you shall know of the doctrine , iohn 7. 17. 3. what effect have you seen , of the laying on of hands upon persons to office ? it is true , as many write , and do say , laying on of hands is a resignation of a person or persons to office ; therefore they instance moses laying on his hands upon ioshua , numb. 27. 23 , vers. but you shall find a more excellent effect , that which fitted him for that work , which he was called unto , as deut. 34. 9 , vers. ioshua the son of nun , was full of the spirit of wisdom : for moses had laid his hands upon him . learn from hence , that as it is gods way , so he meets with his people therein ; and as in that ordinance of laying on of hands upon persons to office , so also in this of anointing with oile . for his wayes are not in vain unto his people . 4. those who have waited upon god in this ordinance , have found the effect thereof ; they have met with god therein , they have seen his faithfulness , been partaker of his grace , received healing , not onely to their bodies , but also to their souls : this effect some poor souls , who waited upon god in this way , have been partakers of ; so that they are able to bear witness to this truth , and also to set to their seals , that god is true , a faithful god ; meeting with those who wait upon him , in his way : therefore i may say of this truth of christ , as one may say of the new wine in the cluster , isai. 65. 8 , vers. destroy it not , for a blessing is in it . 5. we do not so much minde in our waiting upon god in this way , to see an immediate work of healing , which is that which too many doat upon , and so like thomas , unless they see a sign , they will not believe , iohn 20. 25 , vers. but we do chiefly mind our duty , believing , that it shall not be in vain our waiting upon him therein , so leaving the effect of it unto god , who knows best when to give in mercyes to his people . now this may be matter of information , especially to those , who look upon laying on of hands for healing , to be the anointing with oile , spoken of by the apostle iames , that they are and were two distinct things ; the one being a particular gift of the spirit , which a person might receive of healing , immediately by the laying on of hands , as the apostle paul did , acts 28. 8 , vers. and many others also . the other an ordinance of christ , wherein the ministry of the church were to act , and that not by vertue of any particular gift , but of their ministerial office ; and therefore saith the apostle , iam. 5. let him call for the elders of the church , and let them pray over him , anointing him with oile in the name of the lord : wherein they ought , as in all other appointments , to look up unto the lord for a blessing , leaving the giving forth of his grace to the poor soul , unto himself . 2. by what hath been said , is reproved the ignorance of the people of god this day , that have been long reading and learning of the scripture , and yet are ignorant of this command ; and likewise those that are teachers and leaders of congregations , that know the will of god , yet walk not in the practise thereof . it likewise reproves those congregations , that have for some season , looked upon themselves as churches of christ , and yet want this order among them . oh that they would consider the reason , why they are short in this particular , that they might see whether or no , the lord have not a controversie with them , for their neglect , and their opposition against one principle of his doctrine , that which christ taught , unto which believers as believers were obedient , which is a great transgression , their neglecting to hear christ in that saying of his , which is the last particular of laying on of hands i have minded , as i shall indeavour in it's place by the lords assistance , to make forth unto you . secondly , of laying on of hands upon persons to office . this was likewise an ordinance , or way of god , by which those persons who were called to office by the church of christ were set apart , and so indeed are to be set apart , as it was the practise of the first churches , and of those who first trusted in christ , whose footsteps we are to follow : in this way they went : see acts 13. 3 , vers. and when they had fasted and prayed , and laid their hands on them , to wit , paul and barnabas , they sent them away . from whence observe , and that first , the work it was great , it was to the ministry , according to what the lord had spoken concerning paul , that he was a chosen vessel , and that to preach the gospel unto the gentiles , as you may see in the 26 of the acts 15. 16 , 17 , vers. so the work was great , to the performance of which they would need much of the power and presence of the lord with them ; therefore they fasted and prayed , and layed their hands on them , &c. 2. observe , the persons who laid on hands , they were the prophets and teachers in this church , as in the 1 and 2 verses . so likewise , somtimes it was done by the apostles themselves , as acts 6. 6 , vers. so also by paul and barnabas , who were called as before to the office of apostles , to lay the foundation , to do the work of an apostle , acts 14. 23 , vers. so also by timothy , who was the first bishop of the church of ephesus , 1 tim. 5. 22. vers. and also titus , tit. 1. 5. vers. so likewise by the presbytery , the company of eldership in the church , who were by the church of christ , called to officiate in the wayes of god unto his people , by whom timothy was ordained a bishop , 1 timot. 4. 14. vers. so that we see this way of god , and the manner of the performance thereof , in some small measure discovered ; i shall give but this touch of this second thing minded , and that for this reason : because our opposers of laying on of hands upon believers , as believers , have owned the laying on of hands upon officers , though in a disorderly manner they have gone forth in the practise thereof , as will appear , first , from what mr. collier writes in his book of right constitution , pag. 31. where saith he , the qualifications of elders and deacons are expressed , 1 timot. 3. answ. i have read of bishops and deacons , and of apostles and elders , who were deacons ; but never of elders and deacons : my reason is , because a deacon is an elder in the church . 2. this discovers according to their practise , what they have set persons apart for : as their pastoral charge in the church of christ , they were set apart for elders ; so also , as ministers of the gospel , they were ordained for elders , though their great disorder is , in building before the foundation was rightly laid ; yet observe the wise mistaken in their proceeding , though by this practise of theirs , with fair words they have stopped the mouths of many poor souls , who were clearing themselves from such disorder as they were in ; they stopped their consciences with this , that they are under laying on of hands , as well as those that do practise it upon believers as believers . i say , in this , how confused have they appeared in their setting persons apart for elders ? not knowing , or at least not minding , that in the word elders is comprehended all officers in the church , with the ministerial work also , 1 pet. 5. 1 , vers. 2 epistle iohn 1. vers. 3. 1. vers. and so elders is distinguished into several offices in the church , as bishops and deacons : the deacons were to be men full of the holy spirit and faith ; & so indeed fit for the work of the lord among his people , as well as bishops , and so were elders in the church , see acts 6. 6. vers. and act. 15. 22. vers. where the deacons spoken of in the 6 chapter , are called elders in the 15 chapter : again , philip . 1. 1. vers. where the apostle writeth to the saints , with the bishops and deacons : so paul to timothy writes of the qualifications of the bishops and deacons , not elders and deacons ; you shall never in all the scripture find elders and deacons expressed . so that i hope , this may be a word of use unto them ; however it will be unto the church of christ , though from a weak and unworthy instrument . i shall now leave them as to this , but as for the ordination it self , they having now at last , come forth in the practise thereof , they must stand to maintain it ; and therefore knowing their abilities , i shall leave them to contend for this truth , with those ( if there be any ) that do oppose it , it being that i do believe , and have allowed of , therefore i shall only take notice of one or two objections made by some , and then proceed to the third thing minded . objection . some there are , who say there are no apostles now : they laid hands upon persons to office then ; therefore that practise is deased . to which i shall give this two-fold answer . 1. that those who were not apostles , as to their call , but bishops or pastors of churches , were exhorted to walk in this way , tit. 1. 5. vers. 1 tim. 5. 22. vers. yea prophets and teachers by the authority of the church of christ , may lay on hands , acts 13. 1 , 2 , 3 , vers. 2. by this appears a great mistake in the understanding of many men , ( according to this objection ; ) object . that the ministry of the apostles is ceased . i answer , the office of an apostle is the first office in the church of christ , and that is to lay the foundation ; the foundation of the service of god ; therefore saith paul , i have laid the foundation , 1 cor. 3. 10. vers. the foundation , that is , the lord jesus christ in his doctrine , that which christ and his apostles did teach , upon which the church of christ was built : see ephes. 2. 20. which , foundation was the beginning-word of christ , that which persons ought to know , and to believe , before they are sit for the service of god . but now , that this , viz. ( to lay the foundation , ) is the first office in the house of god : see the 1 corint . 12. 28 , vers. god hath set some in the church ; first apostles , &c. so christ did ascend , and gave gifts unto men , and that some to be apostles , as well as other offices in the church , ephes. 4. 8. compared with the 11. vers. object . but now some may say , christ did chuse apostles , he chose twelve , which he called apostles ; therefore they ceasing , the office ceased . answer . to which i answer , that this was before christ ascended ; but after he ascended , he gave some apostles ; that is , to that work to lay the foundation , ephes. 4. 11 , vers. and so paul and barnabas were apostles , acts 14. 4. and 14. vers. and others also spoken of in the 2 cor. 8. 23. vers. 1 cor. 14. 1. compared with 6. and 9. vers. he that doth authoritatively as the first apostles , or by vertue of the authority of the church of christ , lay the foundation of the service of god , he is properly an apostle , he doth the work of an apostle : for other foundation no man can lay , that is to be approved of by the lord ; yet other men may lay the same , even preach the same doctrine of christ , which he did , &c. thirdly , of laying on of hands upon baptized believers as such , to the end they might receive the spirit . that laying on of hands upon baptized believers , as such , is one part of their obedience to the lord , which he requires of them ; an ordinance of the lord jesus christ ; i shall thus prove unto you : first , because it is a saying of our lord jesus christ , that which he taught , and that for believers obedience , as well as repentance , faith and baptisme : see heb. 6. 1 , 2. many persons do say , if we could but see , where ever christ taught it ; surely , we should not gainsay it . o that now they would consider for their conviction this scripture , heb. 6. 1. vers. where the apostle calls it the doctrine or teaching of christ ; and a more sufficient witness that christ taught it , we cannot have , then the apostle is . the doctrine of christ , that which he taught , as he did repentance , faith , resurrection and eternal judgment : now consider , doctrine doth imply teaching , and teaching doth infer practise , that so believers might learn , for teaching and learning are relations as a father and child , the one infers the other . now to inforce this reason for our obedience , we may consider these three things . first , what the apostle saith , in acts 3. 22. vers. where we are injoyned to a hearing of christ in all things , and that also from the danger that will follow our neglect , as in the 23 verse . 2. in that it is placed amongst those foundation-principles , hebr. 6. 1 , 2. and that in the midst of them , as if the spirit of the lord did foresee the opposition that would be made against this truth . 3. because it is one of christs first teachings , and therefore those words in heb. 6. 1. may be rendered the beginning-word of christ , the a.b.c. of a christian , one of those first lessons that believers then did learn , and now should learn ; which is this , to wait upon god in this way of his , for the spirit of promise , which is their right , whereby they might be inabled , as they do desire , to do him service . object . but now unto this , some object , and say , that all things that christ did and said , we are not to be followers of him in , as to raise the dead , to command the winde to cease , and the like . answer . to which i answer , though this may be true , yet what is this to the purpose ? because we are not to say in all things as he did ; therefore we must say in nothing as he did , neither as he taught us : this is error with a witness . we grant that in all things we are not to do and say as christ did : but yet in all things that does relate to the worship and service of god , as repentance , faith , and baptism ; or our duty in our conversation , we are to do as he hath said , for unto this god himself commands us , see luke 9. 35. acts 3. 22. him shall ye hear in all things , &c. object . further , to make voyd this reason , some object , and say that christ taught the resurrection of the dead , and eternal judgment , as well as laying on of hands ; but that is only to be believed : the resurrection and judgment , we know we cannot practise . answ. to which i answer , first ; this is that we ought as believers to do , if possible we can , to attain to the resurrection of the dead , phil. 3. 11. 2. that christ taught it , we grant ; and that it is for our obedience , we do also affirm , and that is so far as he requires it . 3. i do hope , you do also know , that so far as christ hath taught us , we ought to be obedient to him : that which he taught which was notional , we ought to believe ; that which he taught , which was practical , we ought to obey . now consider , laying on of hands is a practical doctrine , as is manifest by the apostles actings and the saints obedience , acts 8. 17. acts 19. 6. now let the opposers of this truth of christ shew , where ever laying on of hands was taught by christ , as the resurrection and eternal judgment , only to be believed , and then they will say and do somthing to their purpose . object . but say some , in heb. 6. 1. the apostle calls it a doctrine , but not a practise ; and so by this would make voyd this way of god . answ. this objection was answered by doctor chamberlain in his dispute with captain kiffin , as you may see in the 10th page of his book , where saith doctor chamberlain , because the apostle calls it a doctrine , therefore so far from being not practised , that it ought the rather to be practised ; for without practising no learning . again , saith he , you wrest this scripture , whereas the express purpose of the holy spirit is , to teach doctrines , that so believers might do what is taught . for the proof of which , he cites mat. 28. 20. mat. 7. 21 , 24. ioh. 13. 17. and 15. 14. iam. 22. 23 , 24 , 25. phil. 4. 9. and many other places : yet saith he , you wrest it to the direct contrary ; and you say therefore it is called a doctrine , that it might not be practised , for indeed so much such an objection doth import . but mr perry in his book of animadversions in answer to doctor chamberlain , pag. 14. as he doth therein conceive that which is true , so he doth suppose that where in he is mistaken , and that is , to think , and so to write , that doctor chamberlain minded mr kiffens wresting of the scriptures above mentioned ; whereas indeed , we may plainly see in his book , and in this i have written of his words , that he minded him of wresting heb. 6. 1. which was the ground of this objection : and therefore we may take notice , that the scriptures above mentioned , do sufficient prove what doctor chamberlain brought them for , which was this , that heb. 6. 1. was wrested by mr kiffin from the proper true meaning of the spirit of god therein . mr perries words you may see , are these : saith mr perry , i conceive that every doctrine of christ , that he hath commanded to be taught by his apostles , and his disciples were commanded to observe and practise , ought to be practised : but if this appear not in this particular thing in any of those scriptures , wherein hath mr kiffin wrested them ? i know not : but ( saith he ) in the contrary , i suppose he doth own them , in what the spirit of god means in them , according to what light he hath received . to the later part of these words , i answer thus much , who knows not what mr perry saith of mr kiffin , to be true , and so indeed of all men , unless they walk contrary to their light ? but from the former part of his discourse , we may observe two things : 1. his mistake , as you have already heard , &c. 2. his granting what we contend for , viz. that every doctrine of christ which he commands to be taught by his apostles , and his disciples were commanded to observe and practise , ought to be practised ; this is that we do affirm ; and therefore do contend for this truth or doctrine of christ with him and others that do oppose it : for did christ teach it , as you have heard ; and did the apostles teach it , as you shall hear in the next reason for the proof of this truth ; and did baptized believers , as such , observe and practise it , as acts 8. 17. acts 19. 6. and shall not believers now practise it ? shall not they tread in the footsteps of the flocks of christ , be followers of those who first trusted in him ? shall the cunning working of satan prevail alwayes , ( as he hath done for a long time , to the perverting and destroying of the truths of christ , ) and as he doth to this day , to the denying of them ? i say , shall he alwayes prevail ? god forbid : o let god be true , but every man a lyer ; for what was written afore-time , was written for our learning , that we through patience , and comfort of the scriptures might have hope , rom. 15. 4. o therefore let not truth be destroyed : his doctrine was sealed with his blood , even the death of christ , and shall we alter or deny his will ? god forbid : shall not we hope to find acceptance with god in his appointment ? surely the contrary will discover us to be such , that little regard his laws , whose precepts are not our delight . 2. reason . as christ taught it , so the apostles taught it , read heb. 5. 12. compared with chapter 6. 1 , 2. in the first chapter 12 vers. saith the apostle ; whereas for the time you ought to be teachers , you have need to be taught again , which are the first principles of the oracles of god , &c. where by these words , you have need to be taught again , is plainly implyed , they were once taught this principle ; and that this the apostles did teach them , is also manifest , in that they laid the foundation of this church of the hebrews ; who were those jews , spoken of in acts 2. 42. who are there said to continue in the apostles doctrine : and as they taught it , so it was a way of god , wherein they did administer unto his people , and unto which they were obedient : see acts 8. and acts 19. object . but now some will say , in acts 2. is not mentioned laying on of hands ; therefore believers there were not under it . answ. two which i answer , as laying on of hands is not in so many words there laid down , no more there is not the resurrection from the dead , and eternal judgement in so many words expressed ; doth that therefore prove they were not taught them ? surely , the apostles would not have baptized them , but upon that profession , that their bodies should be raised , as well as christ dyed for them . again , to say that the apostles did not there preach laying on of hands , in acts 2. proves no more , or is to no more purpose , then to say that philip did not preach baptisme to the eunuch , when we read of not one word he spake of it , although he baptized him , as you may see acts 8. 35. but now that the jews who did believe , were taught laying on of hands , resurrection , and eternal judgment , is plainly manifest , from heb. 5. 12. compared with heb. 6. 1 , 2. where as you have heard , he minds them of it , as one of those first lessons they had learned , and as a principle of the foundation , or beginning-word of christ committed to them . 2. consider what is written : they ( to wit , those that were baptized and added to the church , who gladly received the word , ) continued in the apostles doctrine , see acts 2. 42. now this they could not do , if they had not been taught laying on of hands which was a principle thereof , part of what christ and his apostles taught them , as you have already heard , or may see in the reasons given ; unless we deny their wayes to be the same in every church , 1 cor. 4. 17. again consider , how can it be thought with honour to god and his truth , that a man can be said to continue in the doctrine of the apostles or word of christ , when they were not in the practise of it ? for say the objectors , there is no mention made of laying on of hands , no more say i there is not of the resurrection and eternal judgment , and yet both preached and received by them . 3. consider , they are here said to be added to the church , as well as they received the word , and were baptized . object . but now some may and do say , by this you make laying on of hands to be an ordinance , whereby those that did believe and were baptized , were added to the church . answ. to which i answer , yes , and that because laying on of hands was next administred after baptisme , and that in order to the placing of the soul in the house of god ; it being part of its foundation , the beginning-word of christ ; and in this order , was both preached and practised by the apostles . this likewise we may consider , that the end of this ordinance is promised , and applyed to those that are baptized , see acts 2. 38. where saith the apostle , and you shall receive the gift of holy spirit ; for the promise is to you ; yea , saith he , to as many as the lord our god shall call ; that is , the promised spirit should be given according to the will of god : and in the 41 vers. it is said , they that gladly received the word were baptized , and the same day were added unto them three thousand souls : where we may take notice of this order ; 1. they gladly received the word ; 2. were baptized ; 3. were added to the church . from whence we may learn thus much , that by baptisme they were not added ; because their addition to the church followed after their baptisme : for as their gladsome receiving of the word went before their baptisme , so did their baptisme before their addition ; which addition was something else besides , and more then baptism ; for so much the text doth hold forth ; and being added , they continued in the apostles doctrine : and so it is plain , as it is part of the foundation , so it followed baptisme , as you may see by the practise thereof , acts 8. 17 , 19. chapter 6. 7. 3. reason . because as christ and his apostles did teach it , so they taught it as a principle of the foundation of the service of god , a foundation-principle of that service , wherein they were to live to the glory of god , and upon which they were to stand to go on to perfection : read heb. 6. 1 , 2. when moses was to build a tabernacle unto god , he had a strict charge , that he should do every thing according to the pattern the lord had given him , exod. 25. 40. and so afterward , when solomon was to build the temple , he likewise was to do it according to the pattern which david had received by the spirit ; and as it is said , which he was made to understand , by the hand of god upon him : the first of chron. 28. 11 , 12. and 19. now as moses and solomon were not left at liberty to follow their own understanding , but were faithfull to make all things according to the pattern of gods will : so neither were the apostles , but also were faithful stewards of the will and commands of the lord jesus : the first of cor. 4. 1. which jesus the christ , likewise was a messenger , and the great prophet of the eternal god , whose word is gods will unto his people , acts 7. 37. and who as a son , even as moses a servant , was faithful over his own house , heb , 3. 2. who was faithful to him that appointed him , even as moses was faithfull in all his house ; even as moses : as moses was faithful to do every thing , exactly according to the pattern ; so was the lord jesus christ faithfull unto him , who did appoint him . and surely this considered , we may easily see , there is not less exactness and circumspection to be used now in times of the gospel , in building a spiritual house unto god , then there was under the law , in that which was typical : for that exactness under the law served but as an example or shadow of heavenly things , that is to say , spiritual or gospel-things , heb. 8. 5. now this being a foundation-principle , it ought to be laid in every church of christ : for it is no way consonant to truth , for a man to think ever to make a lasting building , ( either in spirituals or civils ) without a good foundation : for saith david , psal. 11. 3. if the foundations be destroyed , what can the righteous do ? read luke 6. 49. this being a principle of gods chusing , to be laid in the beginning or foundation of his service ; how doth it concern us , and all those who put to their hands to erect and constitute a church unto christ , to do whatever they do , as much as in them lies , according to the pattern given by god ; & that in building they leave out no part of his foundation ? for a principle is a main support unto the building , especially where god himself layes it . 4. reason . because laying on of hands is an oracle of god , one of those commands that god gave unto his church , read heb. 5. 12. with heb. 6. 1 , 2. saith the apostle , you have need to be taught again , which be the first principles of the oracles of god , that is , of his commands , for so the word oracle doth imply , as you may see , acts 7. 38. this is he that was in the church in the wilderness , with the angel which spake to him in the mount sinai , and with our fathers who received the lively oracles to give unto us ; that is , the whole word of the law , or commands of god , declared unto his people by the mouth of moses , for their obedience : as also rom. 3. 1 , 2 vers. bears witness unto this : what advantage then hath the iew ? or what profit is there of circumcision ? much every way ; because unto them were committed the oracles of god ; where by oracles is signified the whole law committed unto them , as in heb. 5. 12. the word oracles being in the plural number , doth signifie the whole will of god committed to believers , the doctrine of christ : and the beginning of the oracles of god , is the first part of christ his doctrine , the things which christ first revealed and preached to them , as the apostle bears witness , heb. 6. 1 , 2 verses . yea , the word oracle doth hold forth the counsel of god , which is the will and minde of god unto his people , for their obedience ; therefore saith the apostle , 1 pet. 4. 11. if any man speak , let him speak as an oracle of god ; that is , as the will and minde of god for souls obedience : the apostle paul tells the ephesians , acts 20. 20 vers. that he kept back nothing , that was profitable unto them ; and in the 27 vers. that he had declared unto them the whole counsel of god : a part whereof was laying on of hands , it being that he taught and practised among them , as acts 19. 6. object . but now to turn aside this truth , saith mr collier in his book of right constitution , in the 76 page , oracles do not alwayes imply commands : though all commands are oracles ; yet all oracles are not commands . answer . two which i answer , that though all commands are oracles , and all oracles are not commands ; yet what is this unto the purpose ? doth this prove that laying on of hands is not one of those oracles , that are the commands of the lord jesus christ : for was it not reckoned with , and so left upon record , as that which christ did teach with repentance , faith , and baptism , resurrection and eternal judgment , as the foundation of the service of god to every believing soul , heb. 6. 1 , 2. was it not that which the apostles taught , that unto which baptized believers as such were obedient ? as act. 8. 17. & 19. 6. this considered , were excuse to answer this objection . but surely the weakness of this objection is discovered , if we consider mr colliers reasoning , in the 78 page of his book : saith he the word truly read both in heb. 5. 12. and 6. 1. is not the principles ; but the begining of the oracles of god , and the word of the begining of christ ; and so cites the greek words , to hold forth not principles of the doctrine , but beginning of the word , the same , as in the 1 iohn 1. in the begining was the word , &c. to which i answer , that it is easily discovered , and i think upon second consideration himself will grant , that the word signifies principles as well as beginnings ; although i do grant that in other places it may so signifie , and in this place , ( to be so rendred ) may not be altogether improper ; yet i must tell him , and i would have others minde it , that as he saith , if the words be truly read , they do so signifie ; so i say , if the words have their proper sence given to them , they do hold forth principles of the doctrine of christ . for i pray you , what is the beginning of the words of christ , when it is minded as the foundation , but principles of his doctrine ? for they are such things as make a sure foundation for the saints to build upon : and so we may observe that these principles put together , are the foundation of the service of christ ; and that these principles here minded , are such things as are not temporary , but lasting , and according to the minde and will of christ , to be continued in by the saints so long as they continue in this world . but saith he further in that place of his book : there are many things that are doctrines and oracles for us to believe , but not to practise ; and so instanceth the apostles waiting at ierusalem , till the spirit came upon them ; their speaking with tongues , healing the sick , raising the dead , &c. these saith he are all doctrines of the beginning and laying of the foundation , to be believed , but not practised , unless in the same power . to which i answer , first , for healing the sick , raising the dead , speaking with tongues immediately ; we cannot do , unless we are partakers of the same power : neither ought we now to go and wait at ierusalem by vertue of that command the apostles had : although thus much i may minde , that as the apostles waited at ierusalem for the promise of the father ; so ought every believing soul to wait in zion , in the wayes of god , till he be fitted for the work of god , before he go forth therein , as too many do this day . 2. saith he , they are all doctrines of the beginning and laying the foundation . but now say i , where are they laid down , as laying on of hands is , heb. 6. 2. part of the foundation ? for their waiting at ierusalem , their speaking with tongues , healing the sick , raising the dead , &c. was never laid down the foundation , or principles of the foundation , or beginning-word of christ ; but laying on of hands was part of the foundation , which was confirmed to be the word of christ with signes , miracles , and gifts of holy spirit ; as the speaking with tongues , healing the sick , raising the dead , and the like . 3. i answer , that this is but cunning reasoning , to subvert the truth : for as to the apostles waiting at ierusalem , did not christ command the so to do ? and does not our consciences tell us , that that command was temporary , ended with the doing of the duty there required ; & is of no more weight in this case , then as if he had instanced that christ commanded one of his disciples to fetch an ass upon which he did ride unto ierusalem ? and for speaking with tongues , healing the sick , and raising the dead , they were particular gifts , not that which is applyed to every one ; to the performance thereof , as we see , laying on of hands was applyed , 1. to the iews , heb. 5. 12. 2. to the samaritans , acts 8. 17. 3. to the ephesians , acts 19. 6. and so it was minded to the hebrews , as well as repentance , faith , baptismes , resurrection , and eternal judgment , as that which they ought to consider of , according to their profession of christ therein ; that was , to wait upon god for his spirit to teach them , and to assist them in their holy profession : without the assistance of which spirit , they were not able to live unto god . i say , this ordinance of christ , it ought to have according to their profession of christ therein , an influence upon , and through their whole lives ; even as its fellow-principle baptisme , as you may see rom. 6. 3 , 4 , 5 , 6. 5. reason . because there was no church of christ without this ordinance or way of christ , and that as a principle in the foundation of his service ; the foundation , even the doctrine of christ and of the apostles , upon which they did stand , as first the hebrews , who were the first church of christ under the gospel , whose pattern we ought to follow : this was that they received , heb. 6. 2. and that when they were babes , heb. 5. 12. which first pattern must be followed whether we will or no , god will have it so ; for he is bringing forth his truth in righteousness , according to that prophecie , ezek. 43. 10 , 11 , 12. 2. the samaritans , who were the second church of christ we read of ; this way they went , and that next after baptisme , acts 8. 17. 3. the church at ephesus were set up on this foundation-principle , acts 19. 6. this was part of the counsel of god committed unto them by the apostle paul , acts 20. 27. 4. a fourth witness unto this truth , and that is the church at derbe and lystra , of whom paul laid the foundation , as acts 14. 6. and of whom timothy was a member , acts 16. 1 , 2. upon whom paul laid his hands , 2 tim. 1. 6. wherefore , saith the apostle ; as if he should say , seeing thou hast that excellent grace and gift of faith , ( which he speaks of in the 5 verse , ) i put thee in remembrance , or i do admonish thee , that thou stir up the gift of god which is in thee , by the putting on of my hands , or which god gave thee , through the laying on of my hands : from whence it is plain , that in this way timothy waited upon god , which was not in vain unto him ; and afterwards being approved of , was ordained to the work of the ministry , by the laying on of hands of the company of the eldership , as the first of tim. 4. 14. doth manifest . and so i do conclude , as these were , so were all other churches , and that for these two reasons . 1. because their wayes were the same in every church , 1 cor. 4. 17. 2. because they had a form of doctrine to deliver to them , according as it is laid down , in heb. 6. 1 , 2 the apostle writing to the romans , in the 6 chapter 17 vers. saith he , you have obeyed from the heart the form of doctrine . now what was that , but repentance from dead works , and faith towards god , &c. even all that our saviour taught , even a form ? object . but now some may say , we read of it no more then in those places administred , and therefore it was not the practise of all churches . answ. to which i answer , this proves nothing , no more then this very objection , which is made by independents so called , against baptisme ; because they finde it not administred in all , therefore all were not under the practise thereof : but this is false , even as the objection is untrue : for the wayes of the apostles were the same in every church , and the doctrine one that was delivered to them : and look what objections may be made against this truth , the same , as is plainly manifested ( in the discourse between doctor chamberlain , and captain kiffin , ) may be made against baptisme . further , you may take notice in how many churches you read of the breaking of bread , in as many you shall finde the laying on of hands as breaking bread was in iudea , trod● , corinth ; so the laying on of hands in the hebrews , samaria , and ephesia ; yea , a fourth witness we have unto this truth , which was pauls laying on his hands upon timothy , as is before minded : so that i say , persons may as well object against other truths of christ , as against this . but this we know , in the mouth of two or three witnesses , every word of christ shall be established ; therefore let us beware lest we , as many do , kick against this truth of christ ; and as many do , and have done against baptisme . 6. reason . because it is that which is milk for babes , a beginning-word of christ , read heb. 5. 12 , 13. you are ( saith the apostle ) such as have need of milk , and not of strong meat . now consider , was it for babes then , and is it onely for strong men , now ? as many persons , who deny it to believers as believers , yet will own it for setting persons apart for office : o what deceit is wrapped up in this ! but surely , this was for babes , and the hebrews learnt it in that condition : and this is certain , that which was for babes then , is for babes now ; and that which was for strong men then , is for strong men now ; for so the apostle reasoneth , heb. 5. 14. strong meat belongeth unto strong men , who by reason of use have their sences excercised to discern both good and evil . object . but now some object , that laying on of hands , heb. 6. 2. may be meant to heal the sick , according to these scriptures , mark 16. 18. and acts 28. 8. or else for setting persons apart for office , according to acts 6. 6. or acts 13. 3. answ. to which i answer , that it cannot be so meant , for this reason : because in none of those scriptures , laying on of hands is laid down as a foundation-principle , as we see here , in heb. 6. 2. laying on of hands is so laid down . for consider , those scriptures , mark 16. 18. and acts 28. 8. do hold forth no such thing as a foundation-principle ; but that particular men may receive such a particular gift of god , as to heal the sick , according as christ promised , mark 16. 18. and paul received , acts 28. 8. as also philip , acts 8. and many others , as many in the church of corinth ; which is no more a foundation-principle , neither in the practise , milk for babes , then laying on of hands , ( which some make mention of , ) in luke 21. 12. so likewise those scriptures , acts 6. 6. and 13. 3. hold forth no more a foundation-principle then the former ; and that , because laying on of hands here , was upon particular men , who were set apart for particular offices , and that for the good of the church of christ : this was not to babes , but strong men ; the apostle reckons up the hebrews babes , as heb. 5. 12. but these were strong men , who were fit to be imployed in the work of the ministry , such as the apostle speaks of , in heb. 5. 14. who by reason of use , had their sences exercised to discern both good and evil . such who were gone beyond those spoken of , in the 12. and 13. vers. being in a capacity of teaching others ; therefore laying on of hands in the fore-mentioned scriptures , upon persons for healing , or for setting persons apart for office , cannot be that meant , in heb. 6. 2. as the foundation or beginning-principle , which is milk for babes , heb. 5. 12. and therefore , i do conclude that laying on of hands upon believers , as believers , is the foundation-principle , the beginning-word of christ , that which concerns every believing soul , which is food to it , and nourishment to it ; which is that they are capable of , but not of the former , they being not in the like capacity . therefore my brethren , as we find it written , we should not take away the childrens bread , and give it unto dogs ; so let us not take away their milk , but feed them with it , &c. 7. reason . because it is part of the word of the lord , that was confirmed unto us : that it was the word of christ , hath been plainly manifested , it being that which he taught , his doctrine , heb. 6. 1. also you may see the first reason for the proof of this . now that it was confirmed to us , read mark 16. 20. and they went forth and preached everywhere , the lord working with them , and confirmed the word with signes following . now whereas some object , that laying on of hands was for the confirmation of the gospel ; they may now by what hath been said , plainly see that it was part of the word of the lord , or saying of christ ; even his teaching unto which believers as such were obedient , one part of his doctrine ; which therefore was ( as the rest ) confirmed with signes , miracles , and gifts of the holy spirit . but for further answer to this objection , we may consider , that which confirmed the word , and the word , were different : laying on of hands , as you have heard , was the word of god , the teaching of christ ; but signes , miracles , and gifts of the holy spirit , were the confirmation thereof , mark 16. 20. they appeared , whereby this word and way of god was and is confirmed unto us to be the stedfast word of christ . miracles are no foundation-principles ; they are not any part of the word of the beginning of christ ; but those things by which the word of god was & is confirmed unto us , to be the stedfast word of christ ; the neglect of any part thereof , god will punish : for saith the apostle , heb. 2. 2 , 3. if the word spoken by angels , were stedfast , and every transgression and disobedience deserved a just recompence of reward : how shall we escape if we neglect so great salvation , which at the first began to be spoken by the lord , and was confirmed unto us by them that heard him ? therefore my brethren , as the same apostle saith , heb. 12. 25. so my exhortation is unto you ; see that you refuse not him that speaketh : for if they escaped not , who refused him that spake on earth , much more shall not we escape , if we turn away from him that speaketh from heaven . now truth being declared , the lord requires obedience ; and therefore it lies as a duty upon every believing soul , to consider his wayes , and with the good man david , to turn his feet into the wayes of god , psal. 119. 59. and to set shoulders to the work of the lord , that the breaches in sion may be again repaired , and the paths therein , may be again restored ( according to the word of the lord , isai. 58. 12. vers. 61. 4. vers. ) and in so doing , we shall be partakers of those promises , which are annexed as the reward of such service . in the next place , i shall proceed to answer some objections which many persons make further against this truth , and then shall lay down some incouragements unto persons to the performance of this duty : and in the last place shall lay down some grounds of our withdrawing from those that obey not christ in his ordinance , answering some objections . object . the first and greatest of them , is this : that we have no command for the laying on of hands . answ. now that we have a command , appears , first , from christs teaching of it ; there is a positive command for what he taught , as a part of his service we are injoyned to be obedient unto ; but christ did teach this as a part of his service ; yea , as a principal part thereof , not onely relating to the building , but to the foundation of the building , which is of more weight , as heb. 6. 1 , 2. now that this we are commanded to observe ; see how full that scripture comes upon us , acts 3. 22. a prophet shall the lord your god raise up unto you , of your brethren , like unto me , him shall you hear in all things whatsoever he shall say unto you ; yea , this command is followed with a curse , if we obey not , verse 23. and it shall come to passe , that every soul which will not hear that prophet , shall be destroyed from amongst the people . 2. answer . vve have a command , and that also from the apostles teaching and practise of it : that they did teach it , and practise it , you have already heard in the second reason . now as they did teach it , and practise it , see how positive the command lies upon us , phil. 4. 9. those things which you have both learned and received , and heard , and seen in me , do , and the god of love and peace shall be with you : also minde , 2 thes. 2. 15. therefore brethren stand fast , and hold the traditions which you have been taught , whether by word or our epistle . now beloved , this was one of those things , or of those traditions the apostles had delivered to the churches ; yea , one of those things they had both heard , learned , and received , and seen in paul , which the apostle commands them to do , to be exercised in , to hold fast : and this is pauls exhortation unto timothy , and that by way of command , 2 tim. 2. 2. the things thou hast heard of me amongst many witnesses , the same commit thou unto faithful men , that they may be able to teach others also . now this was one things that timothy had heard and learned of paul , and that which he received from him , as is plainly manifest in the 5 reason . object . but now whereas some may object , and say , that pauls laying on his hands upon timothy was to office : answ. i answer , that it was not to office , but for the receiving of the promised spirit ; which promised spirit god did so pour forth upon timothy , that he was made according to the prophecies that went before of him , a good souldier of christ , one fit to war in his kingdome , to be exercised in the work of the lord , the ministerial office : therefore saith the apostle , 1 tim. 1. 18. this charge i commit unto thee , son timothy , according to the prophecies that went before of thee , that thou by them mightest war a good warfare . this charge , to wit , that you shall finde in the 3 vers. to be this , that he should charge some , they should preach no other doctrine : and whereas he saith , according to the prophesies that went before of thee , that thou by them mightest war a good warfare ; that was those revelations that god manifested unto some of his people ; whereby he discovered timothy to be one whom he had chosen to the work of the ministry ; and so by them , that was those prophesies , the apostle was assured , that his calling was of god , and that his blessing would accompany him . so that when paul laid his hands upon him , he received the holy spirit , and that in such manner , as that he was fitted abundantly for the work of the lord ; which when this was manifested , and he had by the people of god , or church of christ , a call thereunto ; he was by the laying on of hands of the eldership or presbytery , set apart for the work of the ministry , as you may see , 1 tim. 4. 14. so that it is plainly manifest , that by the imposition of pauls hands , timothy received the spirit in the gifts thereof , 2 tim. 1. 6. and by the imposition of the hands of the eldership , he was separated to the work of the ministry , according to the prophesies that went before of him , 1 tim. 4. 14. 3. we have a command , and that from the commission the lord jesus gave his disciples , mat. 28. 20. teaching them , ( to wit , those that believe , and are baptised , ) to observe all things whatsoever i have commanded you . from whence this truth appears , that if christ did command the apostles to lay on hands , they were to teach those whom they should baptize , to submit thereunto , as the words do plainly manifest , teaching them to observe . but christ did command the apostles to lay on hands . for what they did in any service of christ unto believers , as such , was by the command or authority of the lord jesus ; and therefore say they , 1 cor. 4. 1. let a man so account of us , as of the ministers of christ , and stewards of the mysteries of god : and in the 14 chap. v. 37. if any man think himself to be a prophet or spiritual , let him acknowledge the things i write unto you , are commandments of the lord : this was the account they gave of their authority . and it is observable , i never knew that opposer yet of this truth of christ , that durst affirm the apostles had no command for laying on of hands . so that i say , if they had a command for laying on of hands , the observation thereof was taught by them , and is that which god by vertue of his commission given doth require of us ; for saith christ , teaching them , that is , those that are baptized , to observe all things , whatsoever i have commanded you . object . but now some will say , laying on of hands is not there expressed . answ. i answer , though it be not expressed , it is plainly implyed ; for whatsoever the apostles did teach and practise , was by vertue of their commission received from christ . but this they did teach , heb. 5. 12. and also practise , acts 8. 17. and 19. 6. and therefore it was by vertue of their commission , received from christ : and their very manner of teaching and practising , discovers it to be the mind and command of god unto believers , as such . 1. because they taught it , as a first principle , or beginning-word of christ unto young believers ; and therefore it 's reckoned up milk for babes , heb. 6. 1. & 5. 12. 2. because they taught it , as a principle of the foundation of the service of christ , and that as repentance , faith , baptisme , resurrection and eternal iudgement , heb. 6. 1 , 2. 3. because they taught it , as that which christ taught unto them , or gave in charge unto them , as he appointed them to be stewards of the mysteries of god ; and therefore they witness it the doctrine or teaching of christ , heb. 6. 1. that which they had received from him , even the lord jesus christ . so that from the commission , doth likewise appear the force also of this obedience ; whereby those that resist the truth , may be left without excuse . object . but yet some will and do say , the apostles did lay on hands by vertue of a particular gift which god had given them , to give the spirit . answ. the apostles did never lay on hands by vertue of those particular gifts they had received , but by vertue of their ministerial office : for laying on of hands being an ordinance of christ , a way unto believers , as baptisme , or other of his appointments ; the apostles did never officiate in them by vertue of any particular gift , neither any other minister of the gospel , but by vertue of their ministerial office , as they were called of god to administer in those wayes to his people ; and so did , leaving the effect thereof unto god , &c. object . but some do say , the apostles by laying on of hands , did give the spirit . answ. first , though this be one of their greatest objections and blocks against which they stumble ; yet our greatest opposers are herein divided : for though some do affirm , that the apostles had power to give the spirit ; yet others of them cannot so believe : and who would think men of such parts and wisdome as they are , should so affirm ; but that indeed the carnal minde of man will ever oppose the things of god ? 2. i answer , and that positively , that the apostles by laying on of hands , did give the spirit of god , no more in this ordinance , then peter did in the preaching of the word , acts 10. 44. while he spake the word , the holy spirit fell on all them that heard it ; and they spake with tongues , and glorified god . vvhy so it was , that while peter , iohn , and paul were exercised in this ordinance , even laying on of hands , god gave his spirit to his people . but alas , what is peter , iohn and paul , but ministers by whom they believed ? the one may plant , and the other vvater , but it 's god that must give the increase , 1 cor. 3. 5 , 6. and surely this , what gifts christ is pleased to convey through ministers , is not by any power that is in them , as is plainly discovered from acts 3. 12. neither was it ever in the apostles power , to give the spirit of promise unto any man ; and so the apostle plainly declares unto me , in his answer to simon magus , who certainly did think , as too many do this day , that the apostles had power to give the spirit ; and therefore he offered them mony for that gift or power : the apostle thereby seeing the corruption of his heart , saith unto him , thy mony perish with thee , because thou thinkest the gift of god may be obtained with mony , acts 8. 18 , 19 , 20. 3. further , take notice , that this power or prerogative of giving the spirit , the lord jesus christ alwayes keeps in his own hands , & he giveth it to whom he pleaseth , as you may plainly see by these scriptures , acts 2. 32 , 33. this iesus hath god raised up , whereof we are al witnesses ; therefore being by the right hand of god exalted , and having received of the father the promise of the holy spirit , he hath shed forth this which you now see and hear . mark this ; he hath done it , even this jesus , but not the apostles . and saith our saviour , iohn 14. 16 , 17. i will pray the father , and he shall give you another comforter , even the spirit of truth : and in the 26 vers. but the comforter which is the holy spirit , whom the father will send in my name : the 15. 26. vers. but when the comforter is come , whom ( saith christ ) i will send unto you from the father , even the spirit of truth , luke 11. 13. and acts 5. 32. saith the apostle , we are witnesses of these things , and so is the holy spirit whom god hath given to them that obey him . by all which places it is plainly manifest , that this power or prerogative of giving the spirit , the lord jesus christ and god the father alwayes keep in their own hands , &c. 4. it is further ●anifest , that it was not in the apostles power to give the holy spirit of promise , and that from the administration of the ordinance , acts 8. 15. when peter and john came down to samaria , they prayed for them , that they might receive the holy spirit . vvhich doth discover , it was not in their power to give it ; but they prayed for them , that so indeed god would give it to them , according to his promise . again , as it is manifest that this power belongs unto the lord jesus christ , he having received of his father this promise of the holy spirit , and so gives it forth upon his people : so likewise we may observe , that he also gives the gifts or operations thereof ; or the spirit of god doth work and operate in poor souls , according to his wisdom . for as there are members of the body of christ , so every member hath it's office given him of god : this the apostle plainly discovers , 1 corinth . the 12 chapter , in the 4. 5 , 6 , 7 , 8 , 9 , 10. saith he , there are diversities of gifts , but the same spirit ; and there are differences of administrations , but the same lord ; and there are diversities of operations , but it is the same god , which worketh all in all : but the manifestation of the spirit is given to every one to profit withall ; for to one is given by the spirit the word of wisdome : and so he goes on making mention of the gifts and operations thereof : and in the 18 vers. thus declareth ; but now hath god set the members in the body as it hath pleased him : again saith he in the 27. and 28. vers. now you are the body of christ , and members in particular ; and god hath set some in the church ; first , the apostles ; secondly , prophets , &c. from all which , as before , we may minde , that as the spirit of god is given to every believing obedient soul , and this by the lord ; so every ones gift or office likewise proceeds from him . again , saith the apostle , ephes. 4. 7. speaking of the church ; but unto every one of us is given grace , according to the measure of the gift of christ . now if any should say , how would this appear ? the apostle makes answer , vers. the 8. because he ascended up on high , he led ( speaking of christ ) captivity captive , and gave gifts unto men : and vers. the 11. it 's said , he gave some to be apostles , and some prophets and some evangelists , and some pastors and teachers , and this for the good of the body of christ : and this work of christ , of giving his spirit unto men , to be continued so long as the saints are to be perfected , and the body of christ to receive edification , as we may plainly see , from the 12. and 13. verses . so that to say , the apostles had power to give the holy spirit , or spirit of promise , is untrue , absurd and ridiculous . object . again , some there are , who make this a great obstacle in the way , ( thereby hindering poor souls from their obedience , ) even the words of the apostle , acts 8. 16. for as yet he was fallen upon none of them . from whence they perswade themselves , and labour to perswade others , that the apostles did lay on hands by vertue of a particular gift or power , which god had given them , to give his spirit . now for the removing of this stumbling-block , i answer , first , if you consider what hath been spoken to the last objection , you may plainly see , that the apostles did not lay on hands by vertue of any particular gift , but of their ministerial office . neither was it ever in their power to give the spirit of god to any man , as hath been plainly manifested . 2. whereas the apostle saith , for as yet he was falne upon none of them , it discovers to us , that it was an usuall thing in the apostles dayes , for the spirit of god to be given , and that in more then an ordinary manner ; and therefore well might luke thus write this parenthesis , in the discourse of this ordinance : for as yet he was fallen upon none of them . 3. again thirdly : vvhereas luke useth these words , for as yet he was falne upon none of them ; it might very well be taken notice of . for though philip had wrought great works in the city of samaria , as in the 6. and 7. verses of this chapter , acts 8. insomuch that god bore witness from heaven to those things that philip spake , that there was great joy in that city ; and that simon magus , who of long time with his sorceries had bewitched the people , believed and was baptized ; yet there was no givings forth of the spirit of god so immediately as at other times : as for instance , when peter preached the vvord , acts 10. 44. ( even while he was speaking , ) the holy spirit fell on them that heard it . object . some do say , why did not philip lay hands upon the samaritans , as well as baptize them ? and from hence they reason , that though philip was instrumental for their conversion ; yet peter and iohn must lay hands upon them : and so by such reasonings as this , laying on of hands must be laid aside . answ. first , let us examine ; hath not this reasoning much of this nature in it , to set up peter , iohn and paul , that so indeed we may come to think of them above that which is meet , as if they had power to do that they had not ? but for this , some hath been already reproved , 1 cor. 1. 12. now this i say , ( saith the apostle ) that every one of you say , i am of paul , and i of apollo , &c. and in the 3 chapt. 5 vers. who is paul , and who is apollo ; but ministers by whom ye believed ? even as the lord gave to every man . oh! that we could therefore , cease from man , whose breath is in his nostrils , and give glory to god , looking up onely unto him ; who is the giver of every good and perfect gift . 2. may there not be , or is there not already too many , who make as great a noyse to the crying down of baptisme , as this objection doth of laying on of hands , & that in regard of philip , who did work miracles , and ananias who had an immediate commission to baptize paul , as well as the apostles , for what they did ? o say many persons , none but those that were immediately authorized , and did work miracles , did baptize ; therefore your baptisme is not right , because you work no miracles : and hence they conceive no baptisme , but the baptisme of the spirit , which they think the apostles gave unto those persons , upon whom they laid on hands . 3. the great thing in answer unto this question , is , to shew why philip did not lay hands on those persons whom he converted and baptized : and now if this reason , could truly be rendred , something of satisfaction possibly unto many persons would appear . but for my part , though persons are never satisfied , i dare not presume to know above what is written ; and therefore , why he did not lay hands upon those persons he did baptize , i dare not positively determine . but this i know , and herein is my satisfaction , that the work was done ; and i do believe the apostles are as good an example , and the thing is of as much weight , ( if not more ) as if philip had done it . but oh! what weak reasoning is here , yet concurring with the rest to make voyd the truth . i shall appeal to any mans conscience , whether this be a sufficient ground to keep any soul from the doing of his duty , because he cannot see why philip did not lay on hands . surely you or i may suppose many things ; but which of us is able to determine which is truth amongst all ? therefore it is good for us to keep close unto this , that it is gods way , that wherein the apostles as ministers of the gospel did administer ; and that whereunto believers baptized as such , were obedient ; that it was taught unto them as milk for babes , and that it was a principle of christs doctrine , a beginning-word of christ unto believers : and herein let us quiet our selves , not seeking a reason for that the lord doth not give us ; lest we are carried captive by our carnal imaginations , and so split our selves against the truth , &c. query . but now some may say , if we practise this ordinance ; where is the ground for our faith , seeing whatever is not of faith is sin ? answ. first , in all our actions , i do grant it is good for us to have a ground for what we do , especially in the service of god , in which service we are to walk by rule . and here i wish that those who walk in mixt communions , would consider what vvord of god they have to bear them out in that practise , whether ever christ left such a rule to walk by . but secondly , i answer , the ground of our faith in this ordinance , is the word of the lord , which doth not only as you have heard discover unto us this ordinance , to be the mind of god unto believers , a way wherein he requires their obedience ; but it likewise discovers the very end of this ordinance , to be the promise of god ; which promise god first made unto abraham , as the apostle bears witness gal. 3. 14. that the blessing of abraham might come on the gentiles , that we might receive the promise of the spirit , through faith . vvhy we cannot believe without the spirit ; yet through believing it is , that we are made partakers thereof , even of the promise , which is the spirit ; which promise god renewed , and more plainly discovered by the prophet ioel , ioel 2. 28 , 29. which the apostle takes notice of , acts 2. 16. this was likewise hinted forth by iohn the baptist , mark . 1. 8. i indeed baptize you with water , but he shall baptize you with the holy spirit : and this our saviour himself declared , iohn 7. 38 , 39. he that believeth on me , out of his belly shall flow rivers of living water : this he spake of the spirit , which they that did believe should receive . now , as hath been declared , they could not believe without the spirit ; yet , through believing , the promise of the spirit is made good unto poor souls . and this promise of the spirit , the apostle doth annex unto faith and baptisme , as the right and portion of every believing obedient soul , acts 2. 38. repent and be baptized for the remission of sins , and you shall receive the gift of the holy spirit . from which scriptures it is manifest , that the promise of the spirit is made unto believers baptized , as such ; and therefore the apostle in the 39 vers. doth apply it unto believers baptized , as such , as their right and portion ; for the promise is unto you , and to your children , and to all that are afar off ; even as many as the lord our god shall call . which promise of god in general was the ground of the apostles assurance of faith in this particular , that god would give his spirit in this his own appointment to his people . so that a better ground to act upon in any way or service of god , we cannot have , then the word and promise of god is . therefore in the next place , for your incouragement in this ordinance , consider these few things : obedience to god is , first , that which makes a soul capable of knowing the mind of god : therefore saith our saviour to the jews ; if you will do his will , you shall know of the doctrine . 2. obedience unto christ , is that whereby believers do enter friendship with the lord jesus christ ; even as by their profession they do enter battle or wage war , with the greatest enemy ; even the dragon spoken of , in rev. 12. 17. who is there said to make war with the woman , and the remnant of her seed , which keep the commands of god , and have the testimony of iesus . why so i say , they do enter by their obedience unto christ , the greatest friendship that possible can be in the world , iohn 15. 14. you are my friends , ( saith christ ) if you do whatsoever i command you . 3. there is much incouragement to this duty , from the end of this ordinance . the spirit of god , is that the soul stands in continual need of ; yea , the usefulness of the spirit of god , is very much discovered : first , in that it is the teacher of the saints , the first epistle of iohn 2. 27. but the anointing which you have received of him , abideth in you , and you need not that any man teach you , but as the anointing teacheth you : why , it is the office of the holy spirit , to be the teacher of gods people , iohn 14. 26. but the comforter , which is the holy spirit , whom the father will send in my name , he shall teach you all things , and bring all things to your remembrance , whatsoever i have said unto you . secondly , as he is their teacher , so he is their comforter , yea , and their remembrancer , as in this 26 vers. so likewise he is their guide , and their leader , gal. 5. 18. so he is their strength , ephes. 3. 16. yea , by the spirit they have boldness at the throne of grace , gal. 4. 6. because ye are sons , god hath sent forth the spirit of his son into your hearts , crying abba , father . so also it is their assistance at the throne of grace , rom. 8. 26. saith the apostle , we know not what to pray for , as we ought ; but the spirit helpeth our infirmities . oh! how useful is the spirit of god , unto poor souls ! it 's a quickning spirit , and therein also it is very useful : the people of god are apt to deadness and coldness , in the things of god ; therefore saith the apostle , rom. 8. 11. but if the spirit of him that raised up christ from the dead , dwell in you , he that raised up christ from the dead , shall quicken your mortal bodyes , by his spirit that dwelleth in you . again , it 's by the spirit , that we must mortifie corruption , the deeds of the body ; as in the 13 vers. many other particulars may be minded , wherein the usefulness of the spirit of god doth consist ; therefore let these considerations incourage us , to wait upon god in this his way . 4. we have incouragement to wait upon god in his way , even in this ordinance , and that from the general promises in the scripture , gal. 3. 16. 2 cor. 1. 20. luke 11. 13. 5. a fifth ground of incouragement , may be drawn from the reasons why the spirit of god is given forth unto poor souls ; and that first , from the souls being in covenant with the lord : for among the many precious promises of the new covenant , this you shall finde to be one , ezek. 36. 27. i will put my spirit within you , and cause you to walk in my statutes , and ye shall keep my judgments , and do them : this reason , the apostle also renders , gal. 4. 6. because you are sons , god hath sent forth the spirit of his son , &c. secondly , from souls obedience ; the promise is made unto such , acts 2. 38. & 5. 32. such as walk in obedience , shall certainly be partakers of the spirit of promise . 6. another ground of incouragement i shall mention , may be taken from the necessity of the spirits being given with it's gifts and fruits amongst the people of god ; and that may be , 1. either , first , for the glory of god , 1 cor. 12. 3. iohn 4. 14. rom. 12. 11. 2. for the general good of the people of god , according to these scriptures , 1 cor. 12. 7. the manifestation of the spirit , is given to every man , to profit withal : and so he goes on , discovering in the 8 , 9 , 10. vers. the several gifts and fruits of the spirit , from whence proceeds the usefulness of the members of the body of christ , one unto another ; the spirit of god dividing to every man severally as he will , as in the 11. vers. so that the eye cannot say unto the hand , i have no need of thee ; neither the head to the feet , i have no need of thee , vers. 21. and the reason is given , vers. 25. that there should be no schisme or division in the body , but that the members should have the same care one of another : read also 14. chapt. 12 vers. and ephes. 4. 12. 3. for our particular good and help , according to these scriptures , iud. 20. 1 pet. 1. 22. gal. 5. 5. and the 16. therefore now , let these incourage you to make use of that means god hath appointed , even this ordinance , wherein his people were made partakers of his spirit . query . but now some do question , what grounds we have that practise laying on of hands , to separate from those who are baptized ? for ( say they ) could you have communion with us , we could with you . answ. to which i answer , and that first : considering the frames of your spirits , your denial of the truth , calling it error and delusion , a doctrine from beneath , an invention of the devil , that which is our own tradition , a post we would set up by the posts of god , that for which we have no better ground then the common-prayer-book , a new administration , which never was either taught or commanded by christ in all the new testament : from hence , i would query , by what rule of christ it is , that you could have communion with us ; and the case being thus , we can any longer communicate with you ? for my part , i must profess before the lord , and before the whole world , that , how to satisfie my conscience , and maintain the truth of god , in such communion , i know not : if i could , i should do it . i know it 's that they reflect upon us , that we want love to them , as the ground why we cannot communicate with them . but the lord he is judge , and he knows that it 's our love to the truth of christ , and the order he hath prescribed in his house , that will not suffer us ; especially as the case stands with them , as is before minded . and therefore , if there be any love in them towards us , let us be partakers of those weighty reasons grounded upon the word of truth ; which may convince us , that it is our duty still to have communion with them , notwithstanding their opposition against this truth . object . but by this some may say , it seems , that if they did not oppose the truth , you could communicate with them . answ. i answer , no , for we have no such custome , neither the churches of christ : search the scriptures , and see if ever christ left such a rule to walk by , or that god allowed or approved of any such practise . we are glad to hear , where there is any so moderate as not to oppose it ; and it is not burden some to us , to wait upon god in his way , labouring their convincement , and imbracing of the truth ; for it is that which is their duty , as well as baptisme ; and a part of the foundation of the house of god , as well as repentance and faith : and therefore to build with them , without this principle in the foundation , were to presume to do that , we have no warrant for , and to make a breach in that order god hath appointed , and that in the very foundation of his service . 2. i answer , that we have good ground to maintain separation from those , though baptized , that deny this ordinance of laying on of hands , and that 1. because we are commanded to keep the ordinances , as they were delivered , 2 thes. 2. 15. therefore brethren , standfast , and hold the traditions which you have been taught , whether by word , or our epistle ; and herein were the corinthians praised by the apostle , which is also written for our example , 1 cor. 11. 2. now i praise you brethren , that you remember me in all things , and keep the ordinances as i delivered them unto you . from whence it is manifest , that to keep the ordinances as they were delivered , is that which is praise-worthy to the saints , well pleasing unto god , and the will and minde of god unto his people . but to communicate with those , that do deny the laying on of hands , will put us out of that capacity ; this our experience doth witness to us . vve might speak much unto this , & of the opposition we had , when i was in such a condition . 2. because from those persons , who do not hold the ordinances as they were delivered , we are commanded to withdraw , 2 thes. 3. 6. now we command you brethren , in the name of our lord iesus christ , that you withdraw your selves from every brother that walketh disorderly , and not after the tradition you have received of us : yea a good ground we have to observe this command , from their opposition , in that they raile , print , speak , and dispute against the truth , calling it a doctrine from beneath , a counterfeit thing ; which gives us a good ground to observe the apostles exhortation , 1 tim. 6. 5. from such withdraw thyself : and certainly as we are to withdraw from those , who are evil in their conversation , so likewise from those , who do declare against that which is part of the worship of god , yea a foundation-principle of his service . 3. because laying on of hands , is a foundation-doctrine , a principle upon which a right constituted church of christ is built , heb. 6. 1 , 2. a doctrine , which was ( not notionally , as many say , but ) practically imbraced by the first churches ; as the hebrews , the samaritans , and the ephesians , which were exactly built according to the direction of christ himself . now this is generally received , that though there may be communion with persons , where differences are in circumstantials ; yet not where they are in fundamentals : and for this reason , those who are baptized , have refused communion with the independants ; because they erre in a fundamental point , therefore they cannot build with them : and is not this reason strong for us , because laying on of hands is a foundation-doctrine or principle , as well as repentance , faith , baptismes , and resurrection , and eternal judgement ? therefore this being a foundation-principle , we ought not to build with those , who are destroyers thereof : and therefore for this reason , we ought not to communicate with them . 4. because they live in the breach of , and in opposition against a command of god , even this beginning-word of christ ; and so indeed to partake with them , were to make our selves guilty of their sin . now that they are such , that they do so live , is plainly manifest by their writing , printing , preaching , and disputing ; thus opposing this law & oracle of god , heb. 5. 12. and as they do thus live in the breach of a command of god , an oracle , and a principle of christ doctrine ; so certain it is , that we cannot have communion with them , without transgressing the command of the spirit of god , where we are exhorted to withdraw from such , 1 tim. 6. 3 , 4 , 5. 5. because where there is not an uniting in the principles of the foundation of the service of christ , there can be no safe or comfortable communion : for indeed union is the ground of communion , amos 3. 3. can two walk together , except they are agreed ? and saith our saviour , wherein two of you shall agree on earth as touching any thing that you shall ask , it shall be done for them of my father which is in heaven , mat. 18. 19. from whence it is plain , that where there is no union , no agreement , there can be no fellowship , no walking together , no asking the father for any thing : for consider , how can we ask the spirit of god to be given , and that according to his promise , with or among them who do oppose the means , to wit , laying on of hands ? it's abomination unto them ; and therefore how can we have communion with them , or they with us ? surely , if things were rightly considered , our separating from them will be found upon as good ground , if not better , then their separating from the independants so called : for wherein do they differ , but in baptizing ? the practise of baptisme they deny not , though not rightly performed , nor applyed ; but the practise of laying on of hands upon believers baptized , as such , is denyed by our opposers . object . but now some may say , though i am satisfied , that laying on of hands , is an ordinance of christ ; yet they are good men that i have communion with , such among whom i have found much comfort , therefore i cannot withdraw from them . 1. we may take notice , as this is an objection made by some amongst the baptized people , so likewise by some , that are baptized , who walk with the independents , so called : o say they ! they are good men , and we walk lovingly together ; therefore we cannot withdraw from them ; not considering that in this , they have no rule of christ , and that god never gave unto persons such liberty of loving each other , as that thereby his wayes and truths should be rejected and neglected by them . 2. to the objection , i answer , that by this thou doest discover , how little thy love is to the lord jesus christ and his wayes , and how low an esteem thou hast of them , that thou preferrest thy love to the creature , before thy love to thy creator . it is true , it is that which is thy duty , to love those with whom thou hast communion , ( yea thy enemies , ) but in this thy loving of them , thou must know , that thou art to walk according to the law or rule of christ towards them ; for thy love towards them , must be subordinate to thy love unto god and his truth : and to this purpose christ speaks , mat. 16. luke 14. 26. that if any man loved father or mother more then him , he is not worthy of him ; yea , if a man doth not hate his own life , if once it come in competition with christ , or any one of his laws , that he can rather part with truth , then deny his life , he cannot be christs disciple . thou oughtest to praise thy duty in its place , and to perform it ; but if once it come in competition with christ or his truth , that thou must either suffer the truth of christ to fall , or else be accounted of by some , that thou hast little love in thee towards them ; i say , if thou preferrest thy love towards them before the truth , that notwithstanding christ calls upon thee to be a follower of him , yet thou wilt not , because it may make a breach in thy love towards them , thou discoverst thy self to have little love in thee towards christ , and that thou art mistaken in thy right loving of them . for thou canst not better love them , then to be faithful unto god , wherein thou wilt give them a good example ; for that which is thy duty in this particular , ought also to be theirs , if so convinced of the truth , as thou art . especially in the consideration of this , that there are several persons amongst them , that have apostatized from this truth and doctrine of christ , that have declared for it , and have been obedient unto christ therein ; but now deny it , and are great opposers of it : which if thou hadst not ground from the scripture to maintain separation from them , upon any other account , thou couldst not according to order communicate with them . object . but say some , i dare not deny them to be a church of christ , as they say you do ; and therefore they will charge me , as they have done others , that i do greatly sin in departing from them . 1. i answer , do thou follow christ in his word , according to the form and order appointed by him in his house ; and though they charge thee with departing from them , god will justifie thee : for it is not their crying , the temple of lord , the temple of the lord , that will excuse their disobedience , ier. 7. 4. for when truth is declared , he commands all men to receive it , and therefore when it once comes to thy soul , he requires thy obedience . for to what end doth god manifest his truth , by any poor soul , by any of his people ; but that others should be obedient ? consider , was it not ever that , which followed that old principle of confusion , wherewith poor souls were frighted by them , if possible they could , into that state , wherein both matter and form , subjects and order , were all contrary to the minde of god ? oh! what a noise and cry did they make after poor souls , who for conscience towards god did separate from them ? o , say they ! they leave the church ; and o! what a great evil would they make of this ? thereby possessing the people , as if they had done very wickedly . not to go for further instance , was not this the practise of the bishops and prelates , and after them the presbyterians , then the independants ? and now it is come to be the practise of the baptized people , whereby it is manifest , that this is but one of the last shifts of a confused principle . when they cannot overturn the truth , they will labour to lay stumbling blocks in the wayes of gods people . 2. i answer , though they look upon themselves to be a church of christ ; yet thou by the light of truth manifested to thy soul , doest see , that they are short in a principle of the foundation thereof . is not the church of christ the house of god ? and is not repentance , faith , baptismes , laying on of hands , the resurrection of the dead , and eternal judgement ; the foundation thereof , see heb. 6. 1 , 2. what will you say to make void this truth ? will you say , as many do , christ is the foundation ? but is he any otherwise a foundation then in his doctrine as he is declared ? and is not this his doctrine or teaching ? doth not the apostle , heb. 6. 1. call it the doctrine of christ ? and is not his doctrine one with himself ? surely christ & his truth are one : & so far as a soul knows christ , he will walk in obedience to him : and doth not their disobedience to this way of the lord , discover the disorder they are in , that indeed they build before the foundation is rightly layed , denying a principle thereof ? 3. whereas they say , we deny them to be a church , it is not true ; for we desire not to enter judgement , in things that are too deep for us . but this is that we have said , and do still say , let them prove themselves a church of christ : which if they can so do , we can prove them short in a foundation-principle of the service thereof , and so disorderly . for consider , is it according to the rule of christ , to admit of persons , though baptized , to communion , that shall say of a principle of the foundation , of the service of god , upon which he should stand to go on to perfection , it is a lye , that which christ never taught , though it be in so many words declared ? surely such a practise god will never own ; neither dare we , lest he disown us . but here i shall take liberty to write mr. colliers own argument , for the discovering of a true church of christ , in the first page of his book of right constitution : saith he , a true visible church of christ , consisteth both of matter and form , or of subjects and order : for , saith he , it is christs kingdome , and those subjects must be such visibly as christ owns , and that form and order according to christs rule ; or else , saith he , it cannot be christs church . surely , if what mr. collier writes , and this truth of christ , to wit , laying on of hands , were rightly weighed , what could he have spoken more against himself , and for us in this case ? therefore let 's try , seeing he hath thus spoken , whether he doth own the form and order of christs house : which is plainly manifest he doth not ; for in that book , as you may see , from the 70 page to the end thereof , he opposes a principle of his doctrine , a part of the foundation of the service of christ : but i wish the lord may give him , and others to see this truth of christ , & that they may be followers of him therein . i shall now conclude , leaving what i have written , to the judgments of all to whom it shall come , desiring , that they would with the noble bereans , search the scriptures , to see if what i have said be so or no ; that they would seriously weigh , as in the sight of god , the things laid down in this discourse , having their eyes up towards god ; knowing what is written , that they which seek the lord understand all things , prov. 28. 5. further , my desire is , that if in their consciences they do finde any convictions of the truth herein asserted , they would take heed of opposing of it , and that , lest they be found fighters against god . the end . an answer to a discourse containing 4 chapters in opposition to this principle of christs doctrine , ( to wit ) laying on of hands upon believers baptized , as such . i having almost ended my former discourse for the press ; it being a discovery and vindication of the truth ; there was presented to my hands a book ( having no name thereunto ) consisting of two sheets of paper , put forth , as it doth appear unto me , by several persons in opposition to this ordinance of the lord jesus christ ( to wit ) laying on of hands upon believers baptized , as such . to which , as the lord shall help me , ( with as much soberness and moderation , taking as little notice as possible i can , of their reproachful speeches of us , and of the truth ) according to the measure i have received , ( having this opportunity ) give a brief answer thereunto , hoping it may more tend to the conviction of persons , it being particularly answered ; although the substance thereof is already answered in my book : likewise not doubting , but that other servants of christ , who may be more able , will , as god shall give opportunity , more fully vindicate his truth from the opposers thereof . their book , as i have already said , doth consist of 4 chapters . first , of the several ends of laying on of hands . 2. what laying on of hands is not , and cannot be meant , heb. 6. 2 vers. 3. what laying on of hands is , and must be meant there . 4. that the laying on of hands practised by some in these dayes , on all baptized believers , was never instituted , commanded , nor practised at all by jesus christ or his apostles , in all the new testament . now their first chapter contains , ( according to their judgement , ) the several ends of laying on of hands ; and they are three . 1. for healing of the sick . 2. for ministring or giving the extraordinary gifts of the holy spirit . 3. for ordaining and appointing of officers . unto the first and last of these , i shall not now speak ; having spoken my judgement and conscience of them , in the beginning of my book , which i do hope , is according unto truth . and therefore shall now take a little notice of what is written , as to the other particular ; desiring the reader to consider of what i have written to the other two , in the beginning of my book . and now whereas they lay down , and thereby would affirm , that laying on of hands was for giving the extraordinary gifts of the holy spirit ; and for the proof of this , they say that peter and iohn , to this end , laid their hands upon them at samaria , acts 8. 17 , 18 , 19. i answer , first , that the end of this ordinance is missed by the author or authors of this book : for the end of this ordinance is the promised spirit , which god will give to all those , who from the heart obey his doctrine , are followers of his teaching : for the gift of the spirit is the promise of god to all those who do obey him , acts 2. 38 , & 5. 32 vers. which promise of the spirit is the end of this ordinance ; which end also was assigned thereunto , see acts 8. 15. and to which end the apostles did administer it , that those persons , to wit , beleevers , who by their obedience were under this promise of god , might receive it of god , whose gift this was , and who alone , not the apostles , did communicate it unto his people , as these scriptures do witness , ephes. 4. 6. acts 5. 32. & 2. 33. mat. 3. 11. iohn 14. 16 , 17. & 15. 26. & 16. 7. 2. i answer , that the giving the extraordinary gifts of the spirit , was never propounded as an end of laying on of hands ; neither can our opposers prove it , that persons by the submission to this ordinance should be partakers of the miraculous gifts of the holy spirit , or that persons were to expect this or that particular gift thereof ; but that as before , they might be partaker of the spirit of promise ; that whereas now they were to joyne themselves , according to their profession , with the body of christ ; so they might act in the body , according to the will of god . object . but now some may say , by laying on of hands , they received the holy spirit , in an extraordinary manner . answ. that they did receive the holy spirit in more then an ordinary manner , by laying on of hands , i do grant : but that the extraordinary gifts of the holy spirit is the end of this ordinance , i do deny . for did they receive the holy spirit , in a more then ordinary manner , through this ordinance ? acts 19. 6. so they did through the preaching of the word , acts 10. 44. yea , and through prayer , acts 4. 31. which if considered , we shall finde the extraordinary gifts of the holy spirit , to be the end no more of laying on of hands , then of preaching the word and prayer : they may be an effect or fruit of each of them , but not the end : for poor souls , by their obedience unto christ , are made partakers of the spirit of promise , which is the producer of such effects , or fruits in them . 3. we may observe , that the foundation of this discourse being missed , and in the first place , that which is untrue affirmed , ( to wit , that laying on of hands was for giving the extraordinary gifts of the spirit , ) it 's no marvail they should run themselves into so many mistaken understandings of those that practise it , and the hard censures they put upon them , with their erronious judgments about this truth , which i pray god forgive them , for they know not what they do : and so i might put an end to their first chapter ; only i shall take a little notice of the weight of those reasons which they bring to prove , that the end of this ordinance is the miraculous gifts of the holy spirit . and their great reason is , because the samaritans , acts the 8. were such as did believe , vers. 12. and did receive the word of god , vers. 14. and were baptized , vers. 16. all this , say they , could not be , unless they had already received the ordinary measures of the spirit . answ. first , i cannot but take notice , how this reason doth hold forth , that there is no receiving of the holy spirit by that soul , who is already partaker of the spirit , but what is in an extraordinary manner ; which how false this is , i shall leave to the experience of believers to prove , yea , to the raisers of this reason , if so be they have the spirit of god . 2. vvhereas they say , we cannot believe without the spirit ; i answer , that unto those who do believe , who receive the vvord of god , and are baptized , is the promise of the spirit made : see galat. 3. 14. that the blessing of abraham might come on the gentiles , that we might receive the promise of the spirit through faith . vvhy , we cannot believe without the spirit ; yet , through believing , those that do believe , are made partakers of the promise thereof : see likewise iohn 7. 38 , 39. saith our saviour , he that believeth on me , out of his belly shall flow rivers of living water ; this he spake of the spirit , which they that did believe should receive : from whence i might reason as before . but further , we may observe , that this promise of the spirit the apostle doth annex unto faith and baptisme , acts 2. 38. where saith the apostle , repent and be baptized for the remission of sins , and you shall receive the gift of the holy spirit . query . now i would query of you , was this promise proper onely to some believers , or all believers ? if you say , to some , as your principle must lead you to ; for you must either tye it to some in the apostles times , or else to the time of the first apostles , who received the word at the mouth of christ , to give unto us : then i answer , answ. the following words may stop your mouths : for the promise hath a larger extent then you dream of ; it was unto them , and their children , and all that are afar of , even to as many as the lord our god shall call . from whence i minde , the promise of the spirit is as much ours , ( according to the wise disposing of god , ) who knows best in what manner to bestow it on his people , as it was theirs . and whereas you boast of parts and gifts , beyond those that have practised this ordinance ; yet let me tell you , that herein is much vanity , and your boasting is not good . for though god injoyne us to the use of ordinances , yet himself is not tyed thereunto : therefore if your gifts be greater , learn to make a right use of them , for gods glory , and his peoples comfort , and not to oppose the truth . surely , there will be one day a sad account given of the gifts god hath given unto men , who will be found , that in stead of making a right and good improvement of them , for gods glory , and his peoples comfort and incouragement ; they have made a contrary use of them , and that to their trouble and discouragement , and with their lyes have made the hearts of the righteous sad , ezek. 13. 22. i do believe , there were in the apostles dayes , those that boasted as much of gifts as your selves , which caused a disesteem of the apostles among the churches , 1 cor. 4. 10. saith the apostle paul , ( speaking of himself and of apollo , who were apostles of christ , as you may see , comparing the 6 vers. with the 9. & 10 vers. ) we are fools for christs sake , but you are wise in christ ; we are weak , but you are strong ; you are honourable , but we are despised . so others , they had a name to live , and others they said they were rich , and had need of nothing ; but god had a reckoning with them , rev. 3. 1 , 2 , 3. and the 16. and 17. verses . so there is in this our day , those who are great opposers of some truths you your selves profess , and yet in parts and gifts not inferior unto you ; but alas , what reasoning is this ? the learned scribes and pharisees in christs time , cryed out , ioh. 7. 49. those that knew not the law were cursed ; as if indeed wisdome must only centre in their brests , or dy with them . now hath not your boasting of gifts , something of this nature in it , to beget a disesteem in believers hearts of this truth ? spiritual gifts are such things believers should covet after , for they are very useful , 1 cor. 14. 1. but surely this parts and gifts without wisdome , which is profitable to direct to make a right and good use of them , doth but puff up the soul , as is too apparent this day . therefore our desire is , not so much to minde the measure of receiving , as making a good use of what we do receive , and keeping close to the appointments of our god , wherein is our safety ; because he hath there promised his presence , and will there give forth his loves , esa. 64. 5. cant. 7. 12. so that i hope those that have not their hearts prejudiced against this truth of christ , may plainly see your mistake , in making that the end of this ordinance which is not , though it may be an effect or fruit thereof , as i have already proved it was likewise an effect or fruit of other ordinances of christ , as of preaching and prayer . but let 's further consider , is not this a wile whereby satan labours to make void this truth of christ , as he hath done to others ? thus cunningly he works , when baptisme , as to the right subjects and practise thereof , is found out : o , saith he , it is to believers and their children ; and why ? for circumcision was to abraham and his seed : and thus would keep up that old relick and pillar of babylon , and that practise which from the beginning it was not so : neither is now , blessed be god , the mystery of iniquity so secret , but that god hath abundantly discovered her , and made bare the skirts thereof ; and it is now through the good hand of god plainly discovered , that there is now no seed of abraham according to the flesh , but the natural jews , who are beloved for their fathers sake ; yet have no right to promise or ordinances , without believing in our lord jesus christ , until the word of god be fulfilled , that is , the time expired , that the fulness of the gentiles being come in , then all israel shall be saved ; according as it is written , rom. 11. chapt. there are other reasons , which they do urge , though to as little purpose ; but the substance of them being answered in this , and fully confuted in my book ; i shall passe them over , and proceed to their second chapter ; which doth contain ( according to their judgments , ) which of those laying on of hands is not , and cannot be meant , heb. 6. 2. now before you resolve this question , you grant that a laying on of hands is a principle of religion , and a part of the foundation of christian building , heb. 5. 12. & 6. 1 , 2. and your reason is , because the holy spirit by this penman , doth reckon it amongst those principles of religion , as repentance , faith , baptisme , the resurrection , and eternal judgment ; and these granted by all under the least profession of christianity , to be the foundation-doctrines . i have thought good to minde your reason , because it doth fully prove laying on of hands to be a principle of religion , and a part of the foundation of christian building . and therefore in the first place , it is well that the word of the lord hath so much weight upon you , that you dare not deny it ; but that you do confess it to be a foundation-principle , a part of the foundation of christian building . i am glad to see you thus far own the truth ; which makes me hope , you may in time come to a fuller acknowledgement thereof , and to see wherein you are mistaken ; and that when your demises and denials will be found too light , being weighed in the balance of the sanctuary . 2. i shall examine , which of those laying on of hands , you say is not , and cannot be that meant , heb. 6. 2. and first , you say it cannot be meant , of laying on hands for healing ; and that for these reasons . 1. because the gift of healing , by laying on of hands , is now ceased . but you might better have answered , because this laying on of hands was never laid down a foundation-principle : and this is that , which if you please may be work for you , or others , who are more of that minde then you are , to make appear , that ever it was so laid down , as a foundation-principle . as for laying on of hands for healing , i do grant , that no one ought to do , unless he is partaker of that gift of healing , and so your second reason is very true . 2. because a foundation-principle concerns the whole , every part of the building , to support and uphold it . and therefore i say , if there were any that had this particular gift of faith , the healing of one particular member could not concern the whole body as a principle . how doth this confute mr harrisons arguments in the 8 page of his book , which he draws from mark 16. and the 18 v. that laying on of hands for healing is the principle mentioned heb. 6. 2. but that book of his was fully answered by mr griffith . 3. i would have you know , that this was not the way those that did believe , and were baptized , did wait upon christ in for healing : for amongst them , as a church , miracles were not wrought , but for the conviction of unbelievers , 1 cor. 14. 22. for signs were not for those , who did believe , but for those that believed not : but the way of god for believers , to wait upon him in , in the time of sickness , was prayer and anointing with oile , as in the beginning of my book i have discovered . but secondly , you say , that laying on of hands for giving the extraordinary gifts of the holy spirit , cannot be here meant , and that for these reasons : 1. because the power of giving the extraordinary gifts of the holy spirit is now ceased . 2. because this laying on of hands cannot be the principle , heb. 6. because that laying on of hands is there called a doctrine , vers. 1. and 2. 3. because if this laying on of hands , ( to wit ) upon believers baptized , as such , were the principle ; then this church of the hebrews , the first constituted church of christ in all the new testament after christs ascention , which is ( say you ) the same with that , in acts the first and second chapters , had wanted a principle in religion ; which were very absurd to imagine . these be your reasons , that the laying on of hands we practise , cannot be that meant , heb. 6. 2. unto these reasons , as the lord shall help me , i shall particularly give answer . first , taking notice that here is still affirmed , that which never will be proved , but is already disproved , that laying on of hands was only for the giving the miraculous gifts of the holy spirit ; therefore i say , as i have made to appear , the giving of the extraordinary gifts of the holy spirit , was never assigned the end of this ordinance . but you say , the power of giving the holy spirit in the extraordinary gifts thereof , is now ceased . 1. to which i answer , first , if the apostles had power to give the holy spirit , through laying on of hands , then they had through the preaching of the word ; but though through their preaching the word , the holy spirit was given , acts 10. 44. as well as through laying on of hands , acts 19. 6. yet it was never in the apostles power , to bestow it upon any , as is ignorantly imagined , and as i have already made to appear ; and therefore so to think , were absurd and ridiculous : for it is the gift of god , acts 5. 32. and acts 8. 20. 2. i answer , you do much mistake your selves , for the power of giving the holy spirit , is not ceased , for gods hand is not shortened , he is the same yesterday , to day , and for ever : he that is unchangeable , is the giver thereof ; the lord jesus received of his father this promise , and this promise he hath given , and doth give , and will yet make good unto his people , ezech. 39. 29. acts 2. 38 , 39. but to strengthen your reason , you say that this appears to be ceased , by the practise thereof at this day : for though so many persons have hands laid upon them to this end , yet those extraordinary gifts have never followed to any one of them ; but both they and the administrators are , and remain as other men . answ. first , minde your absurdity : the power is not ceased , god is the same . 2. whereas you say , we practise it to this end ; i answer , that here again you are mistaken , though in your last chapter you are pleased to say , that some of us do so ; which is that i never yet heard to be the judgment of any in this practise , and therefore i suppose you wrong us . 3. but you say , for all this practise , we remain as other men . i answer , it is very true , but we may easily see your sore , which i wish the lord may heal among you , and that is this ; if you could see a sign or a wonder , you would believe : but take heed you may not be as unworthy of it , as the generation unto whom christ spake , mat. 12. 38 , 39. & 16 , 1 , 2 , 3. and 4. for my self , it was my judgment and practise in this way of god , that i ought to be obedient , not for what i should receive , but because the lord jesus taught and left such a way for believers to wait upon him in . yet i would have you know , i did never yeeld obedience unto christ in any of his wayes , but i did indeavour to exercise faith upon him therein , and that for his presence and blessing with me in them : and this i must tell you , that it is a rotten-principle , and that which god will never approve of , for any one to yeild obedience to him , meerly because they shall receive such or such a gift from him . and i wish this may not be an evil of many professours in this our day ; not only those , who have been in our practise , but in yours also ; who have upon such grounds submitted , propounding such or such benefits to themselves : then missing of their ends , they have been offended , and so have rejected the word of the lord , and the good wayes of god . alas , we may say , when we have done all , we are unprofitable servants , and having done the whole will of god , we have need of patience . we do confess we are weak , and possible may come under that reproof the apostle gives the hebrew church , ( who were under this principle of christs doctrine , as well as we , ) that for the time we might have been teachers ; yet we have need to be taught again : but this is our comfort , that god doth in any measure accept of us ; and though we have but a little strength , yet it 's our duty to hold fast the word of the lord ; and in so doing , we are confident he will approve of us , rev. 3. 8 , 9 , 10. but this we know , that the people of god , though never so much indued with his wisdome , were still fools in the wise worlds account , as possible we may be in your eyes : and though we are so accounted by you , yet learn to know , that god makes use of foolish instruments . and therefore farther to this , i may say , that what god bestows upon us in this , or any of his wayes , it is our duty to be thankful to him for : and if we can learn this lesson , to make a right use of what we have received , we may be confident of receiving more from god . likewise to call this a principle , ( to wit , laying on of hands upon believers baptized , as such ) is not to grant , as you say , that one of the foundation-stones is now lost ; but is indeed again restored , and that to it's right use , which hath been for a long season in a wrong manner applyed , and now by you wholly rejected . your second reason is , that this laying on of hands cannot be the principle , because this laying on of hands is there called a doctrine ; but that laying on of hands to give the holy spirit , was never once taught in all the new testament , no not by them that practised it . i answer , first , taking notice that the opposers of this truth of christ agree not ; for mr harrison in his touch-stone , as he calls it , of this truth , affirms the laying on of hands , in heb. 6. 2. to be meant upon persons for healing , which is the laying on of hands spoken of and promised , in mark 16. 18. vers. and mr kiffin , he affirmed in his dispute with doctor chamberlain , that laying on of hands , in acts 8. and acts 19. 6. is not a doctrine practicable to all saints ; but was dispensed for the confirmation of the gospel : and this is mr per●yes judgement , as you may see in the 19 page of his book ; and so they understand heb. 6. 2. vers. to hold forth : so that the one holds forth laying on of hands for healing , to be the foundation-principle , heb. 6. 2. and the other two , to be for the confirmation of the gospel , and so a foundation-principle , as minded to the hebrews . but now as mr. harrison and mr. kiffin differ each from other ; so do these differ likewise from them : for say they , laying on of hands here , in heb. 6. 2. was upon persons to office . all which , as you have heard , and may plainly see , comparing spiritual things together , are untrue ; but more of this in the next chapter . 2. you say , this laying on of hands ( to wit , upon believers as such ) cannot be the principle , and that because the laying on of hands , in heb. 6. 1 , 2. is there called a doctrine ; which laying on of hands , you minde was upon persons to office . answ. i do grant , that laying on of hands upon persons to office , is the doctrine or teaching of christ , his will and minde unto his people ; wherein they ought , as they have occasion , to be exercised , & that for the good of the body of christ : but i do deny it , according to the answers already given in my book ; and yet shall minde unto this , in the 3 chapt. that laying on of hands upon persons to office , was ever laid down a foundation-principle ; neither is it your reasons in your 3 chapt. that will make it so to appear , and therefore cannot be that meant , heb. 6. 2. 3. you say , the laying on of hands upon believers as such , for the receiving of the spirit , was never once taught in all the new testament ; no not by them that practised it . answ. first , that the apostles did teach this unto believers as such , see the second reason or ground , in my book , laid down for the proof of this truth of christ , which you may take notice of for the confutation of this assertion . 2. i answer further , that this were very strange , that the apostles should administer in this way unto believers , whereunto believers as such were obedient , ( as i have sufficiently proved , ) and yet this way or practise by the apostles was never taught them ; they not once ( say you ) taught or instructed thereunto : what may we gather from this teaching of yours ? why surely this , that there were some wayes , wherein the apostles did administer , and whereunto believers as such were obedient ; wherein they knew their duty , and the apostles meanings , without their teaching . o! that you might see your weakness in this your striving against truth . 3. that the apostles did administer unto believers in this way , and that this practise of theirs believers were obedient to , i think you dare not deny . now this being that as hath been plainly manifested to be the teaching , not onely of the apoles , but of christ himself , from whom they received their authority for what they did ; then this being so , for you to affirm the apostles never taught this unto believers , now what is this , but to put a lie upon the spirit of god , and lay a stumbling block in the wayes of his people ? 4. let 's minde further , was this ordinance performed without prayer ? acts 8. 15. they prayed for them , that they might receive the holy spirit . now were these believers at samaria in the expectation and practise of that the apostles never taught them ? surely , you have cause to be humbled for this your wresting of , and deceitful dealing with the word of the lord . again , herein you may see , what confusion god leaves you to , who are opposers of this truth : for mr. kiffin , he affirms in his dispute with doctor chamberlain , that though it were a principle and doctrine of christ , ( to wit , laying on of hands upon believers , ) yet ought not to be practised ; but you deny it to be either principle or doctrine . surely by this we may see , that satan will leave no stone unturned , if possible he can overturn the truth . your third reason is , because if this laying on of hands ( to wit , upon believers baptized as such ) were the foundation-principle , then this very church of the hebrews , the first constituted church in the new testament after christs ascension , ( this church being the same with that , acts 1. and 2 chapt. ) had wanted a principle in religion ; which were very absurd to imagine ; for they had not laying on of hands to this end , acts the 8. being the first place , that ever this was practised : and surely in all matters about worship , the written word must be our rule , and to the scriptures silence we must give consent , according to the proverb : where god hath not a mouth to speak , we must not have an ear to hear . to which long discourse or reason of yours , whereby the truth is evaded , and something eclipsed , i answer , that this church of christ did wait upon god in this way , contrary to what you have spoken : and this i do affirm : for if they continued in the apostles doctrine , then in this practise ; it being that the apostles did teach , ( as before is plainly discovered in the second reason ; laid down in my book , for the proof of this truth , likewise in the answer there to an objection , ) but they did continue in the apostles doctrine , acts 2. 42. therefore in their obedience to this truth : read the 41. and 42 verses . and therefore , acts 8. was not the first place that ever it was practised ; neither were they in acts 2. without this principle in religion ; for as i have said , how should they continue in the apostles doctrine , and yet short in the principles thereof ? and therefore the minde of god being thus declared , it plainly discovers his mouth speaking to you , and that your ears should be obedient . but you proceed further , and say , they had not laying on of hands to this end , because they received the extraordinary gifts of the holy spirit without it . i answer , first taking notice you say , that those in acts the 1. and 2. were not under it but : this , as before , is false : but if your saying were true , that they were not under it , then i pray you , to what end did they receive it ? why , surely by your reason they did not receive it . yet you say , they had not laying on of hands to this end , because they received the extraordinary gifts of the holy spirit without it ; and so instance acts 2. 1 , 2 , 3 , 4 , 5. vers. to which i answer , they that are there said to receive the holy spirit , were under the promise thereof , without any more baptizing with water : this was the promise , and the command of christ unto them , luke 24. 49 , 50. behold , i will send the promise of my father upon you : but tarry ye at ierusalem , until you be indued with power from on high : and he led them out , as far as to bethany , and lift up his hands and blessed them : and acts 1. 5. ( saith christ to his disciples , ) john truly baptized with water , but you shall be baptized with the holy spirit , not many dayes hence : see vers. the 4. now though it were thus with the apostles , and those who were immediately under this promise ; yet i do affirm , that those three thousand , who are in acts 2. 41. and 42. vers. there said gladly to receive the word , and to be baptized , and were added to this church , were under this practise ; and that , 1. because they ( two wit , those spoken of in the 41. and 42. vers. ) were not immediately under the promise , ( as those spoken of in the 2 , 3 , 4. and 5 vers. ) but i may say conditionally , as the apostle saith vers. 38. and 39. repent and be baptized for the remission of sins , and you shall receive the gift of the holy spirit : for ( saith he ) the promise is to you , and to your children , and to all that are afar off , even to as many as the lord our god shall call ; where you may see , he doth annex the end of this ordinance , ( to wit ) the promised spirit , unto faith and baptisme . 2. if the apostles did not teach laying on of hands unto these jews , acts 2. 41. they had been defective in a principle of christs doctrine , of what christ taught unto them , as heb. 6. 1. but the apostles did teach laying on of hands to these jews , as heb. 5. and 12. compared with the 6. 1 , 2. vers. doth manifest ; and therefore were not defective in christs doctrine : which hebrews by your own confession , were the jews spoken of , in acts 2. now i would query of you , whether you will still affirm , ( upon due consideration of this also ) that the apostle peter , having told the jews , in acts 2. 38. that god would make good this promise of giving his spirit unto them , upon their obedience unto him , whether you will still affirm , that he did not act in the same manner , for their being made partakers thereof , as he did with those at samaria , acts 8. or as paul did with those at ephesus , acts 19. or upon timothy at derbe or lystra , as in my book i have minded . surely , i think , upon due consideration , you dare not so affirm ; neither deny what i have written , and herein queryed , to be truth . so that it doth appear in the conclusion of the examination of your second chapt. that you are mistaken in the laying on of hands , which , say you , is not and cannot be meant , heb. 6. 2. your 3. chapter contains , according to your mistaken judgement , what laying on of hands is and must be meant , heb. 6. 2. and therefore you begin : for the better resolving of this question , we must take notice , that it is laying on of hands here in the singular number ; therefore can be but one laying on of hands , that is called here a principle ; and not more , as some would have it ; for then it should be layings on of hands in the plural number . these are all your own words , which i do the rather cite , because i do own them to be words of truth : but i pray you , who would have it in the plural number ? why surely your selves ; and therefore take notice , that herein you are also divided , and agree not in crucifying of the truth ; see the 7 page of mr harrisons touchstone . but now , say you , this being considered , we must remember what went before , that it is not laying on of hands for healing , nor for giving the extraordinary gifts of the holy spirit . i answer , that it was not for healing , i have before proved ; and your labour in the proof of this , might have been spared , unless it had been by any of us affirmed : but that it was for the giving of the gift of the spirit , do affirm : for the gift of the spirit is the promise of god unto believers baptized , as such , acts 2. 38. now whereas you would have the extraordinary gifts of the holy spirit , to be the end of this ordinance you are still mistaken , as i have already made to appear , that it is the end no more of this ordinance , then of the preaching of the word and prayer : it may be an effect of them , or a fruit of the spirit of god , being given therein ; but the proper end of neither of them . but say you , laying on of hands , in heb. 6. 2. must be meant for the ordaining of officers : and this you labour to make appear by several arguments . 1. say you , it must be laying on of hands for healing the sick , or for giving the extraordinary gifts of the holy spirit , or for ordaining of officers ; but neither for healing the sick , nor for giving the extraordinary gifts of the holy spirit ; therefore for ordaining of officers . answ. your first proposition i do grant , ( considering what i have spoken ; wherein you have missed the right end of laying on of hands , which is the foundation-principle , ) for not the extraordinary gifts of the spirit , but the spirit it self is the end of this ordinance . this considered , i do grant , that one of those 3. laying on of hands , is the foundation-principle ; yet if there be but 3 ends of laying on of hands in the scripture , then why did any of you query about that wicked laying on of hands in luke 21. 12. vers. as you may see mr. griffith takes notice thereof in the 38 page of his book of the 6 principles . now to your second proposition : say you , it is neither for healing the sick , nor for giving the holy spirit ; hath been already proved in your second chapter . to which i answer , that it was not for healing the sick , i have already granted . but that it was for the giving of the holy spirit , i have as you may plainly see , in my exposition of your second chapt. plainly discovered ; and therefore your conclusion proves false , that it must be for appointing of officers . 2. your second argument , that laying on of hands upon officers , must be here meant ; because laying on of hands , heb. 6. 1. is called a doctrine , and therefore must be a laying on of hands , which is somewhere else taught ; but the other laying on of hands was never once taught . answ. i have fully answered this argument , as may be plainly seen in my answer to your second reason , in your second chapter ; to which i shall for the confutation of this argument refer you . but only thus much , i would further minde you , that this laying on of hands upon believers , as such , was the doctrine of christ , heb. 6. 1. the word or oracle of god , heb. 1. 12. vers. and that for this reason ; because god did bear witness to it by his spirit , acts 8. 17. & 19. 6. which if compared with heb. 2. 4. is plainly discovered , that what god did bear witness to by the gift of his spirit , was confirmed to be the word of christ , which must not be neglected , as in the 2. 3. vers. further , to answer a query ( of your own making ) you seek to resolve , at the heels of your argument : i shall propound this query . query . whether persons ignorance of laying on of hands , be a sufficient ground to deny any one the administration of baptisme . to which i answer , no ; and that for this reason : because we do suppose young professors to be ignorant ; and therefore if any one doth propose himself for obedience unto christ , and that in baptisme , he is to be baptized and instructed ; according to the commission our saviour gives , mat. 28. 19. and 20. teaching them , ( to wit , those that are baptized ) to observe all things , &c. but if any after they be baptized and instructed , shall refuse submission to other of the commands of christ , either through ignorance or obstinacy , they are not to be communicated with , but to be sharply reproved . and therefore whereas you say , it is sore against our wills , if we may not suddenly lay hands on those we do baptize ; if by the word suddenly , you do minde a time for persons to be instructed , that you do allow of instruction to come between their being baptized , and having hands laid upon them , then we do grant it ; for there is no soul , that desires to follow christ , but is our desire , they should receive and walk in obedience to the whole doctrine of christ . further , i cannot but take notice , how confident you are that laying on of hands to office , in acts 13. 23. was injoyned and commanded by the holy spirit , and that the laying on of hands upon believers , was never in the least commanded by the holy spirit . answ. surely , it is not there said so , and therefore you do but suppose it to be so ; for is there any command expressed in those verses , for that practise ? i grant there is example , which is of weight , and ought to be followed : but whereas you say , we have no command for the laying on of hands upon believers ; surely , if such a command as here you bring , would have served you , your mouths had been long before this stopped ; for is there not as much command from the apostles practise in these scriptures , acts 8. 17. and 19. 6. as there is for what you affirm , from acts 13. 3. but this know , for what i now plead , we have command as well as example , as is fully discovered in answer to this objection made by you , ( to wit , ) that we have no command for laying on of hands upon believers baptized as such . 3. your third argument , because this laying on of hands , ( to wit ) on officers , this church of the hebrews had practised amongst them , act. 6. 6. they laid their hands upon the deacons to assign them to office ; but none of the other laying on of hands was practised amongst them , that you finde . i answer first , to the first part of your argument : that this laying on of hands ( to wit , upon officers ) was practised in this church of the hebrews , i do grant , and so ought to be the practise of all churches in this matter of appointing officers ; it being the way and order of god in his house , according as they shall finde occasion thereof . but that this laying on of hands was ever laid down the foundation-principle in heb. 6. 2. i do deny : 1. because laying on of hands in acts 6. 6. was ( as i have minded in my book ) upon particular men , who were set a part for particular offices , and that for the good of the church of christ ; this was not to babes , but strong men : but the apostle reckons up the hebrews babes , heb. 5. 12 , 13. but these were strong men , who were fit to be imployed in the work of the ministry , such as the apostle speaks of in heb. 5. 14. who by reason of use , had their sences exercised to discern both good and evil . such who were gone beyond those spoken of in the 12. and 13 vers. being in a capacity of teaching others , and therefore this laying on of hands cannot be that meant , heb. 6. 2. but we may safely conclude , that laying on of hands upon believers , for the receiving of the holy spirit , may be here meant , and that for these reasons . 1. because every babe is capable thereof ; which they are not of the former . 2. because every babe hath need thereof ; which he hath not of the former . 3. because we finde babes in the practise thereof , acts 8. 17. acts 19. 6. yea , the hebrews , when babes , were in this practise ; they learnt it in that condition , heb. 5. 12 , 13. 2. because officers are not for the being , but the well-being of a church of christ . when things are not in such a capacity , as in their beginning , to watch over one another ; then they are to consider of some amongst themselves , according to their wisdome , ( who are faithful ) into whose hands , in the name of christ , they give authority , committing the charge of the house of god unto them . also we finde the foundation of the service of god laid , and a house unto god built , before there were officers chosen amongst them , as these scriptures do witness , acts 13. 1 , 2 , 3 , 4. chapt. 14. 23. tit. 1. 5. and therefore , laying on of hands upon persons to office , is not the foundation-principle minded in heb. 6. 2. to the second part of your proposition , whereas you say , that none of the other laying on of hands was practised amongst them : this is false ; for the contrary hath been already proved , that the jews in acts the 2. were under it ; yea , they were in the practise thereof , as it was milk for babes , heb. 5. 12. so that , ( as your former arguments did not , ) neither doth this prove the laying on of hands upon persons to office , to be the foundation-principle , heb. 6. 2. verse . 4. your fourth argument is this . because this laying on of hands ( to wit ) upon officers , onely remains in force ; the other two not capable to be practised , nor have been for many hundred of years . 1. whereas you say , this laying on of hands , ( to wit , upon officers ) only remains to be practised : to which i answer , you are herein mistaken ; for , as hath been already manifest , laying on of hands upon believers as such , being an ordinance of christ , is still in force for their obedience , and therefore capable to be practised . 2. whereas you say , that this laying on of hands upon believers as such , hath not been capable of practise for many hundred of years ; i answer , it is very true ; but let 's consider what 's the reason that this ordinance of christ was not capable to be practised , is not the same why other ordinances of christ were uncapable of practise ; was it not because of that confusion , or mystery of iniquity , that hath long reigned , and doth to this day ? 3. i answer , if the promise of god , which is the end of this ordinance ( to wit , laying on of hands upon believers as such , ) be now made good upon his people , then they are capable of this ordinance . but the promise of god is still made good unto his people , acts 2. 38. it being made unto them : for christ is the same yesterday , to day , and for ever ; and his word , yea and amen . likewise this ordinance was the way or means through which god made good his promise , as is plainly seen , acts 8. 17. & 19. 6. therefore i conclude , they are capable of this ordinance : and therefore neither doth this argument of yours , serve the purpose you bring it to . 5. your fifth argument ; because this laying on of hands ( to wit , upon officers ) concerns the whole church , which is necessary a principle should do ; but the other do not concern the whole , as i have shewed . to which i answer , 1. that there are many things that do concern the whole church of christ , which are no principles of the foundation ; as for instance , breaking of bread , with many other duties , ( which may be minded ) doth concern the whole , and yet no principle of the foundation ; and therefore this considered , your argument is void . 2. whereas you say , it doth concern the whole body as a principle : but i pray , how doth your argument make it to appear , that it is one of the principles , heb. 6. 2. vers. which if your argument were good , it should do . i do grant , that laying on of hands upon officers , doth concern the whole body , ( and that thus ) god having appointed this way and order in his house , for setting persons apart for office . now this way and order the church of christ ought to maintain ; and this doth concern them as well as a principle of the foundation doth concerne them , which yet is not the principle , heb. 6. 2. and therefore you are mistaken ; for i have already shewed you , how laying on of hands upon believers as such , doth concern the whole body , yea every particular member thereof , as the principle , heb. 6. 2. and that as they are babes in christ : which the other in this sence doth not ; but to some particulars , who are strong men , as is before minded , though of concernment to the whole . 3. whereas you say , you have shewed how the other doth not concern the whole , you may by what i have said , plainly see your mistake , ( which i wish the lord may shew unto you , ) for laying on of hands upon believers , as such , doth concern the whole body , not only as a principle , but as the principle , as is before discovered . but you have a seeming reason to prove your argument , which is , because every member is bound to live under the government of the church , and to be obedient to their officers , to whom the rule and care of the whole church is committed ; and therefore this must be the principle , heb. 6. 2. answ. to which i answer , granting your proposition , yet denying your conclusion : because it 's every ones duty to maintain communion with the church in breaking of bread , doth it therfore follow that breaking of bread is a foundation-principle ? thus you may see the weakness of your reasons , which you bring to prove laying on of hands upon persons to office , to be the foundation-principle , heb. 6. 2. as for your phrase , of laying on of hands upon persons to office , that it holds forth the government of the church : i shall not at this time enter the debate thereof ; though i do judge there is some exception in it , as it 's laid down by you . but you further say , to inforce what you have spoken , that this is the very order of the principles , as they are laid down , heb. 6. 2. i answer , that here again you are mistaken : for laying on of hands upon persons to office , is no foundation-principle , as i have already proved . and therefore what the principle is we contend for , which is indeed that in order there laid down ; i shall further clear unto you by this argument . that which was administred next in order after baptisme , is the foundation-principle . but laying on of hands upon believers baptized , as such , was administred next in order after baptisme ; and therefore the foundation-principle , as it is laid down , heb. 6. 2. 1. that it was administred next in order after baptisme , is very plain from acts 8. 17. and 19. 6. where when they were baptized , they had hands laid upon them : and in this very order it is laid down , in heb. 6. 1 , 2. 2. that this laying on of hands was upon believers baptized as such , is likewise plain from those places of scripture ; and therefore this laying on of hands must be there meant , the foundation-principle , in heb. 6. 2. and so in the next place , i say with you , that baptisme and laying on of hands is necessary to a right and orderly church-constitution : but whereas you say , baptisme was to admit believers into the church , ( if you mean so as to joyn them members of the body , then ) i do deny it : for their addition to the church , followed after their baptisme , as i have fully proved in my book , ( in answer to an objection , following my second reason given for the proof of this truth , ) from acts 2. 42. lastly , whereas you say , that this is the judgement of most modern and later vvriters upon this text , heb. 6. 2. for which you instance doctor gouge , wilson , trap , and cartwright ; answ. i fear you being so much learned in these mens judgements , makes you the less knowing , in the scriptures . 2. had you had sufficient testimony for what you said from the scripture , as in your reasons you pretend to have , then what need you instance these mens judgements ; unless you did think , ( as i think you do not , ) that what they spake were oracles ? and therefore , 3. doth not this discover ; in some measure , the weakness of your reasons or arguments before minded , for what in this chapter you have affirmed ? surely , by this your arguments were not good , that you must run to these mens judgements ; and i wonder , ( you having recorded this testimony for your judgement in your third chapter , ) you were not ashamed ( in your fourth chapter , ) to declare , that our best argument for this practise , is the common prayer book , if the judgments of men should end this controversie : unless you do judge these men you bring , did not love the common prayer book , or there were not amongst those that did love it , men partakers of as much wisdome , as these you instance . now what would you say , if i should now instance , that laying on of hands according to the sence i have minded , was the judgements of as good men , according to the test , ( although it was by them wrongly applyed , ) as those you do bring : will you say , that this is therefore true ? i do think you would not , otherwise you would not have instanced the common prayer book : well , though this may be done , yet i must tell you , that we have a more sure word of prophesie , and this is that i do desire to stand unto , and to be tried by , and not by mens judgements ; and therefore now do refer what i have spoken , to be tryed by the scriptures ; and the lord hasten a clear discovery of his truth , in what i have now written , and make you sensible wherein you have wrested the good word of the lord , from the proper and true meaning thereof : and so i shall proceed to your fourth and last chapter . your 4. chapter , which doth contain , according to your mistaken judgement , that the laying on of hands , practised by some in these our dayes , on all baptized believers , was never instituted , commanded , or practised , by christ or his apostles , in all the new testament . and herein , say you , doth lie the stress of this controversie ; which doth occasion this your writing , to undeceive and reduce those who are under the vanity of this practise , and to prevent others from owning of , and submitting to such a scriptureless thing as this is , &c. answ. first , i hope the reader will well consider of what i have written in answer to your book , and in the discovery i have made ( according to the measure of faith i have received ) in this book , of this truth of christ , before he do , ( as you too confidently have already done ) pass judgement upon this truth : the lord give you to see it , and to repent , lest god suffer you to go on in labouring to turn poor souls aside from this truth , or right way of the lord , and so to deceive and seduce those that are unstable , to the belief of your lyes . 2. i wish you may see the evil of your language ( which this chapter contains little else in it , ) which you have vented forth against this truth , and the maintainers thereof . oh! how little therein you have savoured of grace , and how much the vanity of your minde is discovered , in seeking to possesse the hearts of poor souls , with that which is not : and therefore i may truly say ( in stead of what you speak of us , ) that you speak evill of the things you know not , and call that a foundation-principle , which by your arguments you prove not ; neither have you the least word or warrant for it , in all the new testament . but now to make good your assertion , which is the ground of your 4. chapter , you have framed this syllogisme . that which hath not one word of institution , or command for it , in all the new testament , is no ordinance of christ ; but will-worship and superstition . but this laying on of hands on all baptized believers , hath not one word of institution , or command for it , in all the new testament ; therefore , no ordinance of christ , but will-worship and superstition . to which i answer , that practise which hath not one word of institution or command for it , in all the new testament , ( i do grant ) is will-worship and superstition . but that laying on of hands upon believers baptized as such , is without institution or command from christ ; this i do deny , the contrary being already made to appear , both in my answer to your book , and also before , in what i have written in my book : and therefore it is not your saying of what we do aleage , ( wherein you minde scriptures we minde not in this particular case , ) that will prove there is not ; neither your sence and interpretations you put upon those scriptures we do aleage . i wish you would consider , how you have wrested those scriptures , which have been minded for the proof of this truth , ( to wit , laying on of hands upon believers baptized as such ) and so by your wiles , if possible , the truth of god out of our hands . i wonder you answer not the arguments layd down by some for the proof of this ( to wit , that we have a command for laying on of hands ) as for instance : doctor chamberlain in his dispute with mr. kiffin , in the 16. page of his book , saith he , for a command , we have it in mat. 28. 20. for whatsoever is a doctrine of the apostles , is the command of christ . but imposition of hands is a doctrine of the apostles . the minor is granted by you , in your first assertion , where you say , you grant it is a doctrine or principle ; but not to be practised : and the text doth also number it up amongst the doctrines and principles . the major is the very words of the text : teachings them , to observe all things , whatsoever i have commanded you ; unless ( saith he ) you will deny that doctrine is teaching , or that the apostles taught what they were not commanded , as some have presumptuously affirmed . this argument was indeavoured , ( yet not in the least answered ) by mr. perry , as you may see in the 23 page of his book of animadversions . 2. you may also see mr. griffiths arguments , one of which i shall name , why this is so . because , saith he , the apostles did administer such a thing on dipped believers as such , acts 8. 17. and 19. 6. now saith he , either they did administer it , upon the account of christs requirement , command or injunction , or upon an account of their own . but it was not upon an account of their own ; therefore it was upon the account of christs requirement , command or injunction . this he proves , as you may see in the sixth page of his book in answer to mr. harrison : this was never that i know of answered by any of you ; with many more he layes down in his book of the six principles . surely , you could not be ignorant of those arguments ; and therefore how you could retain this objection , when it hath been by such arguments refuted , and yet not take notice of those arguments , so as to answer them , i know not . 3. you may likewise see what mr tillam writes , in the 10 , 11 , 12 , 13. and 14 page of his book , ( it being an answer to mr. paul hobson , and to this very objection . ) 4. amongst the rest , for further witness herein , i shall refer you to what i have written in answer to this very objection , laid down and answered in my book , which i desire the lord may help you to weigh and consider of , that the truth of god may have place in your hearts . for i must tell you , it will be little comfort to you , if christ ( as he suddenly will come , ) shall finde you opposing the reformation of his house . and further , i desire the lord may keep you from this temptation , ( which too many are subject to run into ) to wit , now truth is displayed , presently to make war therewith , indeavouring the suppressing thereof . there being little in this fourth chapter , then this bare syllogisme more then frivolous discourse , with reflections , and unsavoury and hard speeches , which do discover the bitterness of the minde from whence they proceeded ; i shall take as little notice as i can , ( with wisdome ) of them , and draw to a conclusion of my answer to your book ; only shall observe some few things . 1. you labour to darken the truth , and that with your slighting of those things that have been written in the vindication thereof , and those scriptures which have been affirmed by those that have written ; thereby seeking to possess the minds of people with an understanding from several scriptures , as if they were ours ; but is indeed your own imagination , that thereby you might hinder the proceeding of this truth amongst the people of god . and therefore i do affirm , that what hath been affirmed ( by any of us , ) from those scriptures , doth still stand good to what they were intended ; and are true witnesses in this case for the proof of this truth . and when by those persons that shall duly weight and consider the matter you have written , with the answer thereunto , ( without prejudice of spirit , but with love towards god , to finde out his truth , ) they will easily see your errour herein , and that in this matter we have not ( as your selves have done , ) handled the word of god deceitfully , 2 cor. 2. 17. and 4. 2. 2. you say , that we say you are babes ; taking that as matter of great disdain ; but how like children you do and have acted , i do believe will be easily seen , by those who have their eyes open . 3. and whereas you say , we are much at loss about the end of this ordinance , and so by this would cast dust into the eyes of persons , to blind them the more : i answer , that if there be any that doth affirm this or that , or a third thing , to be the end of this ordinance ; yet i hope you will grant us the same liberty to come to the knowledge of this truth , you your selves take to attain the highth of opposition against it : is there not divisions among your selves , in your opposing of us ? what 's the reason , that you affirm one thing , mr. kiffin another , and mr. harrison a third ? mr. harrison he saith , it is laying on of hands for healing is the principle , heb. 6. 2. mr. kiffin , he saith , ( missing the end of that we practise ) that it was only dispensed for the confirmation of the gospel . i could tell you , that others who do oppose it , do say , not the practise of laying on of hands , is the foundation-principle ; but the effects of laying on of hands ; which is as false , and the words unsound : and you after all , affirm laying on of hands upon persons to office , to be the foundation-principle , heb. 6. 2. ( which is not so ) therefore consider , w●o is more at loss then your selves . remember what is written , and take good cognizance of your books you have written against us , and the truth : surely your opposition is much heighthened , by the bitterness of your spirit against us ; because we cannot deny this word of the lord we are conscious of ; not , because the bishops did practise it , ( as you say we do ; ) but because we finde it written , as that which christ and his apostles taught , and that unto which believers as such were obedient . what though some among us , ( though i know not of any ) should understand the extraordinary gifts of the holy spirit to be the end of this ordinance , wherein they should be deceived with your selves ; doth this make voyd the truth of god ? god forbid . we know , that the extraordinary gifts of the holy spirit , did follow the preaching of the vvord , and so was a fruit of that ordinance , as well as laying on of hands ; but the proper end , of neither of them . is there no gifts of the spirit of god , which believers then did , and do now receive according to the promise of god , but such as are given in an extraordinary manner ? surely you dare not say there is not . but i shall leave this , and take as little notice as possible , of the frames of your spirits , which are as if you were bent and resolved to fight against truth , and to tread under , and render odious , the maintainers thereof . the ground whereof , i conceive is ; because we cannot communicate with you , who reject and deny this teaching of christ , and bring your own with the new-conceited opinion of doctor gouge and others in the room thereof : and though you are pleased to say , that our best argument is the common prayer book , yet we would give you to know , that we have a more sure vvord of prophesie , 2 pet. 1. 19. our witness is in the word of truth ; and your reasons , with all the wisdome of those men you minded , in this case , will be found too light , being weighed in the balance of the truth , that laying on of hands , in heb. 6. 2. is meant upon persons to office . but wherefore are we branded with the names of censoriousness , rigid , hatred , and such judgments ; as if we had ( as you say ) received the spirit of satan , in stead of the spirit of god ? 1. is it because some of us , as you say , forbid you their houses ? but i pray you in your writing of this , did you carefully observe and remember the frames of your spirit ? whatsoever your carriage was towards your brethren , of whom you thus speak , i know not ; yet sure i am , in this your writing , you go beyond your bounds : but what is this spirit which is discovered to be in you , but that old maligne spirit , that seeks the destruction of the truth and way of god , who alwayes reaps up the failings , ( if there be any ) in any poor soul , thereby to dishonour , and cast dirt upon the face of truth ? or 2. is it , because as you say , we deny you communion ? why consider , is it not upon the same ground that you your selves have denyed others ? and have not you dealt with some poor souls , who have been convinced of this truth , and for truths sake , in duty towards god , have been obedient thereunto ? surely to withdraw from those , who deny truth , and turn their backs upon truth , is from a better understanding , and is more agreeable to the minde of god , then to withdraw from poor souls , who are followers of truth : the first is ours , the second your practise ; the lord he is judge , and will certainly judge between us , and make his truth manifest : for it is time for thee lord to work , when men make voyd thy law , psalm 119. 126. vers. the end . post-script . reader , i would have thee take notice , that whereas i have made mention of the names of some particular persons in my book ; it is not from any spirit of prejudice that i have toward them ; for the lord he knows they are men i do love and esteem : but my mentioning of them was for this end , that believers might see the weakness of their objections , and the difference that is in their understandings about this truth of laying on of hands upon believers baptized as such : that so indeed the great mountains that are raised up in the wayes of poor souls in their obedience unto christ in this ordinance , may be removed ; and therefore i hope , there i● none that will harbor such a conceit from what i have written , as that i should have ever the l●ss esteem of them , for the mentioning of their names in the cases i have minded ; neither that others should have ever the less esteem of them ; but that indeed so far as they follow truth , they should be esteemed for the sake thereof : and therefore i do desire that satan may have no advantage , by any thing i have written ; for i have indeavoured both in my book and in my answering of these four chapters , to write without reflecting language , which as i know it would not profit my self nor the truth ; so likewise would but raise up the spirits of those , who are opposers thereof : and therefore now , that god may give thee a spirit of wisedome , that thou maist know and understand what is written , is the prayer of him , who is willing to serve thee , wherein he may be instrumental for thy good : and the blessing of god go along with this his weak indeavours , amen . w. r. finis . baptism and the lord's supper substantially asserted being an apology in behalf of the people called quakers, concerning those two heads / by robert barclay. barclay, robert, 1648-1690. 1696 approx. 217 kb of xml-encoded text transcribed from 73 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a69672 wing b742a estc r20190 12609383 ocm 12609383 64310 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a69672) transcribed from: (early english books online ; image set 64310) images scanned from microfilm: (early english books, 1641-1700 ; 342:15 or 1663:14) baptism and the lord's supper substantially asserted being an apology in behalf of the people called quakers, concerning those two heads / by robert barclay. barclay, robert, 1648-1690. [12], 125 [i.e. 123] p. printed, and sold by t. sowle ..., london : 1696. "to the reader" signed: robert barclay [son of the author]. extracted from his apology. marginal notes. error in paging: p. 53-54 omitted in numbering only. duplicate copies of this work appear on reels 342 and 1663. copy on reel 342 has bound at end [1] p. of advertisements; copy on reel 1663 has [9] p. of advertisements, also bound at end. reproduction of originals in the friends' library and the huntington library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng baptism. lord's supper. society of friends -doctrines. 2005-03 tcp assigned for keying and markup 2005-03 apex covantage keyed and coded from proquest page images 2005-04 judith siefring sampled and proofread 2005-04 judith siefring text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion baptism and the lord ' s supper . substantially asserted . being an apology in behalf of the people called quakers , concerning those two heads . by robert barclay . london , printed , and sold by t. sowle , in white-hart-court in gracious-street . 1696. to the reader friendly reader , having often observed , upon serious discourse with divers persons , concerning our principles , their having received general satisfaction , excepting in these two heads , viz. baptism and the lord's supper , and not knowing but that thou may be at a stand concerning the same , i do here present thee for thy further information and satisfaction these following sheets , written and published several years ago , upon the same subjects , by my father robert barclay , in his apology dedicated to king charles the second . the second and more particular reason of their being thus published by themselves , is , that being bound up in a pretty large book , they may not be of such general service , in regard that some dissatisfied only concerning these two points , may not much care to buy the whole . being fully satisfied his aim in penning them , was for thy satisfaction , i shall commend them no otherways , than by recommending them to thy serious perusal , not doubting if they be by thee received in the same spirit of love , they were for thy sake designed , they may prove advantageous . i do likewise advise thee seriously to consider , what woful consequence have been procured in the titular christian world , since the first apostacy after the apostles days , about these things , and the setting up of forms and ceremonies in the church in matters purely religious , and relying thereupon , as there are too many in these days do , who by grasping at the shadow do lose the substance . i pray god open the eyes , and enlighten the understandings of such , that seeing the emptiness and insufficiency , as well as folly thereof , they may with their whole hearts and souls lay hold upon him who is able to save , and that to the uttermost . i would have none offended that i call those ceremomonies , which they may think essential duties , without their being first assured they are such . although i refer thee to the following sheets for thy more particular information , yet it may not seem impertinent to put thee in mind of that saying of john the baptist concerning himself , i indeed baptize you with water unto repentance , but he that cometh after me , is mightier than i , he shall baptize you with the holy ghost , and with fire , mat. 3. 11. also he must increase but i must decrease , john 3. 30. likewise that of paul to the ephesians , where he notably argues , as there is but one lord , one faith , so there is but one baptism , eph. 4. 5. which the apostle peter positively asserts is not the washing away of the filth of the flesh , but the answer of a good conscience towards god , 1 pet. 3. 21. these i leave without commentary , to thy impartial perusal . it were greatly to be wished for , that we who covet to be called by that honourable name of christian , were more inward , less in show , more in substance , that our christianity were more in our hearts , and less in our heads ; then would our religion be pure and undefiled , carrying along with it that characteristick mark , of visiting the widow and the fatherless , and keeping our selves unspotted from the world ; this is the description the apostle james in his day gave of true religion , james 1. 27. this is likewise the path the true christian ought now to walk in , it being only as we here abide , that we can stand approved , in the sight of our great creator , in which , reader , as thou art found a walker , with a single heart and eye unto god , thou wilt know an eating of the flesh , and drinking of the blood of the son of god , by which thou vvilt knovv life , unto thy soul , according to that saying of our lord and saviour jesus christ , except ye eat the flesh , and drink the blood of the son of man , there is no life in you ; for saith he , my flesh is meat indeed , and my blood is drink indeed , john 6. 53. 55. this food is inward , it is spiritual , to the nourishment of the inner man , not perceptible to the outvvard notions of carnal-minded men ; this is the true supper of vvhich the saints do feed , vvhereby they are refreshed , to the comforting of their immortal souls , being the same vvhich the saints in all ages vvere partakers of : which that thou may come to knovv , and be made partaker of , by waiting for , and being obedient unto the appearance of his grace , light , spirit , or word of life in thy ovvn soul , ( that being the only way ) is the desire of thy sincere friend , robert barclay . london , the 12th . of the 8th . month , 1695. concerning baptism . as there is one lord , and one faith , so there is one baptism ; which is not the putting away the filth of the flesh , but the answer of a good conscience before god , by the resurrection of jesus christ. and this baptism is a pure and spiritual thing , to wit , the baptism of the spirit and fire , by which we are buried with him ; that being washed and purged from our sins , we may walk in newness of life : of which the baptism of john was a figure , which was commanded for a time , and not to continue for ever . as to the baptism of infants , it is a meer humane tradition , for which neither precept nor practice is to be found in all the scripture . when god in condescension to his chosen people , the jews , did prescribe to them by his servant moses many ceremonies and observations , as types and shadows of the substance , which in due time was to be revealed ; which consisted for the most part in washings , outward purifications and cleansings , which were to continue , until the time of the reformation , until the spiritual worship should be set up , and that god by the more powerful pouring forth of his spirit , and guiding of that anointing , should lead his children into all truth , and teach them to worship him in a way more spiritual and acceptable to him , though less agreeable to the carnal and outward senses . yet notwithstanding god's condescension to the jews in such things , we see , that that part in man , which delights to follow its own inventions , could not be restrained , nor yet satisfied with all these observations ; but that often-times they would be either declining to the other superstitions of the gentiles , or adding some new observations and ceremonies of their own : to which they were so devoted , that they were still apt to prefer them before the command of god , and that under the notion of zeal and piety . this we see abundantly in the example of the pharisees , the chiefest sect among the jews , whom christ so frequently reproves for making void the commandments of god by their traditions , matth. 15. 6 , 9 , &c. this complaint may at this day be no less justly made , as to many bearing the name of christians , who have introduced many things of this kind , partly borrowed from the jews , which they more tenaciously stick to , and more earnestly contend for , than for the weightier points of christianity ; because that self yet alive and ruling in them , loves their own inventions better , than god's commands . but if they can by any means stretch any scripture-practice , or conditional precept or permission , fitted to the weakness or capacity of some , or appropriate to some particular dispensation , to give some colour for any of these their inventions , they do then so tenaciously stick to them , and so obstinately and obstreperously plead for them , that they will not patiently hear the most-solid christian reasons against them . which zeal , if they would but seriously examine it , they would find to be but the prejudice of education , and the love of self , more than of god , or his pure worship . this is verified concerning those things , which are called sacraments ; about which they are very ignorant in religious controversies , who understand not , how much debate , contention , jangling and quarrelling there has been among those called christians : so that i may safely say , the controversie about them , to wit , about their number , nature , vertue , efficacy , administration and other things , hath been more than about any other doctrine of christ , whether as betwixt papists and protestants , or among protestants betwixt themselves . and how great prejudice these controversies have brought to christians , is very obvious ; whereas the things contended for among them , are for the most part but empty shadows , and meer out-side things : as i hope hereafter to make appear to the patient and unprejudicate reader . § ii. that which comes first under observation , is the name [ sacrament ] which is strange , that christians should stick to , and contend so much for , since it is not to be found in all the scripture ; but was borrowed from the military oaths among the heathens , from whom the christians , when they began to apostatize , did borrow many superstitious terms and observations , that they might thereby ingratiate themselves , and the more easily gain the heathens to their religion : which practice , though perhaps intended by them for good , yet , as being the fruit of humane policy , and not according to god's wisdom , has had very pernicious consequences . i see not , how any , whether papists or protestants , especially the latter , can in reason quarrel with us for denying this term , which it seems the spirit of god saw not meet to inspire the pen-men of the scriptures to leave unto us . obj. 1 but if it be said , that it is not the name , but the thing , they contend for : answ. i answer : let the name then , as not being scriptural , be laid aside , and we shall see at first entrance , how much benefit will redound by laying aside this traditional term , and betaking us to plainness of scripture-language . for presently the great contest about the number of them will evanish ; seeing there is no term used in scripture , that can be made use of , whether we call them institutions , ordinances , precepts , commandments , appointments or laws , &c. that would afford ground for such a debate ; since neither papists will affirm , that there are only seven , or protestants only two , of any of these forementioned . obj. 2 if it be said , that this controversie arises from the definition of the thing , as well as from the name ; obj. 1 it will be found otherwise : for whatever way we take their definition of a sacrament , whether as an outward , visible sign , whereby inward grace is conferred , or only signified : this definition will agree to many things , which neither papists nor protestants will acknowledge to be sacraments . if they be expressed under the name of sealing ordinances , as some do , i could never see , neither by reason nor scripture , how this title could be appropriate to them , more than to any other christian , religious performance : for that must needs properly be a sealing ordinance , which makes the persons receiving it infallibly certain , of the promise , or thing sealed to them . obj. 3 if it be said , it is so to them , that are faithful . answ. i answer : so is praying and preaching , and doing of every good work : seeing the partaking or performing of the one gives not to any a more certain title to heaven , yea ( in some respect ) not so much ; there is no reason to call them so , more than the other . besides , we find not any thing called the seal and pledge of our inheritance , but the spirit of god ; it is by that we are said to be sealed , eph. 1. 14. & 4. 30. which is also termed the earnest of our inheritance , 2 cor. 1. 22. and not by outward water , or eating and drinking ; which as the wickedest of men may partake of , so many that do , do notwitstanding it , go to perdition . for it is not outward washing with water , that maketh the heart clean , by which men are fitted for heaven : and as that which goeth into the mouth , doth not defile a man , because it is put forth again , and so goeth to the dung-hill ; neither doth any thing which man eateth , purifie him , or fit him for heaven . what is said here in general , may serve for an introduction , not only to this proposition , but also to the other concerning the supper . of these sacraments ( so called ) baptism is always first numbered , which is the subject of the present proposition ; in whose explanation i shall first demonstrate and prove our judgment ; and then answer the objections , and refute the sentiments of our opposers . part i as to the first part , these things following , which are briefly comprehended in the proposition , come to be proposed and proved . prop. i § iii. first : that there is but one baptism , as well as but one lord , one faith , &c. secondly , that this one baptism , which is the baptism of christ , is not a washing with , or dipping in water , but a being baptized by the spirit . thirdly : that the baptism of john was but a figure of this , and therefore , as the figure , to give place to the substance ; which though it be to continue , yet the other is ceased . prop. i as for the first , viz. that there is but one baptism , there needs no other proof , than the words of the text , eph. 4. 5. one lord , one faith , one baptism ; where the apostle positively and plainly affirms , that as there is but one body , one spirit , one faith , one god , &c. so there is but one baptism . obj. 1 as to what is commonly alledged by way of explanation upon the text , that the baptism of water and of the spirit make up this one baptism by vertue of this sacramental union . answ. i answer ; this exposition hath taken place , not because grounded upon the testimony of the scripture , but because it wrests the scripture , to make it suit to their principle of water-baptism : and so there needs no other reply , but to deny it , as being repugnant to the plain words of the text , which saith not , that there are two baptisms , to wit , one of water , the other of the spirit , which do make up the one baptism ; but plainly , that there is one baptism , as there is one faith and one god. now there goeth not two faiths , nor two gods , nor two spirits , nor two bodies , whereof the one is outward and elementary , and the other spiritual and pure , to the making up of the one faith , the one god , the one body , and the one spirit ; so neither ought there to go two baptisms to make up the one baptism . obj. 2 but secondly : if it be said , the baptism is but one , whereof water is the one part , to wit , the sign ; and the spirit , the thing signified , the other . answ. i answer : this yet more confirmeth our doctrine : for if water be only the sign , it is not the matter of the one baptism ( as shall further hereafter by its definition in scripture appear and we are to take the one baptism for the matter of it , not for the sign , or figure and type that went before . even as where christ is called the one offering in scripture , though he was typified by many sacrifices and offerings under the law , we understand only by the one offering his offering himself upon the cross : whereof though those many offerings were signs and types ; yet we say not , that they go together with that offering of christ , to make up the one offering : so neither though water-baptism was a sign of christ's baptism , will it follow , that it goeth now to make up the baptism of christ. if any should be so absurd , as to affirm , that this one baptism here , were the baptism of water , and not of the spirit : that were foolishly to contradict the positive testimony of the scripture , which saith the contrary ; as by what followeth will more amply appear . prop. ii proof . i secondly : that this one baptism , which is the baptism of christ , is not a washing with water , appears first , from the testimony of john , the proper and peculiar administrator of water-baptism , matt. 3. 11. i indeed baptize you with water unto repentance ; but he that cometh after me , is mightier than i , whose shooes i am not worthy to bear : he shall baptize you with the holy ghost , and with fire . here john mentions two manners of baptisings , and two different baptisms , the one with water , and the other with the spirit ; the one whereof he was the minister of , the other whereof christ was the minister of : and such as were baptized with the first , were not therefore baptized with the second : i indeed baptize you , but he shall baptize you . though in the present time they were baptized with the baptism of water ; yet they were not as yet , but were to be baptized with the baptism of christ. from all which i thus argue , arg. i if those that were baptized with the baptism of water , were not therefore baptized with the baptism of christ ; then the baptism of water is not the baptism of christ. but the first is true : therefore also the last . and again , arg. ii if he , that truly and really administred the baptism of water , did notwithstanding declare , that he neither could , nor did baptize with the baptism of christ ; then the baptism of water is not the baptism of christ. but the first is true : therefore , &c. and indeed to understand it otherwise , would make john's words void of good sense : for if their baptisms had been all one , why should he have so precisely contradistinguished them ? why should he have said , that those whom he had already baptized , should yet be baptized by another baptism ? object . if it be urged , that baptism with water was the one part , and that with the spirit the other part , or effect only of the former . answ. i answer : this exposition contradicts the plain words of the text. for he saith not , i baptize you with water ; and he , that cometh after , shall produce the effects of this my baptism in you by the spirit , &c. or he shall accomplish this baptism in you ; but he shall baptize you . so then , if we understand the word truly and properly , when he saith , i baptize you , as consenting , that thereby is really signified , that he did baptize with the baptism of water ; we must needs , unless we offer violence to the text , understand the other part of the sentence the same way ; that where he adds presently , but he shall baptize you , &c. that he understood it of their being truly to be baptized with another baptism , than what he did baptize with : else it had been non-sense for him thus to have contradistinguished them . proof . ii secondly : this is further confirmed by the saying of christ himself , acts 1. 4 , 5. but wait for the promise of the father , which ( saith he ) ye have heard of me : for john truly baptized with water , but ye shall be baptized with th holy ghost not many days hence . there can scarce two places of scripture run more parallel , than this doth with the former a little before mentioned , and therefore concludeth the same way , as did the other . for christ there grants fully , that john compleated his baptism , as to the matter and substance of it : john saith he , truly baptized with water ; which is as much as if he had said , john did truly and fully administer the baptism of water ; but ye shall be baptized with , &c. this sheweth , that they were to be baptized with some other baptism , than the baptism of water ; and that , although they were formerly baptized with the baptism of water , yet not with that of christ , which they were to be baptized with . proof . iii thirdly ; peter observes the same distinction , acts 11. 16. then remembred i the word of the lord , how that he said , john indeed baptized with water ; but ye shall be baptized with the holy ghost . the apostle makes this application upon the holy ghost's falling upon them ; whence he infers , that they were then baptized with the baptism of the spirit : as to what is urged from his calling afterwards for water , to it shall be hereafter spoken . from all which three sentences relative one to another , first of john , secondly of christ , and thirdly of peter , it doth evidently follow , that such as were truly and really baptized with the baptism of water , were notwithstanding not baptized with the baptism of the spirit ; which is that of christ : and such as truly and really did administer the baptism of water , did in so doing , not administer the baptism of christ. so that , if there be now but one baptism , as we have already proved , we may safely conclude , that it is that of the spirit , and not of water ; else it would follow , that the one baptism , which now continues , were the baptism of water , i. e. john's baptism , and not the baptism of the spirit , i. e. christ's , which were most absurd . object . if it be said further , that though the baptism of john , before christ's was administred , was different from it , as being the figure only ; yet now that both it as the figure , and that of the spirit as the substance , is necessary to make up the one baptism . answ. i answer : this urgeth nothing , unless it be granted also , that both of them belong to the essence of baptism ; so that baptism is not to be accounted as truly administred , where both are not : which none of our adversaries will acknowledge ; but on the contrary account not only all those truly baptized with the baptism of christ , who are baptized with water , though they be uncertain whether they be baptized with the spirit , or not ; but they even account such truly baptized with the baptism of christ , because sprinkled , or baptized with water , though it be manifest and most certain , that they are not baptized with the spirit , as being enemies thereunto in their hearts by wicked works . so here , by their own confession , baptism with water is without the spirit : wherefore we may far safer conclude , that the baptism of the spirit , which is that of christ , is and may be without that of water ; as appears in that acts 11. where peter testifies of these men , that they were baptized with the spirit , though not then baptized with water . and indeed , the controversie in this , as in most other things , stands betwixt us and our opposers , in that they not only oftentimes prefer the form and shadow to the power and substance , by denominating persons , as inheritors and possessors of the thing , from their having the form and shadow , though really wanting the power and substance ; and not admitting those to be so denominated , who have the power and substance , if they want the form and shadow . this appears evidently , in that they account those truly baptized with the one baptism of christ , who are not baptized with the spirit ( which in scripture is particularly called the baptism of christ ) if they be only baptized with water ; which themselves yet confess to be but the shadow , or figure . and moreover , in that they account not those , who are surely baptized with the baptism of the spirit , baptized , neither will they have them so denominate , unless they be also sprinkled with , or dipped in water : but we on the contrary , do always prefer the power to the form , the substance to the shadow ; and where the substance and power is , we doubt not to denominate the person accordingly , though the form be wanting . and therefore we always seek first and plead for the substance and power , as knowing that to be indispensibly necessary ; though the form sometimes may be dispensed with , and the figure or type may cease , when the substance and anti-type comes to be enjoyed ; as it doth in this case , which shall hereafter be made appear . proof . iv § iv. fourthly : that the one baptism of christ is not a washing with water , appears from 1 pet. 3. 21. the like figure , whereunto even baptism doth also now save us , ( not the putting away of the filth of the flesh , but the answer of a good conscience towards god ) by the resurrection of jesus christ. so plain a definition of baptism is not in all the bible : and therefore , seeing it is so plain , it may well be preferred to all the coined definitions of the school-men . the apostle tells us first , negatively , what it is not , viz. not a putting away of the filth of the flesh ; then surely it is not a washing with water , since that is so . secondly , he tells us affirmatively , what it is : viz. the answer of a good conscience towards god , by the resurrection of jesus christ : where he affirmatively defines it to be the answer ( or confession , as the syriack version hath it ) of a good conscience . now , this answer cannot be , but where the spirit of god hath purified the soul , and the fire of his judgment hath burned up the unrighteous nature ; and those , in whom this work is wrought , may be truly said to be baptized with the baptism of christ , i. e. of the spirit and of fire . whatever way then we take this definition of the apostle of christ's baptism , it confirmeth our sentence : for if we take the first or negative part , viz. that it is not a putting away of the filth of the flesh ; then it will follow , that water-baptism is not it , because that is a putting away of the filth of the flesh. if we take the second and affirmative definition , to wit , that it is the answer , or confession of a good conscience , &c. then water-baptism is not it ; since , as our adversaries will not deny , water-baptism doth not always imply it , neither is it any necessary consequence thereof . moreover , the apostle in this place doth seem especially to guard against those , that might esteem water-baptism the true baptism of christ ; because ( lest by the comparison induced by him in the preceding verse , betwixt the souls that were saved in noah's ark , and us , that are now saved by baptism ; lest , i say , any should have thence hastily concluded , that because the former were saved by water , this place must needs be taken to speak of water-baptism ) to prevent such a mistake , he plainly affirms , that it is not that , but another thing . he saith not , that it is the water , or the putting away of the filth of the flesh , as accompanied with the answer of a good conscience , whereof the one , viz. the water , is the sacramental element administred by the minister ; and the other , the grace or thing signified , conferred by christ ; but plainly , that it is not the putting away , &c. than which there can be nothing more manifest to men unprejudicate and judicious . moreover , peter calls this here , which saves , the antitypos , the anti-type , or the thing figured , whereas it is usually translated , as if the like figure did now save us ; thereby insinuating , that as they were saved by water in the ark , so are we now by water-baptism . but this interpretation crosseth his sense , he presently after declaring the contrary , as hath above been observed : and likewise it would contradict the opinion of all our opposers . for protestants deny it to be absolutely necessary to salvation : and though papists say , none are saved without it ; yet in this they admit an exception , as of martyrs , &c. and they will not say , that all that have it , are saved by water-baptism : which they ought to say , if they will understand by baptism ( by which the apostle saith , we are saved ) water-baptism , for seeing we are saved by this baptism , as those that were in the ark , were saved by water , and that all those , that were in the ark , were saved by water ; it would then follow , that all those , that have this baptism , are saved by it . now this consequence would be false , if it were understood of vvater-baptism ; because many , by the confession of all , are baptized with vvater , that are not saved : but this consequence holds most true , if it be understood , as we do , of the baptism of the spirit ; since none can have this answer of a good conscience , and abiding in it , not be saved by it . proof . v fifthly : that the one baptism of christ is not a vvashing with vvater , as it hath been proved by the definition of the one baptism , so it is also manifest from the necessary fruits and effects of it , which are three-times particularly expressed by the apostle paul : as first , rom. 6. 3 , 4. where he saith , that so many of them , as were baptized into jesus christ , were baptized into his death ; buried with him by baptism into death , that they should walk in newness of life : secondly , to the gal. 3. 27. he saith positively , for as many of you , as have been baptized into christ , have put on christ : and thirdly , to the col. 2. 12. he faith , that they were buried with him in baptism , and risen with him through the faith of the operation of god. it is to be observed here , that the apostle speaks generally , without any exclusive term , but comprehensive of all : he saith not , some of you , that were baptized into christ , have put on christ ; but as many of you : which is as much , as if he had said , every one of you , that hath been baptized into christ , hath put on christ. whereby it is evident , that this is not meant of vvater-baptism , but of the baptism of the spirit ; because else it would follow , that , whosoever had been baptized with vvater-baptism , had put on christ , and were risen with him ; which all acknowledge to be most absurd . now supposing , all the visible members of the churches of rome , galatia and coloss had been outwardly baptized with water , ( i do not say , they were ; but our adversaries will not only readily grant it , but also contend for it ) suppose ( i say ) the case so , they will not say , they had all put on christ ; since divers expressions in these epistles to them , shew the contrary . so that the apostle cannot mean baptism with water ; and yet that he meaneth the baptism of christ , i. e. of the spirit , cannot be denied ; or that the baptism , wherewith these were baptized ( of whom the apostle here testifies , that they had put on christ ) was the one baptism , i think none will call in question . now admit , as our adversaries contend , that many in these churches , who had been baptized with water , had not put on christ ; it will follow , that notwithstanding that water-baptism , they were not baptized into christ , or with the baptism of christ ; seeing as many of them , as were baptized into christ , had put on christ , &c. from all which i thus argue ; arg. i if the baptism with water were the one baptism , i. e. the baptism of christ , as many as were baptized with water , would have put on christ. but the last is false ; therefore also the first . and again ; arg. ii since as many , as are baptized into christ , i. e. with the one baptism , which is the baptism of christ , have put on christ ; then water-baptism is not the one baptism , viz. the baptism of christ. but the first is true : therefore also the last . prop. iii § v. thirdly : since john's baptism was a figure , and seeing , the figure gives way to the substance , albeit the thing figured remain , to wit , the one baptism of christ , yet the other ceaseth , which was the baptism of john. that john's baptism was a figure of christ's baptism , i judge will not readily be denied ; but in case it should , it can easily be proved from the nature of it . john's baptism was a being baptized with water ; but christ's is a baptizing with the spirit : therefore john's baptism must have been a figure of christ's . but further , that water-baptism was john's baptism , will not be denied ; that water-baptism is not christ's baptism , is already proved . from which doth arise the confirmation of our proposition , thus ; there is no baptism to continue now , but the one baptism of christ. arg. therefore water-baptism is not to continue now ; because it is not the baptism of christ. that john's baptism is ceased , many of our adversaries confess : but , if any should alledge it otherwise , it may be easily proved by the express words of john , not only as being insinuated there , where he contradistinguished his baptism from that of christ ; but particularly where he saith john 3. 30. he [ christ ] must increase , but i [ john ] must decrease . from whence it clearly follows , that the increasing or taking place of christ's baptism is the decreasing or abolishing of john's baptism : so that , if water-baptism was a particular part of john's ministry , and is no part of christ's baptism , as we have already proved , it will necessarily follow , that it is not to continue . arg. if water-baptism had been to continue a perpetual ordinance of christ in his church , he would either have practised it himself , or commanded his apostles so to do . but that he practised it not , the scripture plainly affirms , john 4. 2. and that he commanded his disciples to baptize with water , i could never yet read . [ as for what is alledged , that mat. 28. 19 , &c. ( where he bids them baptize ) is to be understood of water-baptism , that is but to beg the question , and the grounds for that shall be hereafter examined . ] therefore to baptize with water is no perpetual ordinance of christ to his church . this hath had the more weight with me , because i find not any standing ordinance or appointment of christ necessary to christians , for which we have not either christ's own practice , or command , as to obey all the commandments , which comprehend both our duty towards god and man , &c. and where the gospel requires more than the law ; which is abundantly signified in the 5th and 6th chapters of matthew , and elsewhere . besides as to the duties of worship , he exhorts us to meet , promising his presence ; commands to pray , preach , watch , &c. and gives precepts concerning some temporary things , as the washing of one anothers feet , the breaking of bread , hereafter to be discussed : only for this one thing of baptising with water ( though so earnestly contended for ) we find not any precept of christ. § vi. but to make water-baptism a necessary institution of the christian religion , which is pure and spiritual , and not carnal and ceremonial , is to derogate from the new covenant-dispensation , and set up the legal rites and ceremonies , of which this of baptism , or washing with water , was one ; as appears from heb. 9. 10. where the apostle speaking thereof , saith , that it stood only in meats and drinks , and divers baptisms , and carnal ordinances imposed , until the time of reformation : if then the time of reformation , or the dispensation of the gospel , which puts an end to the shadows , be come , then such baptisms and carnal ordinances are no more to be imposed , for how baptism with water comes now to be a spiritual ordinance more than before in the time of the law , doth not appear ; seeing it is but water still , and a washing of the outward man , and a putting away of the filth of the flesh still : and as before those , that were so washed , were not thereby made perfect , as pertaining to the conscience , neither are they at this day ; as our adversaries must needs acknowledge , and experience abundantly sheweth . so that the matter of it , which is a washing with water , and the effects of it , which is only an outward cleansing , being still the same , how comes water-baptism to be less a carnal ordinance now , than before ? obj. 1 if it be said , that god confers inward grace upon some , that are now baptized ? answ. so no doubt he did also upon some , that used those baptisms among the jews . obj. 2 or if it be said ; because 't is commanded by christ now under the new covenant . answ. i answer first , that 's to beg the question ; of which hereafter . but secondly , we find , that where the matter of ordinances is the same , and the end the same , they are never accounted more or less spiritual , because of their different times . now , was not god the author of the purifications and baptisms under the law ? was not water the matter of them , which is so now ? was not the end of them to signifie an inward purifying by an outward washing ? and is not that alledged to be the end still ? and are the necessary effects or consequences of it any better now , than before , since men are now by vertue of water-baptism , as a necessary consequence of it , no more than before made inwardly clean ? and if some by god's grace , that are baptized with water , are inwardly purified , so were some also under the law : so that this is not any necessary consequence nor effect neither of this nor that baptism . it is then plainly repugnant to right reason , as well as to the scripture-testimony , to affirm that to be a spiritual ordinance now , which was a carnal ordinance before , if it be still the same both as to its author , matter and end , however made to vary in some small circumstances : the spirituality of the new covenant , and of its worship established by christ , consisted not in such superficial alterations of circumstances ; but after another manner . therefore let our adversaries shew us , if they can , ( without begging the question , and building upon some one or other of their own principles denied by us ) wherever christ appointed or ordained any institution or observation under the new covenant , as belonging to the nature of it , or such a necessary part of its worship , as is perpetually to continue , which being one in substance and effects , ( i speak of necessary not accidental effects ) yet because of some small difference in form or circumstance , was before carnal , notwithstanding it was commanded by god under the law , but now is become spiritual , because commanded by christ under the gospel ? and if they cannot do this , then if water-baptism was once a carnal ordinance , as the apostle positively affirms it to have been , it remains a carnal ordinance still ; and if a carnal ordinance , then no necessary part of the gospel , or new covenant-dispensation ; and if no necessary part of it , then not needful to continue , nor to be practised by such , as live and walk under this dispensation . but in this , as in most other things ( according as we have often observed ) our adversaries judaize , and renouncing the glorious and spiritual priviledges of the new covenant , are sticking in , and cleaving to the rudiments of the old , both in doctrine and worship , as being more suited and agreeable to their carnal apprehensions and natural senses . but we on the contrary travel above all to lay hold upon , and cleave unto the light of the glorious gospel revealed unto us : and the harmony of the truth we profess in this , may appear , by briefly observing , how in all things we follow the spiritual gospel of christ , as contradistinguished from the carnality of the legal dispensation ; while our adversaries through rejecting this gospel , are still labouring under the burthen of the law , which neither they , nor their fathers were able to bear . for the law and rule of the old covenant and jews was outward , written in tables of stone and parchments : so also is that of our adversaries . but the law of the new covenant is inward and perpetual , written in the heart : so is ours . the worship of the jews was outward and carnal , limited to set times , places and persons , and performed according to set , prescribed forms and observations ; so is that of our adversaries . but the worship of the new covenant is neither limited to time , place nor person , but is performed in the spirit , and in truth , and is not acted according to set forms and prescriptions , but as the spirit of god immediately acts , moves and leads , whether it be to preach , pray , or sing ; and such is also our worship . so like wise the baptism among the jews under the law was an outward washing with outward water , only to typisie an inward purification of the soul , which did not necessarily follow upon those that were thus baptized : but the baptism of christ under the gospel , is the baptism of the spirit and of fire ; not the putting away of the filth of the flesh , but the answer of a good conscience towards god : and such is the baptism , that we labour to be baptized withal , and contend for . arg. § vii . but again : if water-baptism had been an ordinance of the gospel , then the apostle paul would have been sent to administer it ; but he declares positively 1 cor. 1. 17. that christ sent him not to baptize , but to preach the gospel . the reason of that consequence is undeniable , because the apostle paul's commission was as large , as that of any of them , and consequently he being in special manner the apostle of christ to the gentiles , if water-baptism ( as our adversaries contend ) be to be accounted the badge of christianity , he had more need than any of the rest to be sent to baptize with water , that he might mark the gentiles converted by him , with that christian sign . but indeed , the reason holds better thus : that since paul was the apostle of the gentiles , and that in his ministry he doth through all ( as by his epistles appears ) labour to wean them from the former jewish ceremonies and observations , ( though in so doing he was sometimes undeservedly judged by others of his brethren , who were unwilling to lay aside those ceremonies ) therefore his commission ( though as full , as to the preaching of the gospel and new covenant-dispensation , as that of the other apostles ) did not require of him , that he should lead those converts into such jewish observations , and baptisms , however that practice was indulged in , and practised by the other apostles among their jewish proselites : for which cause he thanks god , that he baptized so few ; intimating , that what he did therein , he did not by vertue of his apostolick commission , but rather in condescendence to their weakness ; even as at another time he circumcised timothy . obj. 1 our adversaries , to evade the truth of this testimony , usually alledge , that by this is only to be understood , that he was not sent principally to baptize , not that he was not sent at all . answ. but this exposition , since it contradicts the positive words of the text , and has no better foundation , than the affirmation of its assertors , is justly rejected as spurious , until they bring some better proof for it : he saith not , i was not sent principally to baptize ; but , i was not sent to baptize . confirm . as for what they urge by way of confirmation from other places of scripture , where [ not ] is to be so taken , as where it 's said , i will have mercy , and not sacrifice , which is to be understood , that god requires principally mercy , not excluding sacrifices . refut . i say , this place is abundantly explained by the following words [ and the knowledge of god more than burnt-offerings : ] by which it clearly appears , that burnt-offerings , which are one with sacrifices , are not excluded . but there is no such word added in that of paul , and therefore the parity is not demonstrated to be alike , and consequently the instance not sufficient ; unless they can prove , that it ought so to be admitted here : else we might interpret by the same rule all other places of scripture the same way ; as where the apostle saith , 1 cor. 2. 5. that your faith might not stand in the wisdom of men , but in the power of god ; it might be understood , it shall not stand principally so . how might the gospel by this liberty of interpretation be perverted ? obj. 2 if it be said , that the abuse of this baptism among the corinthians , in dividing themselves according to the persons , by whom they were baptized , made the apostle speak so ; but that the abuse of a thing doth not abolish it . answ. i answer ; it is true , it doth not , provided the thing be lawful and necessary ; and that , no doubt , the abuse abovesaid gave the apostle occasion so to write : but let it from this be considered , how the apostle excludes baptizing , not preaching , though the abuse [ mark ] proceeded from that no less , than from the other . for these corinthians did denominate themselves from those different persons , by whose preaching ( as well as from those , by whom they were baptized ) they were converted , as by the 4 , 5 , 6 , 7 , and 8. ver . of the 3d ch. may appear ; and yet for to remove that abuse , the apostle doth not say , he was not sent to preach ; nor yet doth he rejoice , that he had only preached to a few ; because preaching being a standing ordinance in the church , is not because of any abuse , that the devil may tempt any to make of it , to be forborn , by such as are called to perform it by the spirit of god ; wherefore the apostle accordingly chap. 3. 8 , 9. informs them as to that , how to remove that abuse : but as to water-baptism , for that it was no standing ordinance of christ , but only practised as in condescendence to the jews , and by some apostles to some gentiles also , there so soon as the apostle perceived the abuse of it ; he let the corinthians understand , how little stress was to be laid upon it ; by shewing them that he was glad , that he had administred this ceremony to so few of them , and by telling them plainly that it was no part of his commission , neither that , which he was sent to administer . query . some ask us , how we know , that baptizing here is meant of water , and not of the spirit ? which if it be , then it will exclude baptism of the spirit , as well as of water . answ. i answer : such as ask the question , i suppose speak it not as doubting , that this was said of water-baptism ; which is more than manifest . for since the apostle paul's message was to turn people from darkness to light , and convert them to god ; and that as many as are thus turned and converted ( so as to have the answer of a good conscience towards god , and to have put on christ , and be arisen with him in newness of life ) are baptized with the baptism of the spirit ; but who will say , that only these few mentioned there to be baptized by paul , were come to this ? or that to turn or bring them to this condition , was not ( even admitting our adversaries interpretation ) as principally a part of paul's ministry , as any other ? since then our adversaries do take this place for water-baptism ( as indeed it is ) we may lawfully , taking it so also , urge it upon them . why the word baptism and baptizing is used by the apostle , where that of water , and not of the spirit , is only understood , shall hereafter be spoken to . part. ii i come now to consider the reasons alledged by such as plead for water-baptism ; which are also the objections used against the discontinuance of it . obj. 1 § viii . first , some object , that christ , who had the spirit above measure , was notwithstanding baptized with water . as nic. arnold . against this these , sect. 46. of his theological exercitation . answ. i answer : so was he also circumcised ; it will not follow from thence , that circumcision is to continue . for it behoved christ to fulfil all righteousness , not only the ministry of john , but the law also ; therefore did he observe the jewish feasts and rites , and kept the passover : it will not then follow , that christians ought to do so now . and therefore christ matth. 3. 15. gives john this reason of his being baptized , desiring him to suffer it to be so now : whereby he sufficiently intimates , that he intended not thereby to perpetuate it , as an ordinance to his disciples . obj. 2 secondly , they object matth. 28. 19. go ye therefore , and teach all nations , baptizing them in the name of the father , and of the son , and of the holy ghost . answ. this is the great objection , and upon which they build the whole superstructure : whereunto the first general and sound answer is , by granting the whole ; but putting them to prove , that water is here meant , since the text is silent of it . and though in reason it be sufficient upon our part , that we concede the whole expressed in the place , but deny , that it is by water , which is an addition to the text ; yet i shall premise some reasons , why we do so ; and then consider the reasons alledged by those , that will have water to be here understood . arg. i the first is a maxime yielded to by all , that we ought not to go from the literal signification of the text , except some urgent necessity force us thereunto . but no urgent necessity in this place forceth us thereunto . therefore we ought not to go from it . arg. ii secondly , that baptism , which christ commanded his apostles , was the one baptism , id est , his own baptism . but the one baptism , which is christ's baptism , is not with water ( as we have already proved . ) therefore the baptism commanded by christ to his apostles , was not water-baptism . arg. iii thirdly : that baptism , which christ commanded his apostles , was such , that as many as were therewith baptized , did put on christ. but this is not true of water-baptism . therefore , &c. arg. iv fourthly : the baptism commanded by christ to his apostles , was not john's baptism : but baptism with water was john's baptism : therefore , &c. allegat . i but first , they alledge , that christ's baptism , though a baptism with water , did differ from john 's , because john only baptized with water unto repentance , but christ commands his disciples to baptize in the name of the father , son , and holy ghost ; reckoning , that in this form there lieth a great difference betwixt the baptism of john , and that of christ. answ. i answer , as to that , john's baptism was unto repentance , the difference lieth not there , because so is christ's also . for our adversaries will not deny , but that adult persons , that are baptized , ought , ere they be admitted to it , to repent and confess their sins ; yea , and that infants with a respect to , and consideration of their baptism , ought to repent and confess : so that the difference lieth not here ; since this of repentance and confession agrees as well to christ's , as to john's baptism . but in this our adversaries are divided : for calvin will have christ's and john's to be all one ; inst. lib. 4. cap. 15. sect. 7 , 8. yet they do differ , and the difference is , in that the one is by water , the other not , &c. secondly : as to what christ saith , in commanding them to baptize in the name of the father , son and spirit , i confess that states the difference , and it is great ; but that lies not only in admitting water-baptism in this different form , by a bare expressing of these words : for as the text saith no such thing , neither do i see , how it can be inferred from it . for the greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , into the name ; now the name of the lord is often taken in scripture for something else , than a bare sound of words , or literal expression , even for his vertue and power , as may appear from psalm 54. 3. cant. 1. 3. prov. 18. 10. and in many more . now , that the apostles were by their ministry to baptize the nations into this name , vertue and power , and that they did so , is evident , by these testimonies of paul above mentioned , where he saith , that as many of them , as were baptized into christ , have put on christ : this must have been a baptizing into the name , i. e. power and vertue , and not a meer formal expression of words adjoined with water-baptism ; because , as hath been above observed , it doth not follow , as a natural or necessary consequence of it . i would have those , who desire to have their faith built upon no other foundation , than the testimony of god's spirit , and scriptures of truth , throughly to consider , whether there can be any thing further alledged for this interpretation , than what the prejudice of education and influence of tradition hath imposed : perhaps it may stumble the unwary and inconsiderate reader , as if the very character of christianity were abolished , to tell him plainly , that this scripture is not to be understood of baptizing with water , and that this form of baptizing in the name of father , son and spirit , hath no warrant from matth. 28. &c. for which , besides the reason taken from the signification of [ the name ] as being the vertue and power above expressed , let it be considered , that , if that had been a form prescribed by christ to his apostles , then surely , they would have made use of that form in the administring of water-baptism to such as they baptized with water ; but though particular mention be made in divers places of the acts , who were baptized , and how ? and though it be particularly expressed , that they baptized such and such , as acts 2. 41 : 8. 12 , 13 , 38 : 9. 18 : 10. 48 : 16. 15 : 18. 8. yet there is not a word of this form. and in two places , acts 8. 16 : 19. 5. it is said of some , that they were baptized in the name of the lord jesus ; by which it yet more appears , that either the author of this history hath been very defective , who having so often occasion to mention this , yet omitteth so substantial a part of baptism , ( which were to accuse the holy ghost , by whose guidance luke wrote it ) or else that the apostles did no ways understand , that christ by his commission matth. 28. did injoin them such a form of water-baptism , seeing they did not use it . and therefore it is safer to conclude , that what they did in administring water-baptism , they did not by vertue of that commission ; else they would have so used it : for our adversaries , i suppose , would judge it a great heresie to administer water-baptism without that , or only in the name of jesus , without mention of father or spirit , as it is expresly said they did , in the two places above cited . allegat . ii secondly , they say : if this were not understood of water-baptism , it would be a tautology , and all one with teaching . i say , nay : baptizing with the spirit is somewhat further , than teaching or informing the understanding ; for it imports a reaching to , and melting the heart , whereby it is turned , as well as the understanding informed . besides , we find often in the scripture , that teaching and instructing are put together without any absurdity or needless tautology ; and yet these two have a greater affinity , than teaching and baptizing with the spirit . allegat . iii thirdly , they say ; baptism in this place must be understood with water , because it is the action of the apostles ; and so cannot be the baptism of the spirit , which is the work of christ , and his grace , not of man , &c. answ. i answer : baptism with the spirit , though not wrought without christ and his grace , is instrumentally done by men , fitted of god for that purpose ; and therefore no absurdity follows , that baptism with the spirit should be expressed , as the action of the apostles : for though it be christ by his grace , that gives spiritual gifts , yet the apostle , rom. 1. 11. speaks of his imparting to them spiritual gifts ; and he tells the corinthians , that he had begotten them through the gospel , 1 cor. 4. 15. and yet to beget people unto the faith , is the work of christ and his grace , not of men. to convert the heart is properly the work of christ ; and yet the scripture often-times ascribes it to men , as being the instruments : and since paul's commission was to turn people from darkness to light , though that be not done without christ co-operating by his grace , so may also baptizing with the spirit be expressed , as performable by man , as the instrument , tho' the work of christ's grace be needful to concur thereunto : so that it is no absurdity to say , that the apostles did administer the baptism of the spirit . allegat . iv lastly , they say , that since christ saith here , that he will be with his disciples to the end of the world , therefore water-baptism must continue so long . answ. if he had been speaking here of water-baptism , then that might have been urged ; but seeing that is denied , and proved to be false , nothing from thence can be gathered ; he speaking of the baptism of the spirit , which we freely confess doth remain to the end of the world , yea , so long as christ's presence abideth with his children . obj. iii § ix . thirdly , they object the constant practice of the apostles in the primitive church , who , they say , did always admini-water-baptism to such , as they converted to the faith of christ ; and hence also they further urge , that of matth. 28. to have been meant of water , or else the apostles did not understand it , in that in baptizing they used water ; or that in so doing they walked without a commission . i answer : that it was the constant practice of the apostles , is denied ; for we have shewn in the example of paul , that it was not so ; since it were most absurd to judge , that he converted only those few , even of the church of corinth , whom he saith he baptized ; nor were it less absurd to think , that that was a constant apostolick practice , which he , that was not inferior to the chiefest of the apostles , and who declares , he laboured as much as they all , rejoyceth , he was so little in . but further , the conclusion inferred from the apostles practice of baptizing with water , to evince , that they understood matth. 28. of water-baptism , doth not hold : for though they baptized with water , it will not follow , that either they did it by vertue of that commission , or that they mistook that place ; nor can there be any medium brought , that will infer such a conclusion . as to the other insinuated absurdity , that they did it without a commission ; it is none at all : for they might have done it by a permission , as being in use , before christ's death ; and because the people nursed up with outward ceremonies , could not be weaned wholly from them . and thus they used other things , as circumcision , and legal purifications , which yet they had no commission from christ to do , ( to which we shall speak more at length in the following proposition concerning the supper . ) object . but if from the sameness of the word , because christ bids them baptize , and they afterwards in the use of water are said to baptize , it be judged probable , that they did understand that commission , matth. 28. to authorize them to baptize with water , and accordingly practised it . answ. although it should be granted , that for a season they did so far mistake it , as to judge , that water belonged to that baptism , ( which however i find no necessity of granting ) yet i see not any great absurdity would thence follow . for it is plain , they did mistake that commission , as to a main part of it , for a season ; as where he bids them , go teach all nations , since some time after they judged it unlawful to teach the gentiles : yea , peter himself scrupled it , until by a vision constrained thereunto ; for which after he had done it , he was for a season ( until they were better informed ) judged by the rest of his brethren . now , if the education of the apostles , as jews , and their propensity to adhere and stick to the jewish religion , did so far influence them , that even after christ's resurrection and the pouring forth of the spirit , they could not receive nor admit of the teaching of the gentiles , though christ in his commission to them , commanded them to preach to them ; what further absurdity were it to suppose , that through the like mistake the chiefest of them , having been the disciples of john , and his baptism being so much prized there among the jews , that they also took christ's baptism , intended by him of the spirit , to be that of water , which was john's , and accordingly practised it for a season ; it suffices us , that , if they were so mistaken ( though i say not , that they were so ) they did not always remain under that mistake : else peter would not have said of the baptism , which now saves , that it is not a putting away of the filth of the flesh ; which certainly water-baptism is . but further they urge much peter's baptising cornelius : in which they press two things ; first , that water-baptism is used even to those , that had received the spirit secondly , that it is said positively , he commanded them to be baptized , acts 10. 47 , 48. but neither of these doth necessarily infer water-baptism to belong to the new covenant-dispensation , nor yet to be a perpetual standing ordinance in the church . for first , all that this will amount to , was , that peter at that time baptized these men ; but that he did it by vertue of that commission , matth. 28. remains yet to be proved . and how doth the baptising with vvater , after the receiving of the holy ghost prove the case more , than the use of circumcision and other legal rites acknowledged to have been acted by him afterwards ? also no wonder , if peter , that thought it so strange ( notwithstanding all that had been professed before , and spoken by christ ) that the gentiles should be made partakers of the gospel , and with great difficulty , not without a very extraordinary impulse thereunto , was brought to come to them , and eat with them , was apt to put this ceremony upon them ; which being , as it were , the particular dispensation of john , the fore-runner of christ , seemed to have greater affinity with the gospel , than the other jewish ceremonies then used by the church : but that will no ways infer our adversaries conclusion . secondly , as to these words , and he commanded them to be baptized , it declareth matter of fact , not of right ; and amounteth to no more , than that peter did at that time pro hic & nunc , command those persons to be baptized with water ; which is not denied : but it saith nothing , that peter commanded water-baptism to be a standing and perpetual ordinance to the church ; neither can any man of sound reason say ( if he heed what he says ) that a command in matter of fact to particular persons , doth infer the thing commanded to be of general obligation to all , if it be not other ways bottomed upon some positive precept . why doth peter's commanding cornelius and his houshold to be baptized at that time , infer water-baptism to continue , more than his constraining ( which is more than commanding ) the gentiles in general to be circumcised , and observe the law ? we find , that at that time , when peter baptized cornelius , it was not determined , whether the gentiles should not be circumcised ; but on the contrary , it was the most general sense of the church , that they should : and therefore no wonder , if they thought it needful at that time , that they should be baptized , which had more affinity with the gospel , and was a burthen less grievous . obj. iv § x. fourthly , they object from the signification of the word [ baptize ] which is as much as to dip and wash with water , alledging thence , that the very word imports a being baptized with water . answ. this objection is very weak . for since baptizing with water was a rite among the jews , as paulus riccius sheweth , even before the coming of john ; therefore that ceremony received that name from the nature of the practice , as used both by the jews and by john. yea we find , that christ and his apostles frequently make use of these terms to a more spiritual signification : circumcision was only used and understood among the jews , to be that of the flesh ; but the apostle tells us of the circumcision of the heart and spirit , made without hands . so that , though baptism was used among the jews , only to signifie a washing with water , yet both john , christ , and his apostles , speak of a being baptized with the spirit and with fire , which they make the peculiar baptism of christ , as contradistinguished from that of water , which was john's ( as is above shewn . ) so that , though baptism among the jews was only understood of water , yet among christians it is very well understood of the spirit without water ; as we see christ and his apostles spiritually to understand things , under the terms of what had been shadows before . thus christ speaking of his body , ( though the jews mistook him ) said , he would destroy this temple , and build it again in three days ; and many more , that might be instanced . but if the etymology of the word should be tenaciously adhered to , it would militate against most of our adversaries , as well as against us . for the greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies immergo , to plunge and dip in , and that was the proper use of water-baptism among the jews , and also by john , and the primitive christians , who used it ; whereas our adversaries for the most part only sprinkle a little water upon the forehead , which doth not at all answer to the word [ baptism . ] yea those of old among christians , that used water-baptism , thought this dipping and plunging so needful , that they thus dipped children : and forasmuch as it was judged , that it might prove hurtful to some weak constitutions , sprinkling , to prevent that hurt , was introduced ; yet then it was likewise appointed , that such , as were only sprinkled , and not dipped , should not be admitto have any office in the church , as not being sufficiently baptized . so that , if our adversaries will stick to the word , they must alter their method of sprinkling . obj. v fifthly , they object , john 3. 5. except a man be born again of water and of the spirit , &c. hence inferring the necessity of water-baptism , as well as of the spirit . answ. but if this prove any thing , it will prove water-baptism to be of absolute necessity : and therefore protestants rightly affirm , when this is urged upon them by papists , to evince the absolute necessity of water-baptism , that [ water ] is not here understood of outward water ; but mystically of an inward cleansing and washing . even as where christs speaks of being baptized with fire , it is not to be understood of outward material fire , but only of purifying , by a metonymy ; because to purifie is a proper effect of fire , as to wash and make clean is of water . therefore the scripture alludes to water , where it can as little be so understood : as where we are said to be saved by the washing of regeneration , tit. 3. 5. yea , peter saith expresly in the place often cited , as calvin well observes ; that the baptism , which saves , is not the putting away of the filth of the flesh : so that , since [ water ] cannot be understood of outward water , this can serve nothing to prove water-baptism . if it be said , that [ water ] imports here object . necessitatem praecepti , though not medii . i answer ; that is first to take it for answ. granted , that outward vvater is here understood ; the contrary whereof we have already proved . next , vvater and the spirit are placed here together , [ except a man be born of vvater and the spirit ] where the necessity of the one is urged , as much as of the other . now if the spirit be absolutely necessary , so will also water : and then we must either say , that to be born of the spirit , is not absolutely necessary , which all acknowledge to be false ; or else that water is absolutely necessary , which , as protestants , we affirm and have proved , is false : else we must confess , that water is not here understood of outward water . for to say , that when water and the spirit are placed here just together , and in the same manner , though there be not any difference or ground for it visible in the text , or deduceable from it , that the necessity of water is here praecepti , but not medii , but the necessity of the spirit is both medii and praecepti ; is indeed confidently to affirm , but not to prove . obj. vi sixthly , and lastly , they object ; that the baptism of water is a visible sign or badge , to distinguish christians from infidels , even as circumcision did the jews . answ. i answer ; this saith nothing at all , unless it be proved to be a necessary precept , or part of the new covenant-dispensation ; it not being lawful to us to impose outward ceremonies and rites , and say , they will distinguish us from infidels . circumcision was positively commanded , and said to be a seal of the first covenant ; but as we have already proved , that there is no such command for baptism , so there is not any word in all the new testament , calling it a badge of christianity , or seal of the new covenant : and therefore to conclude , it is so , because circumcision was so , ( unless some better proof be alledged for it ) is miserably to beg the question . the professing of faith in christ , and a holy life answering thereunto , is a far better badge of christianity , than any outward washing ; which yet answers not to that of circumcision , since that affixed a character in the flesh , which this doth not : so that a christian is not known to be a christian by his being baptized , especially when he was a child , unless he tell them so much . and may not the professing faith in christ signifie that as well ? i know , there are divers of those , called fathers , that speak much of water-baptism , calling it character christianitatis ; but so did they also of the sign of the cross , and other such things , justly rejected by protestants . for the mystery of iniquity , which began to work even in the apostles days , soon spoiled the simplicity and purity of the christian worship ; so that not only many jewish rites were retained , but many heathenish customs and ceremonies introduced into the christian worship ; as particularly that word [ sacrament . ] so that it is great folly , especially for protestants , to plead any thing of this from tradition or antiquity ; for we find , that neither papists nor protestants use these rites exactly , as the ancients did , who in such things not walking by the most certain rule of god's spirit , but doting too much upon outwards , were very uncertain . for most of them all , in the primitive time did wholly plunge and dip those they baptized ; which neither papists nor protestants do : yea , several of the fathers accused some as hereticks in their days , for holding some principles common with protestants , concerning it ; as particularly augustine doth the pelagians , for saying , that infants dying unbaptized , may be saved . and the manichees were condemned , for denying , that grace is universally given by baptism ; and julian the pelagian by augustine , for denying exorcism and insufflation in the use of baptism : all which things protestants deny also . so that protestants do but foolishly to upbraid us , as if we could not shew any among the ancients , that denied water-baptism ; seeing they cannot shew any , whom they acknowledge not to have been heretical in several things , to have used it , nor yet , who using it , did not use also the sign of the cross , and other things with it , which they deny . there were some nevertheless in the darkest times of popery , who testified against water-baptism . for one alanus , page 103 , 104 , 107. speaks of some in his time , that were burnt for the denying of it : for they said , that baptism had no efficacy either in children or adult persons ; and therefore men were not obliged to take baptism : particularly ten canonicks ( so called ) were burnt for that crime , by the order of king robert of france ; as p. pithaeus tells in his fragments of the history of guienne . which is also confirmed by one johannes floracensis , a monk ( who was famous at that time ) in his epistle to oliva , abbot of the ausonian church : i will ( saith he ) give you to understand concerning the heresie , that was in the city of orleans on childer-mass-day : for it was true , if ye have heard any thing , that king robert caused to be burnt alive nigh fourteen of that city , of the chief of their clergy , and the more noble of their laicks , who were hateful to god , and abominable to heaven and earth ; for they did stiffly deny the grace of holy baptism , and also the consecration of our lord's body and blood. the time of this deed is noted in these words by papir . masson . in his annals of france , lib. 3. in hugh and robert , actum aureliae publice anno incarnationis domini 1022. regni roberti regis 28. indictione 5. quando stephanus haeresiarcha & complices ejus damnati sunt & exusti aureliae . now for their calling them hereticks and manichees , we have nothing but the testimony of their accusers ; which will no more invalidate their testimony for this truth against the use of water-baptism , or give more ground to charge us , as being one with manichees , than because some , called by them manichees , do agree with protestants in some things , that therefore protestants are manichees or hereticks : which protestants can no ways shun . for the question is , whether , in what they did , they walked according to the truth testified of by the spirit in the holy scriptures ? so that the controversie is brought back again to the scriptures , according to which i suppose i have formerly discussed it . as for the latter part of the thesis , denying the use of infant-baptism , it necessarily follows , from what is above-said . for if water-baptism be ceased , then surely baptizing of infants is not warrantable . but those that take upon them to oppose us in this matter , will have more to do , as to this latter part : for after they have done , what they can , to prove water-baptism ; it remains for them to prove , that infants ought to be baptized . for he that proves water-baptism ceased , proves , that infant-baptism is vain : but he that should prove , that water-baptism continues , has not thence proved , that infant-baptism is necessary ; that needs something further . and therefore it was a pitiful subterfuge of nic. arnoldus against this , to say , that the denying of infant-baptism belonged to the gangrene of anabaptists ; without adding any further probation . concerning the communion or participation of the body and blood of christ. the communion of the body and blood of christ is inward and spiritual , which is the participation of his flesh and blood , by which the inward man is daily nourished in the hearts of those , in whom christ dwells . of which things the breaking of bread by christ with his disciples was a figure ; which they even used in the church for a time , who had received the substance , for the sake of the weak . even as abstaining from things strangled , and from blood , the washing one anothers feet , and the anointing of the sick with oil : all which are commanded with no less authority and solemnity , than the former ; yet seeing they are but the shadows of better things , they cease in such , as have obtained the substance . § i. the communion of the body and blood of christ , is a mystery hid from all natural men in their first , fall'n and degenerate state ; which they cannot understand , reach to , nor comprehend , as they there abide , neither as they there are , can they be partakers of it , nor yet are they able to discern the lord's body . and forasmuch as the christian world ( so called ) for the most part hath been still labouring , working , conceiving and imagining in their own natural and unrenewed understandings about the things of god and religion , therefore hath this mystery much been hid and sealed up from them , while they have been contending , quarrelling and fighting one with another about the meer shadow , outside and form , but strangers to the substance , life and vertue . § ii. the body then of christ , which believers partake of , is spiritual , and not carnal ; and his blood , which they drink of , is pure and heavenly , and not humane or elementary ; as augustin also affirms of the body of christ , which is eaten , in his tractat , psal. 98. except a man eat my flesh , he hath not in him life eternal : and he saith ; the words , which i speak unto you , are spirit and life , understand spiritually what i have spoken . ye shall not eat of this body , which ye see , and drink this blood , which they shall spill , that crucifie me : i am the living bread , which have descended from heaven ; he called himself the bread , who descended from heaven , exhorting that we might believe in him , &c. quest. if it be asked then , what that body , what that flesh and blood is ? answ. i answer : it is that heavenly seed , that divine , spiritual , coelestial substance , of which we spake before in the 5th and 6th propositions . this is that vehiculum dei , or spiritual body of christ , whereby and where-through he communicateth life to men , and salvation to as many as believe in him , and receive him ; and whereby also man comes to have fellowship and communion with god. this is proved from the 6th of john , from verse 32. to the end , where christ speaks more at large of this matter , than in any other place : and indeed , this evangelist and beloved disciple , who lay in the bosom of our lord , gives us a more full account of the spiritual sayings and doctrine of christ : and it 's observable , that though he speaks nothing of the ceremony used by christ , of breaking bread with his disciples , neither in his evangelical account of christ's life and sufferings , nor in his epistles ; yet he is more large in this account of the participation of the body , flesh and blood of christ , than any of them all . for christ in this chapter perceiving , that the jews did follow him for love of the loaves , desires them ( ver . 27. ) to labour not for the meat which perisheth , but for that meat which endureth for ever : but forasmuch as they , being carnal in their apprehensions , and not understanding the spiritual language and doctrine of christ , did judge the manna , which moses gave their fathers , to be the most excellent bread , as coming from heaven ; christ , to rectifie that mistake , and better inform them , affirmeth first , that it is not moses , but his father , that giveth the true bread from heaven , ver . 32. and 48. secondly , this bread he calls himself , ver . 35. i am the bread of life : and ver . 51. i am the living bread , which came down from heaven : thirdly , he declares , that this bread is his flesh , ver . 51. the bread , that i will give , is my flesh : and ver . 55. for my flesh is meat indeed , and my blood is drink indeed : fourthly , the necessity of partaking thereof , ver . 53. except ye eat the flesh of the son of man , and drink his blood , ye have no life in you : and lastly , ver . 33. the blessed fruits and necessary effects of this communion of the body and blood of christ ; this bread giveth life to the world , ver . 50. he that eateth thereof dyeth not ; ver . 58. he , that eateth of this bread , shall live for ever , ver . 51. whose eateth this flesh , and drinketh this blood , shall live for ever , ver . 54. and he dwelleth in christ , and christ in him ; ver . 56. and shall live by christ ; ver . 57. from this large description of the origine , nature and effects of this body , flesh and blood of christ , it is apparent , that it is spiritual , and to be understood of a spiritual body , and not of that body or temple of jesus christ , which was born of the virgin mary , and in which he walked , lived and suffered in the land of judea ; because that it is said , both that it came down from heaven , yea , that it is he , that came down from heaven . now all christians at present generally acknowledge , that the outward body of christ came not down from heaven , neither was it that part of christ , which came down from heaven . and to put the matter out of doubt , when the carnal jews would have been so understanding it , he tells them plainly , ver . 63. it is the spirit , that quickeneth , but the flesh profiteth nothing . this is also founded upon most sound and solid reason ; because that it is the soul , not the body , that is to be nourished by this flesh and blood. now outward flesh cannot nourish nor feed the soul ; there is no proportion , nor analogy betwixt them ; neither is the communion of the saints with god by a conjunction and mutual participation of flesh , but of the spirit : he that is joined to the lord , is one spirit , not one flesh. for the flesh ( i mean outward flesh , even such as was that , wherein christ lived and walked , when upon earth ; and not flesh , when transposed by a metaphor , to be understood spiritually ) can only partake of flesh , as spirit of spirit : as the body cannot feed upon spirit , neither can the spirit feed upon flesh. and that the flesh here spoken of , is spiritually understood , appears further , in that , that which feedeth upon it , shall never dye : but the bodies of all men once dye , yea it behoved the body of christ himself to dye . that this body and spiritual flesh and blood of christ is to be understood of that divine and heavenly seed before spoken of by us , appears both by the nature and fruits of it . first , it 's said , it is that , which cometh down from heaven , and giveth life unto the world : now , this answers to that light and seed , which is testified of , john 1. to be the light of the world , and the life of men. for that spiritual light and seed , as it receives place in mens hearts , and room to spring up there , is as bread to the hungry and fainting soul , that is ( as it were ) buried and dead in the lusts of the world , which receives life again ; and revives , as it tasteth and partaketh of this heavenly bread : and they that partake of it , are said to come to christ ; neither can any have it , but by coming to him , and believing in the appearance of his light in their hearts ; by receiving which , and believing in it , the participation of this body and bread is known . and that christ understands the same thing here by his body , flesh and blood , which is understood john 1. by the light inlightening every man , and the life , &c. appears , for the light and life spoken of john 1. is said to be christ ; he is the true light : and the bread and flesh , &c. spoken of in this 6th of john , is called christ ; i am the bread of life , saith he . again , they that received that light and life , john 1. 12. obtained power to become the sons of god , by believing in his name : so also here , john 6. 35. he that cometh unto this bread of life shall not hunger ; and he that believes in him , who is this bread shall never thirst . so then , as there was the outward visible body and temple of jesus christ , which took its original from the virgin mary ; so there is also the spiritual body of christ , by and through which he , that was the word in the beginning with god , and was and is god , did reveal himself to the sons of men in all ages , and whereby men in all ages come to be made partakers of eternal life , and to have communion and fellowship with god and christ. of which body of christ , and flesh and blood , if both adam , and seth , and enoch , and abraham , and moses , and david , and all the prophets and holy men of god had not eaten , they had not had life in them , nor could their inward man have been nourished . now , as the outward body and temple was called christ , so was also this spiritual body no less properly , and that long before that outward body was in being . hence the apostle saith , 1 cor. 10. 3 , 4. that the fathers did all eat the same spiritual meat , and did all drink the same spiritual . drink : ( for they drank of that spiritual rock , that followed them ; and that rock was christ. ) this cannot be understood otherwise than of this spiritual body of christ : which spiritual body of christ , though it was the saving food of the righteous both before the law , and under the law , yet under the law it was vailed and shadowed , and covered under divers types , ceremonies and observations ; yea and not only so , but it was vailed and hid , in some respect , under the outward temple and body of christ , or during the continuance of it ; so that the jews could not understand christ's preaching about it , while on earth : and not the jews only , but many of his disciples judged it an hard saying , murmured at it , and many from that time went back from him , and walked no more with him . i doubt not , but there are many also at this day professing to be disciples of christ , that do as little understand this matter , as those did , and are as apt to be offended and stumble at it , while they are gazing and following after the outward body ; and look not to that , by which the saints are daily fed and nourished . for as jesus christ , in obedience to the will of the father , did by the eternal spirit offer up that body for a propitiation for the remission of sins , and finished his testimony upon earth thereby , in a most perfect example of patience , resignation and holiness , that all might be made partakers of the fruit of that sacricrifice ; so hath he likewise poured forth into the hearts of all men a measure of that divine light and seed , wherewith he is cloathed , that thereby reaching unto the consciences of all , he may raise them up out of death and darkness by his life and light ; and they thereby may be made partakers of his body , and therethrough come to have fellowship with the father and with the son. quest. § iii. if it be asked , how and after what manner man comes to partake of it , and to be fed by it ? answ. i answer in the plain and express words of christ ; i am the bread of life ( saith he ) he that cometh to me , shall never hungeh ; he that believeth in me , shall never thirst : and again ; for my flesh is meat indeed , and my blood is drink indeed . so whosoever thou art , that askest this question , or read'st these lines , whether thou account'st thy self a believer , or really feelest by a certain and sad experience , that thou art yet in the unbelief , and find'st , that the outward body and flesh of christ is so far from thee , that thou canst not reach it , nor feed-upon it : yea , though thou hast often swallowed down and taken in that which the papists have perswaded thee to be the real flesh and blood of christ , and hast believed it to be so ; though all thy senses told thee the contrary : or ( being a lutheran ) hast taken that bread , in and with , and under which the lutherans have assured thee that the flesh and blood of christ is : or ( being a calvinist ) hast partaken of that , which the calvinists say ( though a figure only of the body ) gives them that take it , a real participation of the body , flesh and blood of christ , though they neither know how , nor what way ; i say , if for all this , thou find'st thy soul yet barren , yea hungry , and ready to starve for want of something thou longest for ; know , that that light that discovers thy iniquity to thee , that shews thee thy barrenness , thy nakedness , thy emptiness , is that body , that thou must partake of , and feed upon : but that till by forsaking iniquity thou turn'st to it , com'st unto it , receiv'st it , though thou may'st hunger after it , thou canst not be satisfied with it ; for it hath no communion with darkness : nor canst thou drink of the cup of the lord , and the cup of devils , and be partaker of the lord's table , and the table of devils , 1 cor. 10. 21 ? but as thou suffer'st that small seed of righteousness to arise in thee , and to be formed into a birth , that new substantial birth , that 's brought forth in the soul , naturally feeds upon , and is nourished by this spiritual body : yea , as this outward birth lives not , but as it sucks in breath by the outward elementary air ; so this new birth lives not in the soul , but as it draws in and breathes by that spiritual air or vehicle : and as the outward birth cannot subsist without some outward body to feed upon , some outward flesh , and some outward drink ; so neither can this inward birth , without it be fed by this inward body , by this inward flesh and blood of christ , which answers to it after the same manner , by way of analogy . and this is most agreeable to the doctrine of christ concerning this matter . for as without outward food the natural body hath not life ; so also saith christ , except ye eat the flesh of the son of man , and drink his blood , ye have no life in you : and as the outward body eating outward food , lives thereby ; so christ saith , that he that eateth him , shall live by him . so it is this inward participation of this inward man , of this inward and spiritual body , by which man is united to god , and has fellowship and communion with him . he that eateth my flesh , and drinketh my blood ( saith christ ) dwelleth in me , and i in him ; this cannot be understood of outward eating of outward bread : and as by this the soul must have fellowship with god , so also in so far as all the saints are partakers of this one body , and this one blood , they come also to have a joint-communion . hence the apostle 1 cor. 10. 17. in this respect saith , that they being many , are one bread , and one body : and to the wise among the corinthians he saith , the bread , which we break , is the communion of the body of christ. this is the true and spiritual supper of the lord , which men come to partake of by hearing the voice of christ , and opening the door of their hearts , and so letting him in , in the manner above-said , according to the plain words of the scripture , rev. 3. 20. behold , i stand at the door and knock ; if any man hear my voice , and open the door , i will come in to him , and will sup with him , and he with me . so that the supper of the lord , and the supping with the lord , and partaking of his flesh and blood , is no ways limited to the ceremony of breaking bread and drinking wine at particular times ; but is truly and really enjoyed , as often as the soul retires into the light of the lord , and feels and partakes of that heavenly life , by which the inward man is nourished : which may be , and is often witnessed by the faithful at all times ; though more particularly , when they are assembled together to wait upon the lord. § iv. but what confusion the professors of christianity have run into concerning this matter , is more than obvious ; who ( as in most other things they have done ) for want of a true spiritual understanding , have sought to tie this supper of the lord to that ceremony ( used by christ before his death ) of breaking bread and drinking wine with his disciples . and though they for the most part agree in this general , yet how do they contend and debate one against another ? how strangely are they pinched , pained , and straitned to make this spiritual mystery agree to that ceremony ? and what monstrous and wild opinions and conceivings have they invented , to inclose or affix the body of christ to their bread and wine ? from which opinion not only the greatest , and fiercest , and most hurtful contests , both among the professors of christianity in general , and among protestants in particular , have arisen ; but also such absurdities , irrational and blasphemous consequences have ensued , as make the christian religion odious and hateful to jews , turks and heathens . the professors of christianity do chiefly divide in this matter into three opinions . the first is of those that say , the substance of the bread is transubstantiated into the very substance of that same body , flesh and blood of christ , which was born of the virgin mary , and crucified by the jews : so that after the words of consecration ( as they call them ) it is no more bread , but the body of christ. the second is of such as say ; the substance of the bread remains ; but that also that body is in , and with , and under the bread. so that both the substance of the bread , and the body , flesh and blood of christ , is there also . the third is of those , that ( denying both these ) do affirm , that the body of christ is not there corporally , or substantially ; but yet that it is really and sacramentally received by the faithful , in the use of bread and wine : but how , or what way it 's there , they know not , nor can they tell ; only we must believe it is there , yet so , that it is only properly in heaven . it is not my design to enter into a refutation of these several opinions , for each of their authors and assertors have sufficiently refuted one another ; and are all of them no less strong both from scripture and reason , in refuting each their contrary party's opinion , than they are weak in establishing their own . for i often have seriously observed in reading their respective writings ( and so it may be have others ) that all of them do notably , in so far as they refute the contrary opinions ; but that they are mightily pained , when they come to confirm and plead for their own : hence i necessarily must conclude , that none of them had attained to the truth and substance of this mystery . let us see , if calvin , after he hath refuted the two former opinions , be more successful , in what he affirms and asserts for the truth of his opinion ; who , after he hath much laboured in overturning and refuting the two former opinions , plainly confesseth , that he knows not , what to affirm instead of them . for after he has spoken much , and at last concluded , that the body of christ is there , and that the saints must needs partake thereof ; at last he lands in these words . ( sect. 32. ) but if it be asked me , how it is ? i shall not be ashamed to confess , that it is a secret , too high for me to comprehend in my spirit , or explain in words . here he deals very ingeniously ; and yet who would have thought , that such a man would have been brought to this strait in the confirming of his opinion ? considering but a little before , in the same chapter ( sect. 15. ) he accuseth the schoolmen among the papists , ( and i confess truly ) in that they neither understand , nor explain to others , how christ is in the eucharist ; which shortly after he confesseth himself , he cannot do . if then the school-men among the papists do neither understand , nor yet can explain to others their doctrine in this matter , nor calvin can comprehend it in his spirit , ( which i judge is as much , as not to understand it ) nor express it in words ( and then surely he cannot explain it to others ) then no certainty is to be had from either of them . there have been great endeavours used for reconcilement in this matter , both betwixt papists and lutherans , lutherans and calvinists , yea , and calvinists and papists , but all to no purpose : and many forms and manners of expressions drawn up , to which all might yield ; which in the end proved in vain , seeing every one understood them , and interpreted them , their own way : and so they did thereby but equivocate and deceive one another . the reason of all this contention is , because they all wanted a clear understanding of the mystery , and were doting about the shadow and the externals . for both the ground and matter of their contest lies in things extrinsick from , and unnecessary to the main matter ; and this hath been often the policy of satan to busie people , and amuse them with outward signs , shadows and forms , making them contend about that ; while in the mean time the substance is neglected . yea , and in contending for these shadows , he stirs them up to the practice of malice , heat , revenge and other vices , by which he establisheth his kingdom of darkness among them , and ruines the life of christianity : for there has been more animosity and heat about this one particular , and more blood-shed and contention , than about any other . and surely , they are little acquainted with the state of protestants affairs , who know not , that their contentions about this have been more hurtful to the reformation , than all the opposition they met with from their common adversaries . now all these uncertain and absurd opinions , and the contentions therefrom arising , have proceeded from their all agreeing in two general errors concerning this thing : which being denied and receded from , as they are by us , there would be an easie way made for reconciliation , and we should all meet in the one spiritual and true understanding of this mystery ; and as the contentions , so would also the absurdities , which follow from all the three forementioned opinions , cease and fall to the ground . the first of these errors is , in making the communion or participation of the body , flesh and blood of christ to relate to that outward body , vessel or temple , that was born of the virgin mary , and walked and suffered in judea ; whereas it should relate to the spiritual body , flesh and blood of christ , even that heavenly and celestial light and life , which was the food and nourishment of the regenerate in all ages , as we have already proved . the second error is , in tying this participation of the body and blood of christ to that ceremony , used by him with his disciples in the breaking of bread , &c. as if it had only a relation thereto , or , were only enjoyed in the use of that ceremony ; which it neither hath , nor is . for this is that bread , which christ in his prayer teaches to call for , terming it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. the supersubstantial bread , as the greek hath it ; and which the soul partakes of , without any relation or necessary respect to this ceremony , as shall be hereafter proved more at length . these two errors being thus laid aside , and the contentions arising therefrom buried , all are agreed in the main positions , viz. first , that the body , flesh and blood of christ is necessary for the nourishing of the soul : secondly , that the souls of believers do really and truly partake and feed upon the body , flesh and blood of christ. but while men are not content with the spirituality of this mystery , going in their own wills , and according to their own inventions , to strain and wrest the scriptures , for to tie this spiritual communion of the flesh and blood of christ , to outward bread and wine , and such like carnal ordinances , no wonder , if by their carnal apprehensions they run into heaps and confusion . but because it hath been generally supposed , that the communion of the body and blood of christ had some special relation to the ceremony of breaking bread , i shall first refute that opinion , and then proceed to consider the nature and use of that ceremony , and whether it be now necessary to continue ; answering the reasons and objections of such as plead its continuance , as a necessary and standing ordinance of jesus christ. § v. first , it must be understood , that i speak of a necessary and peculiar relation , otherwise than in a general respect : for , forasmuch as our communion with christ is , and ought to be , our greatest and chiefest work , we ought to do all other things with a respect to god , and our fellowship with him ; but a special and necessary respect or relation is such , as where the two things are tied and united together , either of their own nature , or by the command of god , that the one cannot be enjoyed , or at least is not ( except very extraordinarily ) without the other . thus salvation hath a necessary respect to holiness , because without holiness no man shall see god : and the eating of the flesh and blood of christ hath a necessary respect to our having life , because if we eat not his flesh , and drink not his blood , we cannot have life : and our feeling of god's presence hath a necessary respect to our being found meeting in his name , by divine precept , because he has promised , where two or three are met together in his name , he will be in the midst of them : in like manner our receiving benefits and blessings from god , has a necessary respect to our praying , because if we ask , he hath promised we shall receive . now the communion or participation of the flesh and blood of christ hath no such necessary relation to the breaking of bread and drinking of wine ; for if it had any such necessary relation , it would either be from the nature of the thing , or from some divine precept : but we shall shew , it is from neither ; therefore , &c. first , it is not from the nature of it , because to partake of the flesh and blood of christ is a spiritual exercise ; and all confess , that it is by the soul and spirit , that we become real partakers of it , as it is the soul , and not the body , that is nourished by it : but to eat bread and drink wine , is a natural act , which in it self adds nothing to the soul , neither has any thing , that is spiritual , in it ; because the most carnal man that is , can as fully , as perfectly and as wholly eat bread and drink wine , as the most spiritual . secondly , their relation is not by nature , else they would infer one another : but all acknowledge , that many eat of the bread , and drink of the wine , even that which , they say , is consecrate and transubstantiate into the very body of christ , who notwithstanding have not life eternal , have not christ dwelling in them , nor do live by him , as all do , who truly partake of the flesh and blood of christ , without the use of this ceremony ; as all the patriarchs and prophets did , before this ordinance ( as they account it ) was instituted . neither was there any thing under the law , that had any direct or necessary relation hereunto ; though to partake of the flesh and blood of christ in all ages was indispensibly necessary to salvation . for as for the paschal lamb , the whole end of it is signified particularly exod. 13. 8 , 9. to wit , that the jews might thereby be kept in remembrance of their deliverance out of egypt . secondly , it has no relation by divine precept ; for if it had , it would be mentioned in that , which our adversaries account the institution of it , or else in the practice of it by the saints recorded in scripture : but so it is not . for as to the institution , or rather narration of christ's practice in this matter , we have it recorded by the evangelists matthew , mark and luke . in the first two there is only an account of the matter of fact , to wit , that christ brake bread , and gave it his disciples to eat , saying , this is my body ; and blessing the cup , he gave it them to drink , saying , this is my blood ; but nothing of any desire to them to do it . in the last , after the bread ( but before the blessing or giving them the wine ) he bids them do it in remembrance of him : what we are to think of this practice of christ , shall be spoken of hereafter . but what necessary relation hath all this to the believers partaking of the flesh and blood of christ ? the end of this , for which they were to do it ( if at all ) is to remember christ ; which the apostle yet more particularly expresses , 1 cor. 11. 26. to shew forth the lord's death : but to remember the lord , or declare his death , which are the special and particular ends annexed to the use of this ceremony , is not at all to partake of the flesh and blood of christ , neither have they any more necessary relation to it , than any other two different spiritual duties . for though they , that partake of the flesh and blood of christ , cannot but remember him ; yet the lord and his death may be remembred ( as none gan deny ) where his flesh and blood is not truly partaken of . so that , since the very particular and express end of this ceremony may be witnessed ( to wit , the remembrance of the lord's death ) and yet the flesh and blood of christ not partaken of , it cannot have had any necessary relation to it , else the partaking thereof would have been the end of it , and could not have been attained without this participation . but on the contrary we may well infer hence , that since the positive end of this ceremony is not the partaking of the flesh and blood of christ , and that whoever partakes of the flesh and blood of christ , cannot but remember him ; that therefore such need not this ceremony to put them in remembrance of him . object . but if it be said , that jesus christ calls the bread here his body , and the wine his blood ; therefore he seems to have had a special relation to his disciples partaking of his flesh and blood in the use of this thing . answ. i answer ; his calling the bread his body , and the wine his blood , would yet infer no such thing : though it is not denied , but that jesus christ in all things he did , yea and from the use of all natural things , took occasion to raise the minds of his disciples and hearers to spirituals . hence from the woman of samaria her drawing water , he took occasion to tell her of that living water , which whoso drinketh thereof , shall never thirst ; which indeed is all one with his blood here spoken of : yet it will not follow , that that well , or water , had any necessary relation to the living water , or the living water to it , &c. so christ takes occasion from the jews following him for the loaves , to tell them of this spiritual bread and flesh of his body , which was more necessary for them to feed upon ; it will not therefore follow , that their following him for the loaves had any necessary relation thereunto . so also christ here being at supper with his disoiples , takes occasion from the bread and wine , which was before them , to signifie unto them , that as that bread , which he brake unto them , and that wine , which he blessed and gave unto them , did contribute to the preserving and nourishing of their bodies ; so was he also to give his body , and shed his blood for the salvation of their souls : and therefore the very end proposed in this ceremony , to those that observe it , is to be a memorial of his death . but if it be said , that the apostle 1 cor. 10. 16. calls the bread which he brake , the communion of the body of christ , and the cup , the communion of his blood. i do most willingly subscribe unto it ; but do deny , that this is understood of the outward bread , neither can it be evinced , but the contrary is manifest from the context : for the apostle in this chapter speaks not one word of that ceremony . for having in the beginning of it shewn them , how the jews of old were made partakers of the spiritual food and water , which was christ , and how several of them , through disobedience and idolatry fell from that good condition , he exhorts them by the example of those jews , whom god destroyed of old , to flee those evils ; shewing them , that they ( to wit , the corinthians ) are likewise partakers of the body and blood of christ , of which communion they would rob themselves , if they did evil , because they could not drink of the cup of the lord , and the cup of devils , and partake of the lord's table , and of the table of devils , ver . 21. which shews , that he understands not here the using of outward bread and wine ; because those , that do drink the cup of devils , and eat of the table of devils , ( yea , the wickedest of men ) may partake of the outward bread and outward wine . for there the apostle calls the bread one , ver . 17. and he saith , we being many , are one bread and one body ; for we are all partakers of that one bread : now if the bread be one , it cannot be the outward , or the inward would be excluded ; whereas it cannot be denied , but that it 's the partaking of the inward bread , and not the outward , that makes the saints truly one body and one bread . and whereas they say , that the one bread here comprehendeth both the outward and inward by vertue of the sacramental union ; that indeed is to affirm , but not to prove . as for that figment of a sacramental union , i find not such a thing in all the scripture , especially in the new testament : nor is there any thing can give a rise for such a thing in this chapter , where the apostle , as is above observed , is not at all treating of that ceremony ; but only from the excellency of that priviledge , which the corinthians had , as believing christians , to partake of the flesh and blood of christ , dehorts them from idolatry , and partaking of the sacrifices offered to idols , so as thereby to offend or hurt their weak brethren . object . but that , which they most of all cry out for in this matter , and are always noising , is from 1 cor. 11. where the apostle is particularly treating of this matter ; and therefore from some words here they have the greatest appearance of truth for their assertion : as ver . 27. where he calls the cup , the cup of the lord , and saith ; that they who eat of it , and drink it unworthily , are guilty of the body and blood of the lord , and ver . 26. eat and drink their own damnation : intimating hence , that this hath an immediate or necessary relation to the body , flesh and blood of christ. answ. though this at first view may catch the unwary reader ; yet being well considered , it doth no ways evince the matter in controversie . as for the corinthians being in the use of this ceremony , why they were so , and how that obliges not christians now to the same , shall be spoken of hereafter : it suffices at this time to consider , that they were in the use of it . secondly , that in the use of it they were guilty of , and committed divers abuses . thirdly : that the apostle here is giving them directions , how they may do it aright , in shewing them the right and proper use and end of it . these things being premised , let it be observed , that the very express and particular use of it , according to the apostle is , to shew forth the lord's death , &c. but to shew forth the lord's death , and partake of the flesh and blood of christ , are different things : he saith not , as often as ye eat this bread , and drink this cup , ye partake of the body and blood of christ ; but , ye shew forth the lord's death . so i acknowledge , that this ceremony , by those that practise it , hath an immediate relation to the outward body and death of christ upon the cross , as being properly a memorial of it ; but it doth not thence follow , that it hath any inward or immediate relation to believers communicating or partaking of the spiritual body and blood of christ , or that spiritual supper spoken of rev. 3. 20. for though in a general way , as every religious action in some respect hath a common relation to the spiritual communion of the saints with god ; so we shall not deny , but this hath a relation to others . now for his calling the cup , the cup of the lord , and saying , they are guilty of the body and blood of christ , and eat their own damnation , in not discerning the lord's body , &c. i answer , that this infers no more necessary relation , than any other religious act ; and amounts to no more than this , that since the corinthians were in the use of this ceremony ; and so performed it as a religious act , they ought to do it worthily , else they should bring condemnation upon themselves . now , this will not more infer the thing so practised by them , to be a necessary , religious act , obligatory upon others , than when rom. 14. 6. the apostle saith , he that regardeth the day , regardeth it unto the lord , it can be thence inferred , that the days that some esteemed and observed , did lay an obligation upon others to do the same . but yet , as he that esteemed a day , and placed conscience in keeping it , was to regard it to the lord , and so it was to him , in so far as he dedicated it unto the lord , the lord's day , he was to do it worthily ; and if he did it unworthily , he would be guilty of the lord's day , and so keep it to his own damnation : so also such as observe this ceremony of bread and wine , it is to them the bread of the lord , and the cup of the lord , because they use it as a religious act : and forasmuch as their end therein is , to shew forth the lord's death , and to remember his body , that was crucified for them , and his blood , that was shed for them ; if notwithstanding they believe it is their duty to do it , and make it a matter of conscience to forbear , if they do it without that due preparation and examination , which every religious act ought to be performed in , then instead of truly remembring the lord's death , and his body and his blood , they render themselves guilty of it , as being in one spirit with those , that crucified him , and shed his blood , though pretending with thanksgiving and joy to remember it . thus the scribes and pharisees of old , though in memory of the prophets they garnished their sepulchres , yet are said by christ to be guilty of their blood. and that no more can be hence inferred , appears from another saying of the same apostle , rom. 14. 23. he that doubteth , is damned , if he eat , &c. where he , speaking of those that judged it unlawful to eat flesh , &c. saith , if they eat doubting , they eat their own damnation . now it is manifest for all this , that either the doing or forbearing of this , was to another , that placed no conscience in it , of no moment ; so i say , he that eateth that , which in his conscience he is perswaded is not lawful for him to eat , doth eat his own damnation : so he also , that placeth conscience in eating bread and wine , as a religious act , if he do it unprepared , and without that due respect , wherein such acts should be gone about , he eateth and drinketh his own damnation , not discerning the lord's body , i. e. not minding what he doth , to wit , with a special respect to the lord , and by way of a special commemoration of the death of christ. § vi. i having now sufficiently shewn , what the true communion of the body and blood of christ is , how it is partaken of , and how it has no necessary relation to that ceremony of bread and wine used by christ with his disciples ; it is sit now to consider the nature and constitution of that ceremony ( for as to the proper use of it , we have had occasion to speak before ) whether it be a standing ordinance in the church of christ , obligatory upon all ; or indeed , whether it be any necessary part of the worship of the new covenant-dispensation , or hath any better or more binding foundation , than several other ceremonies appointed and practised about the same time , which the most of our opposers acknowledge to be ceased , and now no ways binding upon christians ? we find this ceremony only mentioned in scripture in four places , to wit , matthew , mark and luke , and by paul to the corinthians : if any would infer any thing from the frequency of the mentioning of it , that will add nothing ; for it being a matter of fact , is therefore mentioned by the evangelists : and there are other things less memorable as often , yea oftner mentioned . matthew and mark give only an account of the matter of fact , without any precept to do so afterwards ; simply declaring , that jesus at that time did desire them to eat of the bread , and drink of the cup : to which luke adds these words ; this do in remembrance of me . if we consider this action of christ with his apostles , there will appear nothing singular in it , for a foundation to such a strange superstructure , as many in their airy imaginations have fought to build upon it ; for both matthew and mark press it as an act done by him , as he was eating : matthew saith , and as they were eating ; and mark , and as they did eat , jesus took bread , &c. now this act was no singular thing , neither any solemn institution of a gospel ordinance , because it was a constant custom among the jews ( as paulus riccius observes at length in his celestial agriculture ) ; that when they did eat the passover , the master of the family did take bread , and bless it , and breaking gave of it to the rest ; and likewise taking wine , did the same : so that there can nothing further appear in this , than that jesus christ , who fulfilled all righteousness , and also observed the jewish feasts and customs , used this also among his disciples only , that , as in most other things he laboured to draw their minds to a further thing ; so in the use of this he takes occasion to put them in mind of his death and sufferings , which were shortly to be : which he did the oftner inculcate unto them , for that they were averse from believing it . and as for that expression of luke , do this in remembrance of me ; it will amount to no more , than being the last time , that christ did eat with his disciples , he desired them , that in their eating and drinking they might have regard to him ; and by the remembring of that opportunity , be the more stirred up to follow him diligently through sufferings and death , &c. but what man of reason , laying aside the prejudice of education , and the influence of tradition , will say , that this account of the matter of fact given by matthew and mark , or this expression of luke , to do that in remembrance of him , will amount to these consequences , which the generality of christians have sought to draw from it ; as calling it augustissimum eucharistiae sacramentum , venerabile altaris sacramentum , the principal seal of the covenant of grace , by which all the benefits of christ's death are sealed to believers , and such like things ? but to give a further evidence , how these consequences have not any bottom from the practice of that ceremony , nor from the words following , do this , &c. let us consider another of the like nature , as it is at length expressed by john , c. 13. v. 3 , 4 , 8 , 13 , 14 , 15. jesus riseth from supper , and laid aside his garments , and took a towel , and girded himself : after that he poured water into a bason , and began to wash the disciples feet , and to wipe them with the towel , wherewith he was girded . peter saith unto him , thou shalt never wash my feet : jesus answered him , if i wash thee not , thou hast no part with me . so after he had washed their feet , he said , know ye , what i have done to you ? if i then your lord and master have washed your feet , ye also ought to wash one anothers feet : for i have given you an example , that ye should do , as i have done to you . as to which let it be observed , that john relates this passage to have been done at the same time , with the other of breaking bread , both being done the night of the pass-over , after supper . if we regard the narration of this , and the circumstances attending it , it was done with far more solemnity , and prescribed far more punctually and particularly , than the former . it is said only , as he was eating , he took bread ; so that this would seem to be but an occasional business : but here he rose up , he laid by his garments , he girded himself , he poured out the water , he washed their feet , he wiped them with the towel ; he did this to all of them : which are circumstances surely far more observable , than those noted in the other . the former was a practice common among the jews , used by all masters of families upon that occasion ; but this , as to the manner and person acting it , to wit , for the master to rise up , and wash the feet of his servants and disciples , was more singular and observable . in the breaking of bread , and giving of wine , it is not pleaded by our adversaries , nor yet mentioned in the text , that he particularly put them into the hands of all ; but breaking it , and blessing it , gave it the nearest , and so they from hand to hand : but here it is mentioned , that he washed not the feet of one or two , but of many . he saith not in the former , that if they do not eat of that bread ; and drink of that wine , they shall be prejudiced by it ; but here he saith expresly to peter , that if he wash not him , he hath no part with him : which being spoken upon peter's refusing to let him wash his feet , would seem to import no less , than not the continuance only , but even the necessity of this ceremony . in the former he saith , as it were passingly , do this in remembrance of me ; but here he sitteth down : again , he desires them to consider what he hath done ; tells them positively , that as he hath done to them , so ought they to do to one another : and yet again , he redoubles that precept , by telling them , he has given them an example , that they should do so likewise . if we respect the nature of the thing , it hath as much in it , as either baptism or the breaking of bread , seeing it is an outward element of a cleansing nature , applied to the outward man , by the command and the example of christ , to signifie an inward purifying . i would willingly propose this seriously to men that will be pleased to make use of that reason and understanding that god hath given them , and not be imposed upon , nor abused by the custom or tradition of others , whether this ceremony , if we respect either the time , that it was appointed in , or the circumstances , wherewith it was performed or the command enjoining the use of it , hath not as much to recommend it for a standing ordinance of the gospel , as either water-baptism , or bread and wine , or any other of that kind ? i wonder then what reason the papists can give , why they have not numbred it among their sacraments , except meerly voluntas ecclesiae & traditio patrum . object . but if they say , that it is used among them , in that the pope and some other persons among them , use to do it once a year to some poor people . answ. i would willingly know what reason they have , why this should not be extended to all , as well as that of the eucharist , ( as they term it ; ) or whence it appears from the text , that [ do this in remembrance of me ] should be interpreted , that the bread and wine were every day to be taken by all priests , or the bread every day , or every week by the people ; and that that other command of christ , ye ought to do as i have done to you , &c. is only to be understood of the pope or some other persons , to be done only to a few , and that once a year ? surely , there can be no other reason for this difference assigned from the text. and as to protestants , who use not this ceremony at all , if they will but open their eyes , they may see how that by custom and tradition they are abused in this matter , as were their fathers in divers popish traditions . for if we look into the plain scripture , what can be thence inferred to urge the one , which may not be likewise pleaded for the other ? or for laying aside the one , which may not be likewise said against the continuance of the other ? if they say , that the former , of washing the feet , was only a ceremony ; what have they , whence they can shew , that this breaking of bread is more ? if they say , that the former was only a sign of humility and purifying , what have they to prove that this was more ? if they say , the one was only for a time , and was no evangelical ordinance : what hath this to make it such , that the other wanted ? surely there is no way of reason to evite this , neither can any thing be alledged that the one should cease , and not the other ; or the one continue , and not the other , but the meer opinion of the affirmers , which by custom , education and tradition , hath begotten in the hearts of people a greater reverence for , and esteem of the one , than the other : which , if it had fall'n out to be as much recommended to us by tradition , would , no doubt , have been as tenaciously pleaded for , as having no less foundation in the scripture . but since the former , to wit , the washing of one anothers feet , is justly laid aside , as not binding upon christians , so ought also the other , for the same reason . § . vii . but i strange that those that are so clamorous for this ceremony , and stick so much to it , take liberty to dispense with the manner or method that christ did it in ; since none , that ever i could hear of , who now do it , use it in the same way that he did it : christ did it at supper , while they were eating ; but they do it in the morning only by it self : what rule walk they by in this change ? object . if it be said , these are but circumstances , and not the matter ; and if the matter be kept to , the alteration of circumstances is but of small moment . answ. what if it should be said , the whole is but a circumstance which fell out at that time when christ did eat the passover ? for if we have regard to that , which alone can be pleaded for an institution , viz. these words , do this in remembrance of me ; it doth as properly relate to the manner , as matter . for how may or can they evince in reason , that these words , do this , only signifie , eat bread , and drink wine , but it is no matter when ye eat , nor how ye eat it ; and not , as ye have seen me eat at supper with you , who take bread and break it , and give it you ; and take the cup , and bless it , and give it you , so do ye likewise ? and seeing christ makes no distinction in those words , do this , it cannot be judged in reason but to relate to the whole : which if it do , all those that at present use this ceremony among christians , have not yet obeyed this precept , nor fulfilled this institution , notwithstanding all their clamours concerning it , object . if it be said , that the time and manner of doing it by christ , was but accidentally , as being after the jewish passover : which was at supper . answ. besides that it may be answered and easily proved , that the whole was accidental , as being the practice of a jewish ceremony , as is above observed ; may it not the same way be urged , that the drinking of wine was accidental , as being the natural product of that country ? and so be pleaded , that in those countries where wine doth not grow , as in our nation of scotland , we may make use of beer or ale , in the use of this ceremony , or bread made of other grain than that which christ used ? and yet would not our adversaries judge this an abuse , and not right peforming of this sacrament ? yea , have not scruples of this kind occasioned no little contention among the professors of christianity ? what great contest and strife hath been betwixt the greek and latin churches concerning the bread ? while the one will have it unleavened , reckoning , because the jews made use of unleavened bread in the passover , that it was such kind of bread that christ did break to his disciples ; the other leavened : therefore the lutherans make use of unleavened bread , the calvinists of leavened : and this contest was so hot , when the reformation was beginning at geneva , that calvin and farellus were forced to flee for it . but do not protestants by these uncertainties open a door to papists for their excluding the people from the cup ? will not [ do this ] infer positively , that they should do in the same manner , and at the same time , which christ did it , as well as that they should use the cup , and not the bread only ? or what reason have they to dispense with the one , more than the papists have to do with the other ? o what strange absurdities and inconveniencies have christians brought upon themselves , by superstitiously adhering to this ceremony ! out of which difficulties it is impossible for them to extricate themselves , but by laying it aside , as they have done others of the like nature . for besides what is above-mentioned , i would gladly know , how from the words they can be certainly resolved , that these words [ do this ] must be understood to the clergy , take , bless and break this bread , and give it to others ; but to the laity only , take and eat , but do not bless ? &c. object . if it be said , that the clergy was only present . answ. then will not that open a door for the popish argument against the administration of the cup to the people ? or may not another from thence as easily infer , that only the clergy ought to partake of this ceremony , because they were only those present to whom it was said do this ? but if this [ do this ] be extended to all , how comes it that all have not liberty to obey it , in both blessing , breaking and distributing , as well as taking and eating ? besides all these , even the calvinian protestants of great britain could never yet accord among themselves about the manner of taking it , whether sitting , standing , or kneeling ; whether it should be given to the sick , and those that are ready to die , or not : which controversies , tho' they may be esteemed of small moment , yet have greatly contributed , with other things , to be the occasion not only of much contention , but also of blood-shed and devastation ; so that in this last respect the prelatick calvinists have termed the presbyterians schismatical and pertinacious , and and they them again superstitious , idolatrous and papistical . who then that will open their eyes , but may see that the devil hath stirred up this contention and zeal , to busie men about things of small moment , that greater matters may be neglected , while he keeps them in such a do about this ceremony ; while they lay aside others of the like nature , as positively commanded , and as punctually practised , and from the observation of which , half so many difficulties will not follow ? § viii . how then ? have we not reason , not finding the nature of this practice to be obligatory upon us , more than those other our adversaries have laid aside , to avoid all this confusion , since those that use it , can never agree , neither concerning the nature , efficacy , nor manner of doing it ? and this proceeds , because they take it not plainly , as it lies in the scripture ; but have so much mixed in their own inventions . for would they take it as it lies , it would import no more , than that jesus christ at that time did thereby signifie unto them , that his body and blood was to be offered for them ; and desired them , that whensoever they did eat or drink , they might do it in remembrance of him , or with a regard to him , whose blood was shed for them . now that the primitive church , gathered immediately after his ascension , did so understand it , doth appear from their use and practice , if we admit those places in the acts , where breaking of bread is spoken of , to have relation hereto ; which as our adversaries do , so we shall willingly agree to . as first , acts 2. 42. and they continued stedfastly in the apostles doctrine , and fellowship , and in breaking of bread , &c. this cannot be understood of any other than of their ordinary eating ; for as nothing else appears from the text , so the context makes it plain ; for they had all things in common ; and therefore it is said , ver. 26. and they continuing daily with one accord in the temple , and breaking of bread from house to house , did eat their meat with gladness , and singleness of heart . who will not wilfully close their eyes , may see here , that their breaking being joyned with their eating , shews , that nothing else is here expressed , but that , having all things in common , and so continuing together , they also did break their bread , and eat their meat together : in doing whereof i shall not doubt but they remembred the lord , to follow whom they had with so great zeal and resignation betaken themselves . this is further manifest from acts 6. 26. for the apostles having the care and distribution of that money , which the believers having sold their possessions gave unto them , finding themselves over-charged with that burthen , appointed deacons for that business , that they might give themselves continually to prayer , and to the ministry of the word ; not leaving that , to serve tables . this cannot be meant of any sacramental eating , or religious act of worship ; seeing our adversaries make the distributing of that , the proper act of ministers , not of deacons : and yet there can be no reason alledged , that that breaking of bread which they are said to have continued in , and to have done from house to house , was other , than those tables that the apostles served , but here gave over , as finding themselves over-charged with it . now as the increase of the disciples did incapacitate the apostles any more to manage this ; so it would seem their further increase and dispersing in divers places , hindered the continuance of that practice of having things in common : but notwithstanding , so far at least to remember or continue that antient community , they did at certain times come together , and break bread together . hence it is said , acts 20. 7. that paul coming to troas , and upon the first day of the week , when the disciples came together to break bread , paul preached unto them , ready to depart on the morrow , and continued his speech until midnight : here is no mention made of any sacramental eating , but only , that paul took occasion from their being together , to preach unto them . and it seems , it was a supper they intended , ( not a morning-bit of bread and sup of wine ) else it s not very probable , that paul would from the morning have preached until midnight . but the eleventh verse puts the matter out of dispute , which is thus : when he therefore was come up again , and had broken bread , and eaten , and talked a long while , even till break of day , so he departed : this shews , that the breaking of bread was deferred till that time ; for those words [ and when he had broken bread , and eaten ] do shew , that it had a relation to the breaking of bread aforementioned , and that that was the time he did it . secondly ; these words joined together , [ and when he had broken bread , and eaten , and talked ] shew , it was no religious act of worship , but only an eating for bodily refreshment , for which the christians used to meet together some time : and doing it in god's fear and singleness of heart , doth notwithstanding difference it from the eating or feasting of prophane persons . and this by some is called a love-feast , or a being together not meerly to feed their bellies , or for outward ends ; but to take thence occasion to eat and drink together in the dread and presence of the lord , as his people : which custom we shall not condemn ; but let it be observed , that in all the acts there is no other , nor further mention of this matter . but if that ceremony had been some solemn sacrifice , as some will have it , or such a special sacrament , as others plead it to be , it is strange , that that history , that in many lesser things gives a particular account of the christians behaviour , should have been so silent in the matter : only we find , that they used sometimes to meet together to break bread and eat . now as the primitive christians began by degrees to depart from that primitive purity and simplicity , so as to accumulate superstitious traditions , and vitiate the innocent practices of their predecessors , by the intermixing either of jewish or heathenish rites ; so also in the use of this , very early abuses began to creep in among christians , so that it was needful for the apostle paul to reform them , and reprove them therefore , as he doth at large , 1 cor. 11. from ver . 17. to the end : which place we shall particularly examine , because our adversaries lay the chief stress of their matter upon it ; and we shall see , whether it will infer any more , than we have above granted . first , because they were apt to use that practice in a superstitious mind beyond the true use of it , as to make of it some mystical supper of the lord , he tells them , v. 20. that their coming together into one place , is not to eat the lord's supper ; he saith not , this is not the right manner to eat , but , this is is not to eat the lord's supper ; because the supper of the lord is spiritual , and a mystery . secondly , he blames them , in that they come together for the worse , and not for the better ; the reason he gives of this , is ver . 21. for in eating every one hath taken before his own supper ; and one is hungry , and another is drunken : here it is plain , that the apostle condemns them for that , because this custom of supping in general was used among christians for to increase their love , and as a memorial of christ's supping with the disciples , that they should have so vitiated it , to eat it apart ; and to come full , who had abundance , and hungry , who had little at home ; whereby the very use and end of this practice is lost and perverted : and therefore he blames them , that they do not either eat this in common at home , or reserve their eating , till they come all together to the publick assembly . this appears plainly by the following verse 22. have ye not houses to eat and to drink in ? or despise ye the church of god , and shame them , that have not ? where he blames them for their irregular practice herein , in that they despised to eat orderly , or reserve their eating to the publick assembly , and so shaming such as not having houses , nor fulness at home , came to partake of the common table ; who , being hungry , thereby were ashamed , when they observed others come thither full and drunken . those that without prejudice will look to the place , will see , this must have been the case among the corinthians : for supposing the use of this to have been then , as now used either by papists , lutherans or calvinists , it is hard making sense of the apostle's words , or indeed to conceive , what was the abuse the corinthians committed in this thing . having thus observed , what the apostle said above , because this custom of eating and drinking together some time , had its rise from christ's act with the apostles the night he was betrayed ; therefore the apostle proceeds , ver . 23. to give them an account of that : for i have received of the lord , that which also i delivered unto you , that the lord jesus , the same night , in which he was betrayed , took bread , &c. those , that understand the difference betwixt a narration of a thing , and a command , cannot but see , if they will , that there is no command in this place , but only an account of matter of fact : he saith not , i received of the lord , that as he took bread , so i should command it to you to do so also ; there is nothing like this in the place : yea , on the contrary , ver . 25. where he repeats christ's imperative words to his apostles , he placeth them so , as they import no command ; this do ye , as oft as ye drink it , in remembrance of me : and then he adds ; for as often as ye eat this bread , and drink this cup , ye do shew the lord's death , till he come : but these words [ as often ] imports no more a command , than to say , as often as thou goest to rome , see the capitol ; will infer a command to me , to go thither . object . but whereas they urge the last words , ye shew forth the lords death , till he come , insinuating , that this imports a necessary continuance of that ceremony , until christ come at the end of the world to judgment . answ. i answer : they take two of the chief parts of the controversie here for granted , without proof . first , that [ as often ] imports a command , the contrary whereof is shewn ; neither will they ever be able to prove it . secondly , that this coming is understood of christ's last outward coming , and not of his inward and spiritual , that remains to be proved ; whereas the apostle might well understand it of his inward coming and appearance , which perhaps some of those carnal corinthians , that used to come drunken together , had not yet known : and others , being weak among them , and inclinable to dote upon outwards , this might have been indulged to them for a season , and even used by those , who knew christ's appearance in spirit , ( as other things were , of which we shall speak hereafter ) especially by the apostle , who became weak to the weak , and all to all , that he might save some . now those weak and carnal corinthians might be permitted the use of this , to shew forth or remember christ's death , till he come to arise in them ; for though such need those outward things to put them in mind of christ's death , yet such , as are dead with christ , and not only dead with christ , but buried , and also arisen with him , need not such signs to remember him . and to such therefore the apostle saith , col. 3. 1. if ye then be risen with christ , seek those things which are above , where christ sitteth on the right hand of god : but bread and wine are not these things , that are above ; but are things of the earth . but that this whole matter was a meer act of indulgence and condescendence of the apostle paul to the weak and carnal corinthians , appears yet more by the syriack copy , which ver . 17. in his entring upon this matter , hath it thus : in that , concerning which i am about to command you ( or instruct you , ) i commend you not , because ye have not gone forward , but are descended unto that , which is less , ( or of less consequence : ) clearly importing , that the apostle was grieved , that such was their condition , that he was forc'd to give them instructions concerning those outward things ; and doting upon which they shew , they were not gone forward in the life of christianity ; but rather sticking in beggarly elements . and therefore ver . 20. the same version hath it thus ; when then ye meet together , ye do not do it , as it is just ye should do in the day of the lord , ye eat and drink : thèreby shewing to them , that to meet together to eat and drink outward bread and wine , was not the labour and work of that day of the lord. but since our adversaries are so zealous for this ceremony , because used by the church of corinth , ( though with how little ground , is already shewn ) how come they to pass over far more positive commands of the apostles , as matters of no moment ? as first , acts 15. 26. where the apostles peremptorily command even the gentiles , as that , which was the mind of the holy ghost , to abstain from things strangled , and from blood ? and jam. 5. 14. where it is expresly commanded , that the sick be anointed with oil in the name of the lord. object . if they say , these were only temporary things , but not to continue . answ. what have they more to shew for this , there being no express repeal of them ? object . if they say ; the repeal is implied , because the apostle saith , we ought not to be judged in meats and drinks . answ. i admit the answer ; but how can it be evited to militate the same way against the other practice ? surely not at all : nor can there be any thing urged for the one , more than for the other , but custom and tradition . object . and for that of james , they say , there followed a miracle upon it , to wit , the recovery of the sick ; but , this being ceased , so should the ceremony . answ. though this might many ways be answered , to wit ; that prayer then might as well be forborn , to which also the saving of the sick is there ascribed : yet i shall accept of it , because i judge indeed , that ceremony is ceased ; only me thinks , since our adversaries ( and that rightly ) think , a ceremony ought to cease , where the vertue fails ; they ought by the same rule , to sorbear the laying on of hands , in imitation of the apostles , since the gift of the holy ghost doth not follow upon it . § ix . but since we find , that several testimonies of scripture do sufficiently shew , that such external rites are no necessary part of the new covenant-dispensation , therefore not needful now to continue , however they were for a season practised of old ; i shall instance some few of them , whereby from the nature of the thing , as well as those testimonies , it may appear , that the ceremony of bread and wine is ceased , as well as those other things , confessed by our adversaries to be so . the first is rom. 14. 17. for the kingdom of god is not meat and drink , but righteousness and peace , and joy in the holy ghost : here the apostle evidently shews , that the kingdom of god , or gospel of christ , stands not in meats and drinks , and such like things , but in righteousness ; as by the context doth appear , where he is speaking of the guilt and hazzard of judging one another about meats and drinks . so then , if the kingdom of god stand not in them , nor the gospel , nor work of christ , then the eating of outward bread and wine can be no necessary part of the gospel-worship , nor any perpetual ordinance of it . another is yet more plain of the same apostle , col. 2. 16. the apostle throughout this whole second chapter doth clearly plead for us , and against the formality and superstition of our opposers : for in the beginning he holds forth the great priviledges christians have by christ , who are come indeed to the life of christianity ; and therefore he desires them , ver . 6. as they have received christ , so to walk in him , and to beware , lest they be spoiled through philosophy and vain deceit , after the rudiments or elements of the world , because that in christ , whom they have received , is all fulness : and that they are circumcised with the circumcision made without hands ( which he calls the circumcision of christ ) and being buried with him by baptism , are also arisen with him through the faith of the operation of god. here also they did partake of the true baptism of christ ; and being such , as are arisen with him , let us see , whether he thinks it needful , they should make use of such meat and drink , as bread and wine , to put them in remembrance of christ's death ? or whether they ought to be judged , that they did it not , ver . 16. let no man therefore judge you in meat or drink ? is not bread and wine , meat and drink ? but why ? which are a shadow of things to come : but the body is of christ. then since our adversaries confess , that their bread and wine is a sign or shadow , therefore , according to the apostle's doctrine , we ought not to be judged in the observation of it . but is it not fit for those , that are dead with christ , to be subject to such ordinances ? see what he saith , ver . 20. wherefore , if ye be dead with christ from the rudiments of the world , why , as though living in the world , are ye subject to ordinances ? ( touch not , taste not , handle not : which all are to perish with the using ) after the commandments and doctrines of men : what can be more plain ? if this serve not to take away the absolute necessity of the use of bread and wine , what can it serve to take away ? sure i am , the reason here given is applicable to them , which all do perish with the using ; since bread and wine perisheth with the using , as much as other things . but further , if the use of water , and bread and wine were that , wherein the very seals of the new covenant stood , and did pertain to the chief sacraments of the gospel and evangelical ordinances , ( so called ) then would not the gospel differ from the law , or be preferrable to it ? whereas the apostle shews the difference , heb. 9. 10. in that such kind of observations of the jews were as a sign of the gospel , for that this stood only in meats and drinks , and divers washings . and now , if the gospel-worship and service stand in the same , where is the difference ? object . if it be said , these under the gospel have a spiritual signification . answ. so had those under the law , god was the author of those , as well as christ is pretended to be the author of these . but doth not this contending for the use of water , bread and wine , as necessary parts of the gospel-worship , destroy the nature of it , as if the gospel were a dispensation of shadows , and not of the substance ; whereas the apostle in that of the colossians above-mentioned argues against the use of these things , as needful to those , that are dead and arisen with christ , because they are but shadows ? and since through the whole epistle to the hebrews , he argues with the jews to wean them from their worship , for this reason , because it was typical and figurative ; is it agreeable to right reason to bring them to another of the same nature ? what ground from scripture or reason can our adversaries bring us to evince , that one shadow or figure should point to another shadow or figure , and not to the substance ? and yet they make the figure of circumcision to point to water-baptism , and the paschal lamb to bread and wine . but was it ever known , that one figure was the antitype of the other , especially , seeing protestants make not these their antitypes to have any more vertue or efficacy , than the type had ? for since , as they say , and that truly , that their sacraments confer not grace , but that is conferred according to the faith of the receiver ; it will not be denied , but the faithful among the jews received also grace in the use of their figurative worship . and though papists boast , that their sacraments confer grace ex opere operato , yet experience abundantly proveth the contrary . § x. but supposing the use of water-baptism , and bread and wine , to have been in the primitive church , as was also that of abstaining from things strangled , and from blood ; the use of legal purifications , acts 21. 23 , 24 , 25. and anointing of the sick with oyl , for the reasons and grounds before mentioned : yet it remains for our adversaries to shew us how they come by power or authority to administer them ? it cannot be from the letter of the scripture , else they behoved also to do those other things , which the letter declares also they did , and which in the letter have as much foundation . then their power must be derived from the apostles either mediately , or immediately ; but we have shewn before , in the tenth proposition , that they have no mediate power , because of the interruption made by the apostacy : and for an immediate power or command by the spirit of god , to administer these things , none of our adversaries pretend to it . we know , that in this , as in other things , they make a noise of the constant consent of the church , and of christians in all ages : but as tradition is not a sufficient ground for faith , so in this matter especially it ought to have but small weight , for that in this point of ceremonies and superstitious observations , the apostacy began very arly ; as may appear in the epistles of paul to the galatians and colossians : and we have no ground to imitate them in those things , whose entrance the apostle so much withstood , so heavily regretted , and so sharply reproved . but if we look to antiquity , we find that in such kind of observances and traditions , they were very uncertain and changeable ; so that neither protestants nor papists do observe this ceremony , as they did , both in that they gave it to young boys and to little children : and for ought can be learned , the use of this and infant-baptism are of a like age ; though the one be laid aside both by papists and protestants , and the other , to wit , baptism of infants , be stuck to . and we have so much the less reason to lay weight upon antiquity , for that , if we consider their profession of religion , especially as to worship , and the ceremorial part of it , we shall not find any church now , whether popish or protestant , who differ nor widely from them in many things ; as daleus in his treatise concerning the use of the fathers , well observeth and demonstrateth . and why they should obtrude this upon us , because of the ancient's practice , which they themselves follow not ; or why we may not reject this , as well as they do other things , no less zealously practised by the ancients , there is no sufficient reason can be assigned . i shall not nevertheless doubt , but that many , whose understandings have been clouded with these ceremonies , have notwithstanding by the mercy of god , had some secret sense of the mystery , which they could not clearly understand , because it was vailed from them , by their sticking unto such outward things : and that through that secret sense diving in their comprehensions , they ran themselves into these carnal apprehensions , as imagining , the substance of the bread was changed ; or if the substance was not changed , yet the body was there , &c. and indeed , i am inclinable very favourably to judge of calvin in this particular , in that he deals so ingenuously to confess , he neither comprehends , nor can express it in words ; but yet by a feeling experience can say , the lord is spiritually present . now as i do not doubt , but calvin sometimes had a sense of this presence without the use of this ceremony , so as the understanding given him of god , made him justly reject the false notions of transubstantiation and consubstantiation , though he knew not what to establish instead of them : if he had fully waited in that light that makes all things manifest , and had not laboured in his own comprehension , to settle upon that external ceremony , by affixing the spiritual presence as chiefly or principally , though not only ( as he well knew by experience ) there , or especially to relate to it ; he might have reached further unto the knowledge of this mystery , than many that went before him . § xi . lastly , if any now at this day , from a true tenderness of spirit , and with real conscience towards god , did practise this ceremony in the same way , method and manner , as did the primitive christians recorded in scripture , ( which yet none , that i know , now do ) i should not doubt to affirm , but they might be indulged in it ; and the lord might regard them , and for a season appear to them in the use of these things ; as many of us have known him to do to us , in the time of our ignorance : provided always , they did not seek to obtrude them upon others , nor judge such as found themselves delivered , or that they do not pertinaciously adhere to them . for we certainly know that the day is dawned , in which god hath arisen , and hath dismissed all those ceremonies and rites , and is only to be worshipped in spirit ; and that he appears to them who wait upon him : and that to seek god in these things is , with mary at the sepulcher , to seek the living among the dead : for we know that he is arisen , and revealed in spirit , leading his children out of these rudiments ; that they may walk with him in his light : to whom be glory for ever ! amen . the end . books printed and sold by t. sowle , next to the meeting-house in white-hart-court in gracious-street . the works of that memorable and ancient servant of christ , stephen crisp ; containing also a journal of his life , giving an account of his convincement , travels , labours , and sufferings in and for the truth price bound 5 s. a collection of the several writings and faithful testimonies of that suffering servant of god , and patient follower of the lamb , humphry smith . price bound 2 s. 6 d. a collection of certain epistles and testimonies of divine cousolation , experience and doctrine ; written by that faithful , patient , and long-suffering servant of christ , william bennit . price bound 1 s. 8 d. the memory of the righteous revived ; being a brief collection of the books and written epistles of john camm and john audland : together with several testimonies relating to those two faithful labourers . price bound 2 s. truth vindicated , by the faithful testimony and writings of the innocent servant and handmaid of the lord elizabeth bathurst , deceased . price bound 1 s. a catechism and confession of faith. by r. barclay , price bound 9 d. no cross , no crown . a discourse shewing the nature and discipline of the holy cross of christ. by w. penn , in two parts ; price 3 s. an account of w. penn's travails in holland and germany , anno mdclxxvii . price 2 s. a brief account of the rise and progress of the people called quakers . by w. penn. price 1 s. books printed and sold by t. sowle , in white-hart-court in gracious-street , and at the bible in leaden-hall-street , 1699. truth 's principles : or , those things about doctrine and worship which are most surely believed and received amongst the people of god , called quakers , viz. concerning the man christ , his sufferings , death , resurrection , faith in his blood , the imputation of his righteousness , sanctification , justification , &c. by john crook : to wich is added , somewhat concerning the difference between the persuasions of reason , and the persuasions of faith. by isaac penington . price stitch'd 3 d. a defence of a paper , entituled , gospel-truths , against the exceptions of the bishop of cork's testimony . ( against the quakers . ) by w. penn. price bound 12 d. anguis flagellatus : or , a switch for the snake . being an answer to the third and last edition of the snake in the grass . wherein that author's injustice and falshood , both in quotation and story , are discovered and obviated . and the truth doctrinally delivered by us , stated and maintained in opposition to his misrepresentation and perversion . by joseph wyeth . to which is added a supplement by george whitehead . the christian quaker and his divine testimony stated and vindicated , from scripture , reason and authority . by w. penn. price bound 2 s. england's present interest considered , with honour to the prince , and safety to the people . in answer to this one question , what is most fit easie and safe to he done , for allaying the heat of contrary interests , and making them consistent with the prosperity of the kingdom ? submitted to the consideration of our superiours . by w. penn. price bound 1 s. the tryal of spirits both in teachers and hearers . wherein is held forth the clear discovery and certain downfal of the carnal and antichristian clergy of these nations . testified from the word of god to the university congregations in cambrige . whereunto is added , a plain and necessary confutation of divers gross errors delivered by mr. sydrach sympson , in a sermon preached to the same congregation at the commencement , anno mdcliii . wherein ( among other things ) is declared , that the universities ( according to their present statutes and practices ) are not ( as he affirmed ) answerable to the schools of the prophets in the time of the law ; but rather to the idolatrous high places . and that humane learning is not a preparation appointed by christ , either for the right : understanding , or right teaching the gospel . with a brief testimony against divinity-degrees in the universities . as also luther's testimony at large upon the whole matter . and lastly , the right reformation of learning , schools , and universities , according to the state of the gospel , and the light that shines therein . all necessary for the instruction and direction of the faithful in these last times . by william dell , minister of the gospel , and master of convil and caius college in cambrige . price bound 1 s. 6 d. the defence of the people called quakers : being a reply , to a book lately published by certain priests of the county of norfolk , under the pretended title of the quakers challenge . and containing some brief and modest animadversions upon the book it self . several certificates , which detect the errors in those of west-dereham , and clear the people called quakers of the said challenge . the letters that passed between them and the priests . price stitch'd 6 d. truth and innocency vindicated , and the people called quakers defended , in principle and practice , against invidious attempts and calumnies . being a just examination of two books against the said people , entituled , 1st , a brief discovery , &c. by three norfolk priests . 2d , some few of the quakers many horrid blasphemies , &c. being a scandalous libel ; examined by george whitehead a servant of christ. containing also many of the repeated abuses in john meriton's antidote , and francis bugg's pilgrims's progress . price 9 d. the friendly enquirer's doubts and objections answered : concerning the light within the word of god , the church of christ , gospel ministers , ordinances in general and in particular , water-baptism and the lord's supper : together with a brief testimony against oahs and tithes . first intended and written for the satisfaction of some particular acquaintance ; and now published for more general ser●●ce . by james jackson . price bound 6 d. essays about the poor , manufactur● , trade plantations and immorality , and of the excellency and divinity of inward light ; de●onstrated from the attributes of god , and the nature of man's soul , as well as from the t●●timony of holy scriptures . by john bellers . p●●ce stitch'd 4 d. enchiridion . containing maxims divine and moral . price bound 9 d. the works of that memorable and ancient servant of christ , stephen crisp ; containing also a journal of his life , giving an account of his convincement , travels , labours and sufferings in , and for the truth . price bound 5 s. the memory of the righteous revived , being a brief collection of the books and written epistles of john camm and john audland : together with several testimonies relating to those two faithful labourers . price bound 2 s. baptism and the lord's supper , substantially asserted ; being an apology in behalf of the people called quakers , concerning those two heads . by robert barclay . price bound 1 s. a catechism and confession of faith , by r. barclay . price bound 9 d. no cross , no crown . a discourse shewing the nature and discipline of the holy cross of christ by w. penn. in two parts . the fifth editio● . price bound 3 s. an account of w. penn's travails in holland and germany , for the service of the gospel of christ ; by way of 〈◊〉 journal . containing also divers letters and epistles writ to several great and eminent pe●●ons whilst there . the second impression , cor●●cted by the author 's own copy , with some an●●ers not before printed . price bound 2 s. a brie● account of the rise and progress of the people called quakers , in which their fundamental pr●●ciple , doctrines , worship , ministry and discip●●●e are plainly declared , to prevent the mistake and perversions that ignorance and prejudice 〈◊〉 make to abuse the credulous . with a sum●ary relation of the former dispensations ( god in the world , by way of introduction . by w. penn. price bound 1 s. the harmony of divine and heavenly doctrines , demonstrated in sundry declarations on variety of subjects . preached at the quakers meetings in london , by mr. w. penn , mr. g. whitehead , mr. s. waldenfield , mr. b. coole , taken in short-hand as it was delivered by them ; and now faithfully transcribed and published for the information of those who by reason of ignorance may have received a prejudice against them . by a lover of that people . price bound 1 s. 6 d. primitive christianity revived , in the faith and practice of the people called quakers . written in testimony to the present dispensation of god , through them to the world : that prejudices may be removed , the simple informed , the well-enclined encouraged , and the truth and its innocent friends rightly represented . by w. penn. price bound 1 s. a diurnal speculum ; containing , i. a plain and easie method to find out those things t●at are most useful to be known yearly : and my serve as an almanack for thirty years ; and ma●y other things suitable to the matter , &c. ii. a● explanation of weights , mony , and measur●● , both scriptural and usual , with sundry table● depending thereon , &c. iii. some remarks o● england ; or a brief account of every county , with the names , and days of the markets , and the chief commodities therein , &c. the whol● consisting of great variety , explained by diver● examples , the like in all particulars not extant ; as by the contents does more at large appear collected by j. b. price bound 1 s. 6 d. the arraignment of popery ; bei●● ; a collection taken out of the chronicles and ●●her books of the state of the church in the primitive times . i. the state of the papist ; how long it was before the universal pope and mass was set up ; and the bringing in their rudiments , traditions , beads , imagies , purgatories , tythes and inquisitions . ii. a relation of the cruelties they acted after the pope got up , being worse than the turk and heathen : new rome proving like old. iii. what the people of england , worshipped before they were christians . vi. to which is added , the blood of the martyrs is the seed of the church . with several other things , very profitable for all that fear god to read , try and give judgment by the spirit of truth , against the worship of the beast and whore. price bound 1 s. 6 d. an invitation from the spirit of christ , to all that are a thirst , to come and drink of the waters of life freely , which proceed from the fountain of eternal life : shewing how all may come , that ar● willing , to drink thereof to their full satisfaction ; whereby they may attain unto perfect health ●nd salvation of their souls for ever in the lord je●us christ. and also , shewing what it is that hin●reth people from being truly a thirst after the waters of life ; and from coming to drink t●ereof ; with the destructive quality of that whic● hindered ; and how it may be avoided . conclude● with a word to all singers , upon a religious or spiritual account . written by henry mollineux . price bound 1 s. spira res●●●ans ; or the way to the kingdom of heaven , by ●he gates of hell ; in an extraordinary exampl● by a person brought to the depths of despair 〈◊〉 anguish , recovered by the mighty grace and power of god , and raised to the heights of ass●●●nce and joy. wherein are some uncomm●n considerations concerning the manner of ●alvation and damnation , life and death , happ●ness and misery . with some fundamental arguments for the immortality of the soul. price st●tch'd 4 d. a few queries relating to the practice of physick , with remarks upon some of them . modestly proposed to the serious consideration of mankind , in order to their information how their lives and healths ( which are so necessary , and therefore ought to be dear to them ) may be better preserved . by h. chamberlen , physitian in ordinary to the late king charles the second . price bound 1 s. christ's spirit a christian's strength : or , a plain discovery of the mighty and invincible power that all believers receive through the gift of the spirit . first held forth on two sermons , on act. 1. 8. and after published for the instruction and use of those that are spiritual , anno 1645. by william dell , minister of the gospel of jesus christ price stitch'd 6 d. truth 's innocency and simplicity shining , thro' the conversion , gospel-ministry , labour epistles of love , testimonies and warnings to ●rofessors and profane ( with the long and pati●●t sufferings ) of that ancient and faithful m●ist●r and servant of jesus christ , thomas ta●●or . price bound 5 s. a new discourse of trade , where●● is recommended several weighty points re●●●ing to the companies of merchants , the act of navigation , naturalization of strangers , and our woollen manufactures , the ballance of trade , and the nature of plantations , and their c●●sequences in relation to the kingdom , are seri●●sly discussed : and some proposals for erecting a cour● of merchants for determining controversies , rel●●ing to maritine affairs , and for a law for transference of bills of debts , are humbly offered . by sir josiah child . price bound 2 s. a light shining out of darkness : or , occasional queries submitted to the judgment of such as would enquire into the true state of things in our times . the whole work revised by the author , the proofs englished and augmented , with sundry material discourses , concerning the ministry , separation , inspiration , scriptures , humane learning , oaths , tithes , &c. with a brief apology for the quakers , that they are not inconsistent with magistracy . the third edition . price bound 15. 6 d. god's protecting providence , man's surest help and defence , in times of the greatest difficulty , and most eminent danger . evidenced in the remarkable deliverance of robert barrow , with divers other persons , from the devouring waves of the sea ; amongst which they suffered shipwrack : and also , from the cruel devouring jaws of the inhumane cannals of florida . faithfully related by one of the persons concerned therein , jonathan dickenson . price 8 d. a collection of the christian writings , labours , travels and sufferings , of that faithful and approved minister of jesus chr●●t , roger haydock . to which is added , an account of his dea●● and burial . price 2 s. the ●●or mechanicks plea , against the rich clergys oppression shewing , tithes are no gospel-ministers maintenance . 〈◊〉 a brief and plain method , how that tithes ( as now paid ) are ●oth inconsistent with the dispensation of the law , and dispe●tion of the gospel . also , how they were brought into the ch●●ch , many hundred years after christ , and testified againstly several ancient christians and martyrs . with several sobe● reasons against the payment thereof . by john bockett . 〈◊〉 3 d. the univ●●sality of the love of god asserted , in a testimony to the ●ree grace in jesus christ. by william rawbinson . price d. a plain 〈◊〉 of certain christian experiences , labours , service and sufferings , of that ancient servant , and minister of 〈◊〉 , roger hebden . containing both warning , consolation and instruction in righteousness . notes, typically marginal, from the original text notes for div a69672-e840 eph. 4. 5. 1 pet. 3. 21. rom. 6. 4. gal. 3. 27. col. 2. 12. john 3. 30. 1 cor. 1. 17. from whence idolatries and heathen-superstitions did spring . the pharisees the chiefest sect among the jews . many things in christendom are borrow'd from the jews and gentiles . of sacraments so many controversies . the name of sacrament ( not found in scripture ) is borrow'd from the heathens . the definition of sacraments agrees to many other things . what sealing ordinance doth mean ? that outward washing doth not cleanse the heart . one baptism proved . whether two baptisms do make up the one ? if water be the type , the substance must remain . they that had john's baptism , had not therefore christ's . one baptism is no part nor effect of the other . who were baptized by john , were still to wait for christ's baptism with the spirit . the baptism with the holy ghost , and that with water , differ . water baptism is not the true baptism of christ. the baptism of the spirit needeth no sprinkling or dipping in water . the plainest definition of the baptism of christ in all the bible . water baptism shut out from the baptism of christ. the protestants deny water-baptism its absolute necessity to mens salvation : altho ' the papists say , none can be sav'd without it , yet grant exceptions . the effects and fruits of the baptism of christ. which effects water-baptism wants . proved . john's baptism was of christ's a figure . ii. john's baptism is ceas'd , our opposers confess . the gospel puts an end to carnal ordinances . men are no more now than before by water baptism inwardly cleansed . the law distinguisht from the gospel . the outward baptism , worship , law , distinguisht from the inward . that water-baptism is no badge of christians , like circumcision of the jews . 1 cor. 1. 14. paul was not sent to baptize . matth. 9. 13. hos. 6. 6. that preaching is a standing ordinance , and not to be forhorn . that which converts to christ , is baptism of the spirit . why christ was baptized by john. what baptism christ doth mean in matth. 28 ? of the name of the lord , how taken in scripture . the baptism into the name what it is ? whether christ did prescribe a form of baptism in matth. 28. how teaching and baptising differ . the baptism with the spirit ●●scrib'd to godly men as instruments . how the apostles baptized . the apostles did scruples the teaching the gentils . whether peter's baptizing some with water makes it a standing ordinance to the church ? baptizing signifies dipping or washing with water . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immergo , intigo , to plunge and dip in . those that of old used water-baptism were dipt and plunged ; and those that were only sprinkled , were not admitted to any office in the church : and why ? the water that regenerates , is mystioal and inward . in the 4th . book of his . instit. chap. 15. necessitas praecepti and medii , urged . circumcision a seal of the first covenant . water-baptism falsly called a badge of christianity . which is the badge of christianity ? what the fathers say of water-baptism , and of the sign of the cross. heathenish ceremonies introduc'd into the christian worship . exorcism or adjuration . the sign of the cross. many in former ages testified against water-baptism . ten canonicks burnt at orleans , and why ? the baptism of infants an humane tradition . notes for div a69672-e25090 1 cor. 10. 16 , 17. joh. 6. 2 , 33 , 35. 1 cor. 5. 18. acts 15. 20. john 13. 14. jam. 5. 14. the body and blood of christ is spiritual . what the heavenly seed is , whereby formerly and also now life and salvation was and is communicated . the origine , nature and effects of the body , flesh and blood of christ. solid reasons , that it is ilis spiritual body , christ speaks of . 1 cor. 6. 17. the spiritual light and seed is as bread to the hungry soul. christ's outward and spiritual body distinguished . the patriarchs did eat of the body , and flesh and blood of christ. joh. 6. 60. 66. the divine light of christ doth make the saints partakers of his body . joh. 6. 35. and 55. the lutherans and calvinians opinion of the flesh and blood of christ in the supper ( so called ) 2 cor. 6. 14. how the inward man is nourisht . joh. 6. 53. joh. 6. 57. joh. 6. 56. ver. 16. the true spiritual supper of the lord. man is not tied to the ceremony of breaking bread and drinking wine , which christ did use with his disciples ; this only was a shadow . what makes the christian religion hateful to jews , turks and heathens ? the papists faith of christ his flesh and blood the lutherans faith. the calvinists faith. inst. lib. 4. cap 17. j. calvin's faith of christ his flesh and blood uncertain . the like the papists . satan busies people in outward sign , shadows and forms , whilst they neglect the substance . what hath been hurtful to the reformation . two errors the ground of the contentions about the supper . believers souls do really feed upon the flesh and blood of christ. that the communion of the body and blood of christ has no special relation to the ceremony of breaking bread , neither by nature , nor precept . the patriarchs and prophets without this ceremony's use were true partakers of christ's flesh and blood. the paschal lamb its end. matth. 26. 20. mark 14. 22. luke 22. 19. the institution of the supper , or narration of christ's practice therein . the woman of samaria . joh. 4. 14. the well , the loaves the bread and wine , christ takes occasion from , to shew the inward feeding . the wickedest may take the outward bread and wine . the sacramental union pretended , is a figment . christ's act of bread and wine is not o●liging others . the pharisees guilt of the blood of the prophets . whether this ceremony be a necessary part of the new covenant , and obligatory ? mat. 26. 26. mark 14. 22. luke 22. 19. 1 cor. 11. 23. the breaking of bread was no singular thing , but a custom to jews . p. riccius . what it is , to do this in remembrance of christ. christ's washing of feet , and its manner related . compar'd with the breaking of bread. the washing one anothers feet was left , as an example . the protestants use not washing of feet . the breaking of bread not used now in the same manner as christ did . the breaking of bread was a jewish ceremony . contests between the greek and latine churches , concerning the leaven'd and unleaven'd bread in the supper . farellus . the clergy taking bread , do bless and give it ; the laity must take and eat , not bless it . hot contests about the manner of taking it , and to whom to give it . by breaking of bread they had all things in comman ; remembring the lord. deacons appointed for serving at tables . at troas the supper till midnight deferred . they only did eat for refreshing the body . by some called a love-feast . the christians began by degrees to depart from the primitive purity . 1 cor. 11. 17. concerning the supper ( of the lord , so called ) explained . why the custom of supping in common was used among christians ? the rise of that custom . that ( as often ) imports no command of this supper . christ's outward and inward coming . to remember christ't death till he come . to arise in the heart . and likewise the other oriental versions , as the arabick and aethiopick , have it the same way . to abstain from things strangled . the anointing with oil. a ceremony ought to cease , its vertue failing . thus laying on of hands . the ceremony of bread and wine is ceas'd . col. 2. 't is but a sign and shadow , they confess . and which do perish with the using . the law was meats and drinks not so the gospel . the law has shadow the gospel brings the substance . their sacraments confer not grace . opposers claim a power to give their sacraments from whence do they derive it ? tradition no sufficient ground for faith. the supper they gave to young boys and children . daleus . calvin's ingenuous confession commended eph. 5. 15. in tenderness of conscience at ignorance god winketh . the day is dawn'd that god is risen , and worshipped in spirit . differences in judgment about vvater-baptism, no bar to communion, or, to communicate with saints, as saints, proved lawful in answer to a book written by the baptists, and published by mr. t.p. and mr. w.k. entituled, some serious reflections on that part of mr. bunyan's confession of faith, touching church-communion with unbaptized believers : wherein, their objections and arguments are answered, and the doctrine of communion still asserted and vindicated : here is also mr. henry's jesse's judgment in the case, fully declaring the doctrine i have asserted / by john bunyan. bunyan, john, 1628-1688. 1673 approx. 184 kb of xml-encoded text transcribed from 63 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a30138 wing b5509 estc r21419 12682998 ocm 12682998 65694 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a30138) transcribed from: (early english books online ; image set 65694) images scanned from microfilm: (early english books, 1641-1700 ; 681:5) differences in judgment about vvater-baptism, no bar to communion, or, to communicate with saints, as saints, proved lawful in answer to a book written by the baptists, and published by mr. t.p. and mr. w.k. entituled, some serious reflections on that part of mr. bunyan's confession of faith, touching church-communion with unbaptized believers : wherein, their objections and arguments are answered, and the doctrine of communion still asserted and vindicated : here is also mr. henry's jesse's judgment in the case, fully declaring the doctrine i have asserted / by john bunyan. bunyan, john, 1628-1688. jessey, henry, 1603-1663. 122, [3] p. printed for john wilkins ..., london : 1673. first edition. advertisement: p. [1]-[3] at end. reproduction of original in huntington library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng paul, thomas, 17th cent. -some serious reflections on that part of mr. bunyan's confession of faith. kiffin, william, 1616-1701. -some serious reflections on that part of mr. bunyan's confession of faith. baptism. 2005-02 tcp assigned for keying and markup 2005-03 apex covantage keyed and coded from proquest page images 2005-04 melanie sanders sampled and proofread 2005-04 melanie sanders text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion differences in judgment about vvater-baptism , no bar to communion : or , to communicate with saints , as saints , proved lawful . in answer to a book written by the baptists , and published by mr. t. p. and mr. w. k. entituled , some serious reflections on that part of mr. bunyan's confession of faith , touching church-communion with unbaptized believers . wherein , their objections and arguments are answered , and the doctrine of communion still asserted and vindicated . here is also mr. henry jesse's judgment in the case , fully declaring the doctrine i have asserted . by john bunyan . should not the multitude of words be answered ? and should a man full of talk be justified ? should thy lyes make men hold their peace ? and when thou mockest , shall no man make thee an answer ? job 11. 2 , 3. i am for peace , but when i speak they are for war. psal. 120. 7. london , printed for john wilkins , and are to be sold at his shop in exchange-alley , next door to the exchange-coffee-house , over against the royal-exchange , 1673. courteous reader , be intreated to believe me , i had not set pen to paper about this controversis , had we been let alone at quiet in our christian communion . but being assaulted for more than sixteen ▪ years ; wherein the brethren of the baptized-way ( as they had their opportunity ) have sought to break us in pieces , meerly because we are not in their way all baptized first : i could not , i durst not , forbear to do a little , if it might be , to settle the brethren , and to arm them against the attempts , which also of late they begin to revive upon us . that i deny the ordinance of baptism , or that i have placed one piece of an argument against it , ( though they feign it ) is quite without colour of truth . all i say , is , that the church of christ hath not warrant to keep out of their communion the christian that is discovered to be a visible saint by the word , the christian that walketh according to his light with god. i will not make reflections upon those unhandsom brands that my brethren have laid upon me for this , as that i am a machivilian , a man devilish , proud , insolent , presumptuous , and the like ; neither will i say as they , the lord rebuke thee ; words futer to be spoke to the devil , then a brother . but reader , read and compare , lay aside prejudice and judge . what mr. kiffin hath done in the matter i forgive , and love him never the worse , but must stand by my principles because they are peaceable , godly , profitable , and such as tend to the edification of my brother , and as i believe will be justified in the day of judgment . i have also here presented thee with the opinion of mr. henry jesse , in the case , which providentially i met with , as i was coming to london to put my papers to the press , and that it was his judgment is asserted to me , known many years since to some of the baptists , to whom it was sent , but never yet answered ; and will yet be attested if need shall require . farewel . thine in all christian service , according to my light and power , john bunyan . differences in judgment about water-baptism no bar to communion . sir , your seemingly serious reflections upon that part of my plain-hearted confession of faith , which rendreth a reason of my freedom to communicate with those of the saints and faithful , who differ from me about water-baptism , i have read , and considered , and have weighed them so well as my rank and abilities will admit me to do . but finding yours ( if i mistake not ) far short of a candid replication ; i thought convenient , not only to tell you of those impertinencies everywhere scattered up and down in your book ; but also , that in my simple opinion , your rigid and churchdisquieting-principles are not fit for any age and state of the church . but before i enter the body of your book , give me leave a little to discourse you about your preamble to the same , wherein are two miscarriages unworthy your pretended seriousness , because void of love , and humility . the first is , in that you closely disdain my person , because of my low descent among men , stigmatizing me for a person of that rank , that need not to be heeded , or attended unto , page 1. answ. what it is that gives a man reverence with you , i know not ; but for certain , he that despiseth the poor , reproacheth his maker : yet a poor man is better than a lyar . to have gay-cloathing , or gold-rings , or the persons that wear them in admiration ; or to be partial in your judgment , or respects , for the sake , or upon the account of flesh and blood , doubtless convicteth you to be of the law a transgressor , and not without partiality , &c. in the midst of your seeming sanctity . again you say : i had not medled with the controversie at all , had i found any of parts that would divert themselves to take notice of you . pag. 2. a. what need you , before you have shewed one syllable of a reasonable argument in opposition to what i assert , thus trample my person , my gifts , and grace ( have i any ) so disdainfully under your feet ? what a kind of a you am i ? and why is my rank so mean , that the most gracious and godly among you , may not duly and soberly consider of what i have said ? was it not the art of the false apostles of old to say thus ? to bespatter a man , that his doctrine might be disregarded . is not this the carpenter ? and , his bodily presence is weak and contemptible , did not use to be in the months of the saints ; for they knew the wind blew where it listed . neither is it high birth , worldly breeding , or wealth ; but electing love , grace , and the wisdom that comes from heaven , that those who strive for strictness of order in the things , and kingdom of christ , should have in regard , and esteem . need i reade you a lecture ? hath not god chosen the foolish , the weak , the base , yea and even things that are not , to bring to nought things that are ? why then do you despise my rank , my state , and quality in the world ? as for my confession of faith , which you also secretly despise , pag. 1. if it be good , and godly , why may it not be accepted ? if i have spoken evil , bear witness of the evil ; but if well , why smitest thou me ? if you , and the brethren of your way , did think it convenient to shew to the world what you held ; if perhaps by that means you might escape the prison : why might not i , after above 11 years indurance there , give the world a view of my faith and practice ; if peradventure , wrong thoughts , and false judgments of me , might by that means be abated , and removed . but you suggest ; i did it , because i was so willing to be known in the world by my singular faith , and practice . how singular my faith and practice is , may be better known to you hereafter : but that i did it for a popular applause and fame , as your words seem to bear ( for they proceed from a taunting spirit ) that will be known to you better in the day of god , when your evil surmizes of your brother , and my designs in writing my book , will be published upon the house-tops . and even now , before i go any further , i will give you aetouch of the reason of my publishing that part thereof which you so hotly oppose . it was because of those continual assaults that the rigid brethren of your way , made , not only upon this congregation , to rent it ; but also upon many others about us : if peradventure they might break us in pieces , and draw from us disciples after them . assaults ( i say ) upon this congregation by times , for no less than these sixteen or eighteen years : yea , my self they have sent for , and endeavoured to perswade me to break communion with my brethren ; also with many others they have often tampered , if haply their seeds of division might take . neither did they altogether fail of their purpose , for some they did rent and dismember from us ; but none but those , of whom now they begin to be ashamed . the judgment of god so following their design , that the persons which then they prevailed upon , are now a stink , and reproach to religion . neither were these spirits content with that discord they did sow among us , but they proceeded to seize upon others . but to pass these : the wild , and unsound positions they have urged to maintain their practice , would be too large here to insert . now , sir , to settle the brethren ( the brethren of our community ) and to prevent such disorders among others , was the cause of my publishing my papers : and considering my concern in the house of god , i could do no less than to give them warning , that every man might deliver his soul. you proceed , saying , it is my liberty , as well as others into whose hands it falls , to weigh what you have said in truths ballance , and if it be found too light , to reject it whether you will or no. answ. do but grant me , without mocking of me , the liberty you desire to take , and god helping me , i desire no more to shift for my self among you . as to your saying , that i proudly and imperiously insult , because i say they are babes and carnal , that attempt to break the peace and communion of churches , though upon better pretences than water . you must know i am still of that mind , and shall be so long as i see the effects that follow , viz. the breach of love , taking off christians from the more weighty things of god ; and to make them quarrel and have heart-burnings one against another . where you are pleased to charge me with raging , for laying those eighteen particular crimes to the charge of such who exclude christians from church-communion , and debar them their heaven-born priviledges , for the want of that , which yet god never made , the wall of division between us . ( pag. 116. ) i say , when you can prove , that god hath made water-baptism that wall , and that the stress of the after eighteen charges lye wholly and only in that ; then you may time enough call my language such as wanteth charity : but i question though that was granted , whether your saying , i rage , will be justified in the day of judgment . my great noise ( as you call it ) about an initiating ordinance , you say , you shall take no notice of . pag. 3. answ. 1. although you do not , i must : for if baptism be not that , but another ; and if visible saints may enter into fellowship by that other , and are no where forbidden so to do , because they have not light into water-baptism : it is of weight to be considered by me ; yea , and of others too who are unprejudiced . 2. how ignorant you are of such as hold it the initiating ordinance i know not : nor how long you have been of that perswasion i know not . this i know , that men of your own party , as serious , godly , and it may be more learned than your self , have within less than this twelve-month urged it . mr. d. in my hearing , did from rom. 6. 1 , 2. in the meeting in lothbury affirm it : also my much esteemed friend mr. d. a. did twice in a conference with me assert it . 3. but whatever you say , whether for , or against , ' tls no matter ; for while you deny it to be the entering ordinance , you account it the wall , bar , bolt , and door ; even that which must separate between the righteous and the righteous ; nay , you make want of light therein , a ground to exclude the most godly your communion , when every novice in religion shall be received into your bosom , and be of esteem with you because he hath ( and from what ground god knows ) submitted to water-baptism . i am glad that in page 4. you conclude with me what is the initiating ordinance : but withal , give me leave to correct , as i think , one extravagant expression of yours . you say , 't is consent on all hands and nothing else , that makes them members of particular churches , and not faith and baptism . pag. 4. you might have stopped at [ and nothing else ] you need not in particular have rejected faith : your first error was bad enough , what ? nothing else but consent ? what ? not so much as a respect to the matter or end ? why then are not all the communities of all the high-way-men in the land , truly constituted churches of christ ; unless you can prove that they hold together , but not by consent . what ? consent and nothing else ? but why do you throw out faith ? why , i throw out baptism ; which because you cannot as to the case in hand fetch in again , therefore out must faith go too . your action is much like that harlots , that stood to be judged by solomon , who because her own child was dead , would have her neighbours killed also . faith ( sir ) both in the profession and confession of it , is of immediate and also absolute concern , even in the very act of the churches reception , of this or another member . throw out faith , and there is no such thing as a christian , neither visible nor invisible : you ought to receive no man , but upon a comfortable satisfaction to the church , that you are now receiving a believer . faith , whether it be savingly there or no , is the great argument with the church in receiving any : we receive not men as men , but the man immediately under that supposition ; he hath faith , he is a christian. sir , consent , simply without faith , makes no man a member of the church of god ; because then would a church not cease to be a church , whoever they received among them . yea , by this assertion you have justified the church of rome it self , to be to this day both good , and godly , unless you can prove that they did at first , and do now receive their unbelieving members , without their own consent . the church hath no such liberty to receive men without respect to faith ; yea faith and holiness , must be the essentials , or basis , upon , and for the sake of which you receive them : hoiness ( i say ) yet not such as is circumstantial , but that which is such in the very heart of it : pray you in your next therefore word it better , lest while you slight and trample upon me , you stand before all blame-worthy your self . the scriptures you speak of , i did not in my first ( pag. 68. ) produce to shew persons unbaptized might hold communion with the church ( though i am fully convinced they may ) but to shew , that knowledge of those persons , of their faith and holiness in general , ought first to be shewed to the church , before she can lawfully receive them , acts 9. 25 , 26 , 27. 1 cor. 16. 10. 2 cor. 8. 23. as to my answer to a question ( pag. 70. ) which you have at pag. 5. of yours corrupted , and then abused : i tell you again , that a discovery of the faith and holiness , and a declaration of the willingness of a person to subject himself to the laws and government of christ in his church , is a ground sufficient to receive such a member . but you descant ; is baptism none of the laws of christ ? answ. it is none of those laws , neither any part of them , that the church , as a church , should shew her obedience by . for albeit that baptism be given by christ our lord to the church , yet not for them to worship him by as a church . shew me what church-ordinance it is ; and when , or where the church , as a church is to practise it , as one of those laws and appointments that he hath commanded his church to shew to him her obedience by . again , that submitting to water-baptism , is a sign or note , that was ever required by any of the primitive churches , of him that would hold fellowship with them ; or that it infuseth such grace and holiness into those that submit thereto , as to capacitate them for such a priviledge ; or that they did acknowledge it a sign thereof , i find not in all the bible . i find not ( as i told you in my first ) that baptism is a sign to any , but the person that is baptized . the church hath her satisfaction of the person , from better proof , col. 2. 12. rom. 6. 1 , 2 , 3 , 4. 1 cor. 15. 29. acts 2. 38. & 22. 16. 1 pet. 3. 21. i told you also , that baptism makes thee no member of the church , neither doth it make thee a visible saint ; it giveth thee , therefore , neither right to , nor being of membership at all . why , sir , did you not answer these things ? but slip them with others , as if you were unconcerned ; troubling your reader with such kind of insinuations , as must needs be unsavoury to godly ears . you make the moral law none of christs , but moses's ; not the sons , but the servants : and tell me , because i plead for faith , and holiness , according to moral duties gospellized ( they are my words , pag. 79. ) whereby we ought to judge of the fitness of members ; that therefore moses is more beholding to me than christ. pag. 6. sir , know you not yet , that a difference is to be put betwixt those rules that discover the essentials of holiness , and those that in themselves are not such ; and that that of faith and the moral law is the one , and baptism , &c. the other ? is not love to god , abhorrence of idols , to forbear blaspheming , to honour our parents , to do no murther , to forbear theft , not to bear false witness , nor covet , &c. are not ( i say ) these the precepts of the lord jesus , because delivered by moses ? or , are these such as may better be broken , than for want of light to forbear baptism with water ? or , doth a man while he liveth in the neglect of these , and in the mean time bustle about those you call gospel-commands , most honour christ , or best fit himself for fellowship with the saints ? need i tell you , that the faith of christ , with the ten commandments , are as much now gospel-commands as baptism ; and ought to be in as much , and far more respect with the holy ones than that , or other the like . yea , shall i tell you ; that baptism will neither admit a man into fellowship , nor keep him there , if he be a transgressor of a moral precept ; and that a man who believeth in jesus , and fulfilleth the royal law , doth more glorifie god , and honour religion in the world , than he that keepeth ( if there were so many ) ten thousand figurative laws . as to those commands that respect god 's instituted worship in a church , as a church , i have told you that baptism is none of them , and you have been driven to confess it : the church then must first look to faith , then to good living according to the ten commandments ; after that she must respect those appointments of our lord jesus , that respects her outward order and discipline , and then she walks as becomes her , sinning if she neglecteth either ; sinning if she over-valueth either . but why did you not answer those texts i produced for the strengthening of my argument , viz. rom. 14. 18. deut. 23. 47. jam. 2. 8. 12. 1 cor. 9. 21. & 5. 9 , 10 , 11. gal. 6. 15 , 16. phil. 3. 1 tim. 1. 9 , 10 , 11. acts 20. 28 , 32. rom. 13. 13. jam. 4. 11. 1 cor. 5. 12. deal fairly ; answer those texts , with the argument made upon them ; and when you have after a godly manner done that , you may the more boldly condemn . you tell me , that in page 93 of mine , i say , none ever received baptism without light therein . what if i did ? ( as i did not but you grant it ; and now i will ask you , ●nd pray deal fairly in your answer , may man be a visible saint without light therein ; may he have a good conscience without light therein ? and seeing that baptism is none of the worship that christ instituted in his church for them to practise as a church , must he be kept dark about all other things concerning the worship of god in his church , until he receive light therein ? you have answered already , pag. 7. that they ought to be ashamed , and to repent of that abomination ( their sprinkling ) before they come to have a sight of the pattern of the house of god , the goings in and the comings ●n thereof , ezek. 43. 10 , 11. but , sir , where do you find that want of light in water-baptism , or because a man hath been sprinkled , that he is to be kept dark in all other temple-institutions , till he be ashamed and repent of that ? pray produce the texts , for ezekiel helps you nothing : he speaks only of the pattern of the house , the goings out , and comings in thereof . as for the coming in , you have already confessed , that baptism is not the entring . ordinance . and as for the worship that christ hath instituted in his church , as a church , i say ( and you also have said it page 40 ) baptism is none of the forms thereof , none of the ordinances thereof , none of the laws thereof : for baptism is , as to the practice of it , that which is without the church , without the house of god : then by your own text , if a man do repent him of his christening in his childhood , he may be received into fellowship without submitting to baptism : but i will not strain you too far . you add , is it a persons light that giveth being to a precept ? answ. who said it ? yet it 's his light and faith about it , that can make him to do it acceptably . you ask again , suppose men plead want of light in other commands ? answ. if they be not such , the forbearance of which , discapaciates him of membership , he may yet be received to fellowship . but what if a man want light in the supper ? pag. 7. answ. there is more to be said in that case than in the other ; for that is a part of that worship which christ hath instituted for his church , to be conversant in as a church ; presenting them as such , with their communion with their head , and with one another as members of him . the cup of blessing which we bless , is it not the communion of the blood of christ ? the bread which we break , is it not the communion of the body of christ ? for we being many are one bread , and one body ; for we are all partakers of that one bread , 1 cor. 10. 16 , 17. wherefore this being a duty incumbent on the church , as a church ; and on every member of that body as such , they are obliged in that case more closely to deal with the members , than in that wherein they are not so concerned ; and with which as such , they have nothing to do . no man baptizeth by virtue of his office in the church ; no man is baptized by virtue of his membership there . but what if a man want light in his duty to the poor ? pag. 8. answ. if he doth , god must give it him ; i mean to know his duty as a church-member . now i will add , but what if he that can give a shilling , giveth nothing ? i suppose all that the church can do in that case , is but to warn , to exhort , and charge him , and to shew him his duty ; and if he neglect , to shew him , that he that soweth sparingly , shall not reap plentifully , 1 cor. 9. 6. but to cut a man off for this , as you forwardly urge , pag. 8. would argue that church ( at least i think so ) a little too bold with so high and weighty a censure . i plead not here for the churle , but seek to allay your heat : and should it be granted that such deserve as you would have it , this makes no matter to the case in hand . now whereas you suggest , that moral evils are but sins against men , pag. 8. you are too much unadvised ; the moral evil ( as you call it ) whether you respect the breach of the first or second table , is first and immediately a sin against god ; and more insufferable , yea and damnable , than for a man for want of light to forbear either baptism or the lord's supper . but say you , we have now found an advocate for sin against god , in the breach of one of his holy commands ? answ. as if none of the moral precepts were his . but , sir , who have i pleaded for , in the denyal of any one ordinance of god ? yea , or for their neglect of it either ? what i say , is but that men must have light , that they may not do in darkness , or papist-like , live by an implicite faith. but i see you put no difference , between an open breach of the law , and a forbearing that which to him is doubtful . but i will suppose a case ; there is a man wants light in baptism , yet by his neighbour is pressed to it : he saith he seeth it not to be his duty ; the other saith , he sins if he doth it not : now seeing whatsoever is not of faith , is sin ; what should this man do ? if you say , let him use the means : i say so too . but what , if when he hath used it , he still continueth dark about it ; what will you advise him now ? if you bid him wait , do you not encourage him to live in sin , as much as i do ? nay , and seeing you will not let him for want of light in that , obey god in other his institutions , what is it , but to say , seeing you live for want of light in the neglect of baptism , we will make you , while you continue so , live ( though quite against your light ) in the breach of all the rest ; and where you are commanded thus , you may shew the place when you find it . now where you urge , that you are one of them that say , the epistles were writ to particular-churches , and so serve nothing at all for our kind of communion : urging further , that it will be difficult for me to prove , that they were also directed to particular saints . answ. i wish there were nothing harder that were good for me to do . but what should be the reason that our author , with others of his opinion , should stickle so hard to prove all the epistles were wrote to particular churches ? why , because those members were , as they think , every one baptized ; and so the epistles from which we fetch our arguments for the love and concord of saints , to be only proper to themselves . but if this be true , there is virtue indeed , and more than ever i dreamed of , in partaking of water-baptism : for if that shall take away the epistles , and consequently the whole bible , from all that are not baptized ; then are the other churches , and also particular saints , in a very deplorable condition . for he asketh me very devoutly , whether any unbaptized persons were concerned in these epistles ? pag. 9. but why would they take from us the holy scriptures ? verily , that we might have nought to justifie our practice withal : for if the scriptures belong only to baptized believers , they then belong not to the rest ; and in truth , if they could perswade us to yield them this grant , we should but sorrily justifie our practice . but i would ask these men , if the word of god came out from them ? or if it came to them only ? or , whether christ hath not given his whole word to every one that believeth , whether they be baptized , or in , or out of church-fellowship ? joh. 17. or , whether every saint in some sort , hath not the keyes of the kingdom of heaven , which are the scriptures and their power ? would to god they had learnt more modesty , than thus to take from all others , and appropriate to themselves , and that for the sake of their observing a circumstance in religion , so high , and glorious a priviledge . but we will come a little to proof : what church will this author find in rome , that time the epistle was sent to the brethren there , besides that church that was in aquila's house , although many more saints were then in the city ? yea , the apostle in his salutation at the beginning , imbraceth them only as brethren , without the least intimation of their being gathered into fellowship ; to all that be at rome , beloved of god , called to be saints , grace to you , &c. chap. 1. 7. to all there , to all in that city , beloved of god , and that are converted to the lord jesus christ. a church there was in aquila's house , and that there were many more saints besides is ( and that by the text ) as manifest . besides , considering the rules that are given them in the 14 and 15 chapters about their receiving one another , doth yet strongly suggest to me , that they were not yet in fellowship , but as it were now about it , when paul wrote his epistle to them . the first epistle written to corinth , was also wrote to all them that in every place called upon the name of the lord jesus christ , chap. 1. 2. but it will be hard work for our author to make it manifest , that none in those dayes did call on the name of our lord , but those that were first baptized . the second epistle also , was , not only written to the church at corinth , but also to all the saints which were in all achaia . to the galatians and thessalonians indeed , his salutation was only to the churches there : but the three epistles before were as well to all other ; as also that to the ephesians , philippians , and colossians , in which the faithful , and saints in christ jesus were also every one comprehended . besides , to what particular church was the epistle to the hebrews wrote ? or the epistle of james ? both those of peter , and the first of john ? nay , that of john was wrote to some at that time out of fellowship , that they might have fellowship with the church , chap. 1. 1 , 2 , 3 , 4. so that these brethren must not have all the scriptures : we have then a like priviledge with all saints , to use the scriptures for our godly edifying , and to defend our selves thereby , from the assaults of those that would make spoyl of us . but to pass this , and come to the next . you object for that i said , if water-baptism ( as the circumstances with which the church was pestred of old ) trouble the peace , and wound the consciences of the godly , dismember and break their fellowships ; it is , although an ordinance , for the present prudently to be shunned . ( pag. 86. ) at this ( as i said ) you object ( pag. 10 , 11. ) and say , did i ever find baptism a pest or plague to churches ? and did ever god send an ordinance to be a pest and plague to his people ? i answer ; i said not that god did send it for any such end at all : god's ordinances are none of this , in themselves ; nor if used as , and for the end for which god sent them . but yet both baptism , and the supper of the lord , have ( by being wrested out of their place ) been a great affliction to the godly both in this and other ages . what say you to breaking of bread , which the devil , by abusing , made an engine in the hand of papists to burn , starve , hang-and-draw thousands ? what say you to john of leyden ? what work did he make by the abuse of the ordinance of water-baptism ? and i wish this age had not given cause , through the church-renting-spirits that some are possessed with , to make complaint of this matter ; who have also had for their engine the baptism with water : yea , your self sir , so far as i can perceive , could you get but the opportunity ; your self ( i say ) under pretence of this innocent ordinance , as you term it , would not stick to make in-roads , and out-roads too , in all the churches , that suit not your fancy , in the land. for you have already been bold to affirm , that all those that have baptized infants , ought to be ashamed and repent , before they be shewed the pattern of the house : and what is this but to threaten , that could you have your will of them , you would quickly take from them their present church-priviledges , and let them see nothing thereof , till those qualifications , especially subjection to water-baptism , was found to attend each of them . as to the persons you speak of , who have rent churches in pieces , by making preaching by method , doctrine , reason and use , to be antichristian ; or , because they could not have other ministrations performed after their fancies ( pag. 11 , 12. ) the imprudence of such with your selves , hath been heart-breaking to many a gracious soul ; an high occasion of stumbling to the weak , and a reproach to the wayes of the lord. that it may be prudently shunned , i referred you then for proof , to what should be offered after : but at this you cry out , and so pass it . and now reader , although this author hath thus objected against some passages in this my first argument for communion with persons unbaptized ; yet the body of my argument he misseth , and passeth over , as a thing not worth the answering ; whether because he forgot ; or because he was conscious to himself , that he knew not what to do therewith , i will not now determine . 1. i effectually prove , that baptism is not the initiating ordinance . pag. 71. 75. 2. i prove , that though it was , yet the case may so fall out , that members might be received without it . pag. 82 , 83. 3. i prove , that baptism makes no man a visible saint , nor giveth any a right to church-fellowship . pag. 76. 4. i prove , that faith , and a life becoming the law of the ten commandments , should be the chief and most solid argument with true churches to receive saints to fellowship . 5. i prove , that circumcision in the flesh , which was the entring ordinance of old , was a type of circumcision in the heart , &c. p. 79 , 80. these things , with others , our author letteth pass ; although in the proof of them abideth the strength of this first argument ; to which i must intreat him in his next , to cast his eye , and give fair answer ; as also to the scriptures on which each are built , or he must suffer me to say , i am abused . further , i make a question upon three scriptures , whether all the saints , even in the primitive times , were baptized with water ? to which also he answereth nothing ; whereas he ought to have done it , if he will take in hand to confute . ( the scriptures are , 1 cor. 1. 14 , 15 , 16. rom. 6. 3. gal. 3. 27. ) yet were they effectually answered , my argument is nothing weakened . you come to my second argument , drawn from eph. 4. 4 , 5 , 6. upon which a little more now to inlarge , and then to take notice of your objection . the apostle then in that fourth of the ephesians , exhorteth the church there with all lowliness , and meekness , with long-suffering , and forbearing one another , to endeavour to keep the unity of the spirit in the bond of peace , vers . 2 , 3. this done , he presents them with such arguments , as might fasten his exhortation to purpose upon them . the first is , because the body is one ; there is one body ; therefore they should not divide : for if the church of christ be a body , there ought not to be a rent or schism among them . 2. his second argument is , there is one spirit , or one quickning principle by which the body is made to live : for having asserted before that christ hath indeed a body , it was meet that he shewed also , that this body hath life , and motion . now that life , being none other , than that nourishment , or spirit of life , from which the whole body fuly joyned together , and compact , by that which every joynt supplyeth , according to the effectual working of the measure in every part , maketh increase of the body , to the edifying of it self in love , eph. 4. 16. now this spirit , being first , and chiefly , in the head , therefore none other but those that hold the head can have this nourishment ministred to them : besides , this is the spirit that knits the body together , & makes it increase with the increase of god , col. 2. 16. this is the unity of the spirit which he before exhorts them to keep . 3. the third argument is , because their hope is also but one . even as you are called ( saith he ) in one hope of your calling : as who should say , my brethren , if you are called with one calling , if your hope , both as to the grace of hope , and also the object , be but one : if you hope for one heaven , and for one eternal life ; then maintain that unity of the spirit , and hope , while here , in love , and the bond of peace . 4. the fourth argument is , there is one lord , or husband , or prince , to whom this church belongs : therefore if we have husbands but one , lord , and prince but one , let us not rent into many parties , as if we had many husbands , lords , and princes , to govern us , as his wife , his house , and kingdom . is christ divided ? 5. the fifth argument is , there is one faith , by which we all stand justified by one lord jesus christ ; one faith by which we escape the wrath of god ; one faith by which only they that have it are blessed ; yea , seeing there is but one faith , by which we are all put into one way of salvation , let us hold together as such . 6. the sixth argument , there is one baptism . now we are come to the pinch , viz. whether it be that of water , or no ? which i must positively deny . 1. because water-baptism hath nothing to do in a church , as a church ; it neither bringeth us into the church , nor is any part of our worship when we come there ; how then can the peace and unity of the church depend upon water-baptism ? besides , he saith expresly , it is the unity of the spirit , ( not water ) , that is here intended : and the arguments brought to inforce it , are such as wholly and immediately relate to the duty of the church , as a church . 2. further , that other text , that treateth of our being baptized into a body , saith expresly it is done by the spirit ; for by one spirit we are all baptized into one body , 1 cor. 12. 16. here is the church presented as under the notion of a body ; here is a baptism mentioned , by which they are brought , or initiated into this body : now that this is the baptism of water , is utterly against the words of the text ; for by one spirit are we all baptized into one body : besides , if the baptism here be of water , then is it the initiating ordinance ; but the contrary i have proved , and this author stands by my doctrine . so then , the baptism here , respecting the church as a body , and water having nothing to do to enter men into the church , nor to command them to practise it as a church , in order to their peace , or communion , or respecting the worship of god as such : and ( i say again ) the baptism in the sixth argument , being urged precisely for no other purpose , but with respect to the churches peace as a body ; it must needs be that baptism , by virtue of which , they were initiated , and joyned together in one : and that baptism being only that which the spirit executeth ; this therefore is that one baptism . 7. the other argument is also effectual ; there is one god and father of all , who is above all , and through all , and in you all . if we are one body ; if to it there be but one spirit ; if we have but one hope , one faith , and be all baptized by one spirit into that one body ; and if we have but one lord , one god , and he in every one of us ; let us be also one : and let them that are thus qualified , both joyn together , and hold in one . but our author against this , objecteth , that , now i imploy my pen against every man ; and give the lye to all expositors , for they hold this one baptism , to be none other than that of water . pag. 13. answ. what if i should also send you to answer those expositors that expound certain scriptures for infant-baptism , and that by them brand us for anabaptists ; must this drive you from your belief of the truth ? expositors i reverence , but must live by mine own faith : god hath no where bound himself to them more than to others , with respect to the revelation of his mind in his word . but it becomes not you to run thus to expositors , who are , as to your notions in many things , but of yesterday : to the law , and to the testimony : for out of the mouth of babes the lord hath ordained strength . but you bid me tell you , what i mean by spirit-baptism ? answ. sir , you mistake me , i treat not here of our being baptized with the spirit , with respect to its coming from heaven into us ; but of that act of the spirit , when come , which baptizeth us into a body , or church : it is one thing to be baptized with the spirit in the first sense ; and another to be baptized by it in the sense i treat of : for the spirit to come upon me , is one thing ; and for that when come , to implant , imbody , or baptize me into the body of christ , is another . your question therefore is grounded on a a mistake , both of my judgment , and the words of the apostle . wherefore thus i soon put an end to your objections ( pag. 14. ) for the spirit to come down upon me is one thing ; and for the spirit to baptize , or implant me into the church , is another : for to be possessed with the spirit , is one thing ; and to be led by that spirit , is another . i conclude then ; seeing the argument taken from that one baptism , respecteth church-fellowship properly ; and seeing water-baptism medleth not with it as such ; it is the other , even , that in 1 cor. 12. 16. that is here intended , and no other . but you add , if nothing but extraordinary gifts are called the baptism of the spirit in a strict sense ; then that baptism , 1 cor. 12. must be water-baptism , as well as that in the ephesians . hold : you make your conclusions before you have cause ; first prove that in the ephesians to be meant of water-baptism , and that the baptism in 1 cor. 12. 16. is the baptism you would have it ; and then conclude my argument void . that it is the baptism of the holy ghost according to the common notion , i say not ; for you to assert it is the baptism of water , gives the lye to the text : but that it is an act of the holy ghost , baptizing the saints into a body , or church , you will hardly be able to make the contrary appear to be truth . but behold , while here you would have this to be baptism with water , how you contradict and condemn your own notion : you say water-baptism is not the entering ordinance ; yet the baptism here is such as baptizeth us into a body : wherefore before you say next time that this in 1 cor. 12. 16. is meant of water-baptism ; affirm , that water-baptism is the initiating or entering ordinance , that your opinion and doctrine may hang better together . we come to my third argument ; which is to prove , it is lawful to hold church-communion with the godly sincere believer , though he hath not been baptized with water , because he hath the doctrine of baptisms , heb. 6. which doctrine i distinguish from the practice of it ; the doctrine being that which by the outward-sign is presented to us ; or which by the outward-circumstance of the act is preached to the believer , viz. the death of christ , my death with christ ; also his resurrection from the dead , and mine with him to newness of life . this our author calleth one of the strangest paradoxes that he hath lightly observed . answ. how light he is in his observation of things , i know not : this i am sure , the apostle makes mention of the doctrine of baptism ; now that the doctrine of a man , or ordinance , is the signification of what is preached , is apparent to very sense . what is christ's doctrine , paul's doctrine , scripture-doctrine , but the truth couched under the words that are spoken ? so the doctrine of baptism , yea and the doctrine of the lord's supper , are those truths or mysteries that such ordinances preach unto ns . and that the doctrine of baptism in this sense , is the great end for which that , and the lord's supper was instituted , is apparent from all the scriptures : it is that which the apostle seeketh for in that eminent sixth of the romans , know you not that so many of us as were baptized into jesus christ , were baptized into his death ? therefore we are buried with him by baptism , that like as christ was raised from the dead by the glory of the father ; so we should walk in newness of life . for if we have been planted together in the likeness of his death , we shall be also in the likeness of his resurrection , rom. 6. 3 , 4 , 5. what is here discoursed , but the doctrine of , or that which baptism teacheth ; with an intimation , that that was the chief , for the sake of which that shadow was instituted ; as also that they that have the doctrine , or that which is signified thereby , they only must reign with christ. again , this is that which he seeketh for among the corinthians ; if the dead rise not at all , saith he , why then were you baptized for the dead ? 1. cor. 15. 22. why then were you baptized ? what did baptism teach you ? what doctrine did it preach to you ? further , baried with him in baptism , wherein also you are risen again with him , through the faith of the operation of god , who raised him from the dead . what is here in chief asserted , but the doctrine only which water-baptism preacheth ? with an intimation , that they , and they only , are the saved of the lord , that have heard , received , and that live in this doctrine , col. 2. 12 , 13. the same may be said of the lord's supper , it also hath its doctrine . but against this our author objecteth , saying , that this is called the doctrine of baptism , i am yet to learn. answ. your ignorance of the truth makes it not an error : but i pray you , what is the doctrine of baptism , if not that which baptism teacheth , even that which is signified thereby ? as that is the doctrine of christ , and the scriptures ; which he and they teach as the mind of god. but you say , i took the doctrine of baptism to be the command that a believer should be baptised , for such ends as the gospel expresseth . answ. to assert that a figurative ordinance of god , is one thing ; but the doctrinal signification of that ordinance is another : a man may preach the command , yet none of the doctrine which baptism preacheth . the doctrine lyeth not in the command , but the mystery discovered to faith , by the act . you object , if the resurrection be the doctrine of baptism , why doth the apostle make that , and the doctrine of baptism , things distinct , in heb. 6. answ. the resurrection simply considered , is not the doctrine of baptism , but christ's , and mine by him . besides , there is more in it than the mystery of this resurrection ; there is my death first , and then my rising with him . but you add , under the law , all the sacrifices of that dispensation , with their sabbaths , were types of that christ , who was the substance of all those ceremonies . if any of them then that professed faith in the messias to come , should upon scruples , or want of pretended light , neglect the whole , or part of that typical worship ; why may not a man say of them , as this advocate of the practice under debate , they had the richer aud better sacrifice . answ. first , that the brethren which refuse to be baptized , as you and i would have them , refuse it for want of pretended light , becomes you not to imagine , unless your boldness will lead you to judge , that all men want sincerity , that come not up to our judgment . their conscience may be better than either yours or mine ; yet god , for purposes best known to himself , may forbear to give them conviction of their duty in this particular . but what ? because they are not baptized ; have they not jesus christ ? or , must we now be afraid to say christ is better than water-baptism ? yea , god himself for the sake of this better thing , hath suffered in his church a suspension of some of his ordinances , yet owned them for his truly constituted congregation . what say you to the church in the wilderness ? i touched you with it in my first , but perceive you listed not to meddle therewith . that church received members , the way which was not prescribed by , but directly against the revealed mind of god ; yet stood a true church , their members true members ; also that church in that state , was such before whom , among whom , and to whom god continually made known himself to be their god , and owned them for his peculiar treasure . and now i am faln upon it , let me a little inlarge : this church , according to the then instituted worship of god , had circumcision for their entering-ordinance , gen. 17. 13 , 14. without which it was unlawful to receive any into fellowship with them : yea , he that without it was received , was to be cut off , and cast out again . further ; as to the passeover , the uncircumcized was utterly forbidden to eate it , exod. 12. now if our brethren had as express prohibition to justifie their groundless opinion , as here is to exclude the uncircumcised from the communion of the church and the passeover ; ( i say ) if they could find it written , no unbaptized person shall enter , no unbaptized person shall eat of the supper ; what a noise would they make about it ? but yet let the reader observe , that although circumcision was the entering-ordinance , and our author saith baptism is not ; yea , though this church was expresly forbidden to receive the uncircumcised ( and we have not a syllable now to forbid the unbaptized ) yet this church received members without , and otherwise than by this entering-ordinance . they also admitted them to the passeover ; yea , entertained , retained , and held communion with them so long as forty years without it . i say , again , that the number of this sort of communicants was not so few as six hundred thousand . moreover , to these uncircumcised was the land of canaan given , yea , a possession of part thereof before they were circumcised ; but the old circumcised ones might not enter therein . i am the larger in this , because our author hath over-look'd my first mention thereof . and now i ask , what was the reason that god continued his presence with this church notwithstanding this transgression ? was it not because they had that richer and better thing , the lord jesus christ ? for they did all eat of that spiritual bread , and drank of that spiritual rock which followed them , and that rock was christ , 1 cor. 10. i confess i find them under rebukes and judgments in the wilderness , and that they were many times threatned to be destroyed ; but yet i find not so much as one check for their receiving of members uncircumcised . further , in the new testament where we have a catalogue of their sins ; and also of their punishment for them ; we find not a word about circumcision , nor the smallest intimation of the least rebuke for neglecting the entering-ordinance , 1 cor. 10. 5 , 10. i will therefore say of them , as i have also said of my brethren , they had the richer and better thing . but you object , that this putteth the whole of god's instituted worship both under the law and gospel , to the highest uncertainties , p. 17. answ. this putteth our opposers out of their road , and quencheth the flame of their unwarrantable zeal . for if the entering-ordinance , if the ordinance without which no man might be added to the church , was laid aside for forty years ; yea , if more than six hundred thousand did communicate with them without it : i say again , if they did it , and held communion with god , that notwithstanding ; yea , and had not ( that we read of ) all that time , one small check for so doing ; why may not we now , enter communion , hold communion , maintain communion , church-communion , without being judged , and condemned by you ? because we cannot for want of light be all baptized before ; especially considering baptism makes no man a saint , is not the entering-ordinance , is no part of the worship of god injoyned the church as a church . to conclude , although we receive members unbaptized , we leave not god's instituted worship at uncertainties , especially what he hath commanded us as his church ; we only profess our want of light in some things ; but see no word to warrant the forbearance of our duty in all , for want of perswasion in one . you object , i call baptism a circumstance , a shew , an outward-shew , i nick-name it . answ. deep reproof ! but why did you not shew me my evil in thus calling it , when opposed to the substance , and the thing signified ? is it the substance , is it the thing signified ? and why may not i give it the name of a shew ; when you call it a symbole , and compare it to a gentleman's livery ? pag. 52. but you say , i call it an outward shew . answ. is it an inward one ? what is it ? it is a command ? answ. but doth that install it in that place and dignity , that was never intended for it ? you object further , they cannot have the doctrine of baptism that understand not our way of administring it . pag. 18. this is your mistake , both of the doctrin and thing it self . but if you will not scorn to take notice of me , i advise you again to consider , that a man may find baptism to be commanded , may be informed who ought to administer it : may also know the proper subject : and that the manner of baptizing is dipping ; and may desire to practise it because it is commanded , and yet know nothing of what water-baptism preacheth ; or of the mystery baptism sheweth to faith. but that the doctrine of baptism is not the practice of it , not the outward act , but the thing signified ; and that every believer hath that , must argue you more than too bold to deny it . but say you , who taught you to divide betwixt christ and his precepts , that you word it at such a rate ? that he that hath the one , &c. answ. to say nothing of faith , and the word : verily reason it self teacheth it . for if christ be my righteousness , and not water ; if christ be my advocate , and not water ; if there be that good and blessedness in christ , that is not in water ; then is jesus christ better than water ; and also in these to be eternally divided from water ; unless we will make them co-saviours , co-advocates , and such as are equally good , and profitable to men . but say you , i thought that he that hath christ , had an orderly right to all christ's promises and precepts ; and that the precepts of christ , are part of the riches that a believer hath in and by christ. answ. a believer hath more in christ , then either promise or precept ; but all believers know not all things , that of god are given to them by christ. but must not they use , and enjoy what they know , because they know not all ? or must they neglect the weightier matters , because they want mint , and annise , and commin ? your pretended orderly right is your fancy ; there is not a syllable in the whole bible , that bids a christian to forbear his duty in other things , because he wanteth ( as you term it ) the symbole , or water-baptism . but say you , he that despiseth his birth-right of ordinances , our church-priviledges , will be found to be a prophane person , as esau , in god's account . baptism is not the priviledge of a church , as such . but what ? are they all esau's indeed ? must we go to hell , and be damned for want of faith in water-baptism ? and take notice , i do not plead for a despising of baptism , but a bearing with our brother , that cannot do it for want of light. the best of baptism he hath , viz. the signification thereof ; he wanteth only the outward shew , which if he had , would not prove him a truly visible saint ; it would not tell me he had the grace of god in his heart ; it is no characteristical note to another of my sonship with god. but why did you not answer these parts of my argument ? why did you only cavil at words ? which if they had been left out , the argument yet stands good . he that is not baptized , if yet a true believer , hath the doctrine of baptism ; yea , he ought to have it before he be convicted , it is his duty to be baptized , or else he playeth the hypocrite . there is therefore no difference between that believer that is , and he that is not yet baptized with water ; but only his going down into the water , there to perform an outward ceremony of the substance which he hath already ; which yet he is not commanded to do with respect to membership with the church ; but to obtain by that further understanding of his priviledge by christ , which before he made profession of , and that as a visible believer . but to come to my fourth argument , which you so tenderly touch as if it burnt your fingers : i am bold ( say i ) to have communion with visible saints as before , because god hath communion with them , whose example in the case we are strictly commanded to follow . receive ye one another , as christ jesus hath received you , to the glory of god. yea , though they be saints in opinion contrary to you , or i. we that are strong , ought to bear the infirmities of the weak , and not to please our selves . infirmities that are sinful : for they that are natural , are incident to all . infirmities therefore they are , that for want of light , cause a man to err in circumstantials : and the reason upon which paul groundeth this admonition is ; for christ pleased not himself , but as it is written , the reproaches of them that reproached thee are fallen upon me . you say to this , pag. 20. that it is paul's direction to the church at rome how to receive their brethren church-members , pag. 20. i answer . 1. what ? are not the poor saints now in this city ? are not they concerned in these instructions ? or is not the church by these words at all directed how to carry it to those that were not yet in fellowship ? a bold assertion ! but grounded upon nothing , but that you would have it so . 2. but how will you prove that there was a church , a rightly constituted church at rome , besides that in aquila's house ? chap. 16. neither doth this epistle , nor any other in the whole book of god affirm it . besides , since paul in this last chapter saluteth the church , as in this mans house , but the other only as particular saints , it giveth farther ground of conviction to you , that those others were not as yet imbodyed in such a fellowship . 3. but suppose there was another church besides ; it doth not therefore follow , that the apostle exhorteth them only to receive persons already in fellowship ; but him , even every him , that there was weak in the faith , but not to doubtful disputations . 4. suppose again , the receiving here exhorted to , be such as you would have it ; yet the rule by which they are directed to do it , is that by which we perceive that christ hath received them : but christ did not receive them by baptism , but as given to him by the father : him therefore concerning whom we are convinced , that he by the father is given to christ , him should we receive . 5. but what need i grant you that which cannot be proved ? yet if you could prove it , it availeth nothing at all ; because you may not , cannot , ought not to dare to limit the exhortation to receiving of one another into each others affections only ; and not also receiving saints into communion . but you object : to make god's receiving the rule of our receiving , in all cases will not hold . pag. 21. answ. keep to the thing man : if it hold in the case in hand , it is enough , the which you have not denyed . and that it holds thus , is plain , because commanded . but let the reader know , that your putting in that way of his receiving which is invisible to us , is but an unhandsome stradling over my argument , which treateth only of a visible receiving ; such as is manifest to the church : this you knew , but sought by evading , to turn the reader from considering the strength of this my argument . the receiving then ( said i , p. 29. ) because it is set an example to the church , is such as must needs be visible unto them ; and is best discovered by that word that describeth the visible saint : whoso then you can judg a visible saint , one that walketh with god , you may , nay ought to judg by the same word , god hath received him . now him that god receiveth , him should you receive . but will any object ; they cannot believe that god receiveth the unbaptized saints ? i will not suppose you so much stupified , and therefore shall make no answer . but you seem to be much offended , because i said , vain man ! think not by the straightness of thine order in outward , and bodily conformity to outward and shadowish circumstances , that thy peace is maintained with god ? but why so much offended at this ? because , you intend by this the brethren of the baptized way . a. if they be vain men , and set up their own order ; how straight soever they make it , they are worthy to be reproved : if they have rejected the word of the lord , what wisdom is in them . and as you suggest the first , i affirm the second . but if you would be justified in excluding those , with whom yet you see god hath communion , because they yet see not a shadow with you ; produce the scripture for such order , that we may believe it is the order of god : but deal fairly , left we shew your nakedness , and others see your shame . you tell me of the order of the colossians , chap. 2. 5. but if you can prove that that church refused to hold communion with that saint whom they knew to be received by christ , and held communion with him , or that none but those that are baptized are received by , and hold communion with him , then you justifie your order . in the mean while the whole of mine argument stands firm against you ; you must have communion with visible saints , because god hath communion with them , whose example in the case we are strictly commanded to follow . but you ask me , if outward and bodily conformity be become a crime ? pag. 23. answ. i no where said it : but know that to glorifie god with our bodies , respecteth chiefly far higher and more weighty things than that of water-baptism , whatsoever is not of faith is sin ; and to set up an ordinance , though an ordinance of god , that by it the churches may be pull'd in pieces , or the truly visible saints excluded communion with their brethren ; i say again , to make water-baptism a bar and division betwixt saint and saint , every-whit otherwise gracious and holy alike : this is like fasting for strife , and debate , and to smite with the fist of wickedness ; and is not to be found within the whole bible , but is wholly an order of your own devising . as to the peace you make an objection about ( pag. 23. ) you have granted me what i intended ; and now i add further , that for church-peace to be founded in baptism , or any other external rite , not having to do with the church as a church , is poor peace indeed : church-peace is founded in blood ; and love to each other for jesus sake ; bearing with , and forbearing one another , in all things circumstantial , that concern not church-worship as such : and in my other i have proved that baptism is not such , and therefore ought not to be urged to make rents and divisions among brethren . but you ask , is my peace maintained in a way of disobedience ? and conclude if it be , you fear it is false . pag. 24. a. if the first were true , you need not to doubt of the second ; but it may be thought he hath little to say in the controversie , who is forced to stuff out his papers , with such needless prattles as these . my fifth argument is , that a failure in such a circumstance as water-baptism , doth not un-christian us ; this you are compelled to grant , pag. 25. and i conclude with your words , persons ought to be christians before , visible christians ; such as any congregation in the land may receive to communion with themselves , because god hath shewed us that he hath received them . receive him to the glory of god : [ to the glory of god ] is put in on purpose , to shew what dishonour they bring to him , who despise to have communion with such , whom they know do maintain communion with god. i say again , how doth this man , or that church glorifie god , or count the wisdom and holiness of heaven beyond them , when they refuse communion with them , concerning whom yet they are convinced , that they have communion with god. but my argument you have not denied ; nor medled with the conclusion at all ; which is , that therefore , even because a failure here , doth not un-christian us , doth not make us insincere ; and i add , doth not lay us open to any revealed judgment or displeasure of god ; ( if it doth , shew where ) therefore it should not , it ought not to make us obnoxious to the displeasure of the church of god. but you say , i rank gospel-precepts , with old-testament abrogated ceremonies . pag. 25. answ. you should have given your reader my words , that he might have judged from my own mouth : i said then ( speaking before of christianity it self , pag. 94. ) that thousands of thousands that could not consent to water , as we , are now with the innumerable company of angels , and the spirits of just men made perfect . what was said of eating , or the contrary , may as to this be said of water-baptism ; neither if i be baptized , am i the better ? neither if i be not , am i the worse ? not the better before god , not the worse before men ; still meaning as paul , provided i walk according to my light with god ; otherwise 't is false . for if a man that seeth it to be his duty , shall despisingly neglect it ; or if he that hath not faith about it , shall foolishly take it up : both these , are for this the worse ; i mean , as to their own sense , being convicted in themselves , as transgressors . he therefore that doth it according to his light , doth well ; and he that doth it not , for want of light , doth not ill ; for he approveth his heart to be sincere with god , even by that his forbearance . and i tell you again , it is no where recorded , that this man is under any revealed threatning of god , for his not being baptized with water , he not having light therein , but is admitted through his grace to as many promises as you . if therefore he be not a partaker of that circumstance , yet he is of that liberty , and mercy , by which you stand with god. but that i practise instituted worship , upon the same account as paul did circumcision , and shaving , is too bold for you to presume to imagine . what ? because i will not suffer water to carry away the epistles from the christians ; and because i will not let water-baptism be the rule , the door , the bolt , the bar , the wall of division between the righteous , & the righteous ; must i therefore be judged to be a man without conscience to the worship of jesus christ ? the lord deliver me from superstitious , and idolatrous thoughts about any the ordinances of christ , and of god. but my fifth argument standeth against you untouched ; you have not denyed , much less confuted the least syllable thereof . you tell me my sixth argument is , edification . a. if it be , why is it not imbraced ? but my own words are these ; i am for holding communion thus ; because the edification of souls in the faith , and holiness of the gospel is of greater concern than an agreement in outward things ; i say , 't is of greater concern with us , and of far more profit to brother , than our agreeing in , or contessing for water-baptism , joh. 16. 13. 1 cor. 14. 12. 2 cor. 10. 8. chap. 12. 19. ephes. 4. 12. 1 cor. 13. 1 , 2. chap. 8. 1. now why did you not take this argument in pieces , and answer those scriptures , on which the strength thereof depends ; but if to contest , and fall out about water-baptism , be better than to edifie the house of god , produce the texts , that we may be informed . you say ; edification is the end of all communion , but all things must be done in order , orderly , pag. 26. answ. when you have proved that there is no such thing as an orderly edifying of the church without water-baptism , precede , then it will be time enough to think you have said something . you add ; edification as to church-fellowship being a building up , doth suppose the being of a church ; but pray you shew us a chuh without baptism . p. 26. a. see here the spirit of these men , who for the want of water-baptism , have at once un-churched all such congregations of god in the world ; but against this i have , and do urge , that water-baptism giveth neither being , nor well-being to a church , neither is any part of that instituted worship of god , that the church , as such , should be found in the practice of . therefore her edification as a church may , yea and ought to be attained unto without it . but you say , shew us a new-testament-church without baptism . pag. 26. a. what say you to the church all a-long the revelation quite through the reign of antichrist ? was that a new-testament-church , or no ? again , if baptism be without the church , as a church , if it hath nothing to do in the constituting of a church ; if it be not the door of entrance into the church , if it be no part of church-worship as such ; then , although all the members of that church were baptized , yet the church is a church without water-baptism . but all the churches in the new-testament were such : therefore , &c. again , if baptism respect believers , as particular persons only ; if it respects their own conscience only ; if it make aman no visible believer to me , then it hath nothing to do with church-membership : because , that which respects my own person only , my own conscience only : that which is no character of my visible saintship to the church , cannot be an argument unto them to receive me into fellowship with themselves . but this is true , therefore , &c. you proceed , if by edification , be meant the private increase of grace , in one another , in the use of private means , as private christians in meeting together ; how doth the principle you oppose hinder that ? endeavour to make men as holy as you can , that they may be futed for church-fellowship , when god shall shew them the orderly way to it . pag. 26. answ. what a many private things have we now brought out to publick view ? private christians , private means , and a private increase of grace . but , sir , are none but those of your way the publick christians ? or , ought none but them that are baptized to have the publick means of grace ? or , must their graces be increased by none but private means ? was you awake now ? or , are you become so high in your own phantasies , that none have , or are to have but private means of grace ? and , are there no publick christians , or publick christian-meetings , but them of your way ? i did not think that all but baptists , should only abide in holes . but you find fault because i said , edification is greater than contesting about water-baptism . pag. 27. a. if it be not , confute me ; if it be , forbear to cavil . water-baptism , and all god's ordinances , are to be used to edification ; not to beget heats and contentions among the godly , wherefore edification is best . object . i had thought that the preaching , and opening baptism , might have been reckoned a part of our edification . answ. the act of water-baptism hath not place in church-worship , neither in whole nor in part ; wherefore pressing it upon the church is to no purpose at all . object . why may you not as well say that edification is greater than breaking of bread. pag. 27. answ. so it is , else that should never have been instituted to edifie withal ; that which serveth , is not greater than he that is served thereby . baptism and the lord's-supper both , were made for us , not we for them ; wherefore both were made for our edificatition , but no one for our destruction . but again , the lord's-supper , not baptism , is for the church , as a church ; therefore as we will maintain the church's edifying , that must be maintained in it ; yea , used oft , to shew the lord's death till he come , 1 cor. 11. 22 , 26. besides , because it is a great part of church-worship , as such , therefore it is pronounced blessed , the lord did openly bless it before he gave it ; yea and we ought to bless it also ; ( the cup of blessing which we bless ) not to say more , therefore your reasoning from the one to the other will not hold . object . how comes contesting for water-baptism to be so much against you ? answ. first , because weak brethren cannot bear it ; whom yet we are commanded to receive but not to doubtful disputation ; doubtful to them , therefore for their sakes , i must forbear it . rom. 14. 1. secondly , because i have not seen any good effect , but the contrary , where-ever such hot spirits have gone before me : for where envie and strife is , there is confusion ( or tumults ) and every evil-work . jam. 3. 16 , 17. thirdly , because by the example of the lord , and paul , we must consider the present state of the church , and not trouble them with what they cannot bear . joh. 16. 13. 1 cor. 3. 1 , 2 , 3. i conclude then , edification in the church is to be preferred above what the church , as a church , hath nothing to do withal . all things ( dearly beloved ) are for our edifying . 1 cor. 14. 5. & 12. 26. 2 cor. 12. 19. epq. 4. 26. rom. 15. 2. 1 cor. 14. 3. 2. cor. 10. 8. & 13. 10. rom. 14. 19. before i wind up this argument , i present you with several instances , shewing that some of the brecah of god's precepts have been born with , when they come in competition with edification . as first , that of aaron , who let the offering for sin be burnt , that should have indeed been eaten , levit. 10. yet because he could not do it to his edification , moses was content . but the law was thereby transgressed , chap. 6. 26. the priest that offereth it for sin , shall eat it . to this you reply , that was not a constant , continued , forbearing of god's worship , but a suspending of it for a season . answ. we also suspend it but for a season ; when persons can be baptized to their edification , they have the liberty . but secondly , this was not a bare suspension , but a flat transgression of the law : ye should indeed have eaten it : yet moses was content . levit. 10. 16. 20. but say you , perhaps it was suspended upon just and legal grounds , though not expressed . answ. the express rule was against it ; ye should indeed ( said moses ) have eaten it in the holy place , as i commanded , vers . 18. but good sir , are you now for unwritten verities ? for legal grounds , though not expressed ? i will not drive you further , here is rome enough . as for eldad and medad , it cannot be denyed , but that their edifying of the people , was preferred before their conforming to every circumstance . numb . 11. 16. 26. you add , that paul for a seeming low thing did withstand peter . sir , if you make but a seeming low thing of dissembling , and teaching others so to do ( especially where the doctrine of justification is endangered ) i cannot expect much good conscience from you . as for your answer to the case of hezekiah , it is faulty in two respects : 1. for that you make the passeover a type of the lord's supper , when it was only a type of the body and blood of the lord : for even christ our passeover is sacrifice for us . 1 cor. 5. 7. 2. in that you make it an example to you to admit persons unprepared to the lord's-supper . pag. 29. answ. may you indeed receive persons into the church unprepared for the lord's-supper ; yea , unprepared for that , with other solemn appointments ? for so you word it , page 29. o what an engine have you made of water-baptism . thus , gentle reader , while this author teareth us in pieces for not making baptism the orderly rule for receiving the godly , and conscientious into communion ; he can receive persons if baptized , though unprepared for the supper , and other solemn appointments ? i would have thee consult the place , and see if it countenanceth such an act , that a man who pleadeth for water-baptism above the peace and edification of the church , ought to be received ( although unprepared ) into the church to the lord's-supper , and other solemn appointments , especially considering the nature or right church-constitution , and the severity of god towards those that came unprepared to his table of old . 1 cor. 11. 28 , 29 , 30. a riddle indeed . that the lord should , without a word , so severely command , that all which want light in baptism , be excluded church-priviledges ; and yet against his word , admit of persons unprepared , to the lord's table , and other solemn appointments . but good sir , why so short-winded ? why could not you make the same work with the other scriptures , as you did with these ? i must leave them upon you unanswered ; and standing by my argument conclude , that if laws and ordinances of old have been broken , and the breach of them born with ( when yet the observation of outward things was more strictly commanded than now ) if the profit and edification of the church come in competition ; how much more , may not we have communion , church-communion , when no law of god is transgressed thereby . and note , that all this while i plead not ( as you ) for persons unprepared , but godly , and such as walk with god. we come now to my seventh argument , for communion with the godly , though unbaptized persons ; which you say is love. pag. 29. my argument is this ; therefore i am for communion thus ; because love , which above all things we are commanded to put on , is of much more worth than to break about baptism . and let the reader note , that of this argument you deny not so much as one syllable , but run to another story ; but i will follow you . i add further , that love is more discovered when we receive for the sake of christ , than when we refuse his children for want of water : and tell you again , that this exhortation to love is grounded not upon baptism , but the putting on of the new creature , which hath swallowed up all distinctions . col. 3. 9 . -14 . yea , there are ten arguments in this one , which you have not so much as touched ; but thus object , that man that makes affection the rule of his walking , rather than judgment , it is no wonder if he go out of the way . answ. love to them we are perswaded that god hath received , is love that is guided by judgment ; and to receive them that are such , because god hath bidden us ( rom. 14. ) is judgment guided by rule . my argument therefore hath forestalled all your noise , and standeth still on its legs against you . as to the duties of piety , and charity you boast of , pag. 30. found not a trumpet , tell not your left hand of it ; we are talking now of communion of saints , church-communion , and i plead that to love , and hold together as such , is better than to break in pieces for want of water-baptism . my reason is , because we are exhorted in all things to put on love ; the love of church-communion : contrariwise you oppose , above all things put on water . for the best saint under heaven that hath not that , with him you refuse communion . thus you make baptism , though no church-ordinance , a bar to shut out the godly , and a trap-door to let the unprepared into churches , to the lord's-supper , and other solemn appointments . pag. 29. but you object , must our love to the unbaptized indulge them in an act of disobedience ? cannot we love their persons , parts , graces , but we must love their sins ? pag. 30. answ. we plead not for indulging . but are there not with you , even with you sins against the lord your god ? 2 chron. 28. 10. but why can you indulge the baptists in many acts of disobedience ? for to come unprepared into the church , is an act of disobedience : to come unprepared to the supper is an act of disobedience ; and to come so also to other solemn appointments , are acts of disobedience . but for these things , you say , you do not cast , nor keep any out of the church . answ. but what acts of disobedience do we indulge them in ? in the sin of infant-baptism . answ. we indulge them not ; but being commanded to bear with the infirmities of each other , suffer it ; it being indeed in our eyes such ; but in theirs they say a duty , till god shall otherwise perswade them . if you be without infirmity , do you first throw a stone at them : they keep their faith in that to themselves , and trouble not their brethren therewith : we believe that god hath received them ; they do not want to us a proof of their sonship with god ; neither , hath he made water a wall of division between us , and therefore we do receive them . obj. i take it to be the highest act of friendship to be faithful to these professors , and to tell them they want this one thing in gospel-order , which ought not to be left undon . pag 30. answ. if it be the highest piece of friendship , to preach water-baptism to unbaptized believers , the lowest act thereof must needs be very low . but contrariwise , i count it so far off from being any act of friendship , to press baptism in our notion on those that cannot bear it ; that it is a great abuse of the peace of my brother , the law of love , the law of christ , or the society of the faithful . love suffereth long , and is kind , is not easily provoked : let us therefore follow after the things that make for peace , and things wherewith one may edifie another : let every one of us please his neighbour , for his good to edification : bear you one anothers burdens , and so fulfil the law of christ. 1 cor. 13. rom. 14. 19. chap. 15. 2. gal. 6. 2. but say you , i doubt when this comes to be weighed in god's ballance , it will be found no less than flattery , for which you will be reproved . pag. 31. answ. it seems you do but doubt it , wherefore the principle from which you doubt it , of that methinks you should not be certain ; but this is of little weight to me ; for he that will presume to appropriate the epistles to himself and fellows for the sake of baptism , and that will condemn all the churches of christ in the land for want of baptism and that will account his brother as prophane esau ( pag. 20. ) and rejected , as idolatrous ephraim ( pag. 32. ) because he wanteth his way of water-baptism ; he acts out of his wonted way of rigidness , when he doth but doubt , and not affirm his brother to be a flatterer . i leave therefore this your doubt to be resolved at the day of judgment , and in the mean time trample upon your harsh , and unchristian surmises . as to our love to christians in other cases , i hope we shall also endeavour to follow the law of the lord ; but because it respects not the matter in hand , it concerns us not now to treat thereof . my argument treateth of church-communion ; in the prosecution of which i prove , 1. that love is grounded upon the new creature , col. 3. 9 , &c. 2. upon our fellowship with the father and son , 1 joh. 1. 2 , 3. 3. that with respect to this , it is the fulfilling of the royal law , jam. 4. 11. rom. 14. 21. 4. that it shews it self in acts of forbearing , rather than in publishing some truths : communicating only what is profitable , forbearing to publishing what cannot be born , 1 cor. 3. 1 , 2. acts 20. 18 , 19 , 20. joh. 16. 17. 5. i shew further , that to have fellowship for , to make that the ground of , or to receive one another chiefly upon the account of an outward circumstance ; to make baptism the including , and excluding charter ; the bounds , bar , & rule of communion , when by the word of the everlasting . testament , there is no word for it ; ( to speak charitably ) if it be not for want of love , it is for want of light in the mysteries of the kingdom of christ. strange ! take two christians equal in all points but this ; nay , let one go beyond the other in grace and goodness , as far as a man is beyond a babe , yet water shall turn the scale , shall open the door of communion to the less ; and command the other to stand back : yet is no proof to the church of this babes faith and hope , hath nothing to do with his entering into fellowship , is no part of the worship of the church . these things should have been answered , seeing you will take upon you so roundly to condemn our practice . you come now to my eighth argument ; which you do not only render falsly , but by so doing abuse your reader . i said not that the church of corinth did shut each other out of communion ; but , for god's people to divide into parties , or to shut each other from church-communion , though for greater points , and upon higher pretences , than that of water-baptism , hath heretofore been counted carnal , and the actors therein babish-christians ; and then bring in the factions , that was in the church at corinth . but what ▪ may not the evil of denying church-communion now , if proved naught by a less crime in the church at corinth , be counted carnal and babish ; but the breach of communion must be charged upon them at corinth also ? that my argument is good you grant , pag. 32. saying , the divisions at the church at corinth were about the highest fundamental principles , for which they are often called carnal ; yet you cavil at it . but if they were to be blamed for dividing , though for the highest points : are not you much more for condemning your brethren to perpetual banishment from church-communion , though sound in all the great points of the gospel , and right in all church-ordinances also , because for want of light they fail only in the point of baptism ? as to your quibble about paul and apollo , whether they , or others , were the persons ( though i am satisfied you are out ) yet it weakeneth not my argument ; for if they were blame-worthy for dividing , though about the highest fundamental principles ( as you say ) how ought you to blush for carrying it as you do to persons , perhaps , more godly than our selves , because they jump not with you in a circumstance ? that the divisions at corinth were helped on by the abuse of baptism , to me is evident , from paul's so oft suggesting it ; were you baptized in the name of paul ? i thank god i baptized none of you , lest any should say , i had baptized in my own name . i do not say , that they who baptized them designed this , or that baptism in it self effected it ; nor yet ( though our author seigns it ) that they were most of them baptized by their factious leaders , pag. 55. but that they had their factious leaders , is evident ; and that these leaders made use of the names of paul , apollo , and christ , is as evident ; for by these names they were beguiled by the help of abused baptism . but say you , wherein lies the force of this man's argument against baptism as to its place , worth , and continuance ? i answer ; i have no argument against its place , worth , or continuance , although thus you seek to scandalize me . but this kind of sincerity of yours , will never make me one of your disciples . have not i told you even in this argument , that i speak not as i do , to perswade or teach men to break the least of god's commandments ; but that my brethren of the baptized-way may not hold too much thereupon , may not make it an essential of the gospel , nor yet of the communion of saints . yet he feigns that i urge two arguments against it , p. 36. & 38. but reader , thou mayst know i have no such reason in my book . besides , i should be a fool indeed , were i against it , should i make use of such weak arguments . my words then are these ; i thank god ( said paul ) that i baptized none of you but crispus , &c. not but that then it was an ordinance , but they abused it in making parties thereby , as they abused also paul , and cephas . besides ( said he ) i know not whether i baptized any other . by this negligent relating who were baptized by him ; he sheweth that he made no such matter thereof , as some in these dayes do . nay , that he made no matter at all thereof with respect to a church-communion . for if he did not heed who himself had baptized , much less did he heed who were baptized by others ? but if baptism had been the initiating-ordinance , ( and i now add ) essential to church-communion ; then no doubt he had made more conscience of it , than thus lightly to pass it by . i add further , where he saith , he was not sent to baptize ; that he spake with an holy indignation against those that had abused that ordinance . baptism is an holy ordinance , but when satan abuseth it , and wrencheth it out of its place , making that which is ordained of god , for the edification of believers , the only weapon to break in pieces the love , unity , and concord of the saints ; than as paul said of himself , and fellows , what is baptism ? neither is baptism any thing ? this is no new doctrine , for god by the mouth of the prophet of old , cryed out against his own appointments , when abused by his own people , because they used them for strife , and debate , and to smite with the fist of wickedness . but to forbear , to take notice thus of these things , my argument stands firm against you : for if they at corinth were blame-worthy for dividing , though their divisions were ( if you say true ) about the highest fundamentals , you ought to be ashamed , thus to banish your brethren from the priviledges of church-communion for ever , for the want of so low a thing as water-baptism . i call it not low , with respect to gods appointment , though so , it is far from the highest place , but in comparison of those fundamentals , about which , you say , the corinthians made their divisions . you come next to my ninth argument , and serve it as hanun served david's servants , 2 sam. 10. 4. you have cut off one half of its beard , and its garments to its buttocks , thinking to send it home with shame . you state it thus ; that by denying communion with unbaptized ▪ believers , you take from them their priviledges to which they are born , pag. 40. answ. have i such an argument in all my little book ? are not my words verbatim these ? if we shall reject visible saints by calling , saints that have communion with god ; that have received the law at the hand of christ ; that are of an holy conversation among men , they desiring to have communion with us ; as much as in us lyeth , we take from them their very priviledges , and the blessings to which they were born of god. this is mine argument : now confute it . paul saith , ( 1 cor. 1. 1 , 2. & 3. 22. ) not only to the gathered church at corinth , but to all scattered saints , that in every place call upon the name of the lord , that jesus christ is theirs ; that paul , and apollo , and cephas ▪ and the world , and all things else was theirs . but you answer ▪ we take from them nothing , but we keep them from a disorderly practice of gospel-ordinances , we offer them their priviledges , in the way of gospel-order . answ. where have you one word of god , that forbiddeth a person , so qualified , as is signified in mine argument , the best communion of saints for want of water ? there is not a syllable for this in all the book of god. so then , you in this your plausible defence , do make your scriptureless light , which in very deed is darkness , ( isa. 8. 20 , 21. ) the rule of your brothers faith ; and how well you will come off for this in the day of god , you might , were you not wedded to your wordless opinion , soon begin to conceive . i know your reply , new-testament saints were all baptized first . answ suppose it granted ; were they baptized , that thereby they might be qualified for their right to communion of saints , so that without their submitting to water , they were to be denyed the other ? further , suppose i should grant this groundless notion , were not the jews in old testament times to enter the church by circumcision ? for that , though water is not , was the very entering-ordinance . besides , as i said before , there was a full forbidding all that were not circumcised from entering into fellowship , with a threatning to cut them off from the church if they entered in without it : yet more than six hundred thousand entred that church without it . but how now , if such an one as you had then stood up and objected , sir moses , what is the reason that you transgress the order of god , to receive members without circumcision ? is not that the very entring-ordinance ? are not you commanded to keep out of the church all that are not circumcised ? yea , and for all those that you thus received , are you not commanded to cast them out again , to cut them off from among this people ? ( gen. 17. 13 , 14. exod. 12. 24 , 25 , 26. ) i say , would not this man have had a far better argument to have resisted moses , than you in your wordless notion have to shut out men from the church , more holy than many of our selves ? but do you think that moses and joshua , and all the elders of israel , would have thanked this fellow , or have concluded that he spake on god's behalf ? or , that they should then , for the sake of a better than what you call order , have set to the work that you would be doing , even to break the church in pieces for this ? but say you , if any will find or force another way into the sheep-fold , than by the footsteps of the flock , we have no such custom , nor the churches of god , pag. 41. answ. what was done of old , i have shewed you , that christ , not baptism , is the way to the sheep-fold , is apparent : and that the person , in mine argument , is intituled to all these , to wit , christ , grace , and all the things of the kingdom of christ in the church , is , upon the scriptures urged , as evident . but you add , that according to mine old confidence , i affirm , that drink ye all of this , is intailed to faith , not baptism : a thing , say you , soon said , but yet never proved . answ. 1. that it is intailed to faith , must be confessed of all hands . 2. that it is the priviledge of him that discerneth the lord's body , and that no man is to deny him it , is also by the text as evident , ( and so let him eat ) because he is worthy . wherefore he , and he only that discerneth the lord's body , he is the worthy receiver , the worthy receiver in god's estimation ; but that none discern the lord's body but the baptized , is both fond and ridiculous once to surmise . wherefore to exclude christians , and to debar them their heaven-born priviledges , for want of that which yet god never made the wall of division betwixt us : this looks too like a spirit of persecution , ( job 19. 25 , 26 , 27 , 28 , &c. ) and carrieth in it those eighteen absurdities which you have so hotly cryed out against . and i do still add , is it not that which greatly prevailed with god to bring down those judgments , which at present we ( the people of god ) groan under , i will dare to say , it was * a cause thereof : yea , i will yet proceed ; i fear , i strongly fear , that the rod of god is not yet to be taken from us ; for what more provoking sin among christians , than to deny one another their rights and priviledges to which they are born of god ? and then to father these their doings upon god , when yet he hath not commanded it , neither in the new testament nor the old ? but , i may not lightly pass this by , for because i have gathered eighteen absurdities from this abuse of god's ordinances , or from the sin of binding the brethren to observe order , not founded on the command of god ; ( and i am sure you have none to shut out men as good , as holy , and as sound in faith as our selves , from communion ) . therefore you call my conclusion devilish , ( pag. 43. ) top-ful of ignorance , and prejudice , ( p. 41. ) and me , one of machiavels scholars , ( p. 42. ) also proud , presumptious , impeaching the judgment of god. answ. but what is there in my proposition , that men , considerate , can be offended at ? these are my words ; but to exclude christians from church-communion , and to debar them their heaven-born priviledges , for the want of that which yet god never made a wall of division between us : this looks too like a spirit of persecution : this respecteth more the form , than the spirit and power of godliness , &c. shall i add , is it not that which greatly prevailed to bring down those judgments which at present we feel and groan under ? i will dare to say , it was a cause thereof . ( p. 116 , 117. ) a , was in my copy , instead whereof the printer put in the ; for this , although i speak only the truth ; i will not beg of you belief ; besides , the bookseller desired me , because of the printers haste , to leave the last sheet to be over-looked by him , which was the cause it was not among the errata's . but , i say , wherein is the proposition offensive ? is it not a wicked thing to make bars to communion , where god hath made none ? is it not a wickedness , to make that a wall of division betwixt us , which god never commanded to be so . if it be not , justifie your practice ; if it be , take shame . besides , the proposition is universal , why then should you be the chief intended ? but you have in this , done like to the lawyers of old , who when christ reproved the pharisees of wickedness before them , said , master , thus saying thou reproachest us also , luk. 11. 45. but you feign , and would also that the world should believe , that the eighteen absurdities which naturally flow from the proposition , i make to be the effects of baptism , saying to me , none but your self could find an innocent truth big with so many monstrous absurdities . pag. 42. i answer ; this is but speaking wickedly for god , or rather to justifie your wordless practice . i say not that baptism hath any absurdity in it , though your abusing it , hath them all , and many more , while you make it , without warrant from the word , as the flaming sword , to keep the brotherhood out of communion , because they after your manner cannot consent thereto . and let no man be offended , for that i suggest that baptism may be abused to the breeding such monstrous absurdities , for greater truths than that have been as much abused . what say you to , this is my body ? to instance no more , although i could instance many , are not they the words of our lord ? are not they part of the scriptures of truth ? and yet behold , even with those words , the devil by abusing them , made an engine to let out the heart-blood of thousands . baptism also may be abused , and is , when more is laid upon it by us , than is commanded by god. and that you do so , is manifest by what i have said already , and shall yet say to your fourteen arguments . my last argument , you say is this ; the world may wonder at your carriage to those unbaptized persons , in keeping them out of communion ? ans. you will yet set up your own words , and then fight against them : but my words are these , what greater contempt can be thrown upon the saints , than for their brethren to cut them off from , or to debar them church-communion ! and now i add , is not this to deliver them to the devil , 1 cor. 5. or to put them to shame before all that see your acts ? there is but one thing can hinder this , and that is , by-standers see , that these your brethren , that you thus abuse , are as holy men as our selves . do you more to the open prophane , yea , to all wizards and witches in the land ? for all you can do to them ( i speak now as to church-acts ) is no other than debar them the communion of saints . and now i say again , the world may well wonder , when they see you deny holy-men of god that liberty of the communion of saints which you monopolize to your selves . and though they do not understand the grounds of profession , or communion ; yet they can both see , and say , these holy-men of god , in all visible acts of holiness , are not one inch behind you . yea , i will put it to your selves , if those many , yea very many , who thus severely ( but with how little ground , is seen by men of god ) you deny communion with , are not of as good , as holy , as unblameable in life , and as sound , if not sounder in the faith than many among our selves : here only they make the stop , they cannot , without light , be driven into water-baptism , i mean after our notion of it : but what if they were , 't would be little sign to me that they were sincere with god. to conclude this ; when you have proved that water-baptism ( which you your self have said is not a church-ordinance , p. 40. ) is essential to church-communion , and that the church may , by the word of god , bolt , bar , and for ever shut out those , far better than our selves , that have not , according to our notion , been baptized with water ; then 't will be time enough , to talk of ground for so doing . in the mean time i must take leave to tell you , there is not in all the bible one syllable for such a practice , wherefore your great cry about your order is wordless , and therefore faithless , and is a meer humane invention . i come now to your fourteen arguments , and shall impartially consider them . your first argument to prove it lawful to reject the unbaptized saint , is , because the great commission of christ , matth. 28. from which all persons have their authority for their ministry , ( if any authority at all ) doth clearly direct the contrary . by that commission , ministers are first to disciple , and then to baptize them so made disciples , and afterward to teach them to observe all that christ commanded them , as to other ordinances of worship . if ministers have no other authority to teach them other parts of gospel-worship , before they believe and are baptized ; it may be strongly supposed , they are not to admit them to other ordinances before they have passed this first injoyned in the commission . answ. 1. that the ministers are to disciple and baptize , is granted . but that they are prohibited ( by the commission , matth. 28. ) to teach the disciples other parts of gospel-worship , that have not light in baptism , remains for you to prove . shall i add , this position is so absurd and void of truth , that none that have ever read the love of christ , the nature of faith , the end of the gospel , or of the reason of instituted worship ( which is edification ) with understanding , should so much as once imagine . but where are they here forbidden to teach them other truths , before they be baptized ? this text as fairly denieth to the unbaptized believer , heaven , and glory . nay our author in the midst of all his flutter about this 28th of matthew , dare venture to gather no more therefrom , but that it may be strongly supposed . behold therefore , gentle reader , the ground on which these brethren lay the stress of their separation from their fellows , is nothing else but a supposition , without warrant , skrewed out of this blessed word of god. strongly supposed ! but may it not be as strongly supposed , that the presence and blessing of the lord jesus , with his ministers , is laid upon the same ground also ? for thus he concludes the text , and lo , i am with you alwayes , even to the end of the world. but would , i say , any man from these words , conclude , that christ jesus hath here promised his presence only to them that after discipling , baptize those that are so made ; and that they that do not baptize , shall neither have his presence , nor his blessing ? i say again , should any so conclude hence , would not all experience prove him void of truth ? the words therefore must be left , by you , as you found them , they favour not at all your groundless supposition . to conclude , these words have not laid baptism in the way to debar the saint from fellowship of his brethren , no more than to hinder his inheritance in life and glory . mark reads it thus ; he that believeth and is baptized , shall be saved ; but he that believeth not , shall be damned , mark 16. 16. letting baptism , which he mentioned in the promise , fall , when he came at the threatning . god also doth thus with respect to his worship in the church , he commands all and every whit of his will to be done , but beareth with our coming short in this , and that , and another duty . but let 's go on . your second argument , is : that the order of christ's commission , as well as the matter therein contained to be observed , may easily be concluded , from god's severity towards them that sought him not according to due order , 1 chron. 15. 13. was god so exact with his people then , that all things to a pin must be according to the pattern in the mount , heb. 7. 16. & 9. 11. whose worship then comparatively , to the gospel , was but after the law of a carnal commandment ; and can it be supposed he should be so indifferent no● to leave men to their own liberty , to time and place his appointments , contrary to what he hath given in express rule , for in his word as before ? ezek. 44. 7 , 9 , 10. it was the priest's sin formerly to bring the uncircumcised in heart and flesh into his house . answ. that there is no such order in that commission as you feign , i have proved . as for your far-fetch'd instance ( 1 chron. 15. ) 't is quite besides your purpose . the express word was , that the priest , not a cart , should bear the ark of god : also they were not to touch it , and yet uzza did , exod. 25. 14. 1 chron. 15. 12 , 13 , 14 , 15. numb . 4. 15. 1 chron. 13. now , if you can make that 28th of matthew say , receive none that are not baptized first ; or that christ would have them of his , that are not yet baptized , kept ignorant of all other truths that respect church-communion ; then you say something , else you do but raise a mist before the simple reader : but who so listeth , may hang on your sleeve . as for the pins and tacks of the tabernacle , they were expresly commanded ; and when you have proved by the word of god , that you ought to shut saints out of your communion for want of baptism , then you may begin more justly to make your parallel . how fitly you have urged ezek. 44. to insinuate that unbaptized believers are like the uncircumcised in heart and flesh , i leave it to all gospel-novices to consider . your third argument , is , the practice of the first gospel-ministers , with them that first trusted in christ , discovers the truth of what i assert . certainly , they that lived at the spring-head , or fountain of truth , and had the law from christ's own mouth , knew the meaning of his commission better than we : but their constant practice in conformity to that commission , all along the acts of the apostles , discovers that they never arrived to such a latitude as men plead for now a-dayes . they that gladly received the word were baptized , and they ( yea they only ) were received into the church . answ. how well you have proved what you have asserted , is manifest by my answer to the two former arguments . i adde , that the ministers , and servants of jesus christ in the first churches ( for that you are to prove ) were commanded to forbear to preach other truths to the unbaptized believers ; or that they were to keep them out of the church : or that the apostles , and first fathers , have given you to understand by their example , that you ought to keep as good out of churches as your selves , hath not yet been shewed by the authority of the word . the second of the acts proveth not , that the three thousand were necessitated to be baptized in order to their fellowship with the church , neither doth it say they , yea they only , were received into the church . but suppose all this , as much was done at the first institution of circumcision , &c. yet afterwards thousands were received without it . your fourth argument is , none of the scripture-saints ever attempted this church-priviledge without baptism , ( if they did , let it be shewn ) . the eunuch first desired baptism before any thing else ; paul was first baptized before he did essay to joyn with the church . our lord christ , the great example of the new testament , entred not upon his publick ministry , much less any other gospel-ordinance of worship , till he was baptized . answ. that none of the scripture-saints ( if there be any unscripture ones ) so much as attempted this church-priviledge first , remains for you to prove . but suppose they were all baptized , because they had light therein , what then ? doth this prove that baptism is essential to church-communion ? or , that christ commanded in the 28th of matthew , or gave his ministers by that authority , not to make known to believers other parts of gospel-worship , if they shall want light in baptism ? the eunuch , paul , and our blessed lord jesus , did none of them , by their baptism , set themselves to us examples how to enter into church-communion , what church was the eunuch baptized into , or made a member of ; but where is it said , that the unbaptized believer , how excellent soever in faith and holiness , must , for want of water-baptism , be shut out from the communion of saints , or be debarred the priviledge of his fathers house ? this you are to prove . your fifth argument is , if christ himself was made manifest to be the sent of god by baptism , as appears mark 1. 9 , 10. then why may not baptism , as the first fruits of faith , and the first step of gospel-obedience , as to instituted worship , be a manifesting , discovering ordinance upon others who thus follow christ's steps . answ. that jesus christ was manifested as the sent of god by baptism , or that baptism is the first fruit of faith , and the first step of gospel-obedience , as to instituted worship , is both without proof and truth ; the text saith not , he was manifest to be the sent of god by baptism ; nay it saith not , that by that he was manifest to others to be any thing thereby : you have therefore but wronged the text , to prove your wordless practice by . yea , john himself , though he knew him before he was baptized , to be a man of god , ( for , saith he , i have need to be baptized of thee , and comest thou to me ) and knew him after to be the sent of god ; yet not in , or by , but after he was baptized , to wit , by the descending of the holy ghost , after he was come out of the water , as he was in prayer , for the heavens were opened to john , and he saw , and bare record , because he saw the spirit descend from heaven , and abide upon jesus , after his baptism , as he was in prayer , mat. 3. 13 , 14 , 15 , 16. luk. 3. 21 , 22. thus we find him made known before , and after , but not at all by baptism , to be the sent of god. and that baptism is the first fruits of faith , or that faith ought to be tyed to take its first step in water-baptism , in the instituted worship of god , ( this you must prove ) is not found expressed within the whole bible . faith acts according to its strength , and as it sees , it is not tyed or bound to any outward circumstance ; one believeth he may , and another believeth he may not , either do this or that . your sixth argument is , if baptism be in any sence any part of the foundation of a church , as to order , heb. 6. 1 , 2. it must have place here or no where : why are those things called first principles , if not first to be believed , and practised ? why are they rendred by the learned the a. b. c. of a christian , and the beginning of christianity , milk for babes , if it be no matter whether baptism be practised or no ? if it be said water-baptism is not there intended , let them shew me how many baptisms there are besides water-baptism ? can you build and leave out a stone in the foundation ? i intend not baptism a foundation any other way , but in respect of order , and it is either intended for that or nothing . answ. baptism is in no sense the foundation of a church . i find no foundation of a church , but jesus christ himself , mat. 16. 18. 1 cor. 3. 11. yea , the foundation mentioned , heb. 6. 1 , 2. is nothing else but this very christ. for he is the foundation , not only of the church , but of all that good that at any time is found in her . he is the foundation of our repentance , and of our faith towards god , vers . 1 , 2. further , baptisms are not here mentioned , with respect to the act in water , but of the doctrine , that is , the signification thereof . the doctrine of baptisms . and observe , neither faith , nor repentance , nor baptisms , are called here foundations : another thing , for a foundation , is here by the holy ghost intended , even a foundation for them all ; a foundation of faith , of repentance , of the doctrine of baptisms , of the resurrection of the dead , and of eternal judgment . and this foundation is jesus christ himself , and these are the first principles , the milk , the a. b. c. and the beginning of christian religion in the world. i dare not say , no matter whether water-baptism be practised or no. but it is not a stone in the foundation of a church , no not respecting order ; it is not , to another , a sign of my sonship with god ; it is not the door into fellowship with the saints , it is no church ordinance , as you , your self have testified , pag. 40. so then as to church-work , it hath no place at all therein . your seventh argument is , if paul knew the galatians only upon the account of charity , no other wayes to be the sons of god by faith ; but by this part of their obedience , as he seems to import , then the same way we judge of the truth of mens profession of faith , when it shews it self by this self — same obedience , gal. 3. 26 , 27. baptism being an obligation to all following duties . answ. this your argument , being builded upon no more than a seeming import , and having been above ten times overthrown already ; i might leave still with you , till your seeming import is come to a real one , and both to a greater perswasion upon your own conscience . but verily sir , you grosly abuse your reader ; must imports , yea , must seeming imports now stand for arguments , thereby to maintain your confident separation from your brethren ? yea , must such things as these , be the basis on which you build those heavy censures and condemnations you raise against your brethren , that cannot comply with you , because you want the word ? a seeming import . but are these words of faith , or do the scriptures only help you to seeming imports , and me-hap-soes for your practice ? no , nor yet to them neither , for i dare boldly affirm it , and demand , if you can , to prove , that there is so much as a seeming import in all the word of god , that countenanceth your shutting men , better than our selves , from the things and priviledges of our fathers house . that to the galatians , saith not , that paul knew them to be the sons of god by faith , no other way , but by this part of their obedience ; but puts them upon concluding themselves the sons of god , if they were baptized into the lord jesus , which could not ( ordinarily ) be known but unto themselves alone ; because , being thus baptized , respecteth a special act of faith , which onely god , and him that hath , and acteth it , can be privy to . it is one thing for him that administreth , to baptize in the name of jesus , and another thing for him that is the subject , by that to be baptized into jesus christ : baptizing into christ , is rather the act of the faith of him that is baptized , than his going into water and coming out again : but that paul knew this to be the state of the galatians no other way , but by their external act of being baptized with water , is both wild and unsound , and a miserable import indeed . your eighth argument is . if being baptized into christ , be a putting on of christ , as paul expresses , then they have not put on christ , in that sense he means , that are not baptized ; if this putting on of christ , doth not respect the visibility of christianity ; assign something else as its signification ; great mens servants are known by their masters liveries , so are gospel-believers by this livery of water-baptism , that all that first trusted in christ submitted unto ; which is in it self is as much an obligation to all gospel-obedience , as circumcision was to keep the whole law. answ. for a reply to the first part of this argument , go back to the answer to the seventh . now that none have put on christ in paul's sense ; yea , in a saving , in the best sense but them that have , as you would have them , gone into water , will be hard for you to prove , yea , is ungodly for you to assert . your comparing water-baptism to a gentlemans livery , by which his name is known to be his , is fantastical . go you but ten doors from where men have knowledge of you , and see how many of the world , or christians , will know you by this goodly livery , to be one that hath put on christ. what i known by water-baptism to be one that hath put on christ , as a gentlemans man is known to be his masters servant , by the gay garment his master gave him . away fond man , you do quite forget the text. by this shall all men know that you are my disciples , if you have love one to another , john 13. 35. that baptism is in it self obliging , to speak properly , it is false , for set it by it self , and it stands without the stamp of heaven upon it , and without its signification also : and how , as such , it should be obliging , i see not . where you insinuate , it comes in the room of , and obligeth as circumcision : you say , you know not what . circumcision was the initiating ordinance , but this you have denyed to baptism . further , circumcision then bound men to the whole obedience of the law , when urged by the false apostles , and received by an erroneous conscience . would you thus urge water-baptism ! would you have men to receive it with such consciences ? circumcision in the flesh , was a type of circumcision in the heart , and not of water-baptism . your ninth argument is , if it were commendable in the thessalonians , that they followed the foot-steps of the church of judea , 1 thes. 2. 24. who it appears followed this order of adding baptized-believers unto the church ; then they that have found out another way of making church-members , are not by that rule praise-worthy , but rather to be blamed ; it was not what was since in corrupted times , but that which was from the beginning : the first churches were the purest patern . answ. that the text saith there was a church of judea , i find not , ( 1 thess. 2. 14. ) and that the thessalonians are commended for refusing to have communion with the unbaptized believers , ( for that is our question ) prove it by the word , and then you do something . again , that the commendations ( 1 thess. 2. 14. ) do chiefly , or at all , respect their being baptized : or , because they followed the churches of god , which in judea were in christ jesus , in the example of water-baptism is quite beside the word . the verse runs thus , for the brethren , became followers of the churches of god , which in judea are in christ jesus , for ye also have suffered like things of your own countrey-men , even as they have of the jews , &c. this text then commends them , not for that they were baptized with water , but , for that they stood their ground , although baptized with suffering , like them in judea , for the name of the lord jesus . for suffering like things of their own countreymen , as they did of the jews . will you not yet leave off to abuse the word of god , and forbear turning it out of its place , to maintain your unchristian practice of rejecting the people of god , and excluding them their blessed priviledges . the unbaptized believer ; instead of taking shame for entering into fellowship without it , will be ready , i doubt , to put you to shame for bringing . scriptures so much besides the purpose , and for stretching them so miserably to uphold you in your fancies . your tenth argument is , if so be , that any of the members at corinth , galatia , coloss , rome , or them that peter wrote to , were not baptized , then paul's arguments for the resurrection to them , or to press them to holiness from that ground ( rom. 6. col. 2. 1 cor. 15. ) was out of doors , and altogether needless , yea , it bespeaks his ignorance , and throweth contempt upon the spirits wisdom , ( heb. 6. 1 pet. 3. 12. ) by which he wrote ; if that must be asserted as a ground to provoke them to such an end , which had no beeing ; and if all the members of all those churches were baptized , why should any plead for an exemption from baptism for any church-member now ? answ. suppose all , if all these churches were baptized , what then ? that answereth not our question . we ask where you find it written , that those that are baptized , should keep men as holy , and as much beloved of the lord jesus as themselves , out of church-communion , for want of light in water-baptism . why we plead for their admission , though they see not yet , that that is their duty , is because we are not forbidden , but commanded to receive them , because god and christ hath done it , rom. 14 , & 15. your eleventh argument is , if unbaptized persons must be received into churches onely , because they are believers , though they deny baptism ; then why may not others plead for the like priviledge , that are negligent in any other gospel-ordinance of worship , from the same ground of want of light , let it be what it will. so then as the consequence of this principle , churches m●● be made up of visible sinners , instead of visible saints . answ. i plead not for believers simply because they are believers , but for such believers of whom we are perswaded by the word , that god hath received them . 2. there are some of the ordinances that , be they neglected , the being of a church , as to her visible gospel-constitution , is taken quite away ; but baptism is none of them , it being no church-ordinance as such , nor any part of faith , nor of that holiness of heart , or life , that sheweth me to the church to be indeed a visible saint . the saint is a saint before , and may walk with god , and be faithful with the saints , and to his own light allo , though he never be baptized . therefore to plead for his admission , makes no way at all for the admission of the open prophane , or to receive , as you profess you do , persons unprepared to the lord's table , and other solemn appointments . pag. 29. your twelfth argument is , why should professors have more light in breaking of bread , than baptism ? that this must be so urged for their excuse : hath god been more sparing in making out his mind in the one , rather than the other ? is there more precepts or precedents for the supper , than baptism ? hath god been so bountiful in making out himself about the supper , that few or none , that own ordinances , scruple it : and must baptism be such a rock of offence , to professors ? that very few will inquire after it , or submit to it ? hath not man's wisdom interposed to darken this part of god's counsel ? by which professors seem widingly led , though against so many plain commands and examples , written as with a sun-beam , that he that runs may read ? and must an advocate be entertained to plead for so gross a piece of ignorance , that the meanest babes of the first gospel-times were never guilty of ? answ. many words to little purpose : 1. must god be called to an account by you , why he giveth more light about the supper , than baptism ? may he not shew to , or conceal from this , or another of his servants , which of his truths he pleaseth ? some of the members of the church of jerusalem had a greater truth than this kept from them , for ought i know , as long as they lived , ( acts 11. 19. ) yet god was not called in question about it . 2. breaking of bread , not baptism , being a church-ordinance , and that such also , as must be often reiterated ; yea , it being an ordinance so full of blessedness , as lively to present union and communion with christ to all the members that worthily eat thereof ; i say , the lord's-supper being such , that while the members sit at that feast , they shew to each other the death and blood of the lord ; as they ought to do , till he comes , ( 1 cor. 10. 15 , 16 , 17. & 11. 22 , 23. 24 , 25 , 26. ) the church , as a church , is much more concerned in that , than in water-baptism , both as to her faith , and comfort ; both as to her union , and communion . 3. your supposition , that very few professors will seriously enquire after water-baptism , is too rude . what! must all the children of god , that are not baptized for want of light , be still stigmatized , with want of ferious inquiry after god's mind in it . 4. that i am an advocate , entertained , to plead for so gross a piece of ignorance , as want of light in baptism , is but like the rest of your jumbling . i plead for communion with men , godly and faithful , i plead that they may be received , that god hath shewed us he hath received , and commanded we should receive them . your thirteenth argument is , if obedience must discover the truth of a man's faith to others , why must baptism be shut out ? as if it was no part of gospel-obediance . is there no precept for this practice , that it must be thus despised ? as a matter of little use , or shall one of christ's precious commands be blotted out of a christians obedience , to make way for a church-fellowship of man's devising ? answ. 1. this is but round , round , the same thing , over and over : that my obedience to water , is not a discovery of my faith to others , is evident , from the body of the bible , we find nothing that affirms it . and i will now add , that if a man cannot shew himself a christian without water-baptism , he shall never shew either saint , or sinner , that he is a christian by it . 2. who they are that despise it , i know not but that church-membership . may be without it , ( seeing , even you your self have conoluded , it is no church-ordinance , p. 40. not the entering-ordinance , p. 3 , 4. ) standeth both with scripture and reason , as mine arguments make manifest . so that all your arguments prove no more but this , that you are so wedded to your wordless notions , that charity can have no place with you . have you all this while so much as given me one small piece of a text to prove it unlawful for the church to receive those whom she , by the word , perceiveth the lord god and her christ hath received ? no : and therefore you have said so much as amounts to nothing . your last argument is , if the baptism of john was so far honoured , and dignified , that they that did submit to it , are said to justifie god ; and those that did it not , are said to reject his counsel against themselves : so that their receiving , or rejecting the whole doctrine of god , hath its denomination from this single practice . and is there not as much to be said of the baptism of christ , unless you will say , it is inferior to john's , in worth and use . answ. 1. that our denomination of believers , and of our receiving the doctrine of the lord jesus , is not to be reckoned from our baptism , is evident ; because according to our notion of it , they only that have before received the doctrine of the gospel , and so shew it us by their confession of faith , they only ought to be baptized . this might serve for an answer for all : but , 2. the baptism of john was the baptism of repentance , for the remission of sins , of which water was but an outward signification , mark 1. 4. now , what is the baptism of repentance , but an unfeigned acknowledgment that they were sinners , and so stood in need of a saviour , jesus christ : this baptism , or baptism under this notion , the pharisees would not receive , for they trusted to themselves that they were righteous , that they were not as other men , that they had need of no repentance : not , but that they would have been baptized with water , might that have been without an acknowledgement that they were sinners : wherefore seeing the counsel of god respected , rather the remission of sins by jesus christ , than the outward act of water-baptism , ye ought not , as you do , by this your reasoning , to make it rather , at least in the revelation of it , to terminate in the outward act of being baptized , but in unfeigned and sound repentance , and the receiving of jesus christ by faith. further , a desire to submit to john's water-baptism , or of being baptized by him in water , did not demonstrate by that single act , the receiving of the whole doctrine of god , as you suggest . why did john reject the pharisees that would have been baptized ? and paul examine them that were ? matth. 3. 7. acts 19. 2 , 3. if your doctrine be true , why did they not rather say , oh! seeing you desire to be baptized , seeing you have been baptized , you need not to be questioned any further your submitting to john's water ; to us is a sufficient testimony , even that single act , that you have received the whole doctrine of god. but i say , why did john call them vipers ? and paul ask'd them , whether they had yet received the holy ghost : yea , it is evident , that a man may be desirous of water that a man may be baptized , and neither own the doctrine of repentance , nor know on whom he should believe : evident , i say , and that by the same texts ( matth. 3. 7. acts 19. 2 , 3 , 4. ) you have grounded therefore this your last argument , as also all the rest , upon an utter mistake of things . i come now to your questions ; which although they be mixed with gall , i will with patience see if i can turn them into food . your first question is , i ask your own heart , whether popularity and applause of variety of professors , be not in the bottom of what you have said ; that hath been your snare to pervert the right wayes of the lord , and to lead others into a path wherein we can find none of the foot-steps of the flock in the first ages ? answ. setting aside a retaliation , like your question , i say , and god knows i speak the truth , i have been tempted to do what i have done , by a provocation of sixteen years long ; tempted , i say , by the brethren of your way : who , when-ever they saw their opportunity , have made it their business to seek , to rend us in pieces ; mine own self they have endeavoured to perswade to forsake the church ; some they have rent quite off from us , others they have attempted , and attempted to divide and break off from us , but by the mercy of god , have been hitherto prevented . a more large account you may have in my next , if you think good to demand it ; but i thank god that i have written what i have written . quest. 2. have you dealt brotherly , or like a christian , to throw so much dirt upon your brethren , in print , in the face of the world , when you had opportunity to converse with them of reputation amongst us , before printing , being allowed the liberty by them , at the same time for you to speak among them ? answ. i have thrown no dirt upon them , nor laid any thing to their charge , if their practice be warrantable by the word ; but you have not been offended at the dirt , your selves have thrown at all the godly in the land that are not of our perswasion , in counting them unfit to be communicated with , or to be accompanyed with in the house of god. this dirt you never complained of , nor would , i doubt , to this day , might you be still let alone to throw it . as to my book , it was prineed before i spake with any of you , or knew whether i might be accepted of you . as to them of reputation among you , i know others not one tittle inferior to them , and have my liberty to consult with who i like best . quest. 3. doth your carriage answer the law of love or civility , when the brethren used means to send for you for a conference , and their letter was received by you , that you should go out again from the city after knowledge of their desires , and not vouchsafe a meeting with them , when the glory of god , and the vindication of so many churches is concerned . answ. the reason why i came not amongst you , was partly because i consulted mine own weakness , and counted not my self , being a dull-headed man , able to engage so many of the chief of you , as i was then informed intended to meet me ; i also feared , in personal disputes , heats and bitter contentions might arise , a thing my spirit hath not pleasure in : i feared also , that both my self and words would be misrepresented ; and that not without cause , for if they that answer a book will alter , and scrue arguments out of their place , and make my sentences stand in their own words , not mine , when ( i say ) my words are in a book to be seen . what would you have done , had i in the least , either in matter or manner , though but seemingly miscarried among you ? as for the many churches which you say are concerned , as also the glory of god , i doubt not to say they are only your wordless opinions that are concerned ; the glory of god is vindicated : we receive him that god hath received , and that to the glory of god , rom. 15. 16. quest. 4. is it not the spirit of diotrephes of old , in you , who loved to have the preheminence , that you are so bold to keep out all the brethren , that are not of your mind in this matter , from having any entertainment in the churches or meetings to which you belong , though you your self have not been denyed the like liberty , among them that are contrary-minded to you ? is this the way of your retaliation ? or are you afraid lest the truth should invade your quarters ? answ. i can say , i would not have the spirit you talk of , what i have of it , god take it from me . but what was the spirit of diotrephes ? why , not to receive the brethren into the church , and to forbid them that would , ( 3 john 9 , 10. ) this do not i ; i am for communion with saints , because they are saints ▪ i shut none of the brethren out of the churches , nor forbid them that would receive them . i say again , shew me the man that is a visible believer , and that walketh with god ; and though he differ with me about baptism , the doors of the church stand open for him , and all our heaven-born priviledges he shall be admitted to them . but how came diotrephes so lately into our parts ? where was he in those dayes that our brethren of the baptized-way , would neither receive into the church , nor pray with men as good as themselves , because they were not baptized ; but would either , like quakers , stand with their hats on their heads , or else withdraw till we had done . as to our not suffering those you plead for to preach in our assemblies , the reason is , because we cannot yet prevail with them , to repent of their church-renting principles . as to the retaliation , mind the hand of god , and remember adonibezek , judg. 1. 7. let the truth come into our quarters and welcome , but sowers of discord , because the lord hates it , we also our selves will avoid them . quest. 5. is there no contempt cast upon the brethren , who desired your satisfaction , that at the same time , when you had opportunity to speak to them ; instead of that , you committed the letters to others , by way of reflection upon them ? answ. it is no contempt at all to consult men more wise and judicious than him that wrote , or my self either . but why not consult with others , is wisdom to die with you ? or do you count all that your selves have no hand in , done to your disparagement ? quest. 6. did not your presumption prompt you to provoke them to printing , in your letter to them , when they desired to be found in no such practice , lest the enemies of truth should take advantage by it ? answ. what provoked you to print , will be best known at the day of judgment , whether your fear of losing your wordless opinion , or my plain answer to your letter : the words in my letter are , as for my book , never defer its answer till you speak with me , for i strive not for mastery but truth . though you did not desire to write , yet with us there was continual labour to rend us to pieces , and to prevent that , was my first book written . and let who will take advantage , so the truth of god , and the edification of my brother be promoted . quest. 7. whether your principle and practice is not equally against others as well as us , viz ; episcopal , presbyterians , and independents , who are also of our side , for our practice , ( though they differ with us about the subject of baptism ) do you delight to have your hand against every man ? answ. i own water-baptism to be god's ordinance , but i make no idol of it . where you call now the episcopal to side with you , and also the presbyterian , &c. you will not find them easily perswaded to conclude with you against me . they are against your manner of dipping , as well as the subject of water-baptism ; neither do you , for all you flatter them , agree together in all but the subject . do you allow their sprinkling ? do you allow their signing with the cross ? why then have you so stoutly , an hundred times over , condemned these things as antichristian . i am not against every man , though by your abusive language you would set every one against me , but am for union , concord , and communion with saints , as saints , and for that cause i wrote my book . to conclude . 1. in all i have said , i put a difference between my brethren of the baptized-way ; i know some are more moderate than some . 2. when i plead for the unbaptized , i chiefly intend those that are not so baptized as my brethren judge right , according to the first pattern . 3. if any shall count my papers worth the scribling against , let him deal with mine arguments , and things immediately depending upon them , and not conclude he hath confuted a book , when he hath only quarrelled at words . 4. i have done , when i have told you , that i strive not for mastery , nor to shew my self singular ; but , if it might be , for union and communion among the godly . and count me not as an enemy , because i tell you the truth . 5. and now , dissenting brethren , i commend you to god , who can pardon your sin , and give you more grace , and an inheritance among them that are sanctified by faith in jesus christ. amen . errata . page 57 , line 24 , for in read above . page 58 , line 17 , leave out answ. page 79 , line 12 , leave out thereby . here followeth mr. henry jessey's judgment upon the same argument . rom. 14. 1. such as are weak in the faith , receive you , &c. whereas some suppose the receiving there mentioned , was but receiving into brotherly affection , such as were in church-fellowship ; but not a receiving of such as were weak into the church . for answer unto which consider , that in the text are two things to be enquired into . first , what weakness of faith this is , that must not hinder receiving . secondly , by whom , and to what , he that is weak in the faith , is to be received ? to the first , what weakness of faith this is that must not hinder receiving , whether was it weakness in the graces of faith , or in the doctrine of faith ? it 's conceived the first is included , but the second principally intended . first , that some of the lord's people are weak in the graces of faith , will be confessed by all , and that the lord would have his lambs fed as well as his sheep , and his children as well as grown men , and that he hath given the right to gospel-priviledges , not to degrees of grace , but to the truth ; him that is weak in the faith , receive you : or unto you , as some good translations read it . rom. 14. 1. secondly , it 's supposed , this command of receiving him that is weak in the faith , doth principally intend , that is weak in the doctrine of faith , and that not so much in the doctrine of justification , as in gospel-institutions , as doth appear by the second and sixth verses , which shews , that it was in matters of practice , wherein some were weak , and at which others were offended ; notwithstanding the glorious lord who bears all his israel upon his heart receives , vers . 3. and commandeth , him that is weak in the faith receive you , or unto you . therefore , here we are to enquire of the receiving in the text , by whom and to what , he that is weak in the faith , should be received . in which enquiry there are two parts . first , by whom ? secondly , to what ? to the first . the text makes answer , him that is weak in the faith , receive you , or unto you ; which must be the church at rome , to whom the epistle was writ , as also , to all beloved of god , called to be saints , rom. 1. 7. and as to them , so unto all churches , and saints , beloved and called throughout the world. note , that epistles are as well to direct how churches are to carry things toward saints without , as to saints within ; and also toward all men so as to give no offence to jew or gentile , nor to the church of god. 1 cor. 10. 32. the second part of the enquiry is , to what he that is weak in the faith is to be received ? whether only unto mutual affection , as some affirm , as if he were in church-fellowship before , that were weak in the faith ? or whether the text doth as well , if not rather intend , the receiving such as were , and are weak in the faith. not only unto mutual affection if in the church , but unto church-fellowship also , if they were out . for clearing of which , consider , to whom the epistle was written , rom. 1. 7. not only to the church there , but unto all that were beloved of god , and called to be saints in all ages . and as at rome it is like there then were , and in other places now are saint ; weak in the faith , both in and out of church-fellowship ; and it is probable there then were , and elsewhere now are those that will cast such out of their mutual affection . and if they will cast such out of their mutual affection that are within , do doubt , they will keep out of their church-fellowship those that are without . arg. 1. whereas the lord's care extends to all his , and if it were a good argument in the third verse , for them to receive those within , because god hath received them , it would be as good an argument to receive in those without , for god hath received them also : unless it could be proved , that all that were and are weak in the faith , were and are in church-fellowship , which is not likely ; for if they would cast such out of their affection that are within , they would upon the same account keep them out of church-fellowship that were without : therefore as it is a duty to receive those within unto mutual affection , so it is no less a duty , by the text , to receive such weak ones as are without , into church-fellowship . arg. 2. is urged from the words themselves which are , receive him that is weak in the faith , wherein the lord puts no limitation , in this text or in any other , and who is he then that can restrain it , unless he will limit the holy one of israel ? and how would such an interpretation , foolishly charge the lord , as if he took care only of those within , but not like care of those without ? whereas he commandeth them to receive them , and useth this motive , he had received them , and he receiveth those that are weak in the faith , if without , as well as those within . from the example , ( to wit ) that god had received them ; whereas , had he been of the church , they would have been perswaded of that before the motive was urged : for no true church of christ's would take in , or keep in any , whom they judged the lord had not received , but those weak ones were such as they questioned whether the lord had received them , else the text had not been an answer sufficient for their receiving them : there might have been objected , they hold up jewish observations of meats , and dayes , which by the death of christ were abolished , and so did deny some of the effects of his death ; yet the lord who was principally wronged could pass this by , and commandeth others ro receive them also . and if it be a good argument to receive such as are weak in any thing , whom the lord hath received , then there can be no good argument to reject for any thing for which the lord will not reject them ; for else the command in the first verse , and his example in the third verse were insufficient , without some other arguments unto the church , beside his command and example . some object , chap. 15. 7. receive you one another , as christ hath received us unto the glory of god , and from thence supposing they were all in church-fellowship before , whereas the text saith not so : for if you consider the 8th and 9th verses , you may see he speaks unto jews and gentiles in general , that if the jews had the receiving , they should receive gentiles ; and if the gentiles had the receiving , they should receive jewes ; for had they not been on both sides commanded , the jewes might have said to the gentiles , you are commanded to receive us , but we are not commanded to receive you ; and if the weak had the receiving , they should receive the strong ; and if the strong had the receiving , they should not keep out the weak ; and the text is reinforced with the example of the sons receiving us unto the glory of god , that as he receiveth jewes , and poor gentiles , weak , and strong ; in church-fellowship , or out of church-fellowship : so should they , to the glory of god. and as the lord jesus received some , though they held some things more than were commanded , and some things less than were commanded , and as those that were weak and in church-fellowship , so those that were weak and out of church-fellowship ; and that not only into mutual affection , but unto fellowship with himself ; and so should they , not only receive such as were weak within into mutual affection , but such as were without , both to mutual affection and to church-fellowship : or else such weak ones as were without , had been excluded by the text. oh! how is the heart of god the father and the son set upon this , to have his children in his house , and in one anothers hearts as they are in his , and are born upon the shoulders and breasts of his son their high-priest ? and as if all this will not do it , but the devil will divide them still whose work it properly is ; but the god of peace will come in shortly , and bruise satan under their feet , as in rom. 16. 20. and they will agree to be in one house , when they are more of one heart ; in the mean time pray as in chap. 15. 5. now the god of patience and consolation grant that we be like-minded one towards another according to christ jesus . i shall endeavour the answering of some objections , and leave it unto consideration . obj. some say this bearing , or receiving , were but in things indifferent . answ. that eating , or forbearing upon a civil account , are things indifferent , is true : but not when , done upon the account of worship , as keeping of dayes , and establishing jewish observations about meats , which by the death of christ are taken away , and it is not fairly to be imagined the same church at rome look'd so upon them as indifferent ; nor that the lord doth ; that it were all alike to him to hold up jewish observations , or to keep days or no days , right days or wrong days , as indifferent things , which is a great mistake , and no less than to make god's grace little in receiving such : for if it were but in things wherein they had not sinned , it were no great matter for the lord to receive , and it would have been as good an argument or motive to the church , to say the things were indifferent , as to say the lord had received them . whereas the text is to set out the riches of grace to the vessels of mercy , as rom. 9. 15. that as at first he did freely chuse and accept them ; so when they sail and miscarry in many things , yea about his worship also , although he be most injured thereby , yet he is first in passing it by , and perswading others to do the like ; that as the good samaritan did in the old testament , so our good samaritan doth in the new , when priest and levite pass'd by , pastor and people pass by ; yet he will not , but pours in oyl , and carries them to his inn , and calls for receiving , and setting it upon his account . object . that this bearing with , and receiving such as are weak in the faith , must be limited to meats , and dayes , and such like things that had been old jewish observations , but not unto the being ignorant in , or doubting of any new-testament-institution . answ. where the lord puts no limitation , men should be wary how they do it , for they must have a command or example , before they can limit this command ; for although the lord took this occasion from their difference about meats and dayes to give this command , yet the command is not limited there , no more than mat. 12. 1 , 2 , 3 , 4 , 5 , 6 , 7. that when they made use of his good law rigorously in the letter , he presently published an act of grace , in the 7th verse , and tells them , had they known what this meaneth , i will have mercy and not sacrifice , they would not have condemned the guiltless ; as also mat. 9. 13. go learn what this meaneth , i will have mercy and not sacrifice , which is not to be limited unto what was the present occasion of publishing the command , but observed as a general rule upon all occasions , wherein mercy and sacrifice comes in competition , to shew the lord will rather have a duty omitted that is due to him , then mercy to his creatures omitted by them . so in the text , when some would not receive such as were weak in the faith , as to matters of practice , the lord was pleased to publish this act of grace ; him that is weak in the faith , receive you , but not to doubtful disputation . now unless it be proved , that no saint can be weak in the faith in any thing but meats and days , or in some old-testament-observation , and that he ought not to be judged a saint , that is weak in the faith , as it relates to gospel-institutions , in matters of practice , you cannot limit the text , and you must also prove his weakness such , as that the lord will not receive him ; else the command in the first verse , and the reason or motive in the third verse , will both be in force upon you , to wit , him that is weak in the faith , receive you , or unto you , for god hath received him . object . but some may object from 1 cor. 12. 13. for by one spirit are we all baptized into one body , whether we be jews or gentiles . some there are that affirm this to be meant of water-baptism , and that particular churches are formed thereby , and all persons are to be admitted and joyned unto such churches by water-baptism . answ. that the baptism intended in the text , is the spirits-baptism , and not water-baptism ; and that the body the text intends , is not principally the church of corinth , but all believers , both jews and gentiles , being baptized into one mystical body , as ephes. 4. 4. there is one body , and one spirit , wherein there is set out the uniter and the united ; therefore in the third verse they are exhorted to keep the unity of the spirit in the bond of peace . the united are all the faithful , in one body ; into whom ? in the fifth verse , in one lord jesus christ ; by what ? one faith , one baptism , which cannot be meant of water-baptism ; for water-baptism doth not unite all this body , for some of them never had water-baptism , and are yet of this body , and by the spirit gathered into one lord jesus christ , ephes. 1. 10. both which are in heaven and in earth , jew and gentile , ephes. 2. 16. that he might reconcile both unto god in one body by his cross ; the instrument you have in vers . 18. by one spirit , ephes. 3. 6. that the gentiles should be fellow-heirs of the same body , vers . 15. of whom the whole family in heaven and earth is named . and the reasons of their keeping the unity of the spirit , in eph. 4. 3. is said down in v. 4 , 5. being one body , one spirit , having one hope , one lord , one faith , one baptism , whether they were jews or gentiles , such as were in heaven or in earth , which cannot be meant of water-baptism , for in that sense , they had not all one baptism , nor admitted and united thereby : so in 1 cor. 12. 13. for by one spirit we are all baptized into one body , whether jews or gentiles , whether we be bond or free , we having been all made to drink into one spirit ; which cannot be meant of water-baptism , in regard all the body of christ , jews and gentiles , bond and free , partook not thereof ▪ object . but ephes. 4. 5. saith , there is but one baptism ; and by what hath been said , of granted , water-baptism will be excluded , or else there is more baptisms than one . answ. it followeth not that because the spirit will have no corrival , that therefore other things may not be in their places : that because the spirit of god taketh the preheminence , therefore other things may not be subservient : 1 john 2. 27. the apostle tells them , that the anointing which they have received of him , abideth in them ; and you need not , saith he , that any man teach you , but as the same anointing teacheth you all things . by this some may think , john excludes the ministry ; no such matter , though the holy ghost had confirmed and instructed them so in the truth of the gospel , as that they were furnished against seducers in v. 26. yet you see john goes on still teaching them in many things : as also in ephes. 4. 11 , 12 , 13. he gave some apostles , some prophets , some evangelists , some pastors , and teachers , vers . 12. for the perfecting of the saints , for the work of the ministry , for the edifying of the body of christ ; vers . 13. till we all come in the unity of the faith , and of the knowledge of the son of god , unto a perfect man , unto the measure of the stature of the fulness of christ. so in the spirits-baptism , though it have the preheminence , and appropriateth some things , as peculiar to it self , it doth not thereby destroy the use and end of water-baptism , or any other ordinance in its place : for water-baptism is a means to increase grace , and in it , and by it sanctification is forwarded , and remission of sins more cleared and witnessed ; yet the giving grace , and regenerating and renewing , is the holy spirit 's peculiar . consider tit. 3. 5. by the washing of regeneration , and renewing of the holy ghost , baptism being the outward sign of the inward graces wrought by the spirit , a representation or figure , as in 1 pet. 3. 21. the like figure , whereunto baptism doth now also save us , not the putting away of the filth of the flesh , but the answer of a good conscience towards god , by the resurrection of jesus christ , not excluding water-baptism ; but shewing , that the spiritual part is chiefly to be looked at : though such as slight water-baptism as the pharisees and lawyers did luke 7. 30 , reject the counsel of god against themselves not being baptized ; and such as would set water-baptism in the spirit 's place , exalt a duty against the deity and dignity of the spirit , and do give the glory due vnto him , as god blessed for ever , unto a duty . by which mistake of setting up water-baptism in the spirit 's place , and assigning it a work , which was never appointed unto it of forming the body of christ , either in general , as in 1 cor. 12. 13. eph. 4. 5. or as to particular churches of christ , we may see the fruit , that instead of being the means of uniting as the spirit doth , that it hath not only rent his seamless coat , but divided his body which he hath purchased with his own blood , and opposed that great design of father , son , and spirit , in uniting poor saints , thereby pulling in pieces what the spirit hath put together . him that is weak in the faith receive you , for god hath received him ; being such as the spirit had baptized and admitted of the body of christ , he would have his churches receive them also : whose baptism is the only baptism , and so is called the one baptism : therefore consider , whether such a practice , hath a command or an example , that persons must be joyned into church-fellowship by water-baptism ; for john baptized many , yet he did not baptize some into one church , and some into another , nor all into one church ( as the church of rome doth ) ; and into what church did philip baptize the eunuch , or the apostle the jaylor and his house ? and all the rest they baptized , were they not left free to joyn themselves for their convenience , and edification ? all which i leave to consideration . i might have named some inconveniencies , if not absurdities that would follow the assertion ; as to father the mistakes of the baptizers on the spirit 's act , who is not mistaken in any he baptizeth ; no false brethren creep in unawares into the mystical body by him ; and also , how this manner of forming churches would suit a country , where many are converted , and willing to be baptized ; but there being no church to be baptized into , how shall such a church-state begin ? the first must be baptized into no church , and the rest into him as the church , or the work stand still for want of a church . obj. but god is a god of order , and hath ordained order in all the churches of christ ; and for to receive one that holds the baptism he had in his infancy , there is no command nor example for , and by the same rule children will be brought in to be church-members ? answ. that god is a god of order , and and hath ordained orders in all the churches of christ , is true ; and that this is one of the orders to receive him that is weak in the faith , is as true . and though there be no example or command , in so many words , receive such an one that holds the baptism he had in his infancy , nor to reject such a one ; but there is a command to receive him that is weak in the faith , without limitation , and it is like this might not be a doubt in those dayes , and so not spoken of in particular . but the lord provides a remedy for all times , in the text , him that is weak in the faith , receive you , for else receiving , would not be upon the account of saintship ; but upon knowing , and doing all things according to rule and order , and that must be perfectly , else for to deny any thing , or to affirm too much is disorderly , and would hinder receiveing : but the lord deals not so with his people , but accounts love the fulfilling of the law , though they be ignorant in many things , both as to knowing , and doing ; and receives them into communion and fellowship with himself , and would have others do the same also : and if he would have so much bearing in the apostle's dayes , when they had infallible helps to expound truths unto them , much more now , the church hath been so long in the wilderness and in captivity , and not that his people should be driven away in the dark day , though they are sick and weak , ezek. 34. 16 , 21. and that it should be supposed such tenderness would bring in children in age to be church-members , yea , and welcome , if any body could prove them in the faith , though never so weak ; for the text is , him that is weak in the faith , receive you : it is not he , and his wife , and children , unless it can be proved , they are in the faith. object . by this , some ordinances may be lost or omitted , and is it to be supposed the lord would suffer any of his ordinances to be lost or omitted in the old or new-testament , or the right use of them , and yet own such for true churches , and what reason can there be for it ? answ. the lord hath suffered some ordinances to be omitted and lost in the old-testament , and yet owned the church . though circumcision were omitted in the wilderness , yet he owned them to be his church , acts 7. 38. and many of the ordinances were lost in the captivity ; see ainsworth upon exod. 28. 30 , &c. which shewed what the high-priest was to put on , and were not to be omitted upon pain of death , as the urim and thummim , yet being lost , and several other ordinances , the ark , with the mercy-seat and cherubims , the fire from heaven , the majesty and divine presence , &c. yet , he owns the second temple , though short of the first , and filled it with his glory , and honoured it with his son , being a member and a minister therein . mal. 3. 1. the lord whom you seek will suddenly come to his temple : so in the new-testament , since their wilderness condition and great and long captivity , there is some darkness and doubts , and want of light in the best of the lord's people , in many of his ordinances , and that for several ages , and yet how hath the lord owned them for his churches , wherein he is to have glory and praise throughout all ages , eph. 3. 21. and so should we own them , unless we will condemn the generation of the just : it must be confessed , that if exact practice be required , and clearness in gospel-institutions before communion ; who dare be so bold as to say his hands are clean , and that he hath done all the lord commands , as to institutions in his worship ? and must not confess the change of times doth necessitate some variation , if not alteration either in the matter or manner of things according to primitive practice , yet owned for true churches , and received as visible saints , though ignorant either wholly or in great measure , in laying on of hands , singing , washing of feet , and anointing with oyl , in the gifts of the spirit , which is the urim and thummim of the gospel ? and it cannot be proved that the churches were so ignorant in the primitive times , nor yet that such were received into fellowship ; yet now herein it is thought meet there should be bearing , and why not in baptism , especially in such as own it for an ordinance , though in some things miss it , and do yet shew their love unto it , and unto the lord , and unto his law therein , that they could be willing to die for it rather than to deny it , and to be baptized in their blood ; which sheweth , they hold it in conscience their duty , while they have further light from above , and are willing o hear and obey as far as they know , though weak in the faith , as to clearness in gospel-institutions ; surely the text is on their side , or else it will exclude all the former , him that is weak in the faith receive you , but not to doubtful disputations , rom. 14. 5. let every man be fully perswaded in his own mind , and such the lord hath received . as to the query , what reason is there , why the lord should suffer any of his ordinances to be lost ? answ. if there were no reason to be shown , it should teach us silence , for he doth nothing without the highest reason ; and there doth appear some reasons , in the old testament , why those ordinances of urim and thummim , &c. were suffered to be lost in the captivity , that they might long , and look for the lord jesus , the priest , that was to stand up with urim and thummim , ezra . 2. 63. neh. 7. 65. which the lord by this puts them upon the hoping for , and to be in the expectation of so great a mercy , which was the promise of the old testament , and all the churches losses in the new testament : by all the dark night of ignorance she hath been in , and long captivity she hath been under , and in her wandering wilderness-state , wherein she hath rather been fed with manna from heaven , than by men upon earth ; and after all her crosses and losses , the lord lets light break in by degrees , and deliverance by little and little ; and she is coming out of the wilderness leaning upon her beloved ; and the lord hath given the valley of achor for a door of hope , that e're long she may receive the promise of the gospel richly , by the spirit to be poured upon us from on high , isa. 32. 15. and the wilderness be a fruitful field , and the fruitful field become a forrest , and then the lord will take away the covering cast over all people , isa. 25. 7. and the vail that is spread over all nations ; isa. 11. 9. for the earth shall be filled with the knowledge of the lord , as the waters cover the sea. vers . 13. then ephraim shall not envy judah , and judah shall not vex ephraim . thus will the god of peace bruise satan under-foot shortly ; and one reason why the lord may suffer all this darkness and differences that have been , and yet are , is , that we might long and look for this blessed promise of the gospel , the pourings out of the spirit . object . but many authors do judge , that the weak and strong were all in church-fellowship before , and that the receiving , rom. 14. 1. was but into mutual affection . answ. it ought to be seriously weighed how any differ from so many worthy authors , is confessed , to whom the world is so much beholding for their help in many things ; but it would be of dangerous consequence to take all for granted they say , and unlike the noble bereans , acts 17. 11. though they had some infallible teachers , yet they took not their words or doctrine upon trust ; and there may be more ground to question expositors on this text , in regard their principles necessitate them to judge that the sense ; for if it be in their judgments a duty to compel all to come in , and to receive all , and their children , they must needs judge by that text , they were all of the church , and in fellowship , before their scrupling meats and dayes , because that is an act of grown persons at years of discretion ; and therefore the receiving is judged by them to be onely into mutual affection , for it is impossible for them to hold their opinion , and judge otherwise of the text ; for in baptism , they judge infants should be received into church-fellowship ; and then scrupling meats and dayes must needs be after joyning . their judgements might as well be taken , that it is a duty to baptize infants , as that they can judge of this text rightly , and hold their practice . object . but no uncircumcised person was to eat the passeover , exod. 12. and doth not the lord as well require , the sign of baptism now , as of cirumcision then ? and is there not like reason for it ? answ. the lord , in the old testament , expresly commanded no uncircumcised person should eat the passeover , exod. 12. 28. and in ezek. 34. 9. that no stranger , uncircumcised in heart , or uncircumcised in flesh , should enter into his sanctuary : and had the lord commanded , that no unbaptized person should enter into his churches , it had been clear : and no doubt , christ was as faithful as a son in all his house , as moses was as a servant ; and although there had been like reason , if the lord had commanded it so to be , yet in god's worship we must not make the likeness of any thing in our reason , but the will of god , the ground of duty ; for upon such a foundation some would build the baptising of infants , because it would be like unto circumcision , and so break the second commandment , in making the likeness of things of their own contrivance , of force with institutions in the worship of god. the most that i think can be said is , that we have no gospel-example for receiving without baptism , or rejecting any for want of it : therefore it is desired , what hath been said , may be considered , lest while we look for an example , we do not overlook a command upon a mistake , supposing that they were all in church-fellowship before ; whereas the text saith not so , but , him that is weak in the faith receive you , or unto you . we may see also how the lord proceeds under the law , though he accounts those things that were done contrary to his law , sinful , though done ignorantly ; yet never required the offender to offer sacrifice till he knew thereof , levit. 5. 5. comp . with 15 , & 16 verses . and that may be a mans own sin through his ignorance ; that though it may be anothers duty to endeavour to inform him in , yet not thereupon to keep him out of his father's house ; for surely the lord would not have any of his children kept out , without we have a word for it . and though they scruple some meats in their fathers house , yet it may be dangerous for the stronger children to deny them all the rest of the dainties therein , till the weak and sick can eat strong meat ; whereas peter had meat for one , and milk for another ; and peter must feed the poor lambs as well as the sheep ; and if others will not do it , the great shepheard will come ere long and look up what hath been driven away , ezek. 34. 4 , 11. isa. 40. 11. he will feed his flock like a shepheard ; he shall gather the lambs into his bosom , and gently lead those that are with young. finis . books printed and are to be sold by john wilkins , at his shop next door to the exchange coffee-house in exchange-alley , over against the royal-exchange , london . in folio . scapulae lexicon : graeco-latinum . cambridge concordance to the holy scriptures : with the various readings both of text and margin ; in a more exact method than hath hitherto been extant . the house of mourning , furnished with directions for preparations to meditations of consolations at the hour of death : delivered in 56 sermons , preached at the funerals of divers faithful servants of christ. large octavo's . otefield's generation of seekers : or , the right manner of the saints address to the throne of grace ; in two treatises , &c. the history of the administration of cardinal ximenes , great minister of state in spain , &c. janewayes death unstung : a sermon preached at the funeral of thomas mowsley , an apothecary , who died in july 1669. small octavo's . mr. palmer's childrens bread : or , the the first principles of the knowledge of god , to season the heads and hearts of the young-ones betimes : by way of question and answer . scortreth's warning-piece for the slumbring virgins : or , an alarm to the friends of the bridegroom ; in some awakening meditations upon christ's own watch-word , matth. 26. 41. watch and pray , &c. the priviledge of the saints on earth , beyond those in heaven , in respect of gifts and graces exercised , duties and services performed ; sufferings and tryals undergone by them : which the glorified are not capable of . being the sum of a discourse upon a part of hezekiah's song of thanksgiving after his recovery from his sickness . by william hook , preacher of the gospel . index biblicus multijugus : or , a table to the holy scripture : wherein each of its books , chapters , and divers matters are distinguished and epitomized . together with some most eminent synchronisms , parallelisms , reconciliations of places seeming contradictory , comparations of prophesies and their fulfillings ; a chronology to every eminent epocha of time , and a harmony of the four evangelists , with a table referring each verse into its due place and harmony , &c. all which , and their respective uses , are explained in the epistle to the reader . small twelves . drexelius on eternity . a token for children : being an exact account of the conversion , holy and exemplary lives and joyful deaths of several young children : by james janeway . the shadow of the tree of life : or , a discourse of divine institution , and most effectual applications of medicinal remedies , in order to the preservation of health , by j. m. notes, typically marginal, from the original text notes for div a30138-e370 read psal. 1. 1 , 2 1 cor. 10. 10. joh. 3. 8. jam. 3. 17. 1 cor. 1. 27 , 28. luk. 12. 1 , 2 , 3 , 4. 1 king. 3. pag. 40. of your book . rom. 14. pag 9. joh 17. 14 1 cor. 14. 36. rom. 16. 5 , &c. 2 cor. 1. 1. 1 cor. 12. 22 , 23 , 24. 25 , 26. 1 cor. 1. 1 cor. 12. 13. vers. 6. hab. 2. 4. isa. 8. 20. psal. 8. 2. rom. 15. 7 rom. 15. 1. vers. 3. rom. 14. 1 jer. 8. 9. rom. 14. eph. 4. 31 , 32. phil. 2. 1 , 2 , 3. gal. 2. 11 , 12 , 13. 1 cor. 3. 5 , 6 , 7 ▪ isa. 1. 11 , 12 ▪ 13 ▪ 14 , 15. isa. 58. 4. gen. 17. exod. 12. 1 cor. 11. 29. * and so it was in my first copy , but for a , the printer put in the. mat. 3. 14. joh. 1. 30 , 31 , 32 , 33 , 34. acts 15. 1 , 2. gal. 5. 1 , 2 , 3 , 4. rom. 2. 28 , 29. phil. 3. 3. matth. 3. 4 , 5 , 6. luk. 3. 3. chap. 7. 29 , 30. cha. 18 9. chap. 10. 29. chap. 15. 7 mat. 3. 7. eph. 1. 7 , 8 , 11. prov. 6. 19. rom. 16. 17 , 13. mar. 9. 24. luk. 24. 25 ☜ ☞ ☞ ☜ ☞ ☜ ☞ a treatise concerning baptism, and the lord's supper shewing, that the true disciples of christ are sent to baptize men into the name of the father, son, and holy ghost, for the carrying on of which, christ is with them, and will be, to the end of the world : also, a few words concerning the lord's supper, shewing that those that sup with him are in his kingdom. gratton, john, 1641-1712. 1695 approx. 179 kb of xml-encoded text transcribed from 79 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-03 (eebo-tcp phase 1). a41824 wing g1587 estc r39440 18419350 ocm 18419350 107517 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a41824) transcribed from: (early english books online ; image set 107517) images scanned from microfilm: (early english books, 1641-1700 ; 1634:11) a treatise concerning baptism, and the lord's supper shewing, that the true disciples of christ are sent to baptize men into the name of the father, son, and holy ghost, for the carrying on of which, christ is with them, and will be, to the end of the world : also, a few words concerning the lord's supper, shewing that those that sup with him are in his kingdom. gratton, john, 1641-1712. gratton, john, 1641-1712. john baptist's decreasing and christ's increasing witnessed. [8], 155 [i.e. 148] p. printed and sold by t. sowle ..., london : 1695. attributed to gratton by wing. with this is bound the author's john baptist's decreasing and christ's increasing witnessed. imperfect: stained, with print show-through. reproduction of original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng baptism. lord's supper. water -religious aspects. 2003-08 tcp assigned for keying and markup 2003-09 spi global keyed and coded from proquest page images 2003-10 john latta sampled and proofread 2003-10 john latta text and markup reviewed and edited 2003-12 pfs batch review (qc) and xml conversion a treatise concerning baptism , and the lord's supper . shewing , that the true disciples of christ are sent to baptize men into the name of the father , son , and holy ghost ; for the carrying on of which , christ is with them , and will be , to the end of the world. also , a few words concerning the lord's supper ; shewing , that those that sup with him , are in his kingdom . matt. 28.19 . all power is given unto me in heaven and in earth : go ye therefore , teach all nations , baptizing them in , i. e. into , the name of the father , son , and holy ghost . and lo i am with you always , even to the end of the world. john 1.12 . as many as received him , to them he g●●e power to become the sons of god. acts 1.8 . ye shall receive power , after that the holy ghost is come upon you . rev. 21.6 . i will give unto him that is athirst , of the fountain of the water of life freely . london , p●●nted and sold by t. sowle , in white-hart-court in gracious-street , 1695. to the unprejudiced reader , a few words . friendly reader , thov cannot chuse ( if thou be a man that lives in this age , and northern part of the world ) but be very sensible , that the divisions amongst people now is very great , relating to christianity ; and yet all seem very zealous in their way , or at least some of all sorts are much satisfied in their way ; though there are few know the way of peace , or can tell what that peace is , which is the peace of god , that passeth the vnderstanding of all natural men , be they never so highly learned in tongues , arts and languages : for it is not humane learning that can make men spiritual men , nor bring men acquainted with god , or to the knowledge of god , who is a spirit ; but they that learn obedience , and live soberly , righteously , and godly in this present evil world , through the teachings of the grace of god , and denying vngodliness and worldly lusts ; these have a promise from christ iesus in these words , he that doth my will , shall know of my doctrine ; which suits well with his testimony , that said , the secrets of the lord are with them that fear him : so that they are the best disciples , best scholars , best learned , that have learned to live in righteousness and true holiness , and to forsake that which is evil , and cleave unto that which is good. but since babylon , the mystery of iniquity , the mother of harlots , got upon the beast , we have seen many a beastly , drunken and unclean man , pretend to be a spiritual man , and a minister of the gospel ; and hath not such been cried up , and made great , and bore rule amongst the people , who have been carried away with his doctrine ; and why ? because he is a greater scholar , and hath attained the languages , and can speak , or write , like pilate , latin , greek , and hebrew : but is he dead to sin , and alive unto righteousness , made so unto god through christ ? no , no , if he pleads for sin term of life , and is very angry if any man plead not as he doth , for committing sin every day , and all his life long , yet pretends himself to be a minister of christ , and is so acknowledged by the people : but , can any man serve two masters ? christ said , they could not : and , can any man be both a servant of christ , and a servant of sin also ? christ saith , he that commits sin , is the servant of sin : and iohn , his beloved apostle , saith , he that commits sin , is of the devil : and in my iudgment it cannot be denied ; for sin was never any service of god , but of the devil ; and if men be found in the devil's service , and yet say , they are servants of christ , what sensible man will believe them ? now , therefore , here is the ground cause of all our divisions about religion , rebels and wicked men that are gone away from god , christ , the holy ghost , and are gone into the kingdom of satan , and live in sin all their days ( for his kingdom is a kingdom of sin ) and yet say , they are servants of christ iesus , and the blind people believe them , though their fruits do manifest them . and these men , though they be wicked men , yet they can , like the magicians of egypt , imitate moses , and imitate iohn the baptist ; yet they bring forth nothing but what dies of it self ; for there is nothing of the power and life of god in it , no vertue of christ ; so it doth people no good , but leaves them as full of corruption as it found them ; yet it pleaseth people to have pillows sewed under their arm-holes , and to be smoothed over , and cry , peace , peace , when there is no peace with god , no peace of conscience ; so people goes on into the pit , because they believe lyes , and take sprinkling of infants to be christ's baptism , and call it so ; and say , christ did institute it ; and by it children are made children of god ; and likewise say , that bread and wine is the lord's supper ; and , that he instituted it ; and yet all of them , by all their art , cannot prove their practice ; therefore , for thy sake , these following lines are sent forth , which i expect will sore offend babylon's merchants ; but god is iudge in heaven , and will plead my cause ; so that if thou find profit in them , then my end , in writing them , is answered . i pray god open thy eyes , and cause his day-spring from on high to visit thee , and many more . oh that his kingdom may come ! yea , come lord iesus , come quickly , and set up thy kingdom of righteousness and peace ; and thy will be done in earth as it is in heaven . amen . a treatise of baptism , &c. our lord jesus christ , when he was about to leave his disciples , as to that manner or way of appearance , which he had been in , in the form of a servant with them , and had so fulfilled all those things spoken of , and required by the law and the prophets , so near as when he was about to finish them , and leave the world , he then not only prayed fervently for them , but also spoke very sweetly and comfortably to them , as may be seen at large in iohn 14 , 15 , 16 , 17 chapters , giving them many holy exhortations and commands : he also washed the disciples feet ; and when he had so done , he said unto them , know ye what i have done to you ? ye call me lord and master , and-ye say well , for so i am : if i then your lord and master have washed your feet , ye ought also to wash one another's feet ; for i have given you an example , that you should do as i have done to you . now tho' here is both command and example for washing one another's feet , yet how little is this regarded , or observed by our dippers or sprinklers with or into water ? how can they pass by this , which was so plainly and positively commanded , and began by him who was their lord and master , and used such a plain and full argument to urge them to do as he had done to them ? i say , what reason can be shown for the laying it wholly aside , and upholding their dipping into , or sprinkling with water ? altho' we find not one word in all the holy scripture , that ever our lord dipped or sprinkled any with or into water ; or that ever he commanded his disciples to dip or sprinkle either men , women , or infants . but to see men leap over this , of washing of feet , that was both done by christ jesus , and commanded to be done by his disciples , telling them , they ought to do as he had done unto them ; and yet this to be laid wholly aside , and dipping and sprinkling in or with water , pleaded so highly for , as a gospel-ordinance in the church , to remain to the end of the world , without either precept , example , or command from christ jesus , to be found in all the holy scriptures : this indeed is cause of admiration , grief and sorrow of heart . for he gave them many precious commandments , one of which he calls a new commandment , that they should love one another , as ( said he ) i have loved you , that you also love one another : for by this shall all men know that you are my disciples , if ye have love one to another : and if ye love me , keep my commandments . again , believe me , that i am in the father , and the father in me : abide in me , and i in you ; as the branch cannot bear fruit of it self , except it abide in the vine , no more can ye , except ye abide in me . without me ye can do nothing . if ye abide in me , and my words abide in you , ye shall ask what ye will , and it shall be done unto you : as the father hath loved me , so i have loved you ; continue ye in my love . if ye keep my commandments , ye shall abide in my love ; and this is my commandment , that ye love one another , as i have loved you ; and these things i command you , that ye love one another . after he tells them of the coming of the spirit of truth , saying , he shall testifie of me , and ye also shall bear witness ; and said , hitherto ye have asked nothing in my name : ask , and ye shall receive , that your ioy may be full . in all this , here is nothing said , much less commanded , for water-baptism ; nor doth matthew , mark and luke , make mention of water-baptism , being either commanded or practised by christ jesus : nor can we find that ever our lord took notice of it at any time ; so as he himself to baptize , or to command any man ( after iohn ) to baptize into water . and in acts , the first chapter , the apostle begins thus , the former treatise have i made of all that iesus began to do and to teach , until the day he was taken up ; and yet not one word in all this , that jesus did ever baptize any , or said to any of his followers , baptize into water : so that we cannot find , that amongst all he began to say and do , until the day he was taken up , he ever said or did that . the apostle goes on farther , saying , after he through the holy ghost had given commandment to us , to whom he shewed himself after his passion , speaking to them of the things appertaining to the kingdom of god : and what not one word of water-baptism , nor one command given for that ? let the apostle answer ; and christ being assembled with them , commanded them , that they should not depart from jerusalem , but wait for the promise of the father , which , said he , you have heard of me : for john verily baptized with water , but ye shall be baptized with the holy ghost not many days hence : but he doth not say , iohn baptized with water ; and do you so also ? no such word . but verse 8. ye shall receive power , after the holy ghost is come upon you ; and ye shall be witnesses unto me , both in jerusalem , and in all judea , and samaria , and unto the uttermost parts of the earth . so that it seems clear to me , that iohn's water-baptism did not impower them to be witnesses unto christ , through the whole world ; therefore there was need of such a baptism , as would fit them , or impower them , for the work the lord had for them to do : no , iohn knew that ; when he said , i baptize with water , but there comes one after me , who is preferred before me ; he shall baptize you with the holy ghost , &c. his fan is in his hand , ( his power is in his hand ) thorowly to purge his floor , to gather his wheat into his garner , and to burn up the chaff with unquenchable fire . but there is not that power in water , to fan , and throughly purge , nor to impower men to be witnesses to christ , to the uttermost parts of the earth . well , iohn baptized with water , not with the holy ghost , acts 19.2 , 3. they that had been baptized unto iohn's baptism , had not so much as heard whether there was any holy ghost : but christ baptizes with the holy ghost , not with elementary water , iohn 1.26 , 33. but tells them , iohn did , acts 1.5 . but do not find , that ever christ did , or commanded his disciples so to do ; but tells them , they should be baptized with the holy ghost ; but did not command them at all to baptize with water , either before or after his passion . methinks reason it self tells us , that had our lord intended water-baptism should have continued unto the end of the world , he would have said so , when he spoke of it to them , at such a juncture as this was , acts 1. but instead of that , he tells them of another , which he knew far exceeded iohn's ; for iohn's was but the type and figure , this the substance ; and would fit them for the work of god , which is a spiritual work , and is only done in and by the spirit and power of god : for when they were baptized with the holy ghost , they received power , and did stand up true witnesses unto christ jesus . oh! it 's worthy our observations , how christ tells them , they should receive power , after the holy ghost was come upon them , and should be witnesses , &c. so it 's clear , iohn's baptism left them short of power , and of the holy spirit also ; but christ's baptism impowered them to be witnesses , after they had it : and all that fall short of this baptism of christ , fall short of power to be living witnesses for christ. therefore the apostles tarried at ierusalem , and waited , as they were commanded , for the baptism of christ ; and did not run in their own will or wisdom , or in their own name or strength , to bear witness to him , or to preach him to all nations , but stay'd until they were made able to go in the spirit and power of god , and with words the holy ghost gave them . object . but it 's objected from matt. 28.19 . go teach all nations , baptizing them in ( or into ) the name of the father , son , and holy ghost ; and , says some , this is water-baptism . answ. but for the sake of the honest enquirer , let us consider : first , here is no water mentioned in this place , therefore no ground for such an objection . the great apostle of the gentiles understood it not at all to relate to water-baptism ; as is clear from his own words , 1. cor. 1.11 . christ sent me not to baptize , but to preach the gospel ; and we never read that he baptized any with water after : but in vers. 23. saith , we preach christ crucified , to the jews a stumbling-block , and unto the greeks foolishness ; but unto them which are called , both jews and greeks , christ the power of god , and the wisdom of god. consider , if christ be not sufficient without water-baptism ; take the apostle's words , in vers. 30 , 31. but of him are ye in christ iesus , who of god is made unto us wisdom , righteousness , sanctification and redemption ; that as it is written , let him that glorieth , glory in the lord. here christ alone is exalted and preached to be all we have to glory in , and enough too ; for in him all fulness dwells . secondly , is it not plain and full , that water-baptism is not at all intended , matt. 28.19 . for christ saith plainly , go teach all nations , baptizing them in ( or them into ) in the name of the father , son , and holy ghost . here is a vast difference between men being baptized into outward water , and sent to baptize into the name of the father , son , and holy ghost ; for they were now to enter upon a more excellent baptism ; they had been baptizing with water before that , but now they were to be baptized into the name , spirit and power of god ; that then they therein might be instrumental in christ's hand , who was , and would be with them to the end of the world , for the baptizing others into this name , that believed through their word . thirdly , christ knew , that in his name they would be made capable both to speak , to go , and to baptize men effectually . hitherto , saith christ , ye have asked nothing in my name ; but bids them ask . and a little before , verily , verily , i say unto you , whatsoever ye shall ask the father in my name , he shall give it you . so it 's clear , christ's mind was to have them acquainted with , and baptized into , the name of the father , son , and holy ghost , john 16.23 . so in his prayer , iohn 17.6 . he saith , i have manifested thy name unto the men which thou gavest me : what is here meant by this name ? is it not his power ? had not the great and holy power of god been made manifest unto them , that had been with him , and seen his mighty works , raising the dead , healing the sick , cleansing lepers , opening blind eyes , making the dumb to speak , the deaf to hear , the lame to walk , casting out devils , turning water into wine , feeding thousands with few loaves and fishes : did not these works plainly manifest the lord's power , or name , that is above every name . so in vers. 11. he prayeth thus : holy father , keep through thy own name , those whom thou hast given me , that they may be one as we are . vers. 12. while i was with them in the world , i kept them in thy name . and vers. 26. i have declared unto them thy name , and will declare it , that the love wherewith thou hast loved me may be in them , and i in them . now , is it not plain from all this , that the name is the power ; so he had kept kept them in the power , had manifested the power unto them , or declared the power , and would declare it . so the power of the father , son , and spirit , is manifested , declared , and made known unto them that receive christ jesus , and are baptized into him , into his name ; power , spirit , &c. and these know the love of god made manifest in them , and to them . so now christ jesus , in matt. 28. spake unto them , saying , all power is given unto me , both in heaven and in earth ; go ye therefore and teach all nations , baptizing them into the name , &c. now the word , go ye therefore , seems to carry with it a plain demonstration of christ's mind , that now all power was his , both in heaven and in earth ; he would therefore have all nations both taught and brought into his power , and baptized into it , so as to be saved by it : for there is no other power , or name , by which any can be saved , but by the power or name of iesus ; for all power is his , both in heaven and in earth : this was a great work ; but for their incouragement , he also tells them , lo i am with you always , even to the end of the world. and surely i may say , if he be with his people to the end , what is it that can be too hard for him , and them he makes use of ? for all power is with them ; for as many as receive him , to them he gives power to become the sons of god , according to iohn 1.12 . even to them that believe in his name . these are they that are baptized , dipped or plunged into his power or name ; yea , into christ , and have put him on , and in him are one , whether they be iews or greeks , male or female , all are one in christ jesus , and christ is one in all , gal. 3.27 . these are in christ new creatures , and come forth in his name , to the glory and honour of him , whose is the power , for him only hath god exalted , and given him a name or power above every name ; yea , a more excellent name than angels , heb. 1.4 . it 's said , he that sanctifieth , and they who are sanctified , are all of one ; for which cause he is not ashamed to call them brethren . and when he appeared unto paul , he said , i have appeared unto thee for this purpose , to make thee a minister , and a witness , both of those things which thou hast seen , and of those things in the which i will appear unto thee ; delivering thee from the people , and from the gentiles , unto whom now i send thee , to open their eyes ( a great work ) and turn them from darkness to light , and from the power of satan unto god , that they may receive remission of sins , and an inheritance amongst them that are sanctified by faith that is in me , acts 26.16 , 17 , 18. here is not figures or shadows mention'd ( no ) here is good things themselves ; to have eyes opened is very good , to be turned from satan's power to god , to have remission of sins , to be sanctified , and receive the inheritance of such as are sanctified , is very good , durable riches indeed ; faith in christ is very good and precious ; glory to him for ever : but not one word of sending him back again to the figure , viz. iohn's water-baptism ; nor have them , who are in chief , to whom all power is given , any need of it . and pray , if they had , what would it do for them ? can it reach either heart or conscience ? what good fruits follow our sprinkling of infants , and dippers ? can any sanctifie but christ ? doth not the apostle say , as before , he that sanctifieth , and they who are sanctified , are all of one ? heb. 2.11 , 12. for which cause he is not ashamed to call them brethren . so christ is the washer , sanctifier , and purifier of all his brethren , and members of his body , or church and people , and nothing else can ; for as the work is his , so the power is his , and the glory of the power is due to him who is greater than iohn , &c. so if christ wash thee not , thou hast no part in him , john 13.8 . and without blood there is no remission , heb. 9.22 . it 's the blood of christ that cleanseth us from all sin , 1 john 1.7 , 9. rev. 1.5 . now it 's clear from that full and clear declaration of christ , to this apostle of the gentiles , what he sent him to do , and what christ's mind was to have done ; and did he send the rest of the apostles with any less authority ? or to do any other work ? and is not this a more excellent work , to turn people from darknnss to light , and from satan's power unto god ; than to turn men into water , or to sprinkle water in the faces of infants ; and then say , they are sanctified , and changed , regenerated , and born again , made new creatures , yea , children of god , members of christ , inheritors of god's kingdom ; and promise to deny the devil and all his works , the pomps and vanities of this wicked world , the sinful lusts of the flesh , with all the desires of the same , so that they will not follow , nor be led by them ? and also , that they will believe all the articles of the christian faith , and keep god's holy will and commandments , and walk in the same all the days of their life ? doth not this set christ aside , and render him useless , and ascribe that to water-baptism , nay , to sprinkling , that 's all wholly due to christ , as before is proved ? oh where had you commission for these things ? who sent you , that run into these things ? shew us one tittle of any command ( or example for sprinkling ) in all the scripture ; how dare you say , all these things are done by sprinkling water in the face of infants ; and yet say , there is none free from sin on this side the grave ? are not new creatures the children of god , members of christ , inheritors of god's kingdom , and deny the devil , and all his works , the pomps and vanities of this wicked world , the sinful lusts of the flesh , with all the desires of the same ; so that they will not follow , nor be led by them ; and believe all the articles of the christian faith , and keeps god's holy will and commandments , and walk in the same all their days ? i say , are not these free from sin , that begin thus , when they enter into the world , and continue to their lives end . oh consider these things , people , you that read , and see how you are led , and how the same men that lead you thus to promise and avow , teach you all your lives long to say , you do those things you ought not , and leave those things undone you ought to do , and are miserable sinners , or offenders , having no health in you . can children of god , members of christ , be miserable sinners then , when they are in a child's state , and members of christ ? what rule , what title of a word can be shewed for these things in all holy scripture ? is it not sadly to be lamented , that people should be fed with husk , when there is bread enough in god's house , and to spare ? but paul was sent upon a more profitable work ; and all that are sent of god , are sent to turn people from darkness to light , and from satan's power unto god. oh , how few appear to be thus turned amongst the professors of our age : so it 's clear , what christ sent paul to do ; for paul saith , he sent me not to baptize , 1 cor. 1.17 . but to preach the gospel . now if paul was not sent to baptize , as it 's clear he was not , how then can we think in reason , that others were ? for he was not behind the chiefest of the apostles , as he himself affirms : but he must needs be behind them , if their commission was larger than his ; but if not , then it 's strange how paul could miss of having a share in that commission , matt. 28. if it was a commission for water-baptism to them , it must needs be so either to him , or else he had no share in it ; and if he had no share in it , then he was behind the other apostles in that . now , that that in mat. 28. was a commission for water-dipping and sprinkling , i deny ; neither did paul understand it so at all ; for had he , he would not , nor could not have said as he did ; but i say , if it was , and he had no share in it , how comes men in our times to have power from mat. 28. to dip and sprinkle ? for paul had none ; therefore let them tell us plainly , or cease from deceiving the people . but again , we find that paul preached the baptism of christ , and shews what it is very plainly , in rom. 6.3 . know ye not that so many of us as were baptized into ( mark , into ) iesus christ , were baptized into his death ; therefore we are buried with him by baptism into death , that like as christ was raised up from the dead by the glory of the father , even so we also should walk in newness of life . for if we have been planted together into the likeness of his death , we shall be also in the likeness of his resurrection ; knowing this , that our old man is crucified with him , that the body of sin might be destroyed , that henceforth we should not serve sin ; for he that is dead , is free from sin . and verse 17. god be thanked , that ye were the servants of sin ; but ye have obeyed from the heart , that form of doctrine which was delivered you . vers. 18. being then made free from sin , ye became the servants of righteousness . vers. 22. but now being made free from sin , and become servants to god , ye have your fruit unto holiness , and the end everlasting life ; for the wages of sin is death , but the gift of god is eternal life , through iesus christ our lord. come people , all you that read this , see if you yet know this baptism into christ , into death to sin , and know the old man crucified , and put off , and christ the new man put on , that sets free from sin , and makes men servants of god in righteousness : this baptism is effectual to salvation ; this is that we have all need of to be baptized with ; and if this baptism be not known by us , we fall short of freedom from sin , and then the wages of sin is death , but the gift of god is eternal life through jesus christ ; so in christ is life eternal ; and they that are baptized into christ , puts him on , abides in him , are alive unto god in him , and dead to sin ; as the apostle saith in the 2d verse , how shall we that are dead to sin , live any longer therein ? there is surely a vast difference betwixt those that live in christ , and those that live in sin . this is a fanning baptism , a cleansing purifying baptism ; this paul speaks of again in 1 cor. 12.13 . by one spirit we are all baptized into one body , and have been all made to drink into one spirit ; this makes all people in christ jesus one ; and this paul saith again , there is one lord , one faith , one baptism , eph. 4.5 . now paul wholly ascribes the initiating ( or bringing in ) of all men , whether iew or greek , bond or free , male or female , into the church , or into the body of christ , which is the church , unto the baptism of christ , by his own spirit ; and tells us again in eph. 4.4 , 5. there is one body , and one spirit , even as you are called in one hope , one lord , one faith , one baptism , one god and father of all . now had paul looked upon iohn's baptism to have been commanded , mat. 28.19 . and so must have been in place to the end of the world , how could he pass it by , and only say , there is one baptism ? for iohn did baptize into water ; and it was a baptism , a real dipping or plunging into water , and so a real baptism was iohn's . and christ's baptism is a real baptism , a real dipping or plunging into his pure name , power , spirit , yea into christ , so as to put him on , and to be as branches in the vine , and to walk in him ; in his spirit , in his life , love , light , &c. yea , to be what we are in christ , and to do whatsoever we do in the name of christ ; so then is not here two baptisms ? and if one be not the figure , fore-runner of the other , and gave place to it , but are both figure and substance , servant and son , continued together to the end of the world , how could paul miss saying , there is one lord , one faith , and two baptisms ? but it 's clear he said otherwise , who said , he could do nothing against the truth , but for it . and both moses and elias , or iohn the baptist , were suddenly taken away , in the mount , upon the motion made for three tabernacles , and christ only left ; and the word was , this is my beloved son , in whom i am well pleased , hear him ; so here christ alone is exalted over all , and hath all power . objection , but say some , he doth not say there is but one baptism . answer , nor doth he say , there is but one god , but one lord , but one faith , but one hope , &c. what then ? may we say there is any more ? god forbid . no doubt but paul knew what he said , and that iohn's baptism was but a figure , and was observed in it's time and place , but when the substance came , the shadows were decreasing and passing away ; though i do not say that the apostle did see all figures , shadows , and types , actually at an end , so soon as it came ; no more did they immediately see that in mat. 28. go ye therefore teach all nations , did take in gentiles as well as iews : for it 's clear from acts 10.11 . that neither peter , nor the apostles at ierusalem , did all fully see until then , that god is no respecter of persons , that in every nation he that fears god , and works righteousness , is accepted of him ; and when paul clearly saw , he had a mind the people of god should see also , viz. that the fulness of time was come ; pray what fulness was this ? was it not the figures , shadows , and types of the law , which had their full time when christ was offered up , and must now have place no longer , but give place to the son , the heir , that redeems out of all bondage , and gives us to receive the adoption of sons , even the spirit of adoption , into our hearts , by which we cry abba father ? and the son abides for ever , hath an unchangeable priesthood , and is heir of all things ; and we in him being sons , are heirs of god , and joint-heirs with christ ; so no longer under servants , tutors , or governours , but are by christ redeemed unto god , to walk with him , and worship him in spirit and in truth . but saith this apostle again , verse 9. now , after you have known god , or rather are known of god , how turn ye a-again to the weak and beggarly elements , whereunto ye desire again to be in bondage ? can outward water be excluded out of this sentence ? is it not as weak and beggarly as other elements are ? and if this had not been in his eye as well as others , would he have been so general in that word elements , and take no care to preserve water in use , if it was to be used to the end of the world ? for it is no more than an element . object . but some may object , these galatians were for entangling themselves , with observing days , times , months , years , circumcision , &c. answ. i answer , it 's very plain , to unbyassed men , that this apostle of the gentiles never used one word to shew any more regard or respect to water-baptism , than to any other figures and shadows ; and it is no more , nor ever was any more than a bare figure ; and why it must have place with the substance , and not give place now , as all other figures must , i see no sound reason for . but he tells these galatians further , chap. 4.4 . when the fullness of time was come , ( what then ? ) god sent his son , ( well then ) ye are no longer under servants , tutors , &c. for god hath highly exalted his son , and given him all power both in heaven and in earth , that in all things he may have the preheminence . it 's true ; but is christ only ( without any thing else being joined unto him ) all in all , unto all mankind ? i answer , yea ; and paul tells these very people , chap. 3.26 , 27 , 28. ye are all the children of god by faith in christ jesus , for as many of you as have been baptized into christ , have put on christ ; there is neither iew nor greek , bond nor free , male nor female , for ye are all one in christ iesus ; and if christ's , then are ye abraham's seed , and heirs according to promise . and in ephes. 1.7 , to the 12th verse , we have redemption through his blood , the forgiveness of sins , according to the riches of his grace ; wherein he hath abounded towards us , having made known unto us the mystery of his will , that in the dispensation of the fullness of times , he might gather together in one , all things in christ , both which are in heaven , and which are on earth , even in him : here christ is preached , and christ only , in him it pleased the father that all fullness should dwell , and him only hath god exalted to be both king and priest , to give repentance and remission of sin ; oh! did men know god , know christ jesus , know the holy spirit of life , that was before all types , figures , and shadows were , they would not turn from , or desire again to be in bondage , unto weak and beggarly elements , that cannot make such as come thereunto perfect , as pertaining to the conscience ; but now here is one come , that can , and hath by one offering perfected for ever , them that are sanctified by him ; and saves to the utmost , all them that come unto god by him : so that now in christ iesus we who were some times afar off , are made near . how ? by the blood of christ , ephes. 2.13 . so it 's in christ jesus that nearness to god is known , even by his blood : read that can . blessed be god , many at this day can read experimentally , and knows a being near unto god in christ. o that many could ! for he is our peace , who hath made one both iew and gentile , having abolished in his flesh the enmity , the law of ordinances , to make in himself of twain one new man , that he might reconcile both unto god in one body , by the cross. and came and preached peace unto them that were afar off , and unto them that were near ; so that through him , we both have access by one spirit unto the father . now here is plainly pointed forth the way to god , the truth and the life , no man comes unto the father , but by me , said christ ; so neither iohn nor moses , nor any other but christ can bring men to god : nor doth christ jesus need any of them all , for all power is his , there is no other name given under heaven by which we can be saved , but by the name of iesus christ , acts 4.12 . mark this , the name of iesus ; what if he had said , the power of jesus ? but can any be saved by his name , except they be in it ; salvation is in it , & those that are baptized into the name of father , son and spirit , are in that which saves ; and it is remarkable , that christ did not say , go teach all nations , and baptize them in the name father , son , and holy ghost , but , go teach all nations , baptizing them ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) into the name of ( mark ) the father , son , and holy ghost : is it not plain from hence , that by name is meant the power of the father , son and spirit ? again , christ told his followers , mat. 18.20 . that where two or three are gathered together in my name , there am i in the midst of them ; what else is here intended , but them that meet in his power , and are exercised in his power ? and pray how can any meet in his name or power , if they be not in it ? oh that men would meet in this name , they would not want power to pray , preach , and praise god , nor need to make ready before-hand what they intend to say ; no , this bows men in spirit , and brings them to wait in hope ; and the feeling of this living name , makes men true worshippers in spirit ; for they feel it to be a heart-changing , melting power , and a soul-sanctifying , enamouring name , far excelling all other names or powers ; and these reverence his pure name , and extol it in their hearts , are true worshippers and adorers of it , and of him whose name it is . but what benefit can those have that meet out of this name , and carry on a form of godliness and worship , but deny the power , and content themselves to go on in a form , without the power , all the days of their lives ; and pray , what are these ? these are such as the apostle bids us turn away from , 2 tim. 3.5 . for they name the name of christ , but do not depart from iniquity , but live in sin all their days , and in the power of darkness , by which they are kept in bondage , because they come not to know the name of jesus , and faith in his name , and being baptized thereunto ; these say and do not , like the pharisees ; these are enemies to christ jesus , their own souls , and all mankind ; these love the wages of unrighteousness , and go in the way of balaam for gifts and rewards . paul said , he sought not theirs , but them , 2 cor. 12.14 . but these seek theirs , but not them . paul laboured that their faith might not stand in the wisdom of man , but in the power of god , or name of god ; is it not all one , or name of jesus ? 1 cor. 2.5 . but these come in the wisdom of man , and with words man's wisdom teacheth , and brings people no further than that wherein themselves stand ; and so the faith of people stands in the foolish wisdom of men , and not in the power of god ; and therefore these men get power over people , by their wisdom , and leads them away from the appearance of christ in themselves , who is the only potentate lord of lords , and king of kings , 1 tim. 6.15 . so the name of the lord is a strong tower , the righteous runneth into it , and are safe , prov. 18.10 . the true church knew it in old time , that this holy name of christ was sweet , and said , thy name is as ointment poured forth , therefore do the virgins love thee , cant. 1.3 . and so the apostle testified , how god anointed jesus of nazareth with the holy ghost , and with power , acts 10.38 . this is that holy name unto which every knee must bow , both in heaven , and in earth ; for it is above every name , phil. 2.9 , 10. so the apostles were baptized with the holy ghost , into this precious name : and when the holy ghost was come down upon them , and sat upon them , as in acts 2.3 . then they appeared boldly in the power , or name and spirit of jesus ; and verse 4. they were all filled with the holy ghost , and began to speak with other tongues , as the spirit gave them utterance . now they spoke with new tongues , that was touched with a coal from the altar ; so they went out in this living power and spirit , and in this they preached the gospel ; and taught all people that heard them , in every nation where they came ; and the name of christ was mightily glorified , many being so reached in their understandings , that they came to see their own state and condition inwardly , and were pricked to the very heart , and cried out , men and brethren , what shall we do to be saved ? yea , they spoke so , that many believed , both men and women , yea , great multitudes both of iews and greeks , acts 14. were not able to resist the wisdom , and the spirit , by which stephen spoke , acts 6.10 . and with great power the apostles bare witness of the resurrection , acts. 4.33 . so they stood in the power of god , preached , prayed and praised god in his own power ; and in acts 4. they lift up their voice with one accord , and prayed unto the lord , that he would grant unto his servants , that with all boldness they may speak thy word , by stretching out thy hand to heal ; and that signs and wonders may be done by the name of thy holy child jesus , verse 30. and paul preached boldly in the name of jesus , ch. 9.27 . and what did they preach ? they preached jesus christ , ch. 2.36 . & ch. 3.20 . likewise in the name of jesus christ , the lame man was made able to leap , walk , and praise god : it was not by their own power or holiness that he was made to walk ; no , it was by the name of the prince of life , christ jesus ; and the faith that comes by him , gave the lame man perfect soundness , ch. 3.6 , 12 , 18. even as peter said , in the name of iesus christ of nazareth , rise up and walk ; so the lord was with them , and wrought mightily , and manifested his great power in them and with them : so the apostles declared the work was done by the lord , chap. 14.27 . when paul had bidden the impotent man , stand upright on thy feet , he leaped and walked , and came and rehearsed to the church , all that god had done with them , and how he had opened a door of faith unto the gentiles : and likewise in chap. 15.4 . when they came unto ierusalem , & were received of the church there , and of the apostles and elders , they declared all things that god had done with them ; so the lord being with them , as he is at this day with his ministers , who is the strength of his people ; it is christ the great power of god that reaches the hearts and souls of people , through his vessels , or instruments and servants ; so the work is the lord's , done by him , and carried on in and by his spirit , power and wisdom ; so the glory of the power is due to him : for men , as men , are not sufficient for these things , nor of themselves are able to think a good thought , 2 cor. 3.5 . nor without christ , who hath all power , we , as men , can do nothing , ioh. 15.5 . neither can any man receive any thing but what is given him from above , iohn 3.27 . so all boasting is excluded ; for it is the power of god that is with men , rests upon men , and works in men , for men , and by men , and is sufficient to all , and for all , in every work and service the lord requires . so that all that live and abide in the name of the lord , and do what they do in it ; they do it to his praise and glory . by this time i hope it 's clear , that the name is the power , and that the lord that sent them to teach all nations , baptizing them into the name , &c. did go with them , and according to his promise he is with them , that are sent forth of him , and will be to the end of the world , and is the baptizer of men into his own name , spirit , life , light and love ; and it 's also clear , that those whom he thus baptizeth , he sends them forth , goes with them , and makes them instrumental in his own name , power , spirit , life , light and love , for the baptizing of others into the same ; so that all those that do run to preach and teach , before they be baptized with this baptism of christ jesus , they run before they be sent , and therefore they cannot , nor do not profit the people at all ; neither do they know christ , or his name ; nor have heard his voice , or seen his appearance to their joy object . but some object , and say , there was some method to be used , or means for the effecting this baptism . answ. i answer , yea ; and if we observe christ's words , go teach all nations , baptizing them , &c. so whilst men are teaching in the name , there is a baptizing into the name , experimentally witnessed and felt by such as hear the word , believe it , and receive it in love. oh blessed be god , there are many at this day can seal to this truth , that whilst men stand up and teach in the name of god , behold the name of christ the power of god comes over many , sometimes most , if not all , in the assembly ; and are so deeply dipped or plunged into it , that they are much tendered , melted , shaken and broken , and laid very low before the lord , whose power alone makes his people a willing people in the day of his power ; for it 's he that works all his own works in us and for us , both to will and to do of his own good pleasure . therefore let all flesh be silent before the lord , for the flesh profits nothing , it is the spirit that quickens ; the words that i speak unto you , said christ , they are spirit and life ; and all that have received him , who is a quickning spirit , and are alive in him , and in his spirit , these know his words , and his voice , from the voice of strangers . oh what is man then , out of the name , power and spirit of jesus ! or wherein is he to be accounted of ! all the power is christ's , and the baptism is christ's ; and baptized men are made instrumental in his hand , for the carrying on of his work , that without him can do nothing : for all that is done by them , is done in the ability that god gives ; and the praise is due to god , not to man : to god over all be it given for ever . now christ being head of the body , the true church , and the life , light , power , wisdom , righteousness , yea , all in all in every member ; it 's he that brings every member into it's right place and service in the church , or body of christ , and their faith stands in his power and name , and is one in every member ; so they know one head , or lord , and one faith , which he is the author and finisher of , and one baptism by one spirit , and one body , or true church of christ ; and all are made to drink into one spirit , and are all fed and nourished by the head christ jesus , the true vine , in whom every branch is nourished , fed and kept living , faithful , and fruitful , to his praise and glory . object . but say some , the word , baptize , signifies to dip or plunge into water . answ. i grant iohn's baptism was with water , but christ's baptism was with the holy ghost , and with fire , mat. 3.11 . and of a purifying nature ; and christ spoke of the spirit being in those that believe in him , as a well of living water ; and elsewhere , it is called the spirit of judgment , and of burning ; and saith the apostle , our god is a consuming fire and men , as before asserted , are baptized into christ , and put him on : and let me ask my reader , is not god ( that 's said to be a consuming fire ) and christ , and his name and spirit all one ? and doth not the apostle direct his epistles to the church which is in god , the father of our lord jesus christ ; see 1 thess. 1. and 2. thess. 1. and if in god , then in christ ; if in christ , then in the holy ghost ; and if so , then in the name , yea , in the life , light , love , wisdom , and righteousness of god. but do these men think ▪ a man cannot be dipped or plunged into any thing but water ? and are not many plunged into great sin , misery , and deep bondage , captivity and thraldom ; so that few think , or believe , they can ever get out whilst they live ; yea , too many lie here ? but what were they of old plunged into , that were baptized unto moses in the cloud and sea ? pray where was moses then ? did not he abide in the power of god , and in faith ? and was not the israelites got out of the faith , and out of the power of god , when they looked back at the host of pharaoh ? and who baptized them unto moses ? was it not the lord's work or power that brought them to moses , that stood in the power of god , and in the living faith ? and they were baptized unto him , and dipp'd into the same power and faith in measure , that he stood and abode in , after they had been out of it , through unbelief and fear of man. now he that brought them out of the unbelief then unto moses , into the living faith , and out of their own weakness , into his own power , that abides for ever , is the same that brings his people now ( that have been in unbelief , and in great weakness ) into the living faith and power of god ; and so unto our spiritual moses , christ jesus that goes before his people , and leads them out of spiritual egypt , bondage , captivity and thraldom , and saves his people ( that follow him ) from their sins , and delivers them out of the hands of their enemies ; so they are with him , and he with them , according to his promise , and are baptized into the name of the father , son and holy ghost , unto him who is all in all , and hath all power given him , in heaven , and in earth , mat. 28. object . but says the priest , what outward act did the apostles use , when they baptized with that baptism , into the name ? &c. ans. i answer , freely they did , as christ commanded them , teach ; and as they were bidden : when the power got hold of any , and came over them , they went on , teaching them to observe all things whatsoever christ commanded them , and they laboured in the work of the ministry chearfully ; and as they preached , the holy ghost fell upon those that heard them , as in acts 10.44 . and the power of god came over many , and they felt it , and believed in the lord jesus ; so they came to see the name and power of jesus to be above every name or power , and they believed in it , and stood up in it , being baptized into it , they came to witness a living in his name spirit , life , and power , &c. and in him ( viz. christ jesus ) were made new creatures ; by his name was he made whole that had been lame , living that had been dead ; yea , the blind came to see , the deaf to hear , the dumb to speak , lepers were made clean , devils were cast out ; and his name is the same at this day , tho' few believe in it , or know it ; glory be given to him , whose is the power , who sits upon the throne , and to the lamb , for ever . obj. but some may object and say , is there nothing to be done in order to baptize men into the name , but to teach ? ans. the word teach , is a great word , and so is the word teaching , and signifies all they did ; as preaching in the power , as the spirit gave them utterance and ability ; and praying in the spirit and power , or asking the father in christ's name , as he bade them , and singing praises to god in his spirit and power , as paul and silas did in prison , and living holy , righteous , godly , sober lives and conversations , and other work● aforesaid , done in the spirit , power or name of christ ; so their teaching sounded far and near ; for what they did , they did it in the name of the lord jesus christ. so the word teach , and teaching , is of a large extent ; for there is very good and effectual teaching ( besides preaching verbally ) and the disciples of christ taught so then , and do so teach at this day , as none other can , because god enables them so to do ; for they are all what they are in christ , and in his power they do what they do ; as first to love as brethren indeed , and in truth , is very teaching to all that behold it . secondly , not to have a beggar amongst them is very teaching , and a certain manifestation , that they do love one another : for by this , said christ , shall all men know that ye are my disciples , &c. and gave a new commandment , that they should love one another , which command no man can obey , but as god , who is love , doth enable him . thirdly , humility and meekness teach well , and such seek not their own ( to become great and high in the world ) but the things of jesus christ : and this plainly shews , those are like unto him , who are meek and lowly ; but pride is hateful in all , especially those that pretend commission to teach ; for that teaches a wrong thing , and strengthens people in that which is bad , yea , hardens them in it ; like unto the pharisees , who were proud , and loved , the chief seats in the synagogues , and the highest rooms at feasts , walked in long robes , loved greetings in the market , and to be called of men rabbi , rabbi ; these were enemies to god , and all good men ; would neither enter the kingdom themselves , nor suffer those that would to enter : and surely those that are in the same spirit , and walk in the same steps , and bring forth the same fruits , are no better than they . fourthly , men that are what they seem to be , that speaks the truth to their neighbour , and are not double-tongued , do not dissemble nor lie , nor respect mens persons , but do justly , and good to them that hates them , and loves enemies , prays for them that persecutes them , and despitefully uses them ; this is very teaching , and are such things as none can do , but those that are enabled to do them in the name of jesus christ , and by his holy name ; but the contrary is very bad , and tends to hurt , and ●inders all nations from coming to be baptized into christ's name . fifthly , in true compassion to visit the fatherless and widows in their afflictions , and to relieve the poor and needy , to suffer wrongs , forgive trespasses against us , to visit the sick , and cloath the naked , feed the hungry , and such as are in prison ; to visit , feed and cloath , shews forth christian love and charity , tenderness , kindness , pity , and compassion ; such preach well , and is very teaching before all nations ; but the contrary highly provokes the holy , just god , and declares men to be born after the flesh , and not of the spirit , whose fruits are all good oh! how have the sprinklers manifested themselves in our day , by laying many in prison , making wives like widows , children like fatherless , taking their bread-corn from them , and other things by force ; and though they pretend to be sent of christ ( who said , freely ye have received , freely give ; ) yet these have given nothing freely , therefore ought to receive nothing ; but notwithstanding they will receive and take by force of them they do nothing for , and no people nor nation can in reason look upon this to be of a right nature ; neither doth it , nor ever can , bring honour to the name of christ jesus , but the contrary : but they that are in the name , power and spirit of christ , they injure no man , defraud no man , but are good examples to all mankind , and shew forth the fruits of the spirit , love , joy , peace , long-suffering , gentleness , meekness , soberness , temperance , purity , chastity , and truth , and have crucified the flesh , with the affections and lust thereof , so are holy and righteous people in all conversation and godliness in christ jesus , and so bring honour to the name of jesus , in whom they live , being baptized into him , and so into his power or name , and are what they are in him , who is all in all ! but alas , for men to talk , or make mention of the name of the lord , who instead of departing from iniquity , do drink it up as the ox drinks water , and are in the power of satan , and are instrumental to plunge one another into sin , and urge their neighbours to drink in excess , until they be inflamed , drawing one another into oaths , whoredoms , pride , malice , envy , covetousness , strife , contention , fightings , bloodshed ; and what not that 's evil ; these do highly dishonour the name of christ before all nations , and give both iews and heathens occasion to blaspheme that holy name of jesus , which they make profession of ; these can say well , but alas ! they do ill ; pretend unto great things , but live ill ; talk , yea , may be , preach against pride , yet live in it ; against cruelty and oppression , and yet live in it ; in a word , against sin , iniquity and transgression , yet live in it , and so strengthen those in it that hear them , talk and preach against it ( by their living in it ) these have words without good works , yea , faith without works ; say well , and do ill , have a form ( i do not say a form of godliness ) but deny the power ; so are like those of old , who said , they were iews , but were not , with whom god was highly displeased , revel . these are enemies to the name of christ , do not know it , nor what it is to be baptized into it ; no , it 's a mystery hid from those wise , and learned , prudent ones , but made known to babes , who are born again of incorruptible seed , the word of god , that lives and abides for ever ; these are children of god in christ jesus , have love to god and one to another , yea , to all men ; do good to all , but no harm to any ; prays for all , in the love of god ; and are as candles upon tables , as lights in the world , who live , worship and walk with god in his own name , and are taught of god ; so they meet in his pure name , pray , preach , sing and rejoyce in the name of the lord , and in the power of his might , and so are saved , sanctified , justified , kept and preserved in his living name , a living people to praise him , who is god of the living , not of the dead : these know christ to be with them , and make use of them , and in his own power makes them instrumental for to disciple people , and baptize them into the same power . and so the whole life of christ's apostles , disciples and messengers , is of a preaching , teaching nature ; and those that are not called to preach or declare verbally in meetings , are also in the same power enabled to preach and teach in life and conversation ; and so all the people of god are baptized into the name of the father , son and holy ghost , and so into one body , by christ the second adam , the lord from heaven a quickning spirit , and are all one in him . now this baptism is beyond the reach of all babylon's merchants , they cannot sell this , they have no part nor lot in this ; no more than simon magus had , who thought the gift of god might be bought for , or purchased with money ; no , it is christ's baptism , done alone by his own arm and power : to him be praise for ever . object . but because the word baptize , doth signify to dip or plunge , 't is generally thought , by many people , that therefore it must be water . ans. there is a spiritual baptism , and a temporal , or outward with water , which in the new testament is called iohn's baptism ; which temporal or outward baptism men can imitate , but the inward baptism of the holy ghost and fire , none knows but them that have it : and this throughout the scriptures is call'd the baptism of christ. and as iohn's disciples were enabled to carry on his baptism in his time and season , so christ enables his disciples by his power to be instrumental in his baptism to the end of the world. so that as there was an outward dipping or plunging into water by the servant iohn , spoken of in the scriptures ; so there is an inward spiritual dipping or plunging by the son , into his own name , power , and spirit , &c. as before is shewn : and it 's only ignorance that causes men to think there can be no dipping but into water , or some liquid thing ; but our lord jesus christ was deeply plunged into sufferings and death for us , and he calls it a baptism , saying , i have a baptism to be baptized with , and how am i straitned untill it be accomplished ! luke 12.50 . and when the mother of zebedee's children came to christ , to desire that one of her son's might sit on his right hand and the other on his left in his kingdom , he answered and said , ye know not what ye ask ; are ye able to drink of the cup that i shall drink of , and be baptized with the baptism that i am baptized with ? they said , they were ; he said , they should indeed drink of the cup , and be baptized with the baptism that he was baptized with , &c. mat. 20.22 , 23. oh this cup was a cup he prayed to the father , that if it was possible might pass from him ; nevertheless , says he , not as i will , but as thou wilt . and again , oh father , if this cup may not pass from me , except i drink it , thy will be done , mat. 26.39 , 42. and in luke 22.43 , 44. there appeared an angel unto him from heaven strengthening him , and being in an agony he prayed more earnestly , as his sweat was as it were great drops of blood falling down to the ground . oh consider this baptism , all that read this , and see if you have been baptized with it , and have drunk of this cup , yea or nay ; for you may plainly see , this was a baptism , that neither dipped our saviour into water , or any other outward liquid thing , but into deep sorrow , grief and bitterness of soul. and i desire my reader to take notice , that paul to the romans , chap. 6. speaks of being baptized into christ , and into his death ; and i declare it , all those that are baptized by one spirit into one body , they are partakers with christ , and his body , the church , of his and it's sufferings ; but said the apostle further , if ye suffer with him , ye shall also reign with him , &c. now see how deeply our lord jesus christ was plunged into deep sufferings , agony and sorrow ; so that he prayed earnestly , and swear drops as it were of blood , falling down to the ground , and much more , read all his sufferings on the cross , and elsewhere ; is not this rightly called a baptism , a deep dipping or plunging , when he said , my god , my god , why hast thou forsaken me ! so he was baptized for the dead , death being come over all , for that all had sinned ; so he suffered for us , the just for the unjust , that he might bring us to god ; and they that take up his cross , deny themselves , and follow him , and share with him of his cup , of his sufferings , and of his baptism . so i hope i need say no more of this to shew there is a baptizing , dipping or plunging into other things besides water ; and that this , and not outward water , tends throughly to wash , purge , purifie , and make clean the soul , spirit and bodies of men and women , and bring them to be vessels of honour fit for the masters use and service : so here is neither need nor ground for sprinkling at all , no , neither dipping nor plunging in water , nor any lasting command or institution , that can be shewn ; tho' we grant some apostles did use water-baptism for a time , not seeing fully through things at first , as they did afterwards , yet they had no command for it ; for christ himself baptized none with water , nor gave his apostles any commission to do it , so that after some time that they grew up to man's state in christ jesus , they came to see , as paul saith , when i was a child , i spoke as a child , i thought as a child , i understood as a child ; but when i became a man , i put away childish things ; and then they more fully preached christ , the substance , and that in him all fullness dwelt ; and that christ was not now entered into the holy places made with hands , which are figures of the true , but into heaven itself , now to appear in the presence of god for us , heb 9.24 . and verse 14. the blood of christ , who through the eternal spirit , offered himself without spot to god , purge your consciences from dead works to serve the living god ; so that it 's clear , christ is not in the figures , but in heaven itself ; and they that enjoy him , are where he is , and have their conversation there , where he sits and reigns ; so the substance is come , and is preached and testified of , to whom the prophets bare witness , and testified beforehand of his sufferings , and the glory that should follow . this is he that knows every state , and is the end of every type , figure and shadow , as peter saith , speaking of noah's ark , 1 pet 3.21 , 22. wherein few , ( that was eight souls ) were saved , comes now to shew , that even as the ark saved them , so the antitype , baptism , now saveth us . what baptism ? i answer , that baptism of the spirit , or being baptized into that which saves us now from the deluge of sin , which destroyeth the world now ; even baptism into christ , into his name ; for there is no other name given , by which we can be saved ; this , i say , saves men as fully now from sin , and so from death , as noah's ark saved him and those that were with him , from the flood that then destroyed the old world ; and as peter further saith , not the putting or washing away the filth of the flesh , but the answer of a good conscience towards god , by the resurrection of christ iesus , who is gone into heaven , and is on the right hand of god ; angels , authorities and powers being made subject unto him ; and what , must not types and figures give way to him ? doth not peter clearly shew , it was not outward washing the filth of the flesh , but the cleansing of the heart and conscience ? for he saw plainly beyond the outward water-washing , to the inward washing with water , by the word christ jesus , that he might present unto himself a glorious church , not having spot , or wrinkle , or any such thing , but that it should be holy , and without blemish , eph. 5.26 , 27. so here is a washing that exceeds moses's laver , and iohn's iordan — washing , for it makes clean the inside , and these are inward iews , or iews inward ; for as they were not iews , that were iews outward , who only had the type or figure , and came no farther , but were of the synagogue of satan ; no more are they christians , that were only so outward : and tho' they say they are christians , yet they are unregenerate , unclean within , unwashed with the blood of christ ; yea , they are of the synagogue of satan , rev. 2.9 . and so it was called blasphemy of old , as you may see in this scripture , to say , they were iews , and were not ; and what is it now ? doth it not blast the fame of christ jesus , and his great name , for men to say they are christians , and are not ? oh! therefore take christ's counsel , come unto him , be baptized of him , washed by him , sanctified by him , made new creatures in him and by him , and be disciples , followers , subjects , and obeyers of him ; so that whatever he bids you do , ye may do it in his own name , and dwell in his kingdom of righteousness and peace , and joy in the holy ghost ; for all outward dipping and sprinkling in or with water , leaves men and women out of the kingdom of god , short of enjoyment of god , short of eternal life , short of power to become sons of god. short of mount sion , the city of the living god , the heavenly ierusalem , short of the innumerable company of angels , and of the general assembly and church of the first-born , which are written in heaven ; and of the spirits of just men made perfect , and of jesus the mediator of the the new covenant , and of the blood of sprinkling , ( mark , not water ) sprinkling that blood that speaks better things than that of abel . see now that ye refuse not him that speaks from heaven , for he speaks with authority , and not as the scribes , hypocrites , and high-priests ; for if they escaped not , that refused him that spoke on earth , much more shall not we escape , if we turn away from him that speaks from heaven , whose voice then shook the earth ; but now he hath promised , saying , yet once more i shake not the earth only , but the heavens also ; and this word , yet once more , signifies the removing of those things that are shaken , as of things that are made ; that those things that cannot be shaken , may remain ; so that those things that are made , and are shakeable things ; though they be heavens , if shakeable , if made , they give place to the new heavens , in which dwells righteousness , that cannot be shaken ; so the rock of ages , the sure foundation , the durable riches of the gentiles , the lasting treasure , the life that 's eternal , the son that abides in the house for ever ; he remains , for all the ends of the earth to look unto , and be saved ; for all nations to flow unto and be safe , who hath all power in heaven , and in earth ; therefore all people that read this , be exhorted to turn in all your minds to the appearance of christ in all your hearts , and come unto him in spirit , for he appears by his spirit in your inward man , and lets you see your states and conditions , lets you see all your thoughts , words , deeds , secret lusts , and vile affections , if ye give heed unto it ; for he is the true light that enlightens every man coming into the world , and makes all things manifest that are reproveable ; lays open all the hidden things of esau ; yea , all things are naked and bare before him with whom we have to do ; this is the word nigh , even in our hearts and mouths , which you ought to hear and obey ; this is him that is the saviour of the soul , and washes it in his own blood , and makes it clean , white and comely in his own pure eye ; this is he that sent forth his apostles , and went with them , was their strength , power , wisdom , yea all in them , and all to them all . and you are hereby invited , and call'd unto , to come unto him and receive him into your hearts and souls , that you may receive power to become the sons of god , and be deeply affected , and plunged into him , into his name his power , his spirit , his life , his love , his meekness , his patience , his purity , his divine nature , his glory . come people , here is a baptism , that is more than all figures , types and shadows ; oh! do not sit at ease in an unclean state , short of this baptism , for here is help for you , and it 's laid upon him that is mighty to help you , and save you to the utmost , if you will but come to god by him ; but if ye refuse him , and think to go to god by weak elements , that melt away before the lord , as he comes to take place in the hearts of men , you will find , by sad experience , that they can never bring you to god , nor fit you for his kingdom ; but this baptism into christ , into his name , endues men with power , according to christ's promise , ye shall receive power after the holy ghost is come upon you , acts 1.8 . secondly , it enables men to be witnesses unto christ jesus , unto his appearance in them , and the power of his resurrection , to raise them up in him , as it did to paul , acts 26.16 . thirdly , it enables men to pray in the name of christ , so as what they ask , god gives unto them , according as christ said , iohn 16.23 . fourthly , it cleanseth both heart and conscience , and inside of men and women ; it purges , fans and purifies the floor or heart of man throughly , and takes away sin , iohn 1.29 . for the father loveth the son , and hath given all things into his hand , john 3.35 . yea , all power in heaven and in earth , mat 28.19 . fifthly , it impowers men to become sons of god , and to call god father , and jesus lord , in truth and righteousness , gal. 4.6 . sixthly , it makes men one in christ jesus , according to christ's prayer , iohn 17.11 , 20 , 21. and gal. 3.27 , 28. 1 cor. 12.13 . 1 cor. 6.17 . eph. 4.3 . seventhly , it brings men to know the love of god in them , in their hearts , iohn 17.12 . eighthly , it makes men new creatures , true iews , true christians , and brings men to know the old man crucified with his deeds , rom. 6.6 . 2 cor. 5.17 . gal. 6.15 . ninthly , it makes men free from sin , sanctifies them , washes and justifies them , who are in the name of our lord jesus christ by his spirit , 1 cor. 6.11 . rom. 6.18 , 22. tenthly , it saves them that have it , and none can be saved , but such as have it ; for there 's no salvation in any other name , tit. 3.5 . 1 pet. 3.21 . acts 4.12 . eleventhly , it makes men temples for god , to dwell in ; and brings men to see god , being made pure in heart , mat. 5.8 . 1 cor. 3.16 , 17. and chap. 6.19 . twelfthly , it enables men to worship god aright in spirit and in truth , according to his will ; and none else , but they that have this baptism , can , iohn 4.24 . phil. 3.3 . thirteenthly , it brings men to know a new name , and the white stone that hath the new name in it , that none knows but him that hath it , rev. 2.17 . fourteenthly , it enables them to overcome , and brings them to inherit all things , to know god to be their god , and they to be his people , who have this baptism , rev. 21.7 . and lastly , it fits men for every good word and work , brings them out of the kingdom of satan , into the kingdom of god , righteousness , and peace , and joy in the holy ghost , and so to live in unity , fellowship and communion with god , and one with another , and to be alive unto god through jesus christ , in him to live unto the lord , and when they die to die in the lord , so that living and dying they may be the lord's , rom. 14.8 . acts 26.18 . col. 1.10 , 11 , 12 , 13. 1 iohn 1.3 , 7. i might go on further , to shew how it brings men to grow in faith , and to overcome the wicked one , and to overcome the world , and to be conquerors , and able to do all things through christ , who has all power , &c. in and by whom we have redemption , and forgiveness of sins , even through his blood ; for he that spared not his only beloved son , but gave him up freely a ransom for us all ; he also ( with him ) freely gives us all things , glory be given to him for ever . amen . thus i have endeavoured , for the information of true enquirers , to shew what christ's baptism is , and how men are made instrumental in the lord's hand , and enabled by him , to perform the work and service he imploys them in , how they are made true preachers or teachers , so as to baptize into the name of the father , son , and holy ghost ; for the life of a true disciple of christ , a true christian , is of a disciplining , teaching nature ; for he is as noah was , a preacher of righteousness , in the spirit , life , power , or name of jesus , in his day , age , and generation ; and in the name , is an honourer of the name and power of god , and shews it forth to others , yea , before all men , that he lives not in his own , or by his own power , strength or wisdom , but in the name of christ ▪ and knows christ to be his strength , and is what he is in the lord ; without whom he is nothing , nor can do nothing , see acts 16.16 , 18. compared with 1 cor. 1.17 . see what the apostle was sent to do , in order to turn men from darkness unto light , and from the power of satan unto god , eph. 4. read the whole chapter , and see who it was , that fitted and furnished them for every good word and work. something concerning the lord's supper , so called . i have searched the four evangelists , matthew , mark , luke , and iohn , and the rest of the new testament throughly , concerning this matter , about which many professors are so hot and zealous , and i do not find plain and substantial ground for what they so earnestly contend about : i also observe , it is not long since many suffered martyrdom here in england , because they believed not as the roman catholicks , so called , did believe , in q. mary's days ; and i remember , the presbyterians , in the time of oliver cromwell , were very strict about it , and examined people of their faith , hope , and such like ; and whom they liked , or approved of , were admitted ; but after a short time they left their flocks , fled away , and were silent : then in came the surplice-men , and they were for having all to come and take bread and wine with them ; but the other sort were only for admitting such , as they , upon examination , judged worthy : but some of both cry out against the quakers , ( so called ) because they do not come under their ministry of this ordinance , so called ; and say , we deny the lord's supper , or coming to the lord's supper ; and therefore do they rage against us very sore . and i see many people are too willing to lye at ease in a dead state in sin , and are not concerned in heart , to seek unto the lord for wisdom and understanding ; yet for the sake of all such as truly desire to know the things that do belong unto their peace , do i send forth these lines . and first , i affirm we do mightily rejoice in heart , soul and spirit , to meet one with another at the lord's table , where we meet with the lord , and receive at his merciful hand , the true and living bread that comes down from above ; tho' we are not in communion with them , at that which is called of men the lord's supper , and sold by the priest as such , for these reasons ; 1. we find that our lord christ took bread at supper , blessed it , broke it , and gave it to his disciples ; but that he said , this is a new ordinance , which i now erect instead of the passover , that shall be observed to be eaten at , after the priest hath done his forenoon's preaching , before you go to dinner , this i find not ; no , nor that those that would stay and eat some of it should pay two-pence and those that would not , should pay likewise , eat or not eat , pay you must ; this we find nothing of . we find matthew , mark and luke , calls it the passover ; and the passover which was kept or held seven days , must needs admit of suppers as well as dinners ; and if it was the passover , how then doth it belong to us , or enjoin us to keep up a small part of the outward iews outward passover ? this i cannot understand , seeing christ our passover , as the apostle said , is sacrificed for us ; and so we have no occasion to use the type , because the antitype is come , and has given us a mind to know him that is true , and we are in him . but to make it appear , that all the apostles call it the passover , let us hear them speak themselves , mat. 26.17 . the disciples came to jesus , saying , where wilt thou that we prepare for thee to eat the passover ? and he said , go into the city to such a man , and say unto him , the master saith , my time is at hand , i will eat the passover at thy house with my disciples ; and the disciples did as jesus had commanded them ; and they made ready the passover . and verse 26 , 27. as they were eating , jesus took bread and blessed it , and gave it to the disciples , and said , take , eat , this is my body ; and he took the cup , gave thanks , and gave it to them , saying , drink ye all of it ; for this is my blood of the new testament , which is shed for many , for the remission of sins ; but i say unto you , i will not drink henceforth of this fruit of the vine , until that day when i drink it new with you in my father's kingdom . now from all this , that matthew saith , it 's very clear it was the passover which is here spoken of , and so plain that he that runs may read , mark 14.12 , 13 , 14 , 15 , 16. the first day of unleavened bread , when they killed the passover his disciples said unto him , where wilt thou that we go and prepare , that thou may'st eat the passover ? he sendeth two of his disciples , and saith , go ye into the city , and there shall meet you a man bearing a pitcher of water , follow him wheresoever he shall go in ; say to the good man of the house , the master saith , where is the guest-chamber , where i shall eat the passover with my disciples ? and he will shew you a large upper room , furnished and prepared , there make ready for us ; and they went and found as he had said , and they made ready the passover ; and as they did eat , verse 22. jesus took bread , and blessed it , broke it , and gave to them , and said , take eat , this is my body ; and he took the cup , and when he had given thanks , he gave it to them , and they all drank of it ; and he said unto them , this is my blood of the new testament , which is shed for many ; verily , i say unto you , i will drink no more of the fruit of the vine , until that day , that i drink it new in the kingdom of god ; here it is also called the passover , and luke 22.7 , 8 , 9 , 10 , 11 , 12 , 13. thus far the same with mark ; but in verse 15 christ said unto them with desire have i desired to eat this passover with you before i suffer , verse 16. for i say unto you , i will not any more eat thereof , until it be fulfilled in the kingdom of god ; and v. 17. he took the cup , and gave thanks , and said , take this , and divide it amongst your selves ; for i say unto you , i will not drink of the fruit of the vine , until the kingdom of god shall come . now these three are full to the matter , concerning the last time christ was with them at the passover , and their last eating of it was at supper : and now , seeing christ said , that he would eat no more of it , until it was fulfilled in the kingdom of god ; nor drink any more of the fruit of the vine , until the kingdom of god should come , pray let me ask this , is the kingdom of god come , yea or nay ? doth christ reign , rule , and sit as king over all ? or is moses and iohn's baptism , yet in place , yea or nay ; and if the kingdom of god be come , which the apostle saith , stands not in meats , drinks , and divers washings , but in righteousness , peace and joy in the holy ghost , then i ask , is the passover fulfilled , yea or nay ? if it be , then he is worthy , and ought to have place , that fulfilled it ; for he ( viz. christ ) is our passover . is he ? then moses's passover , that had the paschal lamb , unleavened bread , and the cup of the fruit of the outward vine , is not our passover ; no , that was the iews outward , and was temporal ; but christ the lamb of god , the bread of life , that gives living water , and new wine of the kingdom , that 's spiritual ; he is the passover of the inward , spiritual iew , that hath no confidence in the flesh , but worships god in spirit ; neither doth he know christ after the flesh , but after the spirit , who is the second adam , the lord from heaven , a quickening spirit , so christ's kingdom is come and set up , and will come more and more . oh! thy kingdom come , thy will be done on earth , as it is in heaven ; and the least in the kingdom is greater than iohn ; well , and was iohn more than a prophet ? yea , and moses was a prophet ; how then is the least in the kingdom greater than iohn , and so consequently greater than moses ? how ? answer , in relation to their ministry or service ; for both moses and iohn served , with outward ordinances , observations , types and shadows , ceremonial rites and figures ; but the least in the kingdom , which stands not in meats , &c. their ministry and service , is in and by the power , spirit , life , light , love , wisdom and divine vertue of christ jesus ; and those that eat and drink now with christ , they are such as know their kingdom come , and are in the kingdom of heaven , under the command of christ jesus , who is king of righteousness , and prince of peace ; and is to be heard , truly followed , and obeyed in all things . but as i said , these three , viz. matthew , mark and luke , speak much alike in this matter ; and it 's worth noting , that iohn the beloved disciple , neither begins , nor goes throughout , in his testimony , as they did , but was more spiritual and mysterious ; and when he comes to speak of the supper , he passeth it by thus , iohn 13.1 , 2 , 4. now before the feast of the passover , when jesus knew that his hour was come , that he should depart out of this world unto the father , having loved his own , he loved them to the end ; and supper being ended , verse 3 , 4. jesus knowing that the father had given all things into his hands ( mark that ) and that he was come from god , and went to god , he riseth from supper , and laid aside his garments ; and so goes on to shew how he washed his disciples feet , and what he said unto them , was very much for enjoining them to wash one another's feet , but saith not one word further , at this time about the supper , that i find ; which i believe iohn would not have omitted , had it been so , that he had known that his beloved master had intended it should have been observed to the end of the world ; but it 's very clear , it 's called the passover by them all , and therefore fulfilled , and passed away , and gives place unto him that fulfils it , and all the whole law , concerning ordinances and outward observations . 3. it 's very clear this supper was a part of the passover ; and so the bread here spoken of , must needs be unleavened bread , passover-bread ; pray have those that sell bread now , any of this bread to sell or give , for this was that bread and that cup that had figured out his body to be broken for them , and his blood that was shed for them ? and as that bread was broken and given to the outward iew , so is his body broken & given to the inward iew ; and as that wine was poured forth into the cup , and given to the outward iew , so is his blood poured forth and given to the inward iew , to the making of his heart glad so as the outward iew , who came out of outward egypt and bondage , fed on the paschal lamb , so the inward iew who comes out of inward spiritual egypt and bondage , feeds on the lamb of god as their passover ; and as israel's enemies were washed away in the red sea , so are the christians inward enemies , viz. the sins of the inward iew washed away in the blood of the lamb of god , who washeth his people with , or in his own blood 4. when iohn comes to speak of what christ spoke to the iews , and the people , that he had fed with five barley loaves and two fishes , he relates how christ bade them not to labour for the meat that perisheth , but for the meat that endureth unto everlasting life , which the son of man said he should give , ( mark should give ) not sell unto you ; for him hath god the father sealed ; and v. 32. my father giveth you the true bread from heaven , but moses gave them not that bread from heaven . again , the bread of god , is he that cometh down from heaven , and giveth life unto the world. again v. 35. iesus said unto them , i am the bread of life ; he that cometh unto me shall never hunger , and he that believes on me shall never thirst . again , if any man eat of this bread , he shall live for ever ; and the bread that i will give is my flesh , for the life of the world ; and except ye eat the flesh of the son of man , and drink his blood , ye have no life in you ; whoso eateth my flesh , and drinketh my blood , hath eternal life , and i will raise him up at the last day ; for my flesh is meat indeed , and my blood is drink indeed ; he that eateth my flesh , and drinketh my blood , dwelleth in me , and i in him . now consider that bread that moses gave , they that ate it died , but he that eats of the bread that christ giveth shall never die . pray let me ask , what is the bread that you break , is it living bread ? or is it unleavened bread , passover-bread ? if it be not unleavened bread , it is not passover-bread ; and if so , then not the bread that christ at supper broke , bless'd , and gave ; and if not that bread , then where 's your foundation for your bread ? 5. if it be not that bread , are you sure that christ's blessings goes along with it ? for i am sensible , many live very wickedly , that eats of the bread the priest sells , and drinks of the cup the priest sells , both before and after , and there 's no appearance of eternal life ; and if it were unleavened bread , such as they eat at the possover , such as christ bless'd , brake , and gave them ; yet it is not living bread , nor can it give life eternal to them that eat it : and therefore in the last and great day of feasting of this bread and wine , jesus stood up and cried , if any man thirst , let him come unto me and drink : he that believes on me , as the scripture hath said , out of his belly shall flow rivers of living water : but this spoke he of the spirit , not of elementary water , which they that believed on him should receive ; for the holy ghost was not yet given , because jesus was not then glorified . 6. but now jesus christ is glorified , and the holy ghost is given ; then whither must we now go ? must we yet run to moses , for the bread that perisheth ; or to christ , for the bread that endures to everlasting life ? must we that believe on christ , and know the holy ghost is given , even the spirit of adoption , by which we cry , abba , father , and that god hath glorified his son jesus christ ; i say , must we now go to moses for water ? or to iohn either ? did any but christ , or can any other than christ , give us this living water ? ( if not ) then let us go unto him , who is faithful , that promised , that we may drink of the water he gives ; all drink into , or of one spirit . oh that men did know this living bread , and this wine , or living water ! then they would say , lord , evermore give us of this bread , and of this water , that we may eat and drink in thy kingdom , and live for ever . for they that know this bread , they know it by eating of it ; and so they taste of the goodness of the lord , and of his divine sweetness : this knowledge is experimental ; as the child that sucks the breast of its mother , tho' it knows neither tongues nor languages , yet it knows the milk of the breast is good ; for it feels , and tastes , and feeds of it , and is nourished by it , and enabled to grow from stature to stature . so none but new-born babes are thus fed and nourished ; such as live and abide at the breast of consolation , and have free access unto it , and feel it freely come in upon them , and know it made bare unto them : oh! these are sensible of the love of god , and lean upon jesus breast , upon their beloved , that hath brought them up out of the wilderness , unto his holy hill , that is exalted above all the hills , and coming up a-top of all the mountains ; this is the mountain of the lord's house , the house of the god of iacob , unto which the weary and heavy laden in all nations run , and find rest unto their poor souls . 7. but why are the professors of our age so laborious for outward bread ? is it not bread that perisheth ? ( if so ) christ said , labour not for the bread that perishes , but for the bread that endures unto everlasting life , which the son of man shall give unto you , john 6.27 . was not the unleavened bread ( that moses gave ) bread that perishes ? and pray , wherein doth christ exceed moses , if he give them not bread that far excels moses's bread ? i tell you , our spiritual moses is come , that far exceeds temporal moses , as the substance exceeds the type or shadow ; and he gives us spiritual bread , and spiritual drink , the same that moses , and all that was with him in the cloud , and in the sea , did eat and drink of ; as the apostle affirms , 1 cor. 10.3 . for they all eat of the same spiritual meat , and did all drink of the same spiritual drink ; for they drank of that spiritual rock that followed them , and that rock was christ. now , it 's clear from this apostle , he was preaching of spiritual meat and drink to them , and the spiritual rock , christ ; and said , they ( meaning moses , and all that was with him ) did all eat of the same ; what ? the same spiritual meat and drink , that the apostle and disciples of christ did eat and drink of : then , if the same , it is spiritual , not outward or temporal meat and drink , but spiritual : here 's the meat indeed , and the drink indeed , christ spoke of , as aforesaid . now let us come a little farther in this chapter , verse 14 , 15 , 16 , 17. wherefore , my dearly beloved , flee from idolatry ; i speak as to wise men , judge ye what i say : the cup of blessing which we bless , is it not the communion of the blood of christ ? the bread which we break , is it not the communion of the body of christ ? for we ( mark , we ) being many , are one bread , and one body ; for we are all partakers of that one bread. now , here i might say something to wise men ; but not to the wise and prudent of this world , for they will not receive it . but let me ask , wherein stands the communion and unity of christ's followers ? is it not in christ ? and are they wise men that live in an outside formal profession of christ , and do not partake of the flesh and blood of christ , do not eat of this spiritual meat , and drink of this spiritual drink , here spoken of , in the chapter aforesaid ? for i am certain , none but wise men know what it is ; that is , they who are made wise by or with the wisdom that 's from above . and it 's very lamentable to behold , that any should be so asleep , as to think they eat and drink , and be contented ; altho' they find , they are empty of christ , ( who is this spiritual rock , whose flesh is meat indeed , and whose blood is drink indeed ) are empty of his life , power , virtue , spirit , wisdom , righteousness , &c. these sit in darkness , and see no light ; for they that sleep , sleep in the night ; and they that are drunk with the fruits of the wild grape , ( or blind opinions of wild-headed edomites ) that are hunting in their airy , earthly wisdom , amongst the high notionists , who have been greatly exalted in the dark night of apostacy , these are drunk in the night . but let me ask a little further : pray what is this cup of blessing ? is it an outward cup ? ( if so ) then why cannot men that drink of this cup , drink also of the cup of devils ? and pray what is the table of the lord ? is it outward ? ( if so ) then why cannot men partake of the lord's table , and the table of devils ? consider it ; for the table of the lord is spiritual , and none but spiritual men can partake of it : the natural man knows not the things of the spirit of god ; neither indeed , said the apostle , can he , for they are spiritually discerned ; and therefore only discerned by the spiritual man , in whom the spirit of god dwells ; see 1 cor. 2.9 , 10 , 11 , 12 , 13 , 14 , 15. god , who is a spirit , hath a spiritual table , furnished with spiritual meat , and with spiritual drink , for all his spiritual babes , sons and daughters , who are born of the spirit , and have food provided for them , according to the nature of the seed they are born of : for the birth being spiritual , it must needs be granted , that the meat and drink it feeds upon must needs be spiritual also ; else how can it agree or suit with the nature of this birth ? for god is a god of order ; and hath placed all things in good order , both in heaven , and in earth ; so that there is no communion between the spiritual and the natural man , neither can they feed together : for every creature hath its food according to its nature ; the fish of the sea cannot feed upon the land , nor can the beasts of the field feed in the sea ; no more can the children of god feed at the table of devils , nor can the children of the devil feed at the table of the lord , neither do they know it . now what is the devil's table ? for i find freedom to be a little plain : let us see if we can shew wicked men , that are the children of the wicked one , what their father's table is ; and that we may do it in short , let us see who are his children ; for the childrens food is according to , and suitable with , their nature : now his children are these , and called by these names , 1 cor. 6 , 9 , 10. unrighteous , fornicators , idolaters , adulterers , effeminate , abusers of themselves with mankind , thieves , covetous , drunkards , revilers , extortioners , malicious , enviers , haters of those that are good , murderers , deceivers , haters of god , proud , inventers of evil things , disobedient to parents , without understanding , covenant-breakers , without natural affection , implacable , unmerciful ; who knowing the iudgment of god , that they who commit such things are worthy of death ; not only do the same , but have pleasure in those that do them , rom. 1.27 . to the end : these , and all such as live in lust , pride , lying , &c. shall not inherit the kingdom of god and christ ; no unclean man or woman must enter that kingdom : so the devil he hath a table to feed these at , ( where ? ) in the world ; therefore all these love the world : but the love of god is not in them ; neither do they love one another , but love self , and are self-ended , and love to obtain their worldly ends ; and when they shew in appearance to love one another , it is for some selfish , worldly end : so the devil feeds them with worldly things ; for he knows , they love the dainties of this world , worldly honours , pleasures , profits , riches , and vanities ; so the world is very taking with bad people of all sorts . now the devil would have prevailed with our lord jesus christ to have fed at his table , and he shewed him his finest dainties , the world , and the glory thereof , and offered to give it him , if he would fall down and worship him ; but christ fasted all the forty days he was in the wilderness , and did eat nothing , [ mark that ] mat. 4.1 , to 11. so it 's clear , they whose minds are feeding here , are carnally-minded , live in the flesh , to the flesh , have their affections set on things here in the world , love the world ; these love not god , cannot please god , nor feed , nor know what it is to feed at the table of the lord ; nor do they believe the people of god have such pastures to feed in , such a table so spread , such a banqueting-house so full of sweet-meats , and divine spiritual drinks , as they have , where they sit together in heavenly places in christ jesus ; who hath compelled them to come to the wedding-dinner of the great king , and the marriage-supper of the lamb , every one having on the wedding-garment . oh! the things of god are good and precious things , durable , lasting riches , yea , everlasting ; and they that are come to partake of them , these look not at things that are seen , which are temporal ; but at things not seen , which are eternal , 2 cor. 4.18 . for the alpha and omega is come , the first and the last , the beginning and the end. pray what is he , the last , or the end of , if not of all shadows , types , figures , and changeable things , as well as of sin ? for if sin had never enter'd , these had not had place in the church : and now he is come that takes away sin ; and where sin is taken away , there he that was before sin was , comes to be again in man , as he was in the beginning . and how was he then ? was there any types , figures or shadows then , whilst man kept his state in which he was made , whilst christ the word , the incorruptible seed , was head , lord , king , and all in him ? then there was no outward law of moses ; but that was added because of sin , until the seed christ came again , to put an end to sin , and finish transgression , and bring in everlasting righteousness again , gal. 3.19 . so to him must the types , figures , yea , and the law that was added , give place ; and he only be exalted , for he is worthy ; who not only bore our sins on his own body on the tree , but the curse of the law likewise . but some may say , paul speaks of the lord's supper in 1 cor. 11.23 . that what he received of the lord , was that which he also delivered unto them : what was that ? why it was this , that the lord iesus , the same night in which he was betrayed , took bread ; and when he had given thanks , he broke it , and said , take , eat ; this is my body , which is broken for you ▪ this do in remembrance of me . after the same manner he also took the cup , saying , this cup is the new testament in my blood ; this do ye , as often as ye drink it , in remembrance of me : for as often as ye eat this bread , and drink this cup , ye do shew forth the lord's death till he come . wherefore , whosoever shall eat this bread , and drink this cup of the lord unworthily , shall be guilty of the body and blood of christ ; but let a man examine himself , and so let him eat of this bread , and drink of this cup ; for he that eateth unworthily , eateth and drinketh damnation to himself , not discerning the lord's body . now i desire to know , if any thing can be more plain than that the passover did shew forth the lord's death till he came ; and as before , the breaking of bread , the slain lamb without blemish , and the cup , was not all this in the passover , and shewed the lord's death till he came ? but now he is come , and and hath tasted death for every man ; was dead , but is alive , and lives for evermore , death hath no more dominion over him ; he died unto sin , or for our sins once ; but he liveth unto god , yea , is god , and lives for evermore . so that except men ( like the outward iew ) believe he is not come , how can they now live in the use of that figure , which shewed forth his death till he came ; well then , but did not this apostle , and the church of corinth , come to the lords table and supper ? answer , they did some of them , but those that did sup with him , must needs do it in the kingdom of god ; for he ate no more , nor drank no more , as he said he would not , till it was fulfilled in the kingdom , and till he drank it new in his father's kingdom ; so he is not to be supped with in the figure , out of the kingdom ; but they that sup with him , sup with him in his kingdom ; and if men sup with him , they must have him to sup with , and are with him where he is , and behold his glory , as the only begotten of the father , full of grace and truth ; and so he is with them according to his promise , to the end of the world ; and if so , how then can they run from him to the figure , that was in use , and shewed forth his death until he came ? but now he is come , and is with them , and in them , and they in him ; for this apostle said , know ye not that your bodies are the temples of the holy ghost , and that christ is in you , except ye be reprobates ? 2 cor. 13.5 . how often doth the scriptures speak of christ's being in his people , and they in him ; iohn said , the son of god is come , and hath given us a mind to know him , or an understanding , that we may know him that is true , even in his son jesus christ , 1 iohn 5.20 . so that it seems contradictory in it self to say christ is come , and yet to eat the outward passover , which did but shew forth his death until he came ; and to do a thing in remembrance of him , and yet be with him , and he with them ; for he gives his people to inherit substance ; and as the apostle said , heb 9.24 . christ is not entered into holy places made with hands , which are figures of the true , but into heaven it self , now to appear in the presence of god for us ; so that christ is not now in the figures ; and if christ be not in them , what virtue , power , or nourishment is in them ? for he hath all fulness dwelling in him , and if we partake not of his fulness , what is it we can partake of , that can do us any good ? and if all fulness dwell in christ , as the scripture saith , then what is there in figures , types , and shadows ? surely these must needs be empty , if all dwell in christ , and that he be all in all ? well might the apostle say , let him that glories , glory in the lord ; so that all the testimonies of the apostles , point and direct to christ , and testifie of him ; and his people at this day preach him : for after all his sufferings , passion , resurrection and ascension ; behold , i stand at the door and knock ; if any man hear my voice , and open the door to me , i will come in unto him , and sup with him , and he shall sup with me , rev. 3.20 . open therefore , ye everlasting doors , and let the king of glory enter in ; for he is lord of hosts , great and mighty ; and if god be with you , who can be against you ? he is come to teach his people himself , therefore hear his voice , and open the door of the soul , and let him in , that ye may sup with him and he with you ; for it 's he that giveth living bread , and living water ; and his flesh is meat indeed , and his blood is drink indeed ; they that eat his flesh and drink his blood , dwell in him , and he in them ; and therefore these must needs know he is come , for they sup with him , where there is bread enough , and all things are ready ; the marriage of the lamb is come , his beauty and glory is beheld , the day of his espousals is come , and his beloved is come up out of her wilderness-state in a great measure , and is made ready for her beloved , for he is adorned with his wedding-garments ; o she is the fairest amongst women , no church , nor woman like her ! her glory is within , she feeds on hidden manna , and hath meat to eat that the world knows not of ; therefore she tramples upon all transitory things , and hath the moon under her feet ; she seeks not after the glory of the night , fine titles , great honours , and rich benefits , places of outward profit , worldly gain , earthly treasure , and fading riches ; no , no , her beloved , to whom she is joined , and made one spirit with , never valued these things , or sought after them , yet the world hated him , and therefore it hates his people , because they are not of the world ; for if they were of the world , then the world would love her own ; but because they are not of the world ( christ having chosen them out of the world ) therefore the world hates them ; even as cain hated abel ; because abel's works were righteous , but cain's were evil ; oh! therefore be intreated , all you that read these lines , to leave the world ; that is to say , be dis-jointed from it , and and cleave not to it in your hearts , minds , souls , and spirit , and return unto the lord with your whole hearts , mind , and might , souls and spirits , and acept of his blessed invitation : all you that thirst , come unto me , said he , and drink ; this was in the last and great day of the feast , that christ said after this manner : and as the outward feast drew then to an end , so the inward lasting feast of fat things was proclaimed ; and as the figure or type was near its period , so the substance or antitype , christ , the bread of life , the passover of the spiritual iew , was proclaimed : and had many known the gift of god , and who it was that gave this free invitation , and proclaimed it himself , for all to come that thirsted , surely they would have come then , and now also . but , alas , there is too few that knows him , or thirsteth after him , especially of the wise and prudent of this world , nor of the great , rich , mighty , noble , learned , disputers of this world , who seek their own things , their own honour , their own exaltation , yea , their own praise and glory ; not the praise , honour and glory of god , nor the things of jesus christ. but come , remember before this , he proclaimed by his servant isaiah ; ho , every one that thirsteth , come ye to the waters and drink ; and ye that have no money , come , buy wine and milk without money , and without price . wherefore do ye spend your money for that which is not bread , and your labour for that which satisfieth not ? hearken diligently unto me , and eat ye that which is good , and let your soul delight it self in fatness . incline your ear , and come unto me ; hear , and your soul shall live ; and i will make an everlasting covenant with you , even the sure mercies of david , 〈◊〉 55.1 , 2 , 3. oh! what a tender invitation is here proclaimed unto every thirsty soul , even such as have no money ! these are invited very sweetly . but the lord is grieved , and very sorely displeased with babylon's merchants , who have traded long , and have made themselves rich , great and mighty , and have taken money for that which is not bread , and the people have been so unwise as to give it them , tho' they have been empty of living refreshment , of peace with god , and true satisfaction ; and have been kept in bondage , have lain in captivity , doing the things they ought not , and leaving undone the things they ought to have done : o the long complaints that have been put up towards heaven ! and though they say , they believe that christ is come , that hath all power in heaven and in earth , and gives power to all that receive him , to become the sons of god , even them that believe in his name , who are born of god ▪ but , alas , people do not come to him , tho' they be so very tenderly invited , and reasoned with ; as , why will ye give your money for that which is not bread , and your labour for that which doth not satisfie ? what advantage is this to your souls ? what wisdom is there in doing thus , to give money and labour for that which is worth neither ? as by long experience many know : oh then : let the wicked forsake his way , and the unrighteous man his thoughts , and let him return unto the lord , and he will have mercy upon him , and to our god , saith the prophet , and he will abundantly pardon : seek the lord therefore whilst he may be found , call upon him while he is near ; for he is come near ; who is given for a leader and commander to the people : read all the chapter through , and consider it , and compare it with chap. 53. and whilst time is , embrace christ jesus , open the door of thy heart , and let him in ; hearken to him , learn of him , be led , guided , commanded and ruled by him , and follow him , in order to know him , and where he feeds , and causes his flocks to rest ( in this glorious day of god ) at noon , that thou may not be as one that turns aside from the flocks of his companions . i. g. postscript . it hath often grieved me to hear and see how poor ignorant people are carried away by their blind leaders , to feed amongst swine , that wallow in the mire and dirt of sin , and are content with dry , husky shells of empty profession , and are zealous for that which they have no scripture for , nor do profit by : so these two things , viz. water-baptism , and bread and wine , i find are greatly adored , as though by these the people had great benefit ; but if we look into their lives and conversations , it doth not at all appear . so it fell weightily upon me , to write what the lord would please to enable me , about these things : for as they are used now , they are not so much as rightly imitated , by any of those that use them , neither the lord's last supper at the outward passover , nor yet the baptism of iohn ; but as to supping with the lord , and being baptized into his name , this i find few that know what it is : therefore was my desire a little more earnest to set pen to paper , and in plainness shew , what the name of father , son , and spirit is , and what they do that baptize into it , and also what they are who sup with christ ; not now seeking him in figures , but can say , they have found him elsewhere : i heartily pray it be may of service to all that read it , and of hurt to none ; for god doth know , i desire the wellfare of all mankind , who am a poor despised servant of jesus christ , iohn gratton . iohn baptist's decreasing , and christ's increasing , witnessed : being a treatise concerning baptism in the type , and baptism in the mystery . to the friendly unprejudic'd reader . friend , it is no desire in me , that because so many have appear'd in print , that therefore i would be one also that should be accounted eminent : but having been a great sinner , and therefore have , through infinite love and free grace , much given me ; my love is so much to him that is lord of all , that i am not a little grieved to see his pure and precious truth , so strongly , on all hands , encountered with , and fought against , in its comfortable and glorious appearance in the lord 's poor despised people , called by the scornful world , quakers . and seeing that this of water-baptism hath been and is a thing , they that are not only adversaries to truth , but to their own souls , have so publickly made use of it to fight us with , i having both been an eye and ear-witness of the same , have been not a little exercised in mind about this matter ; but have seriously considered and tried all their arguments , that i have been acquainted with , for this thing ; and i find them so far contrary to truth , and the mind of truth , that a necessity fell upon me to write what it pleased the pure eternal god to communicate unto me by his spirit : so that what is according to truth , and sound iudgment , thou wilt find here written ( as to the tenor and substance of the matter ) from the spirit of god in me ; and so is not mine , but his : to him be the glory wholly given for ever . but if there be any circumstantial defect , for want of heed or exactness , which may either fall upon me or the printer , charge it in its right place , and lay it not upon the spirit of god. having given thee this caution , i desire thee to observe , in the next place , my end in the publishing this little treatise ; which is , first , to clear truth of scandals in this point laid to our charge . 2dly , to strengthen the owners and lovers of it . 3dly , to acquaint or inform them that are mistaken about it . and lastly , that i might so answer that love , so greatly bestowed upon me , as to be clear of all men , and stand single unto god , whose servant i am , through mercy ; and might bring glory , honour and praise unto his holy name for ever . so now , before i leave thee , i shall only acquaint thee of the great differences amongst men about this thing , and then take leave . the presbyterian saith , water-baptism belongs to children of believing parents ; and therefore they examine the parents of their faith. now if the parent be an vnbeliever , then the child is not to be accepted to this ordinance , as they call it . from which i shall only now observe this , that if this be so , then is the child a sufferer for the sin of the father's vnbelief , which god hath said , shall never be : the child shall not suffer for the sin of the father , nor the father for the sin of the child ; but the soul that sins , it shall die . 2dly , the episcopal saith , the child is by this regenerated and born again , sanctified and changed , and made a new creature ; and therefore if a child be in danger of death , great haste is made to get it sprinkled : and if this be true , what farther need of a saviour ? 3dly , the baptists say , believers only have right to water-baptism : i grant , believers are only they that are truly baptized ; but that they are injoyn'd or commanded to observe this water-baptism , they now so differently observe , i find not . but , i hope , if thou readest what follows with a single eye , thou may'st come to see all these dippers and sprinklers , and their shortness in this , and gain some acquaintance with the lord's mind , as thou waitest in his pure light , which makes all things manifest ; to which , i beseech thee , to turn thy mind , and believe in it , that thou may'st be a child of light ; and then thy fellowship will be with us , who are children of it ; and so we may praise the lord together , who is light : to whom be all the honour and glory , for ever and ever . written by one of the least of all , yet one of the lord 's chosen ones , unknown to many ; yet known by the name of iohn gratton . monyash , the 4th of the 3d month , 1674. a treatise concerning baptism . they that are baptised into christ , have put on christ , live in him , and are one spirit with or in him ; are all united by one spirit into one body , and are members of his body , of his flesh and of his bones , and of his fulness receive grace for grace ; and know one lord , one faith , one baptism ; and are one in him , and he in them ; and so are come into the alpha and omega , the beginning and the end , the first and the last : he , whose name is called the word of god , by which all things were made in heaven and in the earth ; to him be glory for ever . now the baptism of the spirit is one in all ; and all that are baptized by the one spirit , are baptized into one body , and are all made to drink into one spirit ; and these have no confidence in the flesh , but are they that worship god in the spirit , and are truly led and guided by the spirit ; hear and know his voice , and are acquainted with his operations , life , power and vertue ; and can do nothing acceptable to god , but what they do in it ; and so it rather may be said , as in truth it is , that it is the gift or grace of god , in them and by them , that works both to will and to do of his own good pleasure . now all other baptisms whatsoever , that are not in the spirit , are of no profit ; for the substance of all is come , i say , of all those shadows , figures and types , which had their day , and in their day were appointed to be used , according to the appointment of the father ; but were but for an appointed time , until the seed came , to whom the promise was made , who is the heir , in whom all fulness dwells , [ mark that ] that in all things he might have the preheminence : for he alone , of himself , is sufficient , and able to save to the uttermost , them that come to god by him , and him only ; without the help of any outward washings , legal offerings and oblations , or whatever may be named , or hath been named , below himself , either of things in heaven or in the earth , they are all to give place ; for him only hath god highly exalted , and given him a name above every name , that at his name every thing ( though it hath been never so highly exalted ) should bow ; and that in all things he only , who is heir of all , should rule as a son over his own house : for all these were but as servants , and were not to abide for ever ; i say , all those types and shadows , and whatsoever came before him , tho' useful in their place , and to be observed in their time ; yet were all to give place , and pass away , and not to abide for ever in the house ; for they were but as servants ; and the son is over all , and hath power over all , and alone hath right singly to reign ; of the increase of his government and kingdom there shall be no end . so moses was faithful in all his house , as a servant , and did faithfully minister in the law , which was added because of transgression , until the seed came ; but when the seed came , to whom the promise was , who was and is the heir , he , as a son over his own house , was and is established : i say , when he was come , then the servant's services ended in that nature , gave place , and were taken away ; he took away the first , that he might establish the second , and that for ever , which will never be removed into a corner : to him be all glory wholly for ever . so iohn was also faithfull in his day , as a fore runner , or as one sent to run before him , whose way he was to prepare ; and he cryed ( for he was that one , foretold of , whose voice was heard in the wilderness , saying ) prepare ye the way of the lord , make his paths straight ; but the lord's voice , which is nigh in the heart , cryeth , this is the way , walk in it ; i am the way , the truth and the life ; no man can come unto the father , but by me , ( mark me ) said christ , i am the way it self , walk and live in me , and abide in me ; in me ye shall have peace : he doth not ●●y , in me and john ; nor i and john am the way ; no , no ; but i am the way , the truth and the life ; i am the light , or am come a light into the world ; he that believes in me shall not abide in darkness , but shall have the light of life ; mark , not a lifeless , changeable , shadowy light ; but an unchangeable , pure , living light ; for his life is the light of men : he that hath it , hath life ; he that hath it not , hath not life , but is in darkness , under wrath. so iohn testified and said , i am not that light , but am sent before , to bear witness of that light , that true light that enlighteneth every man that comes into the world : i am not the way but a fore-runner , or one sent to run before , to make preparation for the way of the lord ; and he that sent me , sent me to baptize with water : but , greater is he that sends , than he that is sent , for tho he came after me , yet he is and ever was preferred before me , the latchet of whose shoe i am not worthy to untye ; he shall baptize with the holy ghost and fire : i indeed baptize with water , he with the holy ghost and fire : i must decrease , he must increase : that he might be made manifest to israel , therefore am i come , baptizing with water , as i was sent to do ; for this end , that he might be made manifest to israel ; and when he is made manifest to israel , then is the end of my baptizing with water accomplished ; then must i decrease , but he must increase ; for , of the increase of his government and kingdom there shall be no end . now the day dawned , the sun appeared , and all lesser lights were overtopped , and all shadows fled . now it 's true , iohn was a burning and shining light ; but john received all from above ; but he that is above all , and gives to all men life and being , is the fulness of light and life ; and as he arises and ascends in his glory , he gives to all men liberally , as it pleaseth him ; glory to his name for ever . now , that water-baptism , or baptizing into water , was only ascribed unto iohn ( as having commission ) both by our saviour christ , and his apostles , and by ●●hn himself , see matt. 3.11 , 15 , 16. where iohn affirms , i , faith iohn , i , mark , i indeed baptize you with water unto repentance ; but , mark here , all ye water-baptists of all sorts , mind this , but he that cometh after me , mark , what then , iohn ? thou must depart it seems , if he must come after ; this word , after , signifies iohn's going away , or giving place to him that was to come after him : what then , iohn , thou art but for a time ? no ; i must decrease , for he is mightier than i , whose shoes latchets i am not worthy to unloose . well , iohn ; and what will he do for us ? will not he baptize with water ? i tell you ? i baptize with water that , that he might be manifested to israel ; but he will exceed , me or my baptizing into water ; for he shall baptize you with the holy ghost and fire ; whose fan is in his hand , and he will throughly purge his floor , and gather his wheat into his garner , and burn up the chaff with fire unquenchable . well , they might still have said , iohn this is a great work ; but will he not own thee and thy baptism , and establish it with his for ever , or to the end of the world ? mind , yes , to the first part might iohn have said ; for in effect he did say , he will own me ; for god sent me before ; and for this end , that christ might be made manifest to israel , therefore am i come ; to the second , he will not establish my baptism with his , for i must decrease ; and there is no necessity for it ; for his baptism is the substance of all other , and throughly purges and refines , and makes pure ; and i am but a fore-runner of him. well , but he comes to thee to be baptized of thee ? yes , but iohn forbad him , saying , i have need to be baptized of thee , and comest thou to me ? mark , here was need for iohn ; i have need said iohn ; well jesus denies it not but there was so ; nevertheless suffer it to be so now , mark now : why now ? because now is thy time ; for thou wast sent before me for this end , might christ have said , and this dispensation is of god ; and thus or therefore it becometh us to fulfil all righteousness : why , then iohn suffered him. but some may object , and say , if it was righteousness to be baptized into water then , and that christ was , ought not we to follow christ in all righteousness ? i answer ; in all everlasting righteousness he ought to be followed ; not in all the outward or ministerial part of righteousness ; for there is the righteousness of god revealed within , from faith to faith , and the righteousness of the law without ; the law was righteous , holy , just and good , and christ fulfilled the righteousness of the law , and had he not fulfilled the law in every tittle , he could not have said , it 's finished ; but he fulfilled the law : and he also fulfilled iohn's dispensation , or he obeyed or did all the law commanded ; and he obeyed and did also all that was commanded by the dispensation of iohn ; and when all the righteousness requir'd was fulfilled , it was reason that he only should have place that had fulfilled it ; so down to the circumcision he went , and to the passover , and to all the law called for ; for he humbled himself , and became obedient as a servant , and serv'd it in it's time and place , and fulfilled its will and requirements ; and not only so , but bore all the curse due to us that had broken it , and been disobedient unto it , and set us free from it ; was the end of the law , for righteousness to us that believe : so that we are not under the law , but under grace , or the gift of god that brings salvation to us , who have not the shadowy works of the law ; but are believers in , and obeyers of him , who is exalted both above the law and the prophets . so also down into the water he goes , and fulfilled iohn's dispensation , or that righteousness required by it ; which , when it was fulfilled , he only was worthy to have place , that had fulfilled it ; and having fulfilled it , he went up straight-way out of the water ; mark , he did not there abide or stay , but straight-way went out of the outward thing ; and then came the word of power , and the heavens were opened , and the holy ghost descended like a dove , and lighted on him ; then came the voice from heaven , saying , this is my beloved son , in whom i am well pleased . now is he descended , that is also ascended , and is now established alone : this is my beloved son , in whom i am well pleased , hear ye him : he that hath ears to hear , let him hear what the spirit saith : hear him , of whom moses , and all the prophets , and iohn , who was more than a prophet , spake ; for now he is come that is mightier than all , and all power is given unto him ; not unto him and iohn , nor unto him and moses ; no : but unto him ; him only hath god exalted to be both king and priest unto israel ; and he alone is established a priest for ever , of an unchangeable priesthood ; not changeable nor finite , but for ever , of an unchangeable priestood ; mark ye , but not after the order of aaron , nor after the order of iohn , but after the order of melchizedec , who met abraham , and blessed him ; him that overcame , and blessed him ; and will give to him that overcomes to sit with him in his throne , as he hath overcome , and is set down in his father's throne . not after the order of a carnal commandment , but after the power of an endless life : this is the sun that cloathes the woman , who hath the moon under her feet , therefore all changeable dippings with water ; and the least in his kingdom , is greater than iohn , tho' he was more than a prophet . also in mark 1.8 . i indeed have baptized you with water , but he shall ; baptize you with the holy ghost . also luke 3.16 . i indeed baptize with water , but one mightier than i cometh , the latchet of whose shoe i am not worthy to unloose , he shall [ mind ] baptize you with the holy ghost and fire . but he ever takes water-baptism to himself , and never ascribes it to christ jesus ; but speaks of a greater work to be done by him , a purging , purifying , refining , cleansing work ; and iohn's was but a type of what was a coming , and therefore ran before , and hasted to give place to him that came after , who alone is himself established , in all things to have the preheminence . now [ mark ] this word fore-runner , or one sent to run before ; one that runs makes haste away , that he may finish his course before his time be out . now it 's plainly said , that as iohn fulfilled his course , he said , whom think ye that i am ? i am not he : mind ye , iohn was not he , not he that was to be established to abide for ever , a priest for ever , of an unchangeable priesthood , but was sent before him : therefore when the apostle here comes in the 13th chapter of the acts , and verse 23 , 24 , 25. he speaks on this wise ( as he was preaching christ jesus , not iohn ; he was not , i say , preaching iohn , nor iohn's baptism , but christ the seed of david ) of this man's seed ( saith he ) hath god , according to his promise , raised unto israel a sauiour , jesus : when john had first preached before his coming the baptism of repentance to all the people of israel : mind ye , all ye baptizers in water , when christ was raised unto israel , when iohn had first preached before his coming : mark , iohn had a time , we grant , and own with all our hearts ; but was it not before his coming here spoken of ? but when his course was fulfilled , when iohn had first preached the baptism of repentance ; first , mind ye , then god raised up to israel a saviour . oh! but iohn could not save : but him whom god hath raised , saveth to the uttermost them that come to god by him ; him whom god hath raised . and so iohn honestly disclaims all the honour due to jesus christ ; and as one afraid , left the people should ascribe any of it to him , said , whom think ye that i am ? as he fulfilled his course , mark that , iohn's course was fulfilled : i am not he , but behold there cometh one after me , whose shoes of his feet i am not worthy to loose , ( him ) behold , he is the lamb of god that takes away the sins of the world ; but i am not he . and so in verse 47. the apostle comes to declare in much plainness , how that christ is set and established , and he joyns none with him : for so hath the lord commanded us , ( saith he ) saying , i have set thee , saith the lord , to be a light to the gentiles , that thou , mark , not thou and iohn , nor thou and moses ; but in the singular term , thou ; that thou shouldest be for salvation unto the ends of the earth , isai. 49.6 . but again , in iohn 1.2 , 26. the people came to iohn , and asked him , saying unto him , why baptizest thou , if thou be not that christ , neither elias , nor that prophet ? iohn answer'd them , saying , i baptize with water ; mark , but there standeth one among you , whom you know not , he it is who coming after me , is preferred before me , whose shoes latchet i am not worthy to unloose . these things were done in bethabara beyond iordan , where iohn was baptizing . the next day , iohn seeth jesus coming unto him , and faith , behold the lamb of god that taketh away the sins of the world : this is he of whom i said , after me cometh a man that is preferred before me ; for he was before me , and i knew him not ; but that he might be made manifest to israel , therefore am i come baptizing with water . mark , the end of iohn's baptism was , that he might be made manifest to israel , therefore am i come , baptizing with water : so then this was the service of iohn's baptism , and it served for this purpose , and to this end , that christ might be made manifest . and so iohn bare record of him , and preached him , and not himself ; but cryed , behold the lamb of god ; look not at me ; behold not me , nor the lamb of god and me ; no , he never joyn'd himself to him ; but said , i am sent before him , and now he is come , behold him , the lamb of god ; he taketh away the sins of the world : but look not now at me ; i am not that light , but am sent before , a witness , and am come baptizing , that he might be made manifest ; and if he were manifest to israel , then were my desire answered , and the end of my labour in water-baptism accomplished ; so that they might believe in him . iohn bare record , saying , i saw the spirit descending like a dove , and it abode upon him , and i knew him not ; but he that sent me to baptize with water , said unto me , upon whom thou shalt see the spirit descending , and remaining on him , the same is he that baptizeth with the holy ghost : and i saw , and bare record , that this is the son of god. see how plainly iohn preached christ and his baptism ; and all along put this distinction , i baptize with water , he with the holy ghost and fire ; i must decrease , he must increase . but they might have said , why john , why must thou decrease ? why iohn might have said , because my baptism is but of water , that he might be made manifest : but his baptism is with the holy ghost and fire , a baptism that exceeds mine , as far as the light of the sun exceeds the light of the moon . so it 's clear , that iohn was sent to baptize with water , and christ was sent to baptize with the holy ghost and fire : and christ fulfilled iohn's , and the law , and all the righteousness required by them ; and then was himself alone established , a priest for ever , of an unchangeable , unalterable priesthood . but further ; for i am desirous to clear my self of this matter at this time , from all opinions concerning this thing : i have already made it appear , that iohn himself was on my side ; and his record is clear to prove , that the baptism of christ jesus is that of the holy ghost , and that he himself was sent to baptize with water : and he no where makes mention of any other that was sent to baptize with water , but himself ; i say , that was sent . in the next place , i shall bring the testimony of our lord and saviour jesus christ , who also at all times ascribeth water-baptism unto iohn . acts 1.5 . and being assembled together with them , commanded them , that they should not depart from jerusalem , but wait for the promise of the father , which , saith he , ye have heard of me ; for john truly ( or might he not have said , or is it not all to one sense , had he said so ? iohn it 's true ) baptized with water : but , mind , he doth not say , do ye so too ; or , i will baptize with water also ; no : iohn , said he , truly baptized with water , but ye , mind ye , ye shall be baptized with the holy ghost not many days hence . this is the baptism they were to wait for , and to be by christ baptized withal , no water at all injoyned to it by christ jesus , tho' he owned it in its time , and fulfilled it , as aforesaid : but mark , now was the time of promise at hand ; not many days hence ( saith christ ) ye shall be baptized with the holy ghost . so also peter , in acts 11.16 . saying , then remembred i the word of the lord , how that he said , john indeed baptized with water , but ye shall be baptized with the holy ghost . still water baptism is ascribed to iohn , by himself ●nd by christ jesus . let us hear what the apostles say concerning it . in acts 1.22 . peter , in his declaration to the disciples concerning iudas , and choosing another in his stead , makes mention in vers. 22. on this wise , beginning ( said he ) from the baptism of john , mark , unto that same day that he was taken up from us , must one be ordained to be witness with us of his resurrection . here it is ascribed unto iohn . again , in acts 13.23 , 24 , 25. paul , speaking of the promise , god hath ( saith he ) according to his promise , raised unto israel a saviour , iesus ; when john had first , mark , first , preached before his coming , mind , before his coming , the baptism of repentance to all the people of israel ; and as john fulfilled his course : mind here , paul still ascribes it to iohn . again , in acts 19.1 , 2 , 3 , 4. and it came to pass , that while apollos was at corinth , paul having passed through the uppermost coasts , came to ephesus , and finding certain disciples there , he said unto them ▪ have ye received the holy ghost , since ye believed ? and they said unto him , we have not so much as heard whether the●● be any holy ghost . and he said unto them , unto what then were ye baptized ? they said , unto john's baptism . mark , had iohn's baptism been in the name of the father , son , and holy ghost , then how should they but have heard of a holy ghost ? so that here , before i proceed any further , i shall take notice of this place a little . water-baptism is still ascribed here to iohn ; i indeed baptize with water , said iohn ; john indeed baptized with water , said christ ; and said the apostles , iohn verily baptized with the baptism of repentance , saying unto the people , that they must believe on him that was to come after him , that is ( said he ) on christ iesus : so i shall yet bring no more proofs for this point , these being sufficient . but before i leave this place , take notice , that tho' they had been baptized unto iohn's baptism , yet they had not heard whether there was any holy ghost : which doth clearly manifest , that altho' it should be granted , that iohn's baptism was still of necessity , which far be it from me to do , yet how doth it thwart all the water-baptists of our age , who baptize with , or into water , using the words father , son , and holy ghost ; which they cannot bring precept or example for . for tho' the apostles did by permission baptize , it was but in condescension unto iohn's baptism ; for commission they can no where bring from christ , nor that they did use the words , now used by you , saying , i baptize thee in the name of the father , son , and holy ghost . so that your practice , all of you water-baptists , is contrary to the holy scripture ; for in this place , paul baptized those in the name of the lord jesus : and peter ( in acts 10. ) commanded to be baptized , repent and be baptized in the name of the lord iesus : but no where can they find , that either iohn , or any of the apostles , used to say , i baptize thee in the name of the father , son , and holy ghost : so that your practice in this is grounded on a sandy foundation , and will undoubtedly fall . prop as hard as you can , and take ye altogether , ye water-baptists , of all sorts , and work never so hard with both hands , your babel-buildings will all fall , and great will be the fall thereof ; and all your props , and all your cunning work will be broken to pieces , and you shall never be able to raise your building again ; but the chiefest of your workmen shall be ashamed of their own doings , and you shall gather paleness in that day . oh therefore be intreated in tender love , i beseech you , to return ! return out of babylon , unto the gift of god , the true light , that makes ye all manifest , and in which ye are all seen and comprehended : i say , in the name of the lord my god , and in much love to your souls , be intreated to return unto it ; it 's near you to instruct you , and to make all things manifest to you , if you will come unto it . o turn your minds ! how oft have you been reproved by it ? and you never found guile in his mouth , tho' he hath told you all that ever you have done , yet you regard him not , but prefer fading , finite , and unprofitable things above him . oh! haste , haste out of babylon , tarry not ; the day of vengeance is near ; and then will you come to know the true baptism is not into water , but into the name of the father , son , and spirit ; and that christ ( in mat. 28.18 , 19. ) when he sent his apostles out to teach all nations , and that the baptism there spoken of , and commanded by christ , was not into water , but into the name of the father , son , and spirit ; neither is there any such a word as water mention'd in his words there spoken to them ; but into the name of the father , son , and holy ghost , he bad them baptize . but some may say , it must needs be water there intended , because that none can baptize with the holy ghost , but christ. i answer , true ; none can but he , and by his power only ; therefore he tells them in the first place , that all power is given unto me ( saith he ) both in heaven and in earth ; and they now must not go in their own strength or power , but in his power ; and it was his power , in them and by them , that did the work he sent them to do ; and so he saith unto them , without me ye can do nothing : but lo , i am with you always , even to the end of the world : and all power is mine . and now , you water-baptists , let me ask , now where is iohn's power ? iohn hath now no power , nor moses hath now no power , in a way of administration , if all be given to him , and be his , as i am satisfied it is : and it is plain , he only is here established . now it must not be admitted for any other to have a tabernacle standing or building with his ; no : though peter would have had three , one for moses , one for elias , and one for christ : that elias was already come , mind , and they have done to him whatever they would : and is it not plain to you , that this was iohn the baptist here spoken of , and intended ? and yet mind , neither moses nor elias must have a tabernacle built with his ; but a cloud came , and took them away , mark , and christ only left ; and a voice from heaven came , saying , this is my beloved son , in whom i am well pleased , hear him . oh! what would you have ? how clearly is it manifest unto all who walk not in darkness , that he only is , by himself , established to be heard in all things : and saith the apostle , he that refuseth to hear this prophet , shall be cut from off the earth : and again , see ye refuse not him that speaketh ; for if they escaped not , that refused him that spake on earth , even moses , how shall ye escape , if ye refuse him that speaks from heaven , whose voice then shook the earth ? but now says he , yet once more will i not shake the earth only , but also heaven ; mark , that those things that cannot be shaken may remain : mind what must remain , and how he alone ( even christ ) is above all established . and it 's said again by paul , god ( saith he ) who at sundry times , and in divers manners , spake in days past to the people by the prophets , hath in these last days spoken unto us by his son , ( mark , not by his son and john , but by his son ) whom he hath appointed heir of all things , mind : so all power is given unto me ( saith christ ) go ye therefore , teach all nations , baptizing them into the name of the father , son , and spirit ; or if you had rather have it , holy ghost ; teaching them to observe whatever i command you ; and lo , i am with you always , even to the end of the world ; but tarry at jerusalem , till ye have received power from on high ; for without me ye can do nothing . so 't is not ( saith peter ) by our strength or righteousness that this man is made whole : why stand ye gazing upon us , as tho' by our power and holiness it was done ? be it know unto you , that by the name of jesus , whom ye crucified , even by faith in his name , is this man made whole . and said paul , i have laboured more abundantly than ye all ; yet not i , but the gift , or the grace of god that 's in me . and so it was in his strength that they were more than conquerors , and could do all things through christ that strengthened them ; but before they could not , before ( i say ) that they went in his strength . so there was need for them to wait at ierusalem , till they had received of his fulness , of which they all received grace to help in time of need. but now , mark , they had not need to have stay'd at ierusalem for po●●r to have baptized with water ; for they had been doing that before , and were able enough for that baptism : but now they were to enter upon a greater work ; and it is not they must do it , but the gift of god in and by them , or the power they received ; so saith christ , lo , i am with you ; and as many as received him , to them he gave power ; for , all power is given to me ( saith christ ) all , mark . so , though the apostles , as men , could not baptize into the name of the father , son , and spirit ; no more than we , as men , can do ; yet , mark , christ in and by them can , or us either ; and in and by them did : and when the apostles laid their hands on them that believed , the holy ghost fell upon them ; and sometimes when they were preaching unto them , the holy ghost fell upon them : yet it was not them that could so much as preach as they ought , but christ in and by them . god speaks , by his son , through his vessels of honour , fitted for his use : so it 's not them , but christ , who also raised the dead , opened the eyes of the blind healed the sick , cleansed the leper● , and many great and good works did they ; yet not they , but the gift of god in them and by them : and so they went in the demonstration of the spirit and of power , and preached christ the wisdom of god , and the power of god , the savour of life unto life in them , mark , in them that are saved , and the favour of death unto death in them that perish . but they never cried out , water-baptism is the door ; for christ jesus said , i am the door , by me ( mark , not me and water , nor me and iohn , but by me ) if any man enter in , he shall be saved , ( o he is of himself sufficient ! ) and shall go in and out , and find pasture . the apostles never called it , as you do , an initiating ordinance , and ( say you ) a command of christ : but who says so besides you ? where do you prove it ? prove , friends , whoever you are . i challenge all the whole world to prove that christ ever mentioned such a thing to any of his ministers , as by way of command , as water-baptism ; but said , as abovesaid , ye ( said he ) shall be baptized with the holy ghost : and , go teach all nations , baptizing them into the name of the father , son , and holy ghost : say not , we cannot ; be not ●●●mayed ; for , lo , i am with you : and all power is given unto me , both in heaven and in earth ; therefore without me ye can do nothing : but abide in me , and then ye shall bear fruit : in me ye shall have peace . but though it were so , that he had meant , as you baptists say he did , water-baptism , and that that commission belongs to you , ( say you ) the world is not yet ended , therefore ( say you ) it is still to be observed : suppose this were granted you , then i ask you , how missed paul of it , that he had no share in this commission ? for paul saith , in 1 cor. 1.13 . that chri●t sent me not ( saith he ) to baptize , but to preach the gospel ; mark . how comes it to pass , that you are greater sharers in this commission than paul ? and how must we do to know it ? for if it did not reach paul , who was converted , and one not behind the chiefest of the apostles , how can it reach you ? and though you may say , all are not sent to baptize : then i ask you , how must we do to know who are , and who are not ? but say you , paul means not only : oh friends ! would you have this hole to creep out at ? it 's a little one , too lit●●● to get out at . 't is your meaning ; but we must not take your meanings , when the lord lets us see he means otherwise ; for paul said not so , nor dare any true christian say that paul meant so ; but said what he meant , and meant what he said . well , but say you baptists , he did baptize . it is true , he did some few ; but he thanks god they were so few : but it seems , though he did , he did not do it by commission : for christ sent me not to baptize , ( saith he ) but to preach the gospel . how then ? why by permission , as he also circumcised timothy by permission , because of the iews ; but not , because christ had commanded it ; for he had not . paul himself said , if ye ( speaking to the galatians ) be circumcised , christ shall profit ye nothing ; yet took that liberty for a particular end , because of the iews , to do that particular act. he also observed the law , and went under seven days purification , and had an offering brought according to the law ; but not because it was commanded by christ , for christ had not commanded it ; but because of the iews : yea , and had ( had he not ? ) another time his head shorn , and was under a vow . much might be said , that was done by the apostles , that was not commanded by christ ; nor that they left no command to after-ages to observe . but it 's also clear in acts 26.15 , 16 , 17 , 18. that paul had no such word , in his commission , as to baptize into water : for i ( said the lord ) have appeared unto thee , for this end or purpose , to make thee a minister and a witness , both of these things which thou hast seen , and of those things in the which i will appear unto thee : delivering thee from the people , and from the gentiles , unto whom now i send thee : mark , what to do ? not to baptize into water ; he mentions no such thing ; no : but to open their eyes , and to turn them from darkness to light , and from the power of satan unto god , that they may receive forgiveness of sins , and an inheritance amongst them that are sanctified by faith that is in me . this was paul's commission , if we may so call it , as he himself tells the king agrippa ; but here is not one word of water-baptism , or not only to baptize , as you baptists say . but if you have no better weapons than these , these are too short to save your heads . but to proceed : you still say , the apostles did baptize . peter said , in the second of the acts , repent , and be baptized , every one of you , in the name , mark , of iesus christ , for the remission of sins , and ye shall receive the gift of the holy ghost ; ( this baptism , being for the remission of sins upon repentance , was necessary to salvation ; but so is not yours ) for the promise , mark , is unto you . but the promise was not water-baptism ; but , ye shall be baptized with the holy ghost , said the lord jesus , by way of promise . and this is that which was spoken by the prophet , ioel 2.28 . and it shall come to pass in the last days , saith god , i will pour out of my spirit upon all flesh ; mark , was not this the promise of god to them , and their children ; and to all that are a-far off , and so on ? and in verse 21. then they that gladly received the word , were baptized ; and the same day were added unto them three thousand souls ; mark ye , the same day : it was a great number to be baptized into water , as you do , all of one day , if it was so : but it is not here so said , nor mention made of water in this chapter ; so that this place will not carry your matter you would lay on it ; for all these ( it 's said ) continued stedfastly in the apostles doctrine ; and their doctrine , i hope , you will own was for christ : if any preach any other doctrine , than what is already preached , or lay any other foundation , than that which is already laid , let him be accursed : we preach christ ( saith paul ) to the jews a stumbling-block , & to the greeks foolishness ; but unto them that believe , christ , the wisdom of god , and the power of god. it was christ they preached . but say you , philip baptized the eunuch , and the gaoler was baptized , and cornelius , and those with him , peter commanded to be baptized in the name of the lord ; and ( say you baptists ) when was that command repealed ? i answer ; though it was a command , yet it was but peter's command ; and peter had not all revealed to him at first , but was ignorant of things that were afterwards revealed ; and so were the rest of the apostles : witness peter's vision , and the apostles blaming peter for going to the gentiles , because they yet saw not into that foretold mystery , nor many before them saw it not ; but it was revealed in the lord's time to them , how that the gentiles should be fellow-heirs , and partakers of the same glory . but you cannot prove that peter's command was obeyed : he commanded them ( it is true ) to be baptized ; and if they were , his command was fulfilled : but who commanded you , or sent you ? shew us your commission : for peter did not , any where , that i can find , command , that water-baptism should be observed to the world's end ; no , no : it was the baptism of christ jesus , with the holy ghost and fire , that was , and is , and will be to the end , established and commanded in mat. 28. by christ. and though the apostles did make use of iohn's baptism , yet they laid no stress upon us , that were to come after them , to use it ; neither was it commanded by christ for them to use . but come , may not i say , that they saw not to the end of iohn's baptism , ( though iohn had plainly said , i must decrease ) no more than they saw the coming of the gentiles , till it was shewed by a vision ; ( and that though christ had said , that the true worship was in spirit and in truth , yet that they saw not through the outward worship ? and have i not more ground for it , than you have for paul's not only ? ) but if you were in the light , you would see , that the apostles did see but in part , and no farther than it was revealed unto them , no more than we do now . but though we should say , that they did see unto the end of iohn's baptism , and unto the end of all visible things , as i know they did in time , as i shall prove hereafter ; yet altho they might , they that were daily added , might have stumbled , had they denied them that of iohn's baptism , except they also had seen into the mind of god with them in this matter ; for they were but enterers in as little children , and not grown up to man's state at first , but went from strength to strength in the spirit of the lord ; and so the apostles could take liberty , for the furtherance of the gospel , to use iohn's dispensation , but were above it themselves , out from under it's command , in the power of christ , who was greater than iohn , and had all power himself ; and so it could not command them , but they it : and so philip said unto the eunuch , if thou believest with all thy heart , thou mayest ; not thou must , no ; but if thou believest , thou mayest ; he would not deny it him ; tho' i believe , philip knew , that it was the spirit 's baptism that must sanctifie , and that water could not reach the soul of any , nor any way satisfie the spiritual part of mankind . and yet took that liberty in the spirit , because of the weakness of their yet childish capacities , to submit to their weakness in many things that belonged unto the law , as well as in this of iohn's . and is it not also clear , that the apostle would not yet seem to lay the building , if i may so call it , of iohn waste , until they had laid and builded on a more sure foundation ? nor wholly preach his baptism useless , nor the law neither , until such time as the gospel had got some hold of the people ? and then they testified of one lord , one faith , one baptism ; and that by one spirit they were all baptized into one body , and had been all made to drink into one spirit ; and that they were made able ministers of the new testament , not of the letter , but of the spirit : and came not with words man's wisdom teacheth , but with words the holy ghost teacheth , with which they were now baptized ; comparing spiritual things with spiritual , not carnal , or external or elemental things with spiritual , as you do ; no , no ; but spiritual with spiritual . now they saw by the revelation of the spirit , into the mysteries of god's kingdom , and therefore in heb. 6.1 . the apostle comes in with these words , leaving ( saith he ) mark , leaving the principles of the doctrine of christ , let us go on unto perfection . come , friends , deal plainly for your own souls good , and god's glory , and tarry not short of him that makes perfect , and cleanseth from all iniquity ; and be perswaded to come and wait for the true baptism of christ , which is with the holy ghost and fire , that ye may be sanctified and refined , and made every whit whole ; for it is in much love to your souls that these lines are written , by one that desires your salvation even as his own , and truly breathes for the prosperity of zion , and the establishment of truth and righteousness . but now some may object , and say , that the apostles could not have left them , if they had not been in them , or in the use of them . i answer , true , they had so ; and had also been in the use of those things the law had required ; but mark , all these could not make perfect ; the law made nothing perfect ( said the apostle ) as pertaining to the conscience . and the baptism of john ( say you ) was but a type : now if the type could make perfect , then there would have been no need of the substance ; for if perfection had been by the levitical priesthood , then verily righteousness would have been by the law : and now say i , if john ' s baptism could have taken , or have washed away sin , then verily righteousness would have been by john ; i mean , that men would have been then by it made perfectly and truly righteous : but iohn himself preached no such thing by himself ; but said , i am not he , but behold him , the lamb of god , that takes away the sins of the world ; this is he of whom i spake , one mightier than i cometh , he must increase ; of the increase of his government and kingdom there shall be no end . and therefore saith the apostle , leaving , which word therefore seems to entail the foregoing words in the chapter before , where he had been telling them of their childishness ( he mentions the doctrine of baptism which cannot prove the imposing of water-baptism any more than all the rest ) and was now for bringing them on to a further state , where they might know perfection , and have meat that would satisfie , true bread , that comes down from heaven , and impowers to be sons of god. and it seems clear to me , that there was some need for those things , they had so long lain like children weak , and like babes in , to be left ; therefore leaving these , let us go on to perfection ; and faith further , this will we do , if god permit : but if they had been commanded by christ to have been used to the worlds end , then why should paul ( for so i call that author ) have been so earnest at that day , which was soon after christ's ascension , to have had them then to leave them , and to go on to a more manful , powerful , perfect state ? so that it is very clear to all whose eyes the lord opened , that though the apostles had by reason of their weakness , submitted to their childish capacities , rather than they would lose their hold they had got of them ; yet this or these things were not the thing they were driving at : but the aim and end of all they did , both in circumcision , passover , vows and seven days purification , and water-baptism ; yea , and all those things concerning meats , and other things , that they did by permission , and not by commission from christ , i say , their intents in all these were never to establish them with christ jesus , to abide as long as the world lasted ; no , but after they had held them in hand , in order to get them on , they took all occasions they could , to bring them on further , till they all come in the unity of the faith unto a perfect man in christ jesus , unto the measure of the stature of christ jesus ; and so these became useless , and all gave place to him , who is alone by himself established a priest for ever of an unchangeable priesthood ; glory is wholly due unto him . and so , now they came to speak of one baptism , one faith and one lord , as aforesaid ; and that by one spirit they were all baptized into one body mark , they were all , he saith , all baptized by one spirit into one body , and had all been made to drink into one spirit : but none can prove that all were baptized into water ; for paul was instrumental in the lord's hand , for the convincing and converting of many , but he saith , he baptized none but crispus and gaius , and the houshold of stephanus , beside ( saith he ) i know not whether i baptized any other ; but many were convinced by him , doubtless very many , yea , multitudes ; yet no man can prove , that all that were convinced and converted by the gift of paul were also all baptized into water ; yet saith he , ye are all baptized by one spirit , and have been all made to drink into one spirit ; and there is one lord , one faith , one baptism . well , but say you baptists , he doth not say , there is but one baptism . no , nor doth he not say , there is but one lord ; must we therefore say , there are more lords than one ? god forbid : for to us there is but one lord : and he doth not say , there is but one faith ; must we therefore say , there are more faiths than one ? so he also saith , there is one baptism ; and so say we too ; and that one was promised , and accomplished , and commanded : for we believe , as christ said , the works that i do , mark ye , the works that i do , shall ye do ; and greater works than these shall ye do . but it 's plainly said , that christ baptized not ; i say , not with water , but with the holy ghost . and do you think that he used one baptism to them , and commanded them to use another to them that believe in him ? do you think that he baptized them with the holy ghost , and then sent them out to baptize with water ? i know , whatever ever you believe , you have said no less ; but you can never prove it : for the works that i do , shall ye do . but christ baptized not into water , nor never said that they should , that you or any other can prove ; for peter , in acts 11. declares what the lord said , when the disciples were talking with him about his going unto the gentiles : then ( said he ) i remembred the word of the lord , how that the lord said , ( mark ye , christ's word , the lord said ) john baptized with water , but you shall be baptized with the holy ghost . but he no where mentions water , by way commanding them to use it in baptism : but said , ye shall be baptized with the holy ghost ; and , go ye , teach all nations , baptizing them into the name of the father , son , and holy ghost ; and , lo , i am with you . but farther , i remember you baptists have said , that your baptism into water doth signifie death , burial , and resurrection : by which words you acknowledge it is but a type . and you farther say , that no man ought to be buried before he be dead . now i conclude , that the dead you mean , are such as are dead to sin ; and if so , how can ye that are dead to sin , live any longer therein ? know ye not ( saith paul in rom. 6.2 . ) that so many of us as were baptized into ( mark , into ) iesus christ , were baptized into his death : therefore we are buried with him by baptism into death , that like as christ was raised up from the dead by the glory of the father , even so we also should walk in newness of life : and in vers. 7. for he that is dead , is freed from sin. well , let me ask you , are you thus dead , buried , and risen with him by your water-baptism ? or can any man conclude , that paul here speaks of water-baptism ? is it not plainly said , into christ ? not into water , but into christ , into death . and in gal. 3.27 . for as many of you as have been baptized into christ , have put on christ ; and they that are in christ , are new creatures , ( behold , all ye water-baptizers ! ) all old things pass away , and all things become new ; a new heaven , and a new earth , in which dwells righteousness . and we say , that the sons of god inhabit in the new and living way , that which is pure , and changeth not , but endures for ever ; and in righteousness are they established , and act not by the power of a carnal commandment , but in the power of an endless life ; not in imitation of the letter , but in the demonstration of the spirit . for although it should be so , as ye would have it , that christ had commanded the apostles to baptize into water ; as he never did , nor can it be ever proved ; yet , if it had been so , what is that to you ? who commanded you ? shew us your commission : where did you receive your power and authority in this matter , that you both preach and baptize ? whereas paul says , he was not sent to baptize , but to preach . and we say , and know what we say to be true , that we are not sent to baptize into water , but to preach the gospel ; and our authority came not by man , of man , nor from man , but by the grace of god we are what we are ; and his grace is sufficient for us , and ever hath been , since we were a people , and so will be to the end. and we further say , we know that iohn was sent to baptize with water , and we own him in his day ; but where did iohn baptize , using those words , father , son , and holy spirit ? for they that had been baptized into iohn's baptism , had not so much as heard of a holy ghost : so that this baptism ye practise , cannot be iohn's ; nor christ's it cannot be ; for he never had water ascribed to him . but iohn , who was a true minister in his time of water-baptism , said , he ( meaning christ ) shall baptize you with the holy ghost and fire : so then , if not iohn's , as it 's clear it is not ; for iohn's was a type of the true baptism of the spirit , and when the types , figures , vails and shadows were ended , and he the end and beginning , first and last , was arisen , and had rent the vail from the top to the bottom ; i say , when the sun of righteousness did arise , the shadows fled away , and gave him place over his own house to rule , whose right it was : then was the true baptism known ; then came the holy ghost ●●on them ; then did the true light shin●●● and the darkness fled away ; then were they inwardly washed , and their understandings opened ; then was the circumcision of the heart known ; then was he entered into that within the vail , into the true tabernacle , which god pitched , and not man : and so iohn went before , as a type , but willingly gave place to the substance . so that it 's clear , the baptism you use is not iohn's ; and it is much more clear , that it is not christ's baptism ; and so it must needs be your own ; done by you in imitation of the holy men of god , gone before , who did what they did in obedience to the lord , and in his power , and were sent by him : but , oh! whoever sent you , baptists , in this great and notable day of the lord ? it will one day be said , who hath required these things at your hands ? either shew us your commission , or else acknowledge your great error , and repent , and come unto the true light , and walk in it ; prize it , and obey it , that ye may be saved by it : for it is not a fair outside of the cup and platter , but the inward washing of regeneration by the spirit , and a living in the spirit ; and the whole worship of god , say we , and the scriptures the same , that the true worship of god is in spirit and in truth : but that your water-baptism is spiritual , i deny ; or that it ought to be observed in the worship of god , you cannot prove : but iohn's was ordained to be used as a type ( before the spirit 's worship , or the true worship in the spirit was fully established ) and of it self , a thing that i believe none of you dare say , doth in any measure sanctifie and wash the soul. and if it be of so little effect unto the soul , why what necessity is there for the continuance of it to the world's end , since also ye cannot prove it so commanded . for once more let me tell you , that that baptism commanded in mat. 28. was into the name of the father , son , and spirit , or holy ghost : but , i say , this was not iohn's ; for they that had been baptiz'd unto iohn's baptism , had not so much as heard of a holy ghost , ( acts 19.1 , 2 , 3 , 4. ) which they must needs have done , if they had been baptized with the use of these words , in the name of the father , son , and holy ghost . but further , you acknowledge your selves , that it is but a type : well , i ask you then , what doth it type forth unto us ? or what is it a type of ? if it be a type of the baptism of christ , then i ask you , what further need there is of it , when the thing signified by it is come ? or do you think that type and substance must remain together to the world's end ? was it not always from the foundation of the law , that when the substance came , then the shadows fled away ? but altho' you should still say , why then did the apostles use it , after the spirit 's baptism was accomplish'd ? i answer , as before , the apostles had power over it , after they saw beyond it , and could submit unto the weakness of believers capacities in many things , as above is mentioned ; but that they saw not beyond it , till it was reveal'd unto them , is clear ; but then they spoke of the one baptism , of the one lord , and of the one faith. and so iohn himself , when he saw jesus walking , he said unto his followers , behold , the lamb of god , that takes away the sins of the world ! and , iohn's disciples left iohn , mark , they left iohn , and walked no more with him . for iohn's baptism could not wash them from their sins : but , behold , the lamb of god takes away sin , puts an end to sin , finishes transgression , and brings in everlasting righteousness ; he makes every whit whole , and fully saves to the utmost , them that come to god by him ; and makes clean them that he washeth : and if i wash thee not , saith he , thou hast no part in me . he satisfies ; for he is the bridegroom himself ; but iohn was not ; he , it 's true , was the bridegroom's friend , and would not rob him of his prerogative , or honour , but rejoyced to hear his voice ; and when it was heard , said , this my ioy therefore is fulfilled . so we own iohn in his place and time : but we own the bridegroom above iohn , although iohn was his friend , and did what was commanded ; but thought not much to give him place , who had commanded him . and so , my dearly beloved friends , it is in much love to all , but chiefly to you called anabaptists , that this is written ; as i can truly testifie in the manifestation of that true light spoken of in the scriptures of truth : unto which i once more beseech you to turn your minds , and believe in it , and come to walk in it , and obey it ; and then will you have fellowship with us , and truly our fellowship is with the father , and with his son christ jesus ; by whom we have always received the attonement , and in whom we live , out of whom we cannot live ; for he is our life : to whom be glory for ever . iohn gratton . written the 7th of the first month , 1674. the conclusion great hath been the travail of my soul for the prosperity of sion , and for her establishment above the top of all the mountains ; and , blessed be the lord my god , my eyes behold her , and see her beauty to exceed all the glory of the earth , and her coming out of her wilderness-state is come : i say , the time is come : and many have lyed , or lain in the way-side , to have drawn her aside , and would gladly have allured and inticed her from her beloved , and gladly would have had her turned aside unto other lovers , and have cryed out unto her , what is thy beloved unto anothers beloved ? and have spoken against her ; and when they could not prevail with her , have evil entreated her , and persecuted , her for her beloved's sake : and many have been her troubles , but the lord hath delivered her out of all : and great is her joy at this day , and her glory exceeds all the glory of the nations : her beauty is perfect : she is a virgin , and never was defiled , but is all glorious ; the king's daughter is all glorious within , her garments are all wrought gold , wholly pure ; she has no blemish , she is all fair , without spot , the only beloved of the lord ; glory to his name . he hath remembred her in love , and her sorrows has he seen , and will plead her cause , and subdue kingdoms for her sake , and make her way plain before her . oh! come unto sion , all ye that desire her prosperity , and be not so foolish as to sit down short of her ; her city is free , her gates are open by day and by night ; she has no need of the sun by day , nor of the moon by night ; but the lord god and the lamb are the light thereof : her light will never grow dark , her sun will never set , night shall be no more upon her ; for her sun is arisen , and as one to run a race is marching on ; his strength is as a lyon his voice is heard to roar , and great fear is fallen , and a falling , upon the beast of prey . o! who would not live in her ? her gates are paved with precious pearls , her inhabitants are all kings and priests unto god ; she is altogether comely , and her glory shall never have an end , amen oh! who , who would not dwell here ? come , come unto sion , all ye that are sincere to what ye know : turn ye , turn at her call , and embrace her counsel : why will ye bestow your money for that which is not bread , and your labour for that which satisfieth not ? oh! come unto me , saith the lord , my voice is near you ; how often have i called , and ye regarded not , nor have not answered my requirings , but are imitating them whose life and power you are out of . but now turn ye unto the lord with all your hearts ; believe in his light , and life will you know , that never can have an end ; but if you still refuse , you will one day know that you were warned and invited by one that truly seeks not himself , but earnestly travails for the wellfare of all men , and is become servant to all for jesus's sake ; to him be all honour , praise and dominion for ever and for evermore . j. g. the end . laying on of hands upon baptized believers, as such, proved an ordinance of christ in answer to mr. danvers's former book intituled, a treatise of laying on of hands : with a brief answer to a late book called, a treatise concerning laying on of hands, written by a nameless author / by b.k. ... keach, benjamin, 1640-1704. 1698 approx. 210 kb of xml-encoded text transcribed from 62 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2006-06 (eebo-tcp phase 1). a47585 wing k74 estc r8584 12328058 ocm 12328058 59587 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a47585) transcribed from: (early english books online ; image set 59587) images scanned from microfilm: (early english books, 1641-1700 ; 189:5) laying on of hands upon baptized believers, as such, proved an ordinance of christ in answer to mr. danvers's former book intituled, a treatise of laying on of hands : with a brief answer to a late book called, a treatise concerning laying on of hands, written by a nameless author / by b.k. ... keach, benjamin, 1640-1704. the second edition. [12], 110, [1] p. printed, are to be sold by benj. harris ..., london : 1698. the "epistle dedicatory" signed: benjamin keach. the statement of responsibility appears after the edition statement. reproduction of original in british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng danvers, henry, d. 1687. -treatise of laying on the hands. treatise concerning laying on of hands. imposition of hands. baptism -doctrines -early works to 1800. 2005-05 tcp assigned for keying and markup 2006-01 spi global keyed and coded from proquest page images 2006-03 john latta sampled and proofread 2006-03 john latta text and markup reviewed and edited 2006-04 pfs batch review (qc) and xml conversion laying on of hands upon baptized believers , as such , proved an ordinance of christ . in answer to mr. danvers's former book , intituled , a treatise of laying on of hands . the second edition . with a brief answer to a late book , called , a treatise concerning laying on of hands ; written by a nameless author . by b. k. psal . 119.141 . i am small and despised , yet do not i forget thy precepts . london , printed , are to be sold by benj. harris at the upper-end of grace-church-street , near cornhil , 1698. the epistle dedicatory . to the congregations of our lord jesus christ , baptiz'd upon confession of faith , and under imposition of hands , particularly in south wales , and more generally throughout england ; grace , mercy , and peace be multiplied . brethren , notwithstanding the glorious light broken forth among us in these later times , yet we see gross darkness covering the face of the earth ; nay , and our heavens are not so clear as we hope e're long to behold them : for tho the light is come , yet the glory of the lord is but rising upon us ; ours is but the morning of that long'd-for day , and poor sion is but looking forth of the wilderness : hence are so many divisions amongst us ; we speak as we see , and according to the light received , and as we are bound by the authority of divine precept to walk : god gradually discovers himself , and the true order and form of his house and worship unto us : and tho we are still labouring under many difficulties , having had much rubbish to remove ( like the israelites when they came out of the 70 years captivity ) and many have endeavoured to weaken our hands , yet through infinite grace we may say , the foundation of god's house is laid : tho some who would build cannot find the wall , and some strive to bring in a stone of babylon for a corner , whilst others endeavour to cast away a principal pillar , because it has lain a long time corrupted and covered amongst the antichristian rubbish . reformation is a glorious work , and 't is what we all long and breathe after . mr. d. and others have been helpful to the church of god with respect to baptism , but for want of further light have lost their way : by which means i perceive many , in one respect much behind them , in another are got before them , and may ( as far as i can judg ) get into canaan as soon as they . imposition of hands is the principle of our present controversy ; and it is to be lamented , that in this day we should be forced to a work of this nature . our brother on this consideration was disswaded from doing what we now see published , and rather on this account than any other ; and tho some judg'd it would do the truth it self much injury , by weakning the hearts or hands of those established in it , or enquiring after it , yet some judg'd it scarce deserved an answer : but others considering how well he wrote on the other principle , thought it might the more likely tend to intangle the weak , and more unwary christian . now as to my undertaking the work , as i judged my self uncapable in respect of others : so it was not my purpose to have been concerned , till put upon it by some in this city ; and considering the backwardness of others , it the more induc'd me to it . and tho but abruptly done , yet such as it is , i present it to the serious perusal and consideration of all , whose souls long after the good , full restoration , and perfection of sion ; hoping the god of truth will cause it to entertainment in the hearts of the humble , tho i expect it will be slighted by such as are passionately opinionated of their own attainments and perswasions , and who are below receiving instruction from their inferiours . it is the grief of some of you ( as i believe ) to see any whom you love and tender in the lord , opposing so holy an institution of jesus christ ; but however , this you will find in perusal of this discourse , that tho too many baptized christians utterly disallow and reject it , nay seem not desirous to know the mind of god herein , yet many godly persons both of the presbyterian and independent perswasions ( tho dark and negligent about the business of baptism ) have longed , and searched after the knowledg and discovery of this truth , nay have attained to a good understanding and satisfaction herein , having laboured after a perfect restoration of it to its primitive use and purity , refining it from the corruptions and mutations of the popish church , not only in respect of those abominable additions and mixtures of chrism , and other ridiculous ceremonies in its administration , but also of the subject to whom of right it belongs , as abundantly appears in a treatise of mr. jonathan hanmar's , writ 1658. when 't is apparent their spirits were very hot upon it . i find mr. caryl ( writing epistolary wise in commendation of the said book ) speaking thus : i conceive ( saith he ) the learned author of these elaborate exercitations has deserved well of the churches , by clearing the way of those admissions from scripture-grounds , and the concurrent testimony of many , both antient and modern writers ; also by discovering and removing those popish additions and pollutions , which by several steps have crept into it . and further he says , that this ingenious and pious overture holds forth more , than most churches have hitherto attained . also mr. vennings's honest and judicious expressions ( in his epistle to the same treatise ) i can't well omit ; who speaking of reformation and godliness , saith , either by reason of our dim-sightedness , being not able to see afar off , nor penetrate into the depth and bottom of them , or by reason of the abusive traditions , and corrupt glosses with which for many ages they have been clouded and over-cast , many truths seem not so clear , but they need further clearing ; among others , such as relate to church-discipline and order , have long been under debate , and not without some considerable advantage , tho i humbly conceive we have not attained so far as to be already perfect . it remains therefore that we press forward , and not be so passionately fond of our prepossest conceptions , as not to have the patience to consider what may be offered to us , especially by such as wish well to sion , and desire to see the gospel-temple in its beauty . if any persons are spirited to search after further knowledg in these affairs , to dig for it as for hid treasures , and when they have found a vein of golden ore , to refine and stamp it for us , we should be in readiness to receive the truth in the love of it , and pay the tribute and homage of obedience for the sake of the god of truth , whose image and superscription it bears . what great and profitable pains my much honoured friend , the reverend author of the ensuing exercitation , has taken in this one particular presented to consideration , and with what curiousness without curiosity , with what learning without ostentation , &c. — you will best perceive by the perusal of it ; and tho my opinion be of little signification , yet i cannot forbear to say , that as to the substance and main of the design i judg it of so considerable importance , that i see not how it can be neglected without very great prejudice to church-communion , to say no more . haply some may be so nice as to be offended with the name , and dislike confirmation for fear of bishoping , as if that old-fashioned garment had but a piece of new-nam'd cloth put to it , and drest up in another mode : if it were so , can no good come out of nazareth ? bonus odor veritatis ex re qualibet : but if any are under such a fear , i think i may assure them they are more afraid than hurt , yea afraid where no fear is , as they will quickly find if they please to come and see . i could wish our dissenting brethren would weigh the matter more seriously and moderately ; and since there has been by many of different perswasions so diligent a scrutiny made ad veritatem invest●gandam , and such holy longings after the mind of god herein , the result was hop'd to have been , a singular agreement in the thing it self . but it may seem strange , i confess , to all discerning christians , that such should not be able to discover or find out the antichristian pollutions and mutations in baptism , in respect of the subject and manner of baptizing ; which is so apparently contrary to the gospel-rule and pattern also . o that the god of israel would open the eyes of some eminent ones amongst them , to see the pure chrystal stream of this institution of christ , or help them ( to use mr. vennings's phrase ) to find the vein of this golden ore , since they will not receive it as refin'd and ready-stampt for them by such , whose skill or faithfulness they seem to suspect . but , 1. how can they be perfect in church-constitution and order ; whilst they miss the mark in so considerable an ordinance as baptism , taking a stone of babylon for a foundation , and that for baptism which is none ? for it has been so grosly abused , ( as a learned writer noted in another case ) that there is nothing remaining of it amongst them save the meer name . and , 2. may it not be admired to see men of such light and conscience be only pleased with the theory and notional part of an ordinance of christ ? they see it to be a gospel-institution , but i could never yet understand they are in the practice thereof ; if ye know these things , happy are ye if ye do them . 3. but how contrary to the rule and glorious doctrine of the lord jesus would they act , should they get into the practice thereof , whilst they so grievously err in the administration of baptism , since that also wholly belongs to adult persons , as must be own'd if the scriptures be a perfect and sufficient rule for us to walk by , and express whatever is necessary to know concerning this as well as things of the like nature ? but probably some may object , since most of the authors mentioned in this discourse for the further evincing the truth contended for , are corrupt either in baptism or laying on of hands , or both , to what purpose are they produced ? in answer to which i must say , that what 's offered on the account of authors and antiquity , has been occasionally done , mr. danvers having led us in that path . nay , i might say , we are necessitated thereto by his means , unless we should leave one chief part of his book unanswered , in regard he utterly denies the thing it self , viz. laying on of hands upon baptized believers , as such , affirming there is no mention made of any such thing or practice in the scripture : and secondly , in saying the antient fathers and asserters of it flew mainly to tradition , and the usage of the church in the case . should an adversary utterly deny water-baptism , however administred , and say it was never commanded by christ , but is a meer human invention , or innovation of man ; yea and affirm that all the fathers and confessors , that heretofore pleaded for it , wholly made use of tradition , and usage of the church in vindication thereof : would not any that is for baptism judg it necessary , not only to prove it instituted by the lord jesus , and practised by the apostles and primitive christians , but also , in opposition to his opponent , that those writers both of former and later times who contended for it , did fly to the scripture for its proof and confirmation , tho some of them could not do so as touching the subject and manner of administration ? hence it is we have took the same method in the defence of an ordinance of the same nature and authority . and now , my dear brethren , i cannot but acquaint you , that my spirit has been much refreshed to hear how the work of the lord has been carried on of late amongst some of you , and the readiness of many to receive this despised truth . i am perswaded the more a truth is opposed , the more it gets ground , and the saints with others inquire after it : for since mr. danvers's book came forth , at one meeting in london , on one day , upon my own knowledg , near 30 persons came under the practice hereof : vincet veritas , let truth go on conquering , and to conquer ; the lord will arise and scatter all the clouds of darkness and opposition , and take away the reproach cast upon his servants for their witness to his truth , and zeal for his name . let them be ashamed who transgress without cause : if we are reproached , let us take it patiently , since it is for our precious redeemer's sake , who hath said , you are my friends if you do whatsoever i command you ; and in another place , whosoever therefore shall break one of these least commandments , and teach men so , he shall be called the least in the kingdom of god , mat. 5.11 . brethren , remember the spirit of god pronounces them worthy of commendation who stand fast , and keep the ordinances as delivered to them , 1 cor. 11.2 . and the more we see evil men and seducers ( as those called quakers and others ) labouring on every side of us to tread under feet , and contemptuously despise all of them , let us stir up our selves with one heart in defence of them all ; and as they are appointed as conduit-pipes for conveyance of the spirit and blessings of the gospel to our souls , so let us walk as such that experience the inward life and virtue of them , that thereby we may beautify the gospel and doctrine of god and our saviour in all things , having lamps and oil also in our vessels , viz. the form of sound words , and power of godliness in our hearts and lives . and now finally , brethren , that i may not be further tedious unto you , my breathings and desires are , that the god and father of our lord jesus christ , the father of lights , the god of all comfort and consolation , would fill you with the knowledg of his will in all wisdom and spiritual understanding , grant you more clear and heavenly communion with himself , and with one another in the paths of peace and righteousness , and enable you to walk inoffensively in all well-pleasing , being fruitful in every good work ; and that the god of all grace would establish , strengthen and settle you in his truth and ways , that so you may remain unmovable like a rock in these evil and perilous times , wherein so many turn aside , giving ear to seducers , impostors , and lying spirits , with which our days so abound , that it will be a choice blessing to be kept from falling , and preserv'd without blame till the coming of our lord jesus christ . now that the god of peace , that brought again from the dead our lord jesus , the great shepherd of the sheep , through the blood of the everlasting covenant , would sanctify you throughout , and keep you from falling , and present you without spot before him , in the day of his glorious appearance , shall be the constant and hearty prayer of your brother and servant for christ , and his truth sake , benjamin keach . the epistle to the reader . the substance of this ensuing discourse was formerly wrote and published in answer to mr. danvers's book against laying on of hands : but the former impression ( called darkness vanquished ) being quite gone , i now , upon earnest desires thereto , present thee with a new one ; and the rather , because i have met with a later and short tract wrote by a nameless author against this sacred ordinance , which is also here briefly answer'd . i have also some hopes it may tend to establish such churches and christians as are in the practice of it , and convince such as do oppose it ; that so clear and precious an ordinance may not be lost ; destroy it not for a blessing that is in it . but being unwilling to be tedious to thee , i commit it to the blessing of god , whose appointment it is . farewel . decem. 13 1697. laying on of hands upon baptized believers , as such , proved both from scripture and antiquity , to be a holy institution of jesus christ . the introduction . as it is matter of grief and trouble to many sober and pious christians , so it is no less of admiration to see such eminent and worthy persons beclouded and darkned concerning one ordinance , that are so clear in , and so much for the practice of another . how well have some of our brethren written concerning baptism ? and how have they defended it against the strongest opposition , as a glorious institution of jesus christ ? but yet how have they opposed this other sacred ordinance , or holy oracle of god ? heb. 5.12 . and principle of the christian religion , viz. imposition position of hands upon baptized believers as such ? which they have some of them cried down as much as they have cried baptism up , rendring it nothing save a meer human innovation , or antichristian forgery ; whereas nothing can be more clear , than that it is of the same nature and authority with baptism , and ought equally to be contended for , being inter prima rudimenta fidei christianae , among the first rudiments of the christian faith. dangerous it is to pull one stone out of the foundation of the house of god : the lord open their eyes to see their weakness . however , what they have written concerning this principle , is in this ensuing treatise examined , weighed , and particularly answered . chap. i. mr. danvers in his introduction tells us , pag. 3. after having given us an account both from scripture , and antiquity , of the business of baptism , in its institution , subject , manner , and end , &c. that it may neither be unnecessary nor unprofitable to give us an account of laying on of hands , not only because it immediately follows that of baptism , heb. 6.1 , 2. but more especially because for confirmation ( as it has been called ) it had been next after baptism so solemnly asserted , practised and enjoined , both in former and later times , as an ordinance of christ , and essentially necessary to church-communion : but what this laying on of hands is , and how that of confirmation is founded on the word of god , he tells us , he shall consider , examin , and recommend it to the judgment of all discerning , and impartial christians . reply . he hath in his treatise of baptism done well ; jehovah bless his work and pains therein . and is it so in very deed ? is the ground and reason why he undertook to write about laying on of hands , because it immediately follows baptism , heb. 6.1 , 2 ? did he find it so clearly there ? and has that of confirmation , as it is called , been so solemnly asserted in former and later times as an ordinance of christ , and necessary to church-communion ? methinks if this be so , he should have been very careful how he spake or wrote against such an ordnance , which so immediately follows baptism according to the scripture ; and more especially considering what he says about authors and antiquity , concerning confirmation , or laying on of hands , it having been so solemnly asserted , practised , and enjoined , as above said . tho for my part i judg it not worth my while to make such a narrow search into authors , canons , decrees of general councils , and the like , as probably he and many may do : considering we have the word of christ so plain and clear in the case , what need we trouble our selves further , especially being satisfied , as some of the fathers have said themselves , that no doctors , nor councils are of any authority or credit without the word of god ? yet finding so many of the antients speaking so clearly touching this ordinance , tho under another name , it confirms me in my belief and practice herein ; and one would think it should the more stumble them : for whatsoever credit , or esteem some of those authors have whom he mentions , yet i judg he will grant several of them to be as famous as most who have written since the apostles time , as hereafter may be hinted . in the next place he tells us , what method he will observe in writing his treatise , viz. first , give us an account what he finds of this rite ( as he is pleased to call it ) in the new testament . secondly , how asserted and practised by the antients , with the opinions of the fathers , and decrees of councils . thirdly , how practised and injoined by the church of rome . fourthly , how by the church of england . fifthly , how maintained by some of the presbyterian and independent perswasions . sixthly , how practised and injoined by several of the baptized churches in this nation . then he proceeds to shew , how laying on of hands was us'd in the new testament : 1. in benediction , mark 10.16 . 2. for healing , mark. 6.5 . 3. for conferring the extraordinary gifts of the spirit before baptism , acts 9.17 . after baptism , acts 8.14 . 4. in ordination , acts 6.6 . 1 tim. 4.14 . acts 13.3 . reply . i readily grant what he says about the several sorts of laying on of hands , and the use and end of them , but must needs except against what he speaks concerning the third sort : he affirms that hands were laid upon persons for conferring the extraordinary gifts of the spirit ; and mentions two scriptures for proof , viz. acts 9.17 . and acts 8.14 , 15. in which affirmation he altogether begs the question , and proves nothing , nor removes what has been said to this very point . in this i must withstand him , for he goes too fast . i should be glad could i be an instrument in the hand of christ to rectify their understanding herein who doubt about it ; for they seem to be much mistaken about that text , acts 9.17 . but especially that in acts 8.14 , 15. i shall therefore offer something in the first place to this ; doth not the scripture say plainly in acts 9.17 . that ananias put his hands upon saul , that he might receive his sight ? why should he say then , it was for the extraordinary gifts of the spirit ? if that which is exprest to be the effects of ananias his putting his hands on paul , was the only end of that service , which is according to his own arguings upon acts 8.14 . acts 19.16 . then it was only for his sight ; for it is said he received his sight , but not a word of his receiving the holy ghost , when he laid his hand upon him : that he was sent to saul , that he might receive the spirit , is granted ; but whether by laying on of hands , or some other means , is yet to be proved : and this being an extraordinary case , and different from that in acts 8.14 , 15. viz. ananias his laying hands on saul as a blind man , that he might receive his sight ( which answers to that in mark 16.18 . ) and peter and john laying their hands on them in acts 8.14 . as on baptized believers as such , for their receiving the holy spirit , makes nothing to the controversy depending , tho mr. d. hath put them together , as if the subject , manner , and end , were one and the same . but secondly , to proceed to that scripture acts 8.14 . where mention is made of peter and john's laying their hands on baptized believers in samaria , which our brethren affirm was also to confer the extraordinary gifts of the spirit ; but how much they are mistaken herein , shall be examined : since it appears not that the apostles at jerusalem did either send peter and john to samaria upon that account , or that they laid their hands upon those believing samaritans to that only end , 't is very strange mr. d. or others should affirm any such thing ; therefore to prevent this mistake , let us once again examine these texts ; now when the apostles , which were at jerusalem , heard that samaria had received the word of god , they sent unto them peter and john , who when they were come down , prayed for them that they might receive the holy spirit , ( 't is not said the extraordinary gifts , but the holy spirit , those you see are the express words ) for as yet ( saith the text ) he was fallen upon none of them , only they were baptized in the name of the lord jesus : then laid they their hands on them , and they received the holy ghost , vers . 14 , 25. i know 't is objected from the following words , that the spirit came upon them in some visible or extraordinary manner , because simon saw , that thro' laying on of the apostles hands the holy spirit was given . this is only a supposition : for who can tell what kind of manifestations of the spirit might appear in them , to convince simon that they had the holy spirit ? the text doth not say , they either spake with tongues , or wrought miracles . but if for arguments sake , we should grant they receiv'd the spirit in some extraordinary manner , as those in acts 19. it would not follow , that this was the absolute end of this service ; for if we may reason as they and others have done after this manner , that what was the effects of their laying their hands upon them , was the end why they laid on their hands , and that end is by none attained in these days , therefore laying on of hands is not practicable in these days ; we shall shew you the sad consequences and absurdities that would follow such an inference . to proceed , 't is said acts 4.31 . that when the apostles had prayed , the place was shaken where they were assembled ; now mark , because this miracle was wrought as the effect of their praying , can it be thought that was the end of prayer , or that we must not pray because no such effects are wrought now ? and when philip had baptized the eunuch , acts 8.39 . 't is said the spirit caught away philip , that the eunuch saw him no more : what a strange thing was this that followed baptism ? but now because this miracle followed as the effect of that administration then , shall we conclude it was the end of the ordinance of baptism ? but again in acts 10.44 . while peter was preaching the word to cornelius , and unto those that were in his house , 't is said , the holy ghost fell on all them that heard the word , so that they spake with tongues , &c. now shall we say , the extraordinary gifts of the spirit , or miracles , were the end of preaching , because such kind of effects followed preaching ? surely none will argue so , that understand themselves : for if that was the end of preaching , because it was the effect that followed , and that effect now never following , we may say as many do , preaching is ceased , if he and others argue right : for such and such extraordinary gifts of the spirit followed ( say they ) when baptized believers did come under laying on of hands in the apostles days , and these gifts are not given now ; therefore that ordinance is ceased , it being only for the confirmation of the gospel . now say i , by the same argument , all the institutions of christ may be denied , as well as laying on of hands : as first , meeting and assembling together ; see acts 2.1 . 't is said , they were all met together with one accord in one place , and suddenly there came a sound from heaven as of a rushing wind , and it filled all the house where they were sitting . vers . 2. and there appeared unto them cloven tongues like fire , and sat upon each of them . vers . 3. and they were all filled with the holy ghost , and began to speak with tongues as the spirit gave them utterance . here is no mention of any other ordinance , save only assembling together , god graciously being pleased first to confirm the time of worship under the gospel , viz. the first day of the week , for so was the day of pentecost , as tradition has handed it down : and mind what effects followed . but , first , 't is not so now , shall we therefore assemble together no more ? * secondly , when the apostles prayed , the house was shaken , but 't is not so now ; doth prayer therefore cease to be a duty ? thirdly , when christ was baptized , there was a voice heard from heaven , saying , this is my beloved son , in whom i am well pleased ; and the spirit came down in likeness of a dove . and when the eunuch was baptized , the spirit caught away philip ; but such effects follow not now when persons are baptized ; ergo it's not the duty of any to be baptized now , if theirs be right reason . fourthly , peter preached to the jews , acts 2. and at one sermon three thousand were converted : and he preached to cornelius , acts 10. and while he preached , the holy spirit came upon them that heard the word , that they spake with tongues , and magnified god , but such effects as these follow not now when we preach ; ergo no man is authorized to preach now , by their arguing . fifthly , when paul laid his hands on those baptized believers , acts 19. the holy spirit came upon them , and they spake with tongues , &c. but these effects follow not now when baptized believers have hands laid upon them ; must we therefore lay hands no more ? surely we have no more reason to neglect or lay this aside , than we have all the other ordinances , considering the like effects followed them respectively , as well as laying on of hands : but contrariwise i must needs say , instead of being stumbled , or weakned in my faith and practice concerning laying on of hands , from the consideration of those extraordinary gifts of the spirit being the effects that followed once or twice as exprest in the scripture , that i am thereby abundantly confirmed , and established in it , and that because i find every gospel-ordinance and institution of christ was in the primitive time more or less confirmed , according to heb. 2.4 . by signs , wonders , and divers miracles , and gifts of the holy ghost , according to his own will. and finding this ordinance of imposition of hands , so visibly owned by jehovah , and wonderfully confirmed by the extraordinary gifts of the spirit , like as assembling together , prayer , preaching , and baptizing hath been ; it is , i say , of an establishing nature to me . and i see no ground to except against this ordinance more than any of the other , notwithstanding what ever hath been said or written against it from hence . and because i know it has stumbled many , that the end of laying on of hands , acts 8.19 . was for the extraordinary gifts of the spirit , i shall be the larger upon this particular , fully to remove and take off this objection , which in part has already been done . but to proceed , i affirm again that the end of that laying on of hands , acts 8.14 , 15. and acts 19.6 . was not for the extraordinary gifts of the spirit , and i argue thus : first , because it was never propounded as the end of it , neither can it be prov'd it was . what can they instance in the case , since what they mention of such and such effects which followed , proves nothing in the least ? secondly , it could not be for the extraordinary gifts of the spirit , or miracles , because not promised unto baptized believers as such , nor was it ever given but to some particular persons ; only i grant , the holy spirit is promised to all , as he is the comforter , according to john 14.16 . if ye love me , keep my commandments . and i will pray the father , and he shall send you another comforter , even the spirit of truth , which shall abide with you for ever . all the disciples of christ who believe , and are baptized , have the spirit promised to them , as further might be made appear , act. 2.38 . then said peter , repent , and be baptized every one of you in the name of jesus christ for the remission of sins , and ye shall receive the gift of the holy spirit ; for the promise is to you , and to your children , and to all that are afar off , even as many as the lord our god shall call . the spirit being so plainly promised to all that were obedient to jesus christ , or the called of god , the apostles that were at jerusalem , hearing how god had called by his blessed word and spirit , the samaritans to obedience , they well knew , and were assured that the holy spirit , the comforter , was their right , promise and privilege , as well as any other gospel-believers ; and therefore sent them peter and john , that they might receive ( through the use of that holy ordinance ) the promise of the father : and upon consideration that the samaritans were gentiles , or a mixt people , or such as were not of the seed of abraham according to the flesh , and some of the first of the gentile race that were called by the preaching of the gospel , jehovah was pleased to give some visible sign and demonstration of his receiving them into his grace and favour , to satisfy any of the jewish disciples that might doubt concerning the extent of the blessings of christ and the gospel : for palpable it is that for some time after the death and resurrection of christ , few of the apostles themselves understood the glorious intent and purpose of the almighty , in bringing in the gentiles , making them fellow-heirs , and of the same body , , and partakers of his promise in christ , through the gospel , eph. 3.6 . this i conceive to be one reason , why god so visibly own'd the ordinance of laying on of hands when administred , as well as for the confirmation of the ordinance it self ; and that christ might convince them he had made good his promise , john 14.16 . but if you will still say , that the reason , end , or cause why peter and john did lay their hands on those baptized believers , was not for the spirit , the comforter , as so considered , but for the extraordinary gifts thereof , i shall proceed to a third reason ; and thus i argue : thirdly , either peter and john , when they laid their hands on those believers , and prayed for the spirit , prayed in faith , or not in faith : if in faith , then they had ( i presume ) some ground or promise of god and christ , to build their faith upon , as to what they prayed for : but if it was for the extraordinary gifts of the spirit , as some affirm , where shall we find any such promise that they might ground their faith upon ? and is it not sinful to pray for that which god has no where promised , considering what the scripture saith , rom. 14.23 ? there are divers promises , as hath been hinted , made by god of giving the spirit , i grant , but not the extraordinary gifts † . god promised , he would pour out his spirit on his servants and hand-maids ; and our lord jesus in john 14.16 . promised , the comforter to all that love him , and keep his commandments : and in acts 2.38 . it is promised to all that repent , and are baptized ; and doubtless it was by virtue of these premisses , or promises of the like nature , that peter and john prayed , and laid their hands on those believers in samaria , and paul on those at ephesus , acts 19. or else shew us what ground or promise they had . if you say , the extraordinary gifts of the spirit were promised ; then say i , they were promised to persons of such or such a name , or so or so qualified . now surely none will say , to persons of such or such a name ; therefore it must be promised to persons so or so qualified , and those qualifications also must be known : if the qualifications be not repentance , faith , and baptism , then assign what they are : if you say , faith and repentance be the qualifications ; then say i , the promise of the extraordinary gift is made to every christian man and woman ; yea and every sincere believer must receive those gifts , or god doth fail of his promise : for i am sure there is not one soul that is a believer indeed , having obeyed from the heart the form of doctrine taught and delivered to the saints , but hath more or less received the spirit of god , according to the promise or promises made to them as persons so and so qualified or called , as hath already been minded . fourthly , the end of that laying on of hands , acts 8. could not be for the extraordinary , gifts of the spirit , because those extraordinary gifts , or miracles , serve not for them that believe , but for them that believe not . now can any think , peter and john were sent by the apostles from jerusalem to those that had received the word , and were baptized in samaria , for the profit and benefit only of the unbelievers there , that they , viz. such as did not believe in samaria , might by beholding the miracles , or extraordinary gifts of the spirit given to them that did believe , be convinced that jesus was the christ ? surely no man can think , or imagine such a thing , especially considering the text says plainly , they were sent to them that had received the word , and were baptized ; sent for their particular comfort , and further consolation in christ jesus , that so they might stand compleat in the whole will of god , and might be made partakers of the spirit of promise made to every believing soul baptized , acts 2.38 . for as much as it was their right , and they stood in great need of it , as all poor souls do who enter themselves under christ's banner : for as our lord jesus , after he was baptized , had the spirit descending upon him , and was straightway exposed to temptation from the devil ; even so are all his followers , when they take up the profession of the gospel , to expect to meet with sore trials , temptations , and afflictions , and therefore have need of more of the spirit to strengthen , encourage , support , and comfort them , and to give them further assurance of the love of god , that they may not flag , nor be disheartned , but may be abundantly enabled to overcome all enemies and opposition , and remain faithful to the lord jesus unto the death . to this end doubtless the apostles sent peter and john from jerusalem ; who when they came , pray'd and lay'd their hands upon those men and women baptized , even for the holy spirit of promise , for their particular profit , comfort and benefit , and not for extraordinary gifts or miracles , which was ( 't is plain from heb. 2.4 . ) for the confirmation of the gospel to them that believe not , ( according to 1 cor. 14.22 . ) wherefore tongues are for a sign , not to them that believe , but to them that believe not ; but prophesying serveth not for them that believe not , but them which believe . fifthly ; this being so , it could not be for the extraordinary gifts of the spirit , that the apostles laid their hands on those in samaria , because there was no need of further miracles , forasmuch as philip had wrought such mighty miracles and wonders in that city before , in so much that they were all convinced ; yea the very sorcerer himself believed , and continued with philip , and wondred , beholding the miracles and signs which were done , acts 8.13 . surely the apostles at jerusalem hearing of those things , and how the people , yea the whole city , were convinced and satisfied that jesus was the christ , would never have sent peter and john to do that work which was so effectually done before by philip ; and therefore i conclude , that that laying on of hands acts 8. was not for tongues , miracles , or the extraordinary gifts of the spirit , as our brethren affirm : and this being so , my work is near done already ; for if they miss in giving us a true account how laying on of hands was used in the new testament , they miss in the main case of all ; and if that laying on of hands , acts 8.14 , 15. and acts 19. was not for the extraordinary gifts of the spirit , the greatest objection is answered , and the chief stumbling-block taken out of the way of god's people : for if prayer , and laying on of hands was practised upon baptized believers as such , as a principle of christ's doctrine , for the promised spirit , the comforter as so considered , which is the absolute right , portion , and privilege of every believing soul to the end of the world , then doubtless the ordinance must needs remain in full force and virtue as god's way , means , or method of conveyance of the said spirit to all his chosen always , even until the end . but because i shall have occasion to speak more to this anon , i forbear inlarging upon it here . chap. ii. shewing that tho this holy institution of christ hath been corrupted by antichrist , yet it ought not therefore to be rejected . mr. danvers , pag. 6. proceeds to shew how laying on of hands has been asserted by the antients , and by the canons and decrees of several councils ; pag. 15. how by the church of rome ; pag. 17. how by the church of england ; pag. 24. how asserted by some both of the presbyterian and independent perswasion , &c. what earnings or advantage he could propound to himself by filling up so many pages in his book with stories of this kind , i know not . many ( as i am informed , and some in my owm hearing ) do judg what he has done in this respect , makes more against himself than us ; nay some , who are for this ordinance , seem to be much confirmed by what he has said concerning antiquity in respect thereof , and look upon themselves as beholden to mr. danvers for his pains in searching into authors , and in producing so much , both from antient and modern writers , for laying on of hands as immediately following baptism , and as necessary to church-communion : and i must confess , i did not think so much could have been produced from authors and antiquity in the case , as i perceive there may , having through his means , according as i am capable , made some search ; tho i must say , if there were ten times more to be urged on that account , had we not the authority of god's word to warrant our practice , it would signify nothing : for we will say with ignatius ; whosoever speaks more than is written , altho he fast , altho he keep his virginity , altho he work miracles , altho he prophesy , yet let him seem to thee a wolf amongst the sheep : epist . ad hierom. but to proceed , i wonder mr. danvers should condemn , and wholly cast away laying on of hands upon baptized believers , and have nothing to do with it , because it had been corrupted by the false church ; the subject , and manner of administration being quite altered , and changed ; the ordinance , or pure institution being turned into abominable superstition : may he not as well cast away baptism and the lord's supper also , since they have been every way as much corrupted , changed , and polluted as this ? nay , what ordinance has not ? our work is to discover , and remove all popish additions and pollutions , which in the days of darkness crept in , that so we may see every institution shining forth in its primitive purity and splendor ; and not reject any ordinance of christ , because polluted by antichrist . what tho ( as he said ) those popes , councils , and fathers , that enjoined and imposed infants baptism for an ordinance of christ , enjoined that of confirming infants ? reply . if it was as early corrupted , altered , and changed as baptism , ought we not , since god has given us the light of his word and spirit , to recover it from those corruptions as well as baptism ? infants baptism we all say , is a popish tradition , or humane innovation ; yet is baptism christ's ordinance : so in like manner we say , is laying on of hands upon infants , or such as have only been baptized in infancy , a meer popish rite , and innovation : yet laying on of hands upon baptized believers as such , is an ordinance of christ , as divers worthy men have clearly proved from god's word ▪ and tho the antient fathers and councils he speaks of , together with those of the church of rome and england , do wholly fly unto tradition , to prove their practice of laying on of hands upon children ; this will no more weaken our practice of laying on of hands upon baptized believers , than their flying to tradition , and usage of the church , to prove their infants baptism , weakens our practice of baptizing believers . moreover , those of the false church , who wholly make use of tradition to prove their pedobaptism , might without doubt , had god been pleased to open their eyes , seen that baptism was a divine institution practised by the apostles ; even so might they also have easily seen , that that laying on of hands practised by the apostles next after baptism , was christ's holy appointment ; tho they could not find their ridiculous rite , and popish ceremony of confirming children so to be , there being not the least word of god for it . but from what our opponents say of authors , i observe , that in the antichristian church , ever since the apostacy from the good old way of the gospel , there has been somewhat practised and kept up in the room and imitation of that laying on of hands ( instituted by christ , and practised by the apostles ) upon baptized believers as such , and as necessary to church-communion , as well as they have kept up something they call baptism , in imitation of the true baptism . and 't is evident , that as the romish church has abominably corrupted the ordinance of baptism as to the subject and manner of administration , and added many ridiculous , and superstitious fopperies to it ; even so they have done by laying on of hands : the silver is become dross , and the wine mixed with water , isa . 1.22 . he shall ( saith daniel ) think to change times and laws ( speaking of the little horn ) and they shall be given into his hand , &c. chap. 7.25 . but to proceed , do our brethren utterly detect all those impious forgeries and ceremonies used in baptism , and contended for by those fathers , councils , and corrupt churches they speak of , and so clearly witness against them , for changing the subject , and manner of baptizing ; and yet all the while hold for baptism it self , and faithfully contend for it ; yea and conclude too , notwithstanding those abuses , and corruptions by the antients , and in the false church , baptism all along was maintained ? this i say , rather confirms and proves the thing it self to be an ordinance of jesus christ than otherwise ( tho not as they perform and practise it ) why cannot they do the like concerning that rite of popish confirmation ? we do detect and abominate all those superstitious ceremonies used by them , and witness against them for changing of the subject , viz. from baptized believers to sprinkled infants , or such as were rantised in their infancy ; and yet contend for the thing it self , as practised in the apostles time : and little reason they have to blame us herein ; since the work of reformation , or to labour to reduce ordinances to their primitive purity and lustre , is by all accounted a glorious work ; yea , and it is a full and compleat reformation we all long for , not only for one ordinance to be restored and refined from the dross , and abominable filth of popish traditions , but every appointment and ordinance of christ . mr. danvers , p. 30. ( having given us an account how laying on of hands , or confirmation , has been asserted and practised , by the antients ; by councils ; by the church of rome ; by the church of england ; by some of the independent , and presbyterian perswasion ; and lastly , by some of the baptized churches ) he comes to examine upon what ground such a great ordinance has been , and is enjoined . reply . doubtless it concerns us all to see what ground , or scripture-warrant we have for whatever we do , or is done in the worship and service of god ; and as to confirmation or laying on of hands , as asserted and practised by some he speaks of , i marvel not that they leave the scripture , and fly to tradition : for first , as to that which the popish church calls an ordinance of jesus christ , 't is so blasphemous and ridiculous ( as he well observes ) that the very naming of the particulars thereof may fully detect the folly and impiety of it ; whether respecting the name , which is called chrysm , vnction , perfection , &c. or the nature , which is done by putting the sign of the cross , with the bishop's finger , in the forehead of the confirmed , with these words : i sign thee with the sign of the cross , and with the chrysm of salvation , in the name of the father , son , and holy spirit ; the party being in a white garment , his head bound with linen , his hair cut , and attended with gossips , or sureties ; this is ( saith mr. danvers ) what several popes and councils have by their canons and decrees determined , and enjoined as the great sacrament of confirmation , pag. 3. reply . well might hommius tell us , that it is not only contrary to the scriptures , but blasphemous and idolatrous , and the vain invention of superstitious men. and well might tilenus call it , an excrement of antichrist : and amesius say , the reasons given for the same by the papists , are both empty , and vain ; and mr. calvin cry out against it , as is minded by mr. danvers . to which i might add a passage out of a treatise of mr. hanmer , a presbyterian , who tho very clear as touching laying on of hands upon adult persons baptized before they are admitted to the lord's table , yet cries down the papists practice herein in respect of manner and form ; they use ( saith he ) anointing with chrysm , a compound of oil and balsam , consecrated by the bishop ; which as it was never instituted by christ nor his apostles , so saith he ( as some affirm ) it had its original from calixtus bishop of rome , anno 218 , who ordained confirmation to be performed with chrysm , which before was done with imposition of hands without chrysm . and further he speaks of the form , which ( saith he ) they make to lie in these words : consigno te signo crucis , & confirmo te chrysmate salutis , in nomine patris , & filii , & spiritus sancti : i sign thee with the sign of the cross , and confirm thee with the chrysm of salvation , in the name of the father , son , and holy ghost ; a meer humane invention and device ( saith mr. hanmer ) that has not the least shadow for it from the scripture * . also another exception he brings against the popish way of laying on of hands , viz. in respect of the subject , they confirming infants , when according to the apostolical institution it belongs only to such as are adult . and it appears that calvin from hence bore his witness against confirmation , viz. in respect of the abuse and corruption of it , as appears in his institut . lib. 4. cap. 19. to which agrees the testimony of chemnitius : our men ( saith he ) have often shewed , that the rite of confirmation , if the unprofitable superstitious traditions , and such as are repugnant to the scripture , were removed , may piously be used to the edification of the church , according to the consent of the scripture . exercitat . upon confirm . pag. 65. that calvin owned confirmation , or laying on of hands , to be a divine institution , take his own words : nam neque satis pro sua utilitate commendari potest sanctum hoc institutum , nec papistae satis exprobari tam flagitiosa corruptela , quod illud in pueriles vertendo ineptias , non modo sustulerunt è medio , sed eo quoque ad impurae & impiae superstitionis praetextum turpiter sunt abusi . for neither can this holy institution ( saith he ) be enough commended for its vtility , nor the papists be sufficiently upbraided with their so flagitious corruption of it , that by turning of it into childish fopperies , they have not only taken it away , but have also so far shamefully abused it , for a colour of an impure and impious superstition . and further he saith : adulterinam enim illam confirmationem , quam in ejus locum surrogarunt , instar meretricis , magno ceremoniarum splendore , multisque pomparum fucis , sine modo ornant . for they do beyond measure deck that adulterous confirmation , which they have substituted in its room , like a harlot , with great splendor of ceremonies . if therefore ( saith that worthy author in his said excercitat . p. 51. ) confirmation shall be drained from these mixtures of humane inventions that have for a long time so defaced and deformed it , viz. not called it a sacrament ; if their popish matter ( both remota , and proxima ) of anointing with consecrated chrysm the forehead of the confirmed in the form of a cross , be removed ; if neither infants nor children , who are not yet arrived to years of discretion , be admitted , but such as are adult , who are able to give an account of their faith , and the work of grace upon their hearts ; finally if those feigned effects , mentioned by them as the end and use of it , together with those idle additions that have betided it in the declining times of the church , be rejected and cast off ; and if done only with prayer and laying on of hands , for the admission of persons as full members , to the enjoyment of all church-privileges , as most agreeable to that of the apostolical and primitive times ; it will ( saith he ) i conceive be found to be exceeding useful and advantageous , as a thing requisite , if not necessary to a right reformation , and the reducing of the churches of christ to their native beauty , and primitive purest state and constitution , &c. and that it might appear it was not only his own judgment , together with calvin , and chemnitius , he produceth several other eminent lights of the reformed churches , viz. peter martyr , the divines of leyden , pareus , rivet , peter du moulin , didoclavius , as all witnessing to laying on of hands upon the baptized as such , as an apostolical institution , and that which ought to be practised by the churches of christ , being refined from all popish corruptions and additions , as the best expedient , and readiest way to a happy reformation , according to the primitive pattern . to which i might add mr. caryl , mr. baxter , mr. ralph venning , and mr. g. hughes , who all speak the same things concerning confirmation , as may be seen in their epistles to the forementioned book of mr. hanmers , in commendation , and approbation thereof : and indeed to see how clear they be in their understandings concerning this ordinance of laying on of hands , and how learnedly and judiciously they have laboured to recover it from those popish mixtures , and cursed pollutions of the romish church , hath been of a refreshing nature unto me ; tho i can't but admire in the mean while , they should still remain so blind and dark concerning baptism , not perceiving how that also hath been as vilely corrupted and changed from the apostolical institution , in respect of the subject and manner of administration , as well as in regard of those idle and ridiculous forgeries and additions of chrysms . consignations , albes , salt , spittle , sureties , &c. which they witness against . now were but their eyes so opened as to recover and drain baptism from popish corruptions or alterations upon this account also , how would it add to the beauty and perfection of their confirmation and reformation , ( provided according to their light they would also get into the practice of both ) and what glorious churches might they soon come to be , yea excel many of the baptized congregations in respect of the plain form , order , and constitution of the house of god according to the primitive pattern ? but to proceed , there are few , or none as i can gather , do oppose this ordinance save some of the baptists , of which mr. danvers may be reckoned the chief ; for besides these modern writers , already mentioned , who speak so fully concerning laying on of hands with prayer to god for more of his holy spirit of promise , and as an orderly admission unto church-communion , the perswasion or judgment of the assembly of divines concerning this ordinance , i might also produce how clearly they agree with the forementioned presbyterian and independent ministers herein , as you may see in their annotations on heb. 6. but no more of this at present , lest we too far digress from the matter in hand ; what we have here said , is in answer to mr. danvers , in respect of the rite it self , or thing called confirmation , and how to be rejected ( as we have a cloud of witnesses agreeing with us herein ) and how to be maintained , owned , and practised by the churches of christ . i shall now return to mr. danvers , pag. 32. he having in pag. 31. shewed us how blasphemous and abominable a thing the rite of confirmation is , as asserted by the antients , and decrees of general councils , and practised by corrupt churches ; in the next place he comes to enquire what credit or authority the fathers or doctors are of that witness to it , whose authority he labours to disprove , calling them suborned witnesses and knights of the post . chap. iii shewing who the antients are , and of their credit and authority who have born witness to laying on of hands . admit we grant what mr. danvers speaks concerning dionysius the areopagite , and the decretal epistles of the first popes , to be impious lies and forgeries , shall we therefore conclude they are all suborned witnesses . viz. the antients who have written concerning laying on of hands ? surely many of the fathers who have born witness thereunto , are generally received , and their authority approved as the best of human writers : what say you to tertullian , shall we call him a knight of the post ? take his testimony : ( a.d. 200. de bapt. c. 6. ) manus imponitur per benedictionem , advocans & invitans spiritum sanctum ; tunc ille sanctissimus spiritus super emundata , & benedicta corpora , libens à patre descendit . after baptism the hand is imposed by blessing , and calling and inviting of the holy spirit , who willingly descends from the father on the bodies that are cleansed and blessed . moreover he saith : it is the fleshly , or outward act of baptism , that we are dipt in water ; the spiritual effects , that we are freed from our sins : then follows laying on of hands , the dispenser inviting the spirit of god by prayer . and being cleansed by baptismal water ( saith he ) we are disposed for the holy spirit , under the hands of the angel of the church . and further , speaking concerning the happy state of the church in this day , he saith , ( de script . cap. 36. ) she believeth in god , she signs with water ( that is , baptizeth ) she clothes with the spirit , ( viz. by imposition of hands ) she feeds with the eucharist , and exhorts to martyrdom ; and against this order or institution she receives no man. another witness i shall call in , shall be eusebius ( not the pope of that name ) but eusebius pamphilus , who lived in the time of constantinus magnus the emperor , about three hundred years after christ ; he certifies fully to our purpose , ( lib. 7. c. 2. ) that the antient manner of receiving members into the church , was with prayer , and laying on of hands . doubtless by calling it the antient manner , he must needs refer to the apostles time . again , eusebius declareth , ( lib. 6. c. 26. ) that one novatus being sick was baptized , if it may be called a baptism ( saith he ) which he received , for he obtained not after his recovery that which he should have done by the canon of the church , to wit confirmation by the hands of the bishop ; which having not obtained , how can he be supposed to have received the holy spirit ? this was about the year 260. 't is also to be noted , that in neither of those places , nor any where else in eusebius , is the least mention made of crossing , or chrysm , in the administration of this ordinance . cyprian shall be the next , whom none i suppose take for a suborned witness : having urged that of the apostles going to samaria , to impose hands on those that philip had baptized , ( saith he ) which custom is also descended to us , that they who are baptized , might be brought by the rulers of the church , and by prayer , and imposition of hands obtain the holy ghost . again saith st. cyprian , ( ep. ad steph. de haereticis , ep. 72. ) it is of no purpose to lay hands on them to receive the holy spirit , unless they receive the baptism of the church . i might produce origen , in his 7th homily upon ezekiel , who speaks concerning it . also hierom , who answers this question , viz. why he that is baptized in the church , doth not receive the holy ghost , but by imposition of hands , saith he ( dial. ad lucifer . ) this observation for the honour of the priesthood , did descend from the scriptures ; if you ask me where it is written ? 't is answered , in actibus apostolorum , in the acts of the apostles . ambrose is cited by mr. danvers himself ; with augustin , and others , whose authority is not questioned : to which i might add chrysostom , theodoret , &c. several others , yea many might be produced , besides those he calls suborned witnesses ; and yet have we far better authors and witnesses to defend this sacred truth ; for we have the authority of our lord jesus christ , 't is left on record amongst the first principles of his doctrine ; we have the testimony of the apostles peter and john ; and one not inferior to them , viz. blessed st. paul , ( heb. 5. 12. and 6. 1 , 2. ) as hath , and shall ( god assisting ) be made further evident : and upon no better authority , i must confess , is this sacred ordinance imposed upon us . but now to speak more directly to mr. danvers , what he insists on in pag. 33. about the rite of confirmation , as practised in the church of rome , and as corrupted from the pure institution , we readily grant it is of no better authority than infants baptism . and as touching what he speaks of rivet , ( controv. tom. 2. exercit. p. 44. ) that it was neither instituted by christ , nor his apostles , 't is spoken with respect of the popish manner with chrysm , and other ridiculous ceremonies , which was before done with prayer and imposition of hands without chrysm : they did , saith mr. baxter , make haste to corrupt it ; they quickly introduced the crosses , and chrysm ; but from the beginning it was not so . and as to what he says concerning ambrose , jerom , augustin , and some others , it is granted , they lived in those times when the church was adulterated , and the holy appointments of christ corrupted , and changed from their primitive purity ; yet this makes no more against the holy ordinance of laying on of hands , than it doth against baptism , and the supper of our lord , &c. as i have already shewed . all that mr. danvers hath said hitherto of tradition , and fathers , makes only against the church of rome and england , and others who have drunk of the whores cup ; those things which they cry up for apostolical traditions , are nought else save meer human innovations , and cursed inventions of corrupt men. i shall close this with a passage of dr. jer. taylor , who treating about laying on of hands upon baptized persons as such , saith , this was antient , and long before popery entred into the world ; and that this rite has been more abused by popery than by any thing . as to what mr. danvers speaks of the waldenses , that the true ones were against imposition of hands ; if that be true , yet it must be understood of the popish confirmation , which they disowned as a sacrament , accompanied with ceremonies ; for so i find they express themselves : such a confirmation , i grant , they witness against , as being none of christ's institution , but introduced by the devil's instigation ; 't was the corruption of it , and not the thing it self , doubtless they witness against : but that they owned not laying on of hands at all after baptism , before admission was granted to the lord's table , i judg too hard for any to make appear . but if they were ignorant of this truth , 't is no marvel , considering the day they lived in . object . if it be objected , they with other churches and people he mentions , were much enlightned into the truths of the gospel . answ . that is no good argument , since glorious reformers , and eminent enlightned souls , may notwithstanding lie short of some institution of the almighty , as appears both in the old and new testament : what glorious light had david , solomon , hezekiah , josiah , and many others of the godly kings and prophets in juda ? and yet one thing plainly laid down in the book of the law , they were short in , nay , as some judg , they did not see it , viz. sitting in booths in the feast of the 7th month ; of which we read in nehem. 8. 13 , 14. they found written ( saith the text ) in the law which god commanded by moses , that the children of israel should dwell in booths , in the feast of the seventh month. vers . 15. and all the congregation of them , that were come again out of captivity , made booths , and sate under the booths : for since the days of joshua the son of nun , unto that day , had not the children of israel done so ; and there was very great gladness , verse 47. chap. iv. shewing upon what ground some of the independent and presbyterian perswasion have asserted laying on of hands on baptised persons . in pag. 36. mr. danvers having done with tradition and fathers , he tells us , he will consider the scripture-grounds urged in proof hereof by the independents , and those of the presbyterian perswasion ; in the first place ( which is the principal ) heb. 6.1 , 2. which he saith , mr. hanmer modestly expresses to be but a probable ground . to which i shall give this answer , that tho mr. hanmer uses such a phrase ( viz. calling heb. 6.1 , 2. a probable ground ) he doth not say , 't is but a probable ground ; and those that read his book shall find , that by the testimony of divers famous men , he abundantly endeavours to prove it to be absolutely the laying on of hands intended in that scripture . ( see page 25 , 26. ) and since i find many eminent men speaking so plainly on this account of heb. 6. 1 , 2. and to satisfy some persons herein , and prevent mistakes , take a few instances out of mr. hanmer , as the judgment of several divines upon that text. the first i shall cite is didoclavius , who of three interpretations of this text , mentioned by him , admits of this , cap. 2. viz. laying on of hands after baptism , and before admitted to the lord's table : and gives a reason why it may be called confirmatory ; nempe ratione ecclesiae approbantis , & confirmantis sua approbatione examinatum , ad verum illud ac genuinum confirmationis sacramentum admittentis : ( viz. ) because of the churches approving , and by their approbation confirming of the person examined , and admitting him unto that true and genuine rite of confirmation . the next is major on heb. 6.2 . on this place ( saith he ) all that i have seen ( mark ) understand it of imposition of hands on such as have been baptized only . bullinger . mr. hooker , lib. 5. sect. 6. in his appendix , pag. 3. alledging t.c. thus speaking , tell me , why there should be any such confirmation , seeing no one tittle thereof can be found in scripture ? thus answers ironically , except the epistle to the hebrews , chap. 6. 2. be scripture ; plainly intimating ( saith mr. hanmer ) he thought that place to be a sufficient ground for it , and that to be the meaning of the apostle there . mr. parker , de polit. eccles . lib. 3. c. 15 , 16. refuting the arguments of such as plead for episcopal confirmation , at large assents ( saith our author ) to what is by me delivered . first , he shews the general nature , and end of it , viz. admission of members into the communion of the church , which accordingly was used towards such as were converted . this imposition of hands ( saith he ) heb. 6.2 . is that very ecclesiastical union , by a solemn professing of faith , and admission into the church . secondly , he shews the necessity of it from this text , heb. 6.2 . ( saith mr. hanmer . ) thirdly , that it ought to be done publickly , and before the church : et hic ordo inter gravia negotia agitur , enim de membro recipiendo , publicum hoc est , & publici juris , & ideo non nisi ecclesiae consensu ejusdem , cui adjungendus est competens , perficiendus . this course is to be reckoned among the weighty affairs , it is a publick thing , and of publick right ; for the matter in agitation is concerning the receiving of a member , and therefore not to be performed without the consent of that same church , to which the competent is to be joined . fourthly , he shews the antiquity thereof , and that 't is an apostolical institution , and the practice of the antient church . he further affirms , pag. 28. that piscator so understood heb. 6. 1 , 2. viz. to mean laying on of hands upon the baptized ; also beza , paraeus , and rivet , whose words take as follows ●●●mpositio manuum , cujus mentio fit , heb. 6.2 . referenda est ad solennem baptizatorum benedictionem , quae à pastoribus solebat fieri , eos in christianismi vocationis confirmantibus : imposition of hands , whereof mention is made heb. 6.2 . is to be referred to the solemn benediction of the baptized , which was used to be performed by the pastors , confirming them in the calling of christianity . he mentions the doctors of leyden , shewing this to be their sense upon this text also . calvin , who gives this only as the chief thing intended by the apostle in this place , from hence draws this remarkable inference ; wherein ( saith mr. hanmer ) he plainly declares his apprehensions concerning the original and antiquity of this practice in the church of christ : hic unus locus , &c. this one place ( saith he ) abundantly testifies that the-original of this ceremony , viz. confirmation , or laying on of hands , flow'd from the apostles , which yet afterwards was turned into a superstition ; as the world almost always degenerates from the best institutions into corruption : wherefore to this day this pure institution [ mark ] ought to be retained , but the superstition to be corrected . why should mr. danvers presume to say these men confess the scripture is but a probable ground , and that tradition and antiquity is the more certain ? and again that there is nothing but a faint insinuation from the scripture to ground laying on of hands upon ? what men can speak more fully to a text ? but to proceed , he adds hyperus , who saith , imposition of hands , heb. 6.2 . was in the confirmation of those that had been baptized and rightly instructed , that they might receive the holy spirit . he urgeth several other persons of the same mind , as illyricus , mr. deering , &c. to which i might add what mr. hughes late of plymouth in his ep. to mr. hanmer's book , mentions on this account , speaking of heb. 6.2 . it is by some glorious lights in the church ( saith he ) understood of confirmation , in that phrase of imposition of hands , annexed to baptism , heb. 6. whence it is said , that this abundantly testifies that the original of this ceremony flowed from the apostles . before i proceed , i might cite a passage full to the same purpose , as the judgment of the learned assembly of divines , which take as follows , out of their annotations on heb. 6.2 . laying on of hands , say they , is usually called confirmation ; which stood first , in examining those that had been baptized what progress they had made in christianity . secondly , in praying for them , that god would continue them in the faith , and give them more grace , strengthning them by his holy spirit , they laid their hands upon them : whence the apostolical constitution was called laying on of hands . moreover , what mr. baxter speaks upon this account i can't well omit , confirmat . p. 124 , 125. if the vniversal church of christ ( saith he ) have used prayer , and laying on of hands , as a practice received from the apostles , and no other beginning of it can be found ; then we have no reason to think this ceremony ceased , or to interpret the foresaid scripture contrary to this practice of the vniversal church . but the antecedent is true , ergo . and if any say , anointing and crossing were antient ; i answer ( saith he ) first , that they were as antient in the popish use as the matter of a sacrament , or necessary signs , is not true , nor proved , but frequently disproved by our writers against popish confirmation . secondly , nor can it be proved , that they were as antient as indifferent things . thirdly , we prove the contrary , because they were not in scripture-times , there being no mention of them . fourthly , so that we bring antiquity but to prove the continuance of a scripture-practice , and so to clear the practice of it : but the papists plead fathers for that which the scripture is a stranger unto . i shall close this with reverend mr. hooker : the antient custom of the church ( saith he , eccles . polit. p. 351. ) was , after they had baptized , to add thereto imposition of hands , with effectual prayer for the illumination of god's most holy spirit , to confirm and perfect that which the grace of the said spirit had already begun in baptism : for the means to obtain the graces which god doth bestow , are our prayers ; and our prayers to that intent are available as well for others as for our selves . but to pass by this , i intreat the reader to consider , that tho we have urged the testimony of several authors , who are one with us in the main concerning our practice herein , yet we build not upon men or tradition , but on the word of god ; neither do we suppose any necessity for us to take up new weapons to defend so plain a truth , since our adversaries have been so sufficiently worsted and put to flight by the sword of the spirit , as used by several eminent saints in times past . what we have mentioned of authors , we have been in part forced to by what mr. danvers and others have said of them . and that leads me to what he speaks , pag. 40. of the scripture-grounds on which the baptists have asserted this rite ( as he calls it ) and founded this practice of laying on of hands upon baptized believers , as necessary to church-communion , as before especially held forth , heb. 6.1 , 2. tho not affirmed with that sobriety and modesty , as the other from probability , but rather infallibility , denying fellowship to any that do not receive it , &c. chap. v. shewing how , and upon what ground the baptized churches do assert laying on of hands . how those learned persons he speaks of have writ and asserted laying on of hands from that text , i shall leave to the judicious reader , by considering the instances forecited ; and that they hold it also as necessary to church-communion , might i presume be made manifest , but that is not our present work , but rather to make the thing it self appear to be an ordinance of jesus christ ; and in order to this , those two particulars , or principles mr. danvers lays down we will consider , viz. first , that to every ordinance of christ there must be some plain positive word of institution to confirm it ; and not only human tradition , or far-fetcht consequences and inferences , such as the many volumes written of circumcision , and federal holiness , to assert infants baptism to be an ordinance of christ , which no ordinary capacity can reach , and only men of parts and abilities can trace , and follow in their meanders . secondly , that to practise any thing in the worship of god for an ordinance of his , without an institution , is will-worship and superstition , &c. answ . the great text urged for this institution , he says , is heb. 6.1 , 2. therefore leaving the principles of the doctrine of christ , let us go on to perfection , not laying again the foundation of repentance from dead works , and of faith towards god , of the doctrine of baptisms , laying on of hands , &c. this is the text affirmed , saith he , to be the great charter of the church , for this point of faith and practice ; but how to find the least warrant for the same there , he says we see not : if it was indeed said , let all baptized believers have hands laid upon them , with as much plainness , as let all believers be baptized , mat. 28.29 . acts 10.43 . or , let all baptized believers eat the lord's supper , 1 cor. 11.24 . acts 2.41 . it was something to the purpose . answ . first , we grant that to every ordinance of christ there must be some word of institution , and that such far-fetch consequence , as he minds , will not do , or be sufficient : but that every institution must be laid down in such plain positive words , as he seems to affirm , viz. let all baptized believers have hands laid upon them , i deny , it being none of our principle i judg , nor theirs neither ; since they practise such things as institutions of christ , which are no where in so many plain positive words commanded , as may hereafter be shewed . but as to the other thing he minds , we do agree with him in that matter , and say , whatsoever is done in the worship and service of god , without an institution , is will-worship ; and you shall see that our principles agree and comport with all those honest protestant principles concerning what we have to say further about laying on of hands , &c. but to reply to what he says concerning heb. 6. it matters not whether it be heb. 5.12 . or heb. 6.1 , 2. or acts 8.16 , 17. or acts 19.6 . or any other scripture , that is the chief text urged to prove laying on of hands an ordinance and institution of jesus christ ; provided that the scripture urged on this account , will prove it so to be . but whereas he says he finds not the least warrant for the same , i somewhat marvel at it , considering what has been formerly written , and proved from that text , by several worthy and able men , whose books he , nor none else have ever yet answered . but it seems he would have it said in so many plain words , let all baptized believers have hands laid upon them , or else all is just nothing that is asserted . but is it in mat. 28.19 . or acts 10.48 . said in so many plain words , let all believers be baptized ? 't is not so read in my bible . nay , and i affirm , that from mat. 28.19 , 20. none can prove that all believers ought to be baptized in water , without making use of some inference , or some other text of scripture to prove it , for as much as water is not exprest or mentioned there . suppose a quaker should tell you , the apostles had power given them to baptize with the holy ghost , and that christ commanded them to baptize all those that were taught , or discipled , with the spirit , and that it intends not water in the least ; what would you say or do to refute him ? do you think you should not need some consequence or other , or help from some other scripture , to prove 't is water which is intended there ? but again , secondly ; is it said in 1 cor. 11.24 . in so many plain words , let all believers eat the lord's supper , or in acts 2.41 , 42 ? the pedobaptists say , how can you prove by so many plain words , that women received the lord's supper ? i grant 't is easy to prove they did , yet when they demand such plain texts for it , how do you answer them ? is it not by inferences ? and i see not how such answers do in the least betray the truth , or the justice of our cause ; as do not our answers to such queries so usually brought by those that assert pedobaptism confute us , as you are pleased to say p. 54. for we are not in the least against drawing of inferences , or natural consequences from the scripture . and would not you allow any pedobaptist to urge a text of scripture , and infer what he will from it for his practice , provided it may naturally be infer'd or drawn from the premises or text he brings ? surely you , as well as we , will readily give him that liberty . but when men shall mention scriptures to prove their principles or practice by , and infer this or that from them , to the palpable wronging and wresting of the text , it being as far from the intent of the spirit of god therein as the east is from the west , as the consequences and inferences brought from circumcision , and federal holiness , to prove infants baptism ; they are such kind of inferences we declare against . but we need not trouble our selves with things of this nature , having the holy scriptures so plain for our practice , as acts 8.17 . acts 19.6 . and heb. 6.1 , 2. where it is called a foundation-principle of the doctrine of christ . to this he says in p. 42. by way of concession , that laying on of hands is a principle of the doctrine of christ . but then he says , it must be such a laying on of hands as is somewhere taught or practised ; but such a laying on of hands upon all baptized believers , we find no where taught or practised : jesus christ had no hands laid upon him by john baptist , after he baptized him ; neither did he give one word of it in his commission upon his ascension ; neither do we read that the church of the hebrews practised any such thing ; for there is no mention that the 120 had hands laid on them , nor the 3000 in acts 2. or 5000 in acts 4. after their baptism , before they broke bread ; neither do we find the least of it in any other churches in the new testament ; neither in samaria by philip , nor corinth , philippi , colossia , thessalonica , rome , the churches of galatia , the churches in asia , smyrna , thyatira , pergamos , sardis , philadelphia , no nor in ephesus , it is true paul laid his hands upon twelve of their number upon another occasion , as peter and john did in samaria , &c. answ . he has said here a great deal , and refuted us with as good arguments as the scots-man refuted bellarmin : what is here more than meer affirmations ? he acknowledges there is a laying on of hands which is called a principle of christ's doctrine , but he says it must be such a one as is somewhere taught and practised ; but he is bold to say , this never was . answ . where is that laying on of hands taught , which he affirms to be a principle of christ's doctrine ? not that i question it , i believe it was taught , tho not as one of the first oracles of god , or beginning principles of christ's doctrine ; yet where does he find laying on of hands on officers taught ? let him not be too confident ; for that scripture , affirmed by him to be a full precept for it , 1 tim. 5.22 . is very doubtful * what laying on of hands is mentioned there . mr. † baxter saith , some think by it is meant imposition of hands in confirmation , some in ordination , and some for absolution . let all men here consider his partiality ; is this a precept in so many words , lay hands on all officers ? whereas the word officer , or elder , is not mentioned in the text , or verse , before nor after , nor elsewhere throughout that fifth chapter : we must therefore have recourse to other scriptures in the case of officers , which are full precedents for it , as acts 13.3 . and 6.6 . as we compare heb. 6.2 . acts 8.15 , 17. and 19.6 . for the clearing the truth we contend for , comparing scripture with scripture . but secondly , the words are rather in themselves a caution or prohibition than otherwise ; will he call this a full precept ? the most he can assert from hence is this , that the words do imply that timothy was to lay hands on some body , otherwise no room for those expressions ; but then what kind of laying on of hands he intends is the question ; whether it be only one sort , or more , from hence it may be hard to decide . may we not conclude paul's counsel to timothy thus far comprehensive , viz. do not lay hands suddenly on any man , neither to office , let them first be proved , 1 tim. 3.10 . nor upon persons baptized as such , they must first be taught , or instructed in the truth they are about to practise ; which may be gathered from mat. 28.20 . heb. 5.12 . they must be so taught , and the truth so explained , that persons may obey the same in faith , and with understanding . thirdly , this must needs be granted on all hands , that without some inference , or help of other scripture , laying on of hands for ordination cannot be proved from this text , which mr. danvers will not admit us to do ; we must have every principle of christ's doctrine in so many plain words , and from christ's own mouth too , or else 't is no institution . object . but may be , some will say , he urges other scriptures to prove laying on of hands on officers , pag. 54. acts 6.6 . & 13.3 , &c. answ . granted , yet those are only brought as examples ( for so indeed they are ) and not precepts ; and there is none urged by him to prove it commanded , save that we have spoken to , 1 tim. 5.22 . and what can be produced save clear precedents on that account , i know not . but now as to imposition of hands on baptized believers as such , we have not only clear examples , but also the scripture shews it was taught as a positive command and institution of jesus christ , or what was commanded by him ; which i shall fully shew from heb. 6.1 , 2. where the apostle writing of the six principles , or foundation-doctrines of christ , uses the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the 1st verse , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the 2d verse , that is word and doctrine ; so this of laying on of hands , amongst other principles , the apostle there , by the spirit of god , calls the word and doctrine of christ : now the words of christ , and commands of christ , are terms synonymous , or of the like import ; as deut. 10.4 . shews , where the ten commandments are called in the margin ten words , as most suting with the hebrew text. again , john 14.21 . with 23. and 24. v. compared with vers . 21. further evinces it ; he that hath my commandments , and keepeth them , he it is that loveth me : in vers . 23. if any man love me , he will keep my words ; and in verse 24. called sayings : and the word is said in john 7.16 . to be the father's , and christ's word said to be what he had from the father . so now , laying on of hands , as well as repentance , faith and baptism , is the word and doctrine of christ , and therefore equally to be observed and obeyed by all the saints , being one of the principles , or fundamental truths , which the hebrew church , at the command and word of christ , came under the practice of , heb. 5.12 . and 6.1 , 2. moreover this principle is , by the said author to the hebrews , called one of the oracles of god , which he tells them they had need again to be instructed in ; plainly implying they had once been taught it , and were in the practice thereof . now the oracles of god are the commands of god ; see acts 7.38 . where the ten commandments are called lively oracles ; compared with rom. 3.2 . vnto them were committed the oracles of god. methinks this might convince any dissatisfied person , that laying on of hands , as well as the other principles , was taught and commanded by jesus christ . but yet again , consider that what the apostles wrote to the churches as the word of christ , ought to be owned by all that are spriritual , to be the commands of god , 1 cor. 14.37 . but vers . 38. if any will be ignorant , let him be ignorant . yet not withstanding what we say on this account , still i find this objection brought against this appointment , viz. object . where is laying on of hands commanded by christ ? we find nothing of it in the commission , mat. 28. answ . 1. why should you make such a stir about an express command ? must it be plainly laid down , or exprest in the commission , or else no divine institution ? does not this make as much every way against laying on of hands upon officers , as against that on baptized believers as such ? we account that man very malicious who resolves to wound his neighbour , tho himself be wounded thereby . 2. we have as plain precedents for laying on of hands on baptized believers , as we have on officers , acts 8.16 , 17. and acts 19.6 . yea and more than bare examples for it : it is called a principle of the doctrine of christ ; but where that on officers is call'd so i know not : for that the laying on of hands in heb. 6.2 . cannot intend that on officers , has been clearly proved by divers arguments ; and that it intends laying on of hands on the baptized for the spirit of promise , and to confirm them in the faith newly received , is not only our light and apprehension , but has also been asserted to be the sense of that text by many antient and modern divines of several perswasions , as has been shewed . object . but such a laying on of hands you contend for , was no where practised ; john did not lay hands upon christ . answ . we will grant you , john baptist did not lay hands on the lord jesus ; it cannot be rationally concluded he should , considering the lesser is blessed of the greater . baptism might be administred by john , it being a figure of christ's death , burial , and resurrection ; but the promised spirit , which is the end of the ordinance of laying on of hands , is said to be christ's own gift , eph. 4.7 . but tho john laid not his hands on christ , being not a fit administrator thereof , yet i may say , the father laid his hands upon him , and the spirit came down visibly in the likeness of a dove , and rested on him just after he came out of the water ; and this might , as many of the learned affirm , contain the substance of this administration contended for . moreover , in this way christ jesus was visibly sealed by god the father after he was baptized : saith dr. taylor , confirm . p. 12. he had another , or new administration past upon him for the reception of the holy spirit , and this was done for our sakes ; we also must follow that example : and it plainly describes to us the order of this administration , and the blessing designed to us ; after we are baptized we need to be strengthned and confirmed . and again he saith ( citing a passage of optatus ) christ was washed when he was in the hands of john , and the father finished what was wanting ; the heavens were opened , god the father anointed him , the spiritual vnction presently descended in the likeness of a dove , and sate upon his head , and was spread all over him when he was anointed of the father ; to whom also , lest imposition of hands should seem to be wanting , the voice of god was heard from the cloud , saying , this is my beloved son , in whom i am well-pleased . i shall leave this to consideration . object . but further you affirm , that christ did not lay hands upon his disciples . answ . and how do you come to know he did not ? may be you will say , 't is no where written that he did . but pray where do you read that the 12 disciples , or apostles of christ , were baptized ? doth it follow because we read not of their baptism , they were not baptized ? obj. but you say , there is not one word of it in the commission . answ . 1. there is not one word in the commission , as i have shewed , concerning any laying on of hands , yet you own that upon officers to be a principle of christ's doctrine . 2. there is not one word in the commission concerning the resurrection of the dead , nor of eternal judgment , nor prayer , nor assembling together , nor other things that are undoubtedly gospel-truths and institutions ; yet tho they are not exprest , they are included , as those words plainly hold forth , teach them to observe all things whatsoever i have commanded you : and surely every one may see , unless he wilfully shut his eyes , that there are many more precepts implied in the words of the commission than are exprest ; for if nothing must be received for gospel-institutions but what are exprest in the commission , you must throw away the greatest part of those precepts you call commands , or appointments of jesus christ . object . but you proceed , and say , that the church of the hebrews practised no such thing , for there is no mention that the hundred and twenty had hands laid upon them , nor the three thousand , acts 2. answ . that the church of the hebrews practised this ordinance as well as other churches , is plain in heb. 6.1 , 2. as they repented , believed , and were baptized , so they were under the practice of laying on of hands : for that is a practical ordinance all confess ; not laying again , saith the author , repentance from dead works , &c. this plainly sheweth they had once laid all those foundation-principles . object . but may be , you will say , there is nothing of this signified in acts 2. when that church was first gathered . answ . 't is very clear you are mistaken ; for is it not said acts 2.42 . they continued in the apostles doctrine ? which they could not do , if they had not submitted to every part or precept of it ; and is not laying on of hands , as well as baptism , and those other principles , part thereof ? 't is called the apostles doctrine , acts 2. in heb. 6.2 . christ's doctrine ; not the apostles any other ways than they were taught it by , and received it from the lord jesus : and let none conclude they were not taught laying on of hands , because not plainly exprest , or particularly laid down acts 2. for we may as well conclude , the apostle taught them not the resurrection of the dead , nor eternal judgment , since we read nothing there to that purpose : doubtless philip , acts 8. preached baptism to the eunuch , how should he else cry out , lo here is water , what doth hinder me from being baptized ? yet we read not one word of philip's preaching of it to him . the author to the hebrews ( writing to this very people ) ch . 5.12 . tells us , they had need to be taught again which are the first principles of the oracles of god ; therefore it follows clearly , they had been taught it , and had practised it , as chap. 6.1 , 2. proves . mr. danvers goes on , and affirms , that we find not the least mention of it in any of the churches in the new testament , neither in samaria after philip had baptized them , nor corinth , philippi , colossia , thessalonica , rome , galatia , smyrna , thyatira , pergamos , sardis , philadelphia , no nor ephesus . answ . i cannot but admire at such affirmations : but first , as to the church in samaria , 't is granted philip did not lay hands on them after he had baptized them ; he being only a deacon , it might not upon that account concern , or belong to him to impose hands on them : and besides , god had other work for him to do , viz. the conversion of the eunuch . yet most evident it is , when the apostles and brethren at jerusalem heard that the people in samaria had received the word of god , and were baptized , rather than they should lie short of any part of their duty , especially that in which so great a blessing is promised , they would send peter and john to pray and lay their hands upon them ; and that it was not for the extraordinary gifts of the spirit , has been clearly proved . and as to the church at rome , 't is said plainly rom. 6.17 . that they had obeyed from the heart that form of doctrine delivered to them : and what form can the apostle intend save that in heb. 6.1 , 2 ? we read of no other delivered to the saints for their obedience . and as to the church of ephesus , we read of their coming under this ordinance when first planted , acts 19.6 . 2. and now as to some other churches he speaks of , i grant we read not of their practising this ordinance ; yet what doth this make against it ? for where do we read of their repentance or faith , of their being baptized , or their believing the resurrection of the dead , or eternal judgment ? there is nothing spoken of several churches as to any of these other principles ; and it is very observable , that we read but of one or two churches that practised the lord's supper : yet none doubt but all the churches continued in the practice of it , god's way being the same in every church , 1 cor. 4.17 . if in some scriptures it is spoken of as the duty and practice of the saints , tho not exprest in all places , it matters not ; for if what is the duty of one believer as a believer , be the duty of every believer , then there is no need for the almighty to speak of every particular church's obedience either to baptism , laying on of hands , or the lord's supper , &c. one thing i cannot but call over again , owned and confessed by mr. danvers , viz. that there is a laying on of hands reckoned amongst the principles of the doctrine of christ . ans . 't is well he will grant this ; nay , and it is one of his first teachings , he also acknowledges : then i hope he will allow us to say , christ taught a laying on of hands as a foundation-principle ; and if he taught it , 't was that it might be practised as a foundation , or beginning truth ; and then ought not all to yield obedience thereto ? for as every person is actually to repent , believe , and be baptized , so each one ought to come under the practice of laying on of hands , it being of the same extent , nature and quality with the other , and joined to them ; and it cannot be said to be obeyed otherwise than by practice ; as in baptism , i do not yield obedience by believing other persons were or ought to be baptized , but by being baptized my self . we grant that some act done upon , or practice done by others , may be teaching to us , tho not ingaged in our own persons to do the same ; but then it must not be such a fundamental principle and practice as this , being of the same nature with repentance , faith , and baptism ; will it serve my turn to believe 't is another man's duty to repent ? surely no , i must repent and believe my self , or else i neglect my duty . object . and whereas he tells us in pag. 43 ▪ of other beginning teachings , proper for all baptized babes . answ . 1. he pretends to take the stumbling-block out of the way of god's people : but in this 't is palpable he rather cast one in their way ; will he make new foundation-principles , or call those beginning principles of christ's doctrine , or of church-constitution , which god no where so calls ? we say , such only are to be accounted beginning principles , which god's word declares so to be . 2. it appears as if he would make laying on of hands for miraculous healing , to be that in heb. 6. which has been fully answered again and again ; they should have refuted mr. griffith and mr. rider , before they insist on this : i think it needless on that account to speak any thing to it , and shall only refer the reader to their excellent books for satisfaction . but this i must say , that that laying on of hands for healing belongs not to babes as such ; strong men , and fathers may be sick , and have need of it , as well as others : besides , this sort concerns not all ( no , only sick persons ) and may be practised again and again , as oft as persons may be sick , or under bodily infirmities ; but that principle that is one of the beginning words of christ's doctrine , is only to be laid , or practised once , heb. 6.1 . not laying again , &c. 2ly . unbelievers had hands laid upon them for healing , and therefore i might also argue it appertains not unto babes as such : moreover , anointing with oil is left as the ordinance for healing in the church . 3. mr. danvers should make a difference between what christ taught as a promise or gift to some particular persons , and what he taught as a general practice ; that which is minded in mark 16. is laid down promissory-wise to such as should have the gift of faith , or the faith of miracles * , and is therefore nothing to the purpose . 4. they distinguish not between the word or doctrine of christ , and miracles , which were for the confirmation thereof , which in mark 16.20 . the spirit doth ; which causeth their mistake . but , do they not confute themselves by thus arguing ? they own the doctrine of laying on of hands to be a foundation-principle of christ ; but this they speak of here must needs be granted to be temporary , being for the confirmation of the word , as he himself confesseth ; and every word or ordinance of christ , as i have shewed , was more or less confirmed with signs , and wonders according to this promise of christ . i shall say no more to this , but proceed to his next objection . 2. object . page 44. if every one of these principles in heb. 6.2 . are so absolutely to be taken in by babes , and without which we are not to esteem them communicable , what do you say to the doctrine of baptisms , in the text one of the principles ? must all be baptized with the baptism of the spirit , and of sufferings ? &c. answ . we answer , by distinguishing between that baptism that is a practical duty , and that which is taught or laid down by our lord jesus to be believed : that that is commanded , ought absolutely to be obeyed by every babe ; and 't is as necessary for every babe to believe the doctrine of sufferings , which jesus christ preached to all that would follow him and be his disciples ; this was that which he taught , mat. 20.22 , 23. to the two sons of zebedee , that they ( and consequently all god's children ) should more or less be baptized with . in the world ( saith christ ) you shall have tribulation , john 16.33 . 't is necessary every saint should be instructed into this , and believe this , that through much tribulation we must enter into the kingdom of god , acts 14.22 . and all those who will live godly in christ jesus , shall suffer persecution , 2 tim. 3.12 . we say not , that every one must actually forsake house , and lands , and life for christ's sake , and the gospel , or else be none of his disciples , but be ready in holy disposition so to do when call'd to it . and as to the baptism of the spirit , that the spirit is promised to every true believer , see joel 2.28 , 29. which peter ( acts 2.17 . compared with vers . 38 , 39. ) applies indefinitely to all penitent baptized persons , whether jews or gentiles , as their right by promise of the father to receive ; and not to them of that generation only , but also to such as should repent , and be baptized in all succeeding ages ; this promise is one and the same with that in john 7.38 . called rivers of water , implying fillings * with the spirit . in acts 2.38 . 't is said to be the gift of the holy spirit . in acts 11.17 . like gifts . in acts 8.15 . the holy spirit : which the apostles in the belief of the promise , joel 2. and joh. 14.16 . acts 2.38 , prayed for . from which scriptures it appears , that all believers are under the like promises of the holy ghost , on like terms of repentance , faith , &c. and according to the measure of faith given us by christ , may our fillings with the holy spirit be . and thus it is the duty of every disciple to believe he shall receive , or be baptized with the spirit , ( according as the will of the same spirit is , that divides to every man the particular measures thereof ) having the promise of a faithful and never-failing god to rely upon ; provided he go on in his obedience , as directed in the blessed word , for the attaining of it . object . but if it be objected , none are baptized with the holy spirit , but such as receive it visibly , and in its extraordinary gifts . answ . 1. suppose none are so baptized now , yet all the saints are to believe the promise of the spirit , and do receive it too ; and doth not god perform his promise , because none so receive the spirit , viz. to be baptiz'd therewith ? 1 cor. 12.13 . 2. all are to believe the baptism of the spirit was given in the apostles days to confirm the gospel or word of christ . and 't is to be observed , that paul to the ephesians ( on whom he had imposed hands , acts 19.6 . and the spake with tongues , and prophesied ) takes no notice of those visible gifts , but saith , in whom also after ye believed , ye were sealed with the holy spirit of promise , eph. 1.13 . plainly shewing 'tis the great benefit received , and enjoyed by believers , to be sealed by the spirit : 't is not matter of rejoicing to work miracles , as 't is to know our names are written in heaven . and thus we have explained the doctrine of baptisms . now to what he says in the 3d place , p. 45 . that the laying on of hands , heb. 6.2 . may respect the laying on of hands upon the ministry for their solemn investiture into their office , whether deacons , elders , or messengers , which he says is necessary to be taught , known , and understood by all , tho all are not commanded into the personal practice of it , for all are not prophets , apostles , teachers ; and 't is most remarkable , that the doctrine , or teaching of laying on of hands , is all that is mentioned in this scripture ; all baptized believers must be taught it , that 's plain , but that they are obliged therefore to practise it , is not here or elsewhere to be found . answ . before i give a further answer to this grand objection , i can't but observe how he mistakes the text , i. e. than the doctrine , or teaching of laying on of hands only is mentioned in this scripture ; why does he speak thus of imposition of hands only ? may he not as well speak so concerning repentance , faith , and baptism , as of this principle ? i. e. they also are necessary only to be taught and known by all , and none concern'd in the personal practice of them ? would any judg this good divinity ? what reason can he give , seeing all the four are practical ordinances , that the three first should be taught so as to be personally practis'd by all , and the other only to be believ'd ? tho what he says here has already been fully answer'd , yet i shall examin this text further , and make it evident , that the laying on of hands in this text cannot intend or be meant that upon church-officers , but must mean that sort now contended for ; and i am more willing to speak further to this objection , because this being answered , our work is done . 1. mind that the apostle is speaking only here of the first principles of the doctrine of christ ; are they not so called ? i. e. doctrinae christianae initia , seu rudimenta ; the beginnings or rudiments of christian doctrine : or , as beza , prima christianismi principia ; the first principles of christianity . now laying on of hands on officers , is not a beginning principle , nor of the alphabet of the christian religion , i think they will not affirm it so to be . may not a church , or people , profess and practise the first or beginning principles of religion , and proceed very far in the way of christianity , and yet have no officers orderly ordained amongst them ? but 2. these principles appertain to the foundation of god's house , being such on which the house is built ; they are all equal in kind , nature , and quality , and one not to be without the other , god having joined them together as all of one rank , for the bearing up this spiritual fabrick , see vers . 1. but laying on of hands on officers , is an ordinance of another rank and nature ; a church must be first gathered , or constituted , and persons make a considerable progress in the profession of religion , before they can orderly be chosen , or ordained to the office of elders or deacons : in short , officers are not for the being , but well-being of the church ; and therefore such a laying on of hands cannot be intended here . we read of churches who had no officers amongst them , tit. 1.5 , 6. if a minister were to preach unto a people what are the fundamentals of a gospel-church , viz. what persons ought to do , that so in an orderly way they may be congregated together in the fellowship of the gospel , or be made regular members of the visible church , would he tell them laying on of hands on officers is one principle ? surely no ; he would not affirm this to be one of the rudiments of christian practice ( that which first of all a christian should be instructed in and come under , that he may have a being in god's house ) nor a foundation-principle of church-constitution ; but that the laying on of hands spoken of heb. 6. is so , nothing is more evident : for if it be a principle of the foundation , either it must be a fundamental of salvation , or of church-constitution ; but none will say of the former , therefore it wust be of the latter . 3. that it cannot intend laying on of hands on church-officers , might appear further , because 't is joined to , or coupled with baptism ; why should laying on of hands on officers , be by the spirit of god laid down after this sort ? repentance from dead works , and faith towards god ; the doctrine of baptisms , and laying on of hands ; the resurrection from the dead , and eternal judgment . may we not safely argue , that the laying on of hands , which follows here in order of words , is what followed in order of practice ? see acts 8.17 . and 19.6 . and is it not according to what they acknowledg sound reasoning in another case upon mat. 28.20 . and mark 16. that baptism mentioned in the commission , joined to , and following faith and illumination in order of words , is what the apostles in order of practice , viz. after faith and illumination , did baptize with ? acts 2.41 . acts 8. and 10. but that was the baptism of water , which therefore is only intended in the commission , &c. and thus by comparing scripture with scripture , we may be satisfied in those things , which at first seem'd doubtful . 4. it cannot be meant here , because all the church of the hebrews , as well as that in samaria , acts 8. ( and consequently all other churches ) had laid , or come under this principle , as they had laid repentance , faith , and baptism , when they were babes : now , who can reasonably imagine , either that the whole church of the hebrews were officers , or that officers are babes in christ ? that this is the laying on of hands on baptized believers , is easy to understand : 1. because taught to babes , heb. 5.12 . 2. babes are capable , or meet subjects thereof . 3. babes have need of it , as children of milk. 4. babes we read were in the practice thereof , acts 8. and 19.5 . because it belongs to them as such , and were at first taught it , heb. 5. and 6.1 , 2. this cannot be said of any other sort . i shall say no more , only add something out of dr. jer. taylor , of confirm . p. 45 — 48. full to our purpose , which considering the learning and worthiness of the author , i judg may be useful ; what he minds , take as followeth , speaking of laying on of hands , called confirmation : we have seen ( saith he ) the original from christ , the practice and exercise of it in the apostles , and the first converts in christianity : what i shall now remark is , that this is established and passed into a christian doctrine ; the warranty for what i say , is heb. 6.1 . where the holy rite of confirmation , so called from the effects of this administration , and exprest by the ritual part of it , imposition of hands , is reckoned a fundamental point ; and here are six fundamental points of st. paul ' s catechism , which he laid as the foundation , or beginning of the institution of the christian church ; and therefore they who deny it , dig up foundations . now that this imposition of hands is what the apostle used in confirming the baptized , and invocating the holy spirit upon them , remains to be proved ; which is done , by shewing , 1. it cannot intend absolution ; nor 2. ordination . and this is evident : 1. because the apostle would henceforth leave to speak of the foundation , and go on to perfection , that is to higher mysteries ; now in rituals there is none higher than ordination . 2. the apostle saying he would speak no more of imposition of hands , presently discourses of the mysteriousness of the evangelical priesthood , and the honour of that vocation ; by which 't is evident he speaks nothing of ordination in the catechism , or narratives of fundamentals . 3. this also appears from the context , not only because laying on of hands is immediately set after baptism , but because in the very next words of his discourse , he enumerates and apportions to these ordinances their proper proportioned effects , i. e. to faith and baptism , illumination ; to laying on of hands , the tasting the heavenly gift , and being made partakers of the holy spirit ; by the thing signified declaring the sign , and by hopes of the resurrection , tastes of the good things of the world to come : he that falls from this state , and turns apostate from this whole dispensation , digging down , and turning up these foundations , shall never be built again ; he can never be baptized again , and never confirmed any more : if he remains on these foundations , tho he sins , he may be renewed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by repentance , and by resuscitation of the spirit , if he had not wholly quenched him ; but if he renounces the whole covenant , disown and cancel these foundations , he is desperate , he can never be renewed . this is the full explication of this excellent place , and otherways it cannot be explicated ; but therefore into this place any notice of ordination cannot come ; no sense , no mystery can be made of it , or drawn from it , but by the interposition of confirmation : the whole context is clear , rational and intelligible . he cites calvin , and chrysostom , as speaking the same things upon this place , p. 50. to these i might add estius on heb. 6.1 , 2. 't is ( saith he ) undoubtedly to be understood of that laying on of hands , which was administred to the faithful presently after baptism , of which st. luke speaks , acts 8. & 19. i might produce grotius and heming , and other modern authors , upon the same place : but having upon occasion mentioned several before , i shall close this with a passage out of erasmus on heb. 6.1 . the first step to christianity ( saith he ) is repentance of our former life , next that salvation is to be hoped from god , next that we be purged in baptism from our filth , next that by laying on of hands we receive the holy spirit , &c. chap. vi. opening , and further proving laying on of hands from acts 8.16 , 17. and 19.6 . also shewing the judgment of antient and modern writers upon those two places . mr. danvers having laboured to weaken the proof of our practice from heb. 6.1 , 2. ( tho all he says signifies nothing ) comes p. 45. to examine acts 8.17 . and 19.6 . which we affirm to be full precedents for laying on of hands upon baptized believers . the sum of his objections , or the way he takes to invalidate what we infer from thence , take as follows , p. 46. object . as to that of samaria , it is said that several being converted in that city , and baptized by philip , who wrought many miracles , and continued some time with them , acts 8.13 . yet did not he impose hands upon them as we read of : the church of jerusalem hearing that samaria had received the word of god , and that the spirit was not fallen upon any of them , viz. in a visible manner , ( which was a phrase attributed to those extraordinary measures frequently given in those days , acts 10.44 . which sometimes did fall upon them before baptism , and sometimes after ) sent peter and john , who it seems were extraordinarily gifted by god , so that on whomsoever they prayed , and laid their hands , the spirit was visibly , extraordinarily , and immediately given ; and 't is said they laid their hands upon them , but how many 't is not said ; surely not upon all , for simon by his profane offer discovered he had neither lot nor part therein , tho baptized , &c. answ . the first thing he hints at , as an objection against our practice from this place , is because philip laid not his hands upon them , after he had baptized them : which we have answered already ; but this i must say now , that if peter and john laid their hands on those believers in samaria , as men miraculously gifted , or by virtue of their extraordinary attainments , it might seem strange that philip laid not his hands upon them , being ( tho but a deacon ) endowed with those extraordinary gifts , and had wrought wonderful signs and miracles in the same city before : the reason therefore why philip did not impose hands upon them was , 1. because not ministerially capacitated so to do , it not belonging to him on the account of his office , nor his extraordinary gifts and endowments . this also i might further shew , because the church at jerusalem did not send to samaria men simply indowed with miraculous gifts , but such as had ministerial power and authority as the servants of christ , in his name to compleat and perfect what was wanting among them . 't is an act ( saith dr. hammond on acts 8.17 . ) reserved to the rulers of the church , and not communicated or allowed to inferiour officers , such as philip the deacon here . 2. but whereas mr. danvers seems to affirm , that as some in the primitive time had the gift of healing , so others had the gift or power to give the holy spirit ; 't is utterly denied , and the contrary has often been proved , for that 't is only the gift of god , and christ's blessed prerogative ; they were found in their duty , they prayed , and laid on their hands , and left the issue to god to give the spirit , according to his promise and good pleasure . object . but probably some may object , we read of none but the apostles that laid hands on baptized believers ; and tho they acted not by virtue of their miraculous endowments , nor had power to give the holy spirit , yet they might act herein by virtue of their extraordinary call unto that office. answ . i affirm that they acted in all other ordinances , yea , and did whatsoever they did in the worship and service of christ , by virtue of the said extraordinary call unto the ministry , as well as in this : but doth it therefore follow that nothing the apostles practised is a precedent or rule unto us , as some ignorantly have affirmed , unless so called of god , and endowed as they were ? 3. had not matthias the same power to administer ordinances ( who was mediately called to his office by the church ) as the other apostles immediately called by christ jesus ? and is not the end and work of the office ( however called to it ) one and the same ? viz. the work of the ministry , the perfecting the saints , and edifying the body of christ , eph. 4. 4. we read hardly of any that preached the word authoritatively , or officiated in any gospel-administration by virtue of their office , besides the extraordinary apostles ; and therefore if what they did be not a law or rule to us , and to all ordinary ministers , to the end of the world , we shall be at a loss in many other respects : it must therefore be granted , that what they taught and practised as an ordinance of christ , and foundation-principle of his doctrine , they delivered it unto faithful men , that were their successors , that they might be able to teach others also , 2 tim. 2.3 . and this agrees with phil. 4.9 . those things that you have both learned and received , heard and seen in me , do ; and the god of peace shall be with you . 5. had it been a service for that day only , and none to be administrators thereof but those great apostles , it would not have been left as a standing , or foundation principle in god's house , and been joined to faith , and the resurrection . in the 2d place , he would have us believe the end of that administration was for the extraordinary or visible gifts of the holy spirit , which we have clearly refuted ; yet i shall say further , that by his arguing , the apostles resolved that all the church at samaria , yea and that at ephesus , should have the extraordinary gifts , since they laid their hands on all that were baptized , without exception . nay , it follows roundly , that where ever the apostles found any particular disciple , or disciples , that had not received those visible , or extraordinary gifts , they were to lay their hands on them to that end : for i presume mr. danvers judges , had paul found 1200 , as he found 12 , at ephesus , who had not received , nor heard of the holy ghost , he would have laid hands on them ; which presupposes also , that those miraculous gifts were promised , and belong to every particular member in the church , which is directly contrary to 1 cor. 12.4 , 7 , 8 , 9 , 29 , 30. for tho ( as we have proved ) the holy spirit be promised to every sincere believer in the lord jesus , yet are not the extraordinary gifts promised to any in particular , being only reserved in the bosom or breast of the almighty , to whom , and after what manner he will distribute them . 1 cor. 12.4 . there are diversities of gifts , but the same spirit ; to one is given by the same spirit , the word of wisdom ; to another the word of knowledg ; to another faith ; to another the gift of healing , by the same spirit ; to another the working of miracles ; to another prophecy ; to another discerning of tongues , v. 8 , 9 , 10. are all prophets ? are all workers of miracles ? have all the gift of healing ? do all speak with tongues ? &c. hence nothing can be clearer than this , that tho all have right to the spirit , yet but very few had the extraordinary gifts thereof in the primitive times . the third thing mr. danvers seems to affirm , is , that all in samaria that were baptized , had not hands laid upon them , because it is said of simon , he had no part nor lot in that matter . 1. here he begs the question , taking for granted , that simon had not hands laid upon him ; but why might not simon have lot and part in that matter , if by lot and part be meant the visible , or miraculous gifts of the spirit , since hypocrites may partake of them , as our saviour plainly signifies , and also doth our apostle , 1 cor. 13.1 , 2 ? 2. he might come under the ordinance , and yet his heart not being right with god , he might not have any part or lot in the blessed comforter , the spirit of promise ; which the world receiveth not , nor can an unsanctified heart partake of . 3. their reception of the extraordinary gifts of the spirit , was partly to convince the apostles and believers themselves that christ had made good his promise of sending the comforter , the holy spirit , to them . 4. by lot or part in that matter , may not be meant partaking of the ritual , or external part of the ordinance , but rather refers to his desire of having power to be an administrator of it upon others , so that the holy spirit might be given to those he laid his hands on . but , 5. if we should grant simon had not hands imposed upon him , which i rather incline to , yet would it not hurt our cause in the least , because he might be discovered to be a profane wretch before it came to be his lot to partake thereof : if therefore it appears , and may be granted , that all that were baptized in samaria came under this appointment save simon , we have as much as we desire : and surely this cannot rationally be denied by any that read the words , vers . 12. when they believed they were baptized , both men and women . compare this with vers . 16. that the holy spirit was fallen on none of them † only they were baptized in the name of the lord jesus . must not they , and them , mean all who are said to be baptized ? so likewise when 't is said ver . 13. they laid their hands upon them ; doth not them intend the very same they prayed for ? and shall we think they did not pray for them all ? had not all the like need of god's spirit ? and is it not promised to all the sons and handmaids ? or shall we think the apostle did not pray for the women as well as the men , the weaker vessels , as well as the stronger ? in mat. 28.19 , 20. ( as 't is well noted by mr. fisher ) 't is said , go , teach all nations , baptizing them ; and in the words following , teaching them to observe all things i have commanded you . by them must needs intend them all , and every of them that were made disciples , and baptized . one word or two further concerning what mr. d. objects against us from acts 19.6 . from the effects that followed this administration ; he still arguing as if that were the absolute end thereof : which , as a great doctor well observes , is too trifling a fancy to be put in balance against so sacred an institution . but let us examin this scripture a little more : have you received the holy spirit since ye believed ? ( saith our apostle . ) they said unto him , we have not so much as heard whether there be any holy spirit . vnto what then were ye baptized ? &c. two things are here very remarkable . 1. that the holy spirit ( according to the sense of the apostle inquiring after their reception of it ) is the undoubted right of every baptized believer in christ jesus , appears from these two expressions ; have ye received the spirit since ye believed ? ( no. ) vnto what then were ye baptized ? it seems strange ( as if paul should say ) that you having believed in christ , and been baptized , have not yet received the holy spirit , since it is the great legacy our lord and master left to every one of his disciples ? 2. 't is evident that whosoever was baptized after christ's resurrection in his name was instructed into the promise of the holy ghost , and consequently into laying on of hands , the outward ceremony , or ministry of it , belonging to them as persons so considered . paul seems to question their baptism , since they were wholly ignorant of that glorious promise of blessing , annexed thereto ; which considered , may fully satisfy any unbiassed person that the extraordinary or miraculous gifts could not be the end of this administration : and as touching those effects that followed , 't is clear the like effects followed all other ordinances as well as this . object . and whereas mr. d. presumes to say , they were some of the church of ephesus ; and again , not the whole church . answ . 1. can it be thought that those were at that time members of the church , and yet so ignorant of the holy spirit ? and surely paul would not have baptized them again , if they had been members of the church before . 2. they are not called the church , nor of the church , nor some of the church , but certain disciples ; yea , and such as appears were only instructed into the baptism of john. 3. tho we read but of 12 that had hands laid on them , which was the number of the men * that paul found at that time who lay short of their duty and privilege in that respect ; since we see the spirit was their right , as baptized believers , it follows that it is the duty of every believer to yield obedience to this ordinance , as well as those twelve . the way of god touching the administration of gospel-institutions being one and the same in all the churches of the saints , notwithstanding what has already been offered , may be a satisfactory answer to mr. d. concerning what he minds from those two scriptures : yet finding so many learned men , both antient and of later times , agreeing with us in their expositions on these two places ; and not knowing but their words may with some take more place than what such a one as i may speak , i 'll cite a passage or two . cyprian , speaking of acts 8.17 . saith , it was not necessary they should be baptized again , only what was wanting , was performed by peter and john , that by prayer and imposition of hands the holy spirit should be invocated . saith hierom on the acts of the apostles , we find another instance of the celebration of this ritual mystery , for it is signally exprest of the baptized at ephesus : paul first baptized them , and then laid his hands upon them , and they received the holy spirit . and these testimonies are the great warranty for this holy ordinance . eucherites is cited by dr. taylor p. 43. speaking , thus : the same thing now done in imposition of hands on single persons , is no other than what was done upon all believers in the descent of the h. spirit . he mentions zanchius , saying , i wish the examples of the apostles and primitive churches were of more value amongst christians . it were well if they were so , ( saith the doctor ) but there is more than meer examples ; these examples of such solemnities , the apostles are our masters in them , and have given rules and precedents for the church to follow : this is a christian law , and written ( as all scriptures are ) for our instruction . estius on heb. 6.2 . affirms that the laying on of hands mentioned acts 8.17 . acts 19.6 . by st. luke , is that of confirmation , whereby the spirit of god is given to persons baptized , wherewith with they being strengthned , confess the name of christ undauntedly among the enemies of the faith. and again ( saith he ) that hands were wont to be laid upon persons baptized , after the example of the apostles , all antiquity teacheth . dr. hammond also in his annot. on acts 8.17 . saith ; that it was confirmation , may appear probable , because it so soon attended their conversion and baptism . when the apostles which were at jerusalem heard that samaria had received the word of god , they sent peter and john , vers . 14. which agrees well ( saith he ) with that of confirmation , which is an act reserved to the rulers of the church , and not communicated or allowed to inferior officers , such as philip the deacon here . and then paraphasing upon acts 19.6 . he saith , after this paul by imposition of hands , and benediction , gave them confirmation , by which means the holy spirit came on them . mr. ralph venning in his remains , speaking of acts 8.17 . and 19.6 . gives his understanding upon them ; that it was the practice of the apostles , after they had baptized persons , sooner or later , to lay hands upon them . thus from what has been said , i hope it may appear to all inquiring souls , in opposition to what mr. danvers saith , page 47. that these two places are clear precedents and rules for this practice , as well as heb. 6.1 , 2. and other scriptures we have insisted upon , for as much as there was a laying on of hands practised immediately after baptism , and with much certainty upon every member , or baptized believer , and to such an end as is attainable in these times . chap. vii . further shewing , that prayer , with imposition of hands upon baptized believers , remains for ever as a standing or perpetual administration . but lest any should still object , this ordinance doth not continue , neither is the end attainable now , i am willing to add two or three arguments , for the further evincing of these particulars . arg. 1. because the lord was pleased to bear witness to , or ratify this blessed ordinance or principle of christ's doctrine , with the like signs , wonders , and gifts of the holy spirit , as he did any other word , command , or principle of the said doctrine . now what was thus established , must needs remain in full force to the end of the world as our duty : and dangerous it is to labour to make it void ; for by the same argument may an enemy lay waste , and take away another , yea , and consequently every one . arg. 2. because it is a foundation-principle of god's house , or one of the great pillars ( next to christ ) on which it is built , it must needs remain ; and very dangerous it is for any to take away a foundation-stone . 't is very absurd ( saith mr. blackwood on matth. p. 688. ) to think that one of the six foundation-principles , commended to us by the apostle , should cease , and all the other remain to the end of the world : nay , is not imposition of hands placed in the midst , betwixt faith and repentance on the one side , and eternal judgment on the other ? 't is fenced in on every side , there is no coming to slight it . 't is absurd to think the apostle would place one temporary principle , that was to last but a short time , amongst five perpetual principles , and call them all by the same name of a foundation , &c. arg. 3. because the promise of the spirit is very extensive ; 't is made to all believing and obedient souls to the end of the world ; matt. 28. ult . teaching them to observe all things whatsoever i have commanded you : and lo , i am with you always to the end of the world. john 14.15 , 16 , 17. if you love me , keep my commandments ; and i will pray the father , and he shall give you another comforter , that he may abide with you for ever , even the spirit of truth , which the world cannot receive , &c. dr. jer. taylor , p. 53. speaks excellently concerning the perpetuity of this ordinance : and from this very ground , take his own words ; the perpetuity of this holy rite appears , 1. because the great gift of the holy ghost was promised to abide with the church for ever : repent , and be baptized every one of you , and ye shall receive the gift of the holy ghost ; not the meanest person amongst you but shall receive this great thing ; for the promise is to you , and to your children , and to all that are afar off , even so many as the lord our god shall call ; this promise is made to all , and unto all for ever . and presently , speaking as to laying on of hands , as god's way for the ministring of it ; i say , such a solemnity ( saith he ) 't is not easie to be supposed should be appointed ; that is , it is not imaginable that a solemn rite , annex'd to a perpetual promise , should be transient and temporary : for by the nature of relatives , they must be of equal abode ; the promise is of a thing for ever ; the ceremony or rite was annexed to the promise , and therefore this also must abide for ever . arg. 4. because the spirit which is promised , is the comforter that leads us into all truth , and helps the saints in their testimony and sufferings for christ ; and 't is that by which they are sealed also to the day of redemption , eph. 1.13 . who after that ye believed , ye were sealed by that spirit of promise . he speaks it to the ephesians , who well understood his meaning , by remembring what was done to them by the apostle ; who a while before , after he had baptized them , laid his hands upon them ( saith the doctor ) so they received , and were sealed with the holy spirit of promise . now do not we as much need the spirit 's guidance , and to be born up in our testimony , sufferings and temptations , as the saints of former ages ; and to be sealed by the spirit of promise as they did ? why then should we not be willing to wait on god , in the same way he has prescribed , for receiving a further increase of it , even in which the primitive saints did yield obedience ? object . but some will say , we have the spirit in as great a measure as you , who never came under laying on of hands ; and what greater measure have you after your obedience thereto than before ? ans . 1. we dare not boast of our indowments ; we are poor and needy , and therefore willing to use all advantages , and be found in every ordinance , to meet with more of christ and his spirit ; and if you have so much , that you need not pray , nor use the means god directs to for obtaining more , 't is a rare state you are arrived to . 2. if god be better than his word , we will not complain ; he hath many ways to convey his spirit into our hearts ; yet this is the great ordinance for distributing of it to baptized believers . but may we not say with one of the antients , by this rite of imposition of hands , god hath promised , and the saints received the holy ghost ? for tho ( saith he ) the spirit of god was given extraregularly , and at all times as god pleased , yet this of imposition of hands was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this was the ministry of the spirit ; we receive christ when we hear , and obey his word , we eat christ by faith ; and yet the blessed eucharist is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the ministry of the body and blood of christ : the lord's supper is appointed ritually to convey christ's body and blood to us ; so is laying on of hands ordained ritually to give us the spirit . now probably some who are against the lord's supper , may say , they feed upon christ , and have as much communion with him , and faith in him , as many of us who often partake thereof ; and may be can say as much on this account , as you on the other : will you therefore neglect your duty touching breaking of bread ? there is a promise of the spirit made in baptism ; yet some may say , they have more of the spirit than you or i , and yet never were baptized . cornelius , tho he had received a large measure of the spirit , yet was very willing to be baptized , and to do what ever peter , from christ's command , enjoined him . and thus the objection is answered . object . but extraordinary effects did accompany this administration , and such do not follow now ; therefore the thing you plead for is ceased . answ . let dr. taylor speak now , for i have largely answered this objection elsewhere , before i met with the learned doctor : if this be all ( saith he , p. 57 — 59. ) that can be said in opposition to it , it is infinitely vain . 1. in the days of the apostles , the holy spirit produced miraculous effects , but neither always , nor at all in all men ; are all workers of miracles ? do all speak with tongues ? &c. the wind bloweth where it listeth ; some have gifts after this manner , some after that . 2. these gifts were not necessary at all times , any more than to all persons ; but the promise of the holy spirit did belong to all , and was performed to all , but not in the like manner . stephen was full of the holy spirit , of faith , and power , the holy ghost was given to him , to fulfil his faith principally ; working miracles was but collateral , and incident : but there is also an infusion of the holy spirit to all , and that for ever , the manifestation of the spirit is given to every man , to profit withal : and therefore if the grace be given to all , there is no reason that the ritual ministration of that grace should cease , on pretence that the spirit is not given extraordinarily . 3. those extraordinary gifts were indeed at first necessary ; ( he gives several reasons thereof ) one , because of them who could not receive the understanding of an incorporeal nature ; that if afterwards they be not so done , they may be believed by those things which were already done : another , because of the state of the church . but the greater gifts ( saith he ) were to abide for ever ; therefore 't is observable that st. paul says , that the gift of tongues is one of the least and most useless things , a meer sign , and not so much as a sign to a believer , but to infidels and vnbelievers . 4. to every ordinary and perpetual ministry , at first there were extraordinary effects , and miraculous consignations : we find 3000 converted at one sermon , 5000 at another ; and persons were miraculously cured by prayer , at the visitation of the sick ; and devils cast out in the conversion of a sinner : and now tho we see no such extraordinary effects , it follows not that the visitation of the sick , preaching , sermons , &c. are not ordinary and perpetual ministrations ; and therefore to fancy that invocation of the holy spirit , and imposition of hands is to cease , when the extraordinary and temporary contingencies of it are gone , is too trifling a fancy to be put into the balance against so sacred an institution , relying upon so many scriptures . 5. he argues yet further , shewing tho the gifts of tongues , and outward miracles , remain not with the church , yet the greater , or more transcendent gifts of the spirit do continue , viz. sanctification and power , fortitude and faith , hope and love , &c. these are ( saith he ) the miracles of grace , to throw down the pride of lucifer , to tread on the great dragon , and to triumph over our spiritual enemies , to cure a diseased soul , to be unharmed by the poison of temptation , &c. this is more than to receive the spirit , or a power of miracles , and supernatural products in a natural matter ; for this is from a supernatural principle , to receive supernatural aids to a supernatural end , in the diviner spirit of a man ; and this being more miraculous than the other , it ought not to be pretended that the discontinuance of extraordinary miracles should cause the discontinuance of an ordinary ministration ; and this is that ( saith he ) which i was to prove . he proceeds to other reasons , but i think he has said enough ; and therefore i shall return to mr. danvers , p. 48. who labours against the stream , and would make us believe that the laying on of hands upon timothy , 2 tim. 1.6 . and 1 tim. 4.14 . are the same ; which must be rejected , since several reasons have been given to the contrary , that have not in the least been removed . that timothy had hands laid upon him twice , t is evident ; i. e. soon after his baptism , and when ordained to office. one good reason for it is given by mr. blackwood : paul ( saith he ) speaks of such gifts , as were given by the laying on of his own hands , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; but the imposition in ordination was by the hands of the eldership , 1 tim. 4.14 . where the greek words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifying a conjunction of persons ; but 2 tim. 1.6 . is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to denote the act of one man. and doubtless such an exposition as mr. danvers gives , too much reflects on the apostle , who hated nothing more than pride and arrogancy : surely he would not have appropriated to himself alone , what was done by others as well as himself . but again , i am perswaded our brethren are sensible of what has been said in respect of those gifts timothy received through layings on of hands , which have been shewed by several to be different , ( one only relating to his office , or ministerial power committed to him ; the other to such gifts as are proper to all the saints ) tho they take no notice of it . i am loth to say , that all that mr. danvers has done in his small tract , has been to darken counsel with words without knowledg ; yet one would admire to consider how confusedly he hath writ on this subject , who seems to blame us for being so positive as to what laying on of hands is intended in heb. 6.1 , 2. which is , as if a master should blame his scholar for affirming a is a , and b is b : surely if we have not perfectly learned our first lesson , or rudiments of our profession , we shall never be good tutors of others : the apostle blames the hebrews , ch . 5.22 . for being such ill proficients , that they had gone no further ; and you seem to blame us for going so far , as to affirm positively what are the first principles of the doctrine of christ . but give me leave to tell you , it is as easy to know what laying on of hands is intended heb. 6. as what baptism our saviour refers to , mat. 28.20 . but secondly , you may be assured were we at a loss in the case , we should never come to learn of you ; for mr. d. by his own grant , pag. 49. signifieth he had not attained to a certain knowledg of it , nor was able to be positive in the case ; many things being hard and difficult to be understood , which those that are ignorant , wrest , saith he , &c. answ . no marvel if ignorant men are at a loss , and captivated in their understandings , abusing and wresting those mysterious places , or things contained in paul's epistles , when men of knowledg shall lose themselves in such a plain and easy path , i knew a man ( may be learned too ) who a while ago , knew not but that baptism , and laying on of hands , &c. in heb. 6.1 , 2. might intend those legal washings , and laying on of hands upon the heads of bullocks , sacrificed in the time of the law. i am glad to find other opposers of this truth of another judgment . would men deny themselves , and not trust their own understandings , they might soon see the way plain before them , that those first principles of the oracles of god , called milk for babes , and not strong meat , are none of those things spoken of by peter , so hard to be understood . but since mr. d. says , he will not leave us in the dark , but resolves to give us his apprehension of this text , in which he thinks he has the mind of christ , pag. 49 , 50. we will proceed . yet this let me premise , that what he has laid down as his judgment on this text , mr. tomlinson has very well answered in a treatise lately printed , pag. 22 , 23. and shewed the ridiculousness of such an exposition . i fear mr. d. did not implore the throne of grace for light and direction before he begun to write on this subject , he is so much beclouded as to the meaning of this scripture . he conceives , that the six principles mentioned here , are very comprehensive , and may take in the ten commandments , the lord's supper , and several other things : nay he says , that repentance and faith may comprehend all , both the negative and positive part of holiness . answ . 1. if the whole of religion , or doctrine of godliness is comprehended in these six principles , why should the apostle call them first principles ? 't is improper to call those the first that comprehend all : by this argument , when the foundation is laid , the whole building is finished . 2. and if the whole of piety , or holiness , be included in the two first principles , repentance , and faith , there was no need to enumerate any more : nay , by this argument , obedience to christ in baptism , and laying on of hands , together with the belief of the resurrection and eternal judgment , are not comprehended in the negative or positive part of holiness : to what purpose then have we spent our time in writing about either of these principles ? 3. but again , as mr. tomlinson minds , how could it be the weakness of these hebrews , that they had need to be taught them again ? or how could the apostle say , he would leave them to go on to perfection ? &c , surely if in these first principles all religion be comprehended , he would not do well to leave them ; it might rather have been their perfection ever to remain there , viz. in preaching , studying and practising of them , and go no further ; or if we must needs leave them , we must leave all religion and holiness , and so turn ranters , atheists , or quakers . 4. but , if the whole body of religion and holiness is comprehended in these six principles , then no christian had gone further ; nay , nor perfectly learned the a b c of his profession , and we must always be learning them ▪ and so ever be but babes in christ : and no reason had the apostle to blame the hebrews that they had gone no further , since in those beginning principles were comprehended the whole of their duty . 5. and since these principles are in the apostle's sense to be looked upon as milk , and for babes ; what then is the meat ? and who are the strong men ? surely when we have done with our milk , the feast is ended ; and there is no after-dish , to speak according to the nature of this metaphor . again , p. 45. as mr. danvers would have repentance and faith to comprehend both the negative and positive part of holiness ; so he proceeds to tell us how comprehensive laying on of hands is ; that it takes in all sorts that are spoken of , viz. miracles , healings , and gifts , that were for the confirmation of the gospel , and the investiture of church-officers , &c. answ . this is as true as the former , and as good divinity every whit ; and when he has answered our arguments against this strange exposition , we will argue that point further . but doth he not hereby make laying on of hands for miraculous healing a perpetual administration , it being a part ( in his sense ) of the foundation of god's house ? we have shewed why it cannot intend that on sick persons , nor on officers of the church ; and as to extraordinary gifts for confirmation of the gospel , if he mean that spoken of acts 8.17 . and 19.6 . we utterly deny it , and clearly prove the contrary , that it was not the end of that service , &c. no more than of assembling together , prayer , preaching , &c. since such miraculous effects followed more or less every one of those , and other gospel-ministrations , as well as laying on of hands on baptized believers . this considered , 't is strange he should reason after this manner . but we further say , there is but one laying on of hands intended in heb. 6.1 , 2. because 't is exprest in the singular number , laying on of hands , and not layings , &c. mr. danvers saith this is a meer criticism , and hath nothing of truth in it . he affirms that laying on of hands , is as plural as baptism . this is all the answer he gives ; see page 51. answ . if a bare affirmation may be taken for a proof in this , we are answered , and mr. danvers has done his business ; what is here more ? i desire to know how he would write were he to distinguish between one hand and several , since hands are in the plural number ? the administrator is not to lay one only , but both his hands : there can be no distinguishing ( if this man is not mistaken ) between one and divers kinds ; for wherever the scripture speaks but of one sort ( in our opponents judgment ) 't is express , as it is here , viz. laying on of hands , and so as plural : see 1 tim. 4.14 . i need not say more , only cite a passage of a learned writer upon this very place , and objection ; 't is most palpably apparent ( saith he ) to such as are not asleep in their reading of that text , heb. 6.1 , 2. that it speaks in the singular number , of one laying on of hands alone , and not of laying on of hands , as it must have been exprest , had he meant more kinds of imposition of hands than one : for tho hands be the plural number , ' yet [ note ] laying , which is the phrase you speak to , or else you speak nihil ad rhombum , is a substantive of the singular number , both in the english and the greek . but to proceed : mr. d. p. 51 , 52. gives us the ground of his offence concerning the nature or manner of our maintaining this principle of imposition of hands . 1. negatively , he tells us wherein his offence lies not , viz. not because we pray for a blessing on our brethren and sisters , or for the practice or gesture of lifting up , or laying on of hands ; provided it be not urged as of absolute necessity , &c. but , 2. when imposed as an institution of christ , a beginning doctrine , or oracle of god , a foundation of christian religion , to which every disciple of christ ought to submit on penalty of non-communion , for rejecting a fundamental principle , tho not one word of institution , command , precept , or example for the same ; and that under pretence of receiving more of the spirit of christ thereby , which is a spirit of love , meekness , &c. there appears the spirit of uncharitableness , judging . rending , and dividing the body of christ , and for asserting for doctrine and practice , the customs and commands of men : it is for these things our offences lie so well founded upon deut. 4.2 . and 12.23 . rev. 22.18 . prov. 30.6 . answ . 1. could we have such a liberty as to make a holy institution of christ only a formal or civil ceremony or gesture , or a thing indifferent , to do , or not do ; our brethren , it seems , would not be offended . 2. were it a true charge he brings , he would have cause to be offended with us ; but whether it be a principle of the doctrine of christ , and an oracle of god , or a tradition of men , which we contend for , let the impartial reader judg . here is nothing offered by our opponent to deserve any further answer ; it calls more for reprehension than confutation . who seemed more censorious than mr. danvers , who charged his brethren with what they most abominated , viz. tearing and dividing the body of christ , will-worship , nay being under the dreadful curse of adding to the word of god ? 3. whether we are guilty of schism , rending and tearing the body of christ , or those who neglect his words , or foundation-principle of his doctrine ( i might say reject it ) is fully manifested in a late book intituled , the searchers for schism searched , that has not yet been answered . 4. may not the independents and others charge you on the account of baptism , with rending and tearing the body of christ , since you deny breaking of bread with them , on that consideration as some do with you about laying on of hands , a principle of the same nature ? doth not mr. wills in his answer to your former book of baptism , charge you in much like words , as you do us here ? and truly , if i mistake not , mr. d. has cleared us from schism , and well answered himself in his late reply , page 169 , 170 , 171. as he says of baptism : suffer me to speak of laying on of hands ; there is nothing in the principle it self but what inclines to piety and vnity : it being designed by christ not only to promote sanctification , but to further love and peace , in the way of righteousness and truth . why should baptism be esteemed the whole and only inlet into the visible church , when 't is but one of the six fundamental principles of church-constitution ? why should he have a greater esteem for one than for another institution ? did our brethren see laying on of hands to be an ordinance of the same nature with baptism , i might hope they would not be of the mind some are of : 't is sad when a fundamental principle of christian religion shall be made indifferent . i have a tender respect to all that love christ , yet dare not violate that holy order left in his word , knowing how severely he has manifested his displeasure against such as have been negligent therein . 5. now tho we grant baptism an initiating ordinance , yet not that alone . there are two doors to be passed through , ( saith a learned writer ) before we can come ad adyta & intima ecclesiae penetralia , viz. baptism , and laying on of hands : whereof the latter properly and immediately gives admittance . mr. hanmer , p. 22. cites some antient christians speaking thus : confirmatione protinus data plena authoritas , & jus corpori christi & sanguini cum omnibus fid●libus communicandi : that is , confirmation ( or imposition of hands ) forthwith gives full authority and right of communion in the body and blood of christ . and in another place saith the same person ; he that was not confirmed , was not admitted to the eucharist . doubtless if the church of judea , first planted in the order of the gospel , is to be followed , or if that which was the practice of some of the churches , was also of every church , then both these ordinances , as well as the other beginning principles , must precede , or are prerequisite to church-communion and fellowship . object . but doth not this straiten and narrow the interest of jesus christ ? answ . mr. danvers's reply to mr. wills about baptism , is a very good answer : viz. this ( saith he ) is no other than reformation in all ages ( since the antichristian defection ) hath been charged with , and particularly that reformation that has been endeavoured in that other ordinance of the lord's supper ; therefore the presbyterians cry out against the independents for sinful schism , fomentèrs of faction , and narrowing of christ's interest , in their respective separations , and church-communions . the same do the prelats say to the presbyterians ; and the very same do the papists say to the episcoparians . if mr. d. in the work of reformation excels , or has more light than such he speaks of , in respect of church-constitution and communion , and resolves to pursue his work , tho he is reproach'd on this account ; why should he blame us , who , according to our light , labour after a pure and perfect reformation ? or doth he judg he has got to such a degree of knowledg , that he is perfect , and needs no more light nor instruction , and that the last stone of reformation and restoration here is laid , because baptism shines forth in its primitive purity ? remember him who said ( such was his humility ) what i know not , teach thou me . and apollos , tho mighty in the scriptures , could stoop to the counsel and instruction of aquila and priscilla , tho much inferior to him , who taught him the way of god more perfectly , act. 18.26 . 6. ought not we to stand fast , and hold the traditions we have been taught ? and is not this worthy of commendation ? what saith the apostle , 1 cor. 11.2 . now i praise you brethren , that you remember me in all things , and keep the ordinances as they were delivered unto you . and are we not commanded to withdraw from every brother that walks disorderly , and not after the traditions we have received ? besides , can we comfortably have communion with such as oppose a command of god , nay , that make it but a tradition of men , and an antichristian innovation ? and as in all fundamentals of salvation , so in those of church-constitution , we ought to be agreed , before we can orderly sit down together . 7. but to say no more , i would caution all our brethren to take heed what they affirm on this account , i mean concerning us , and this sacred institution , since they seem so cloudy in their understanding about those scriptures urged as the great warranty for our practice : if god has hid ( for reasons best known to himself ) this truth of imposition of hands from their eyes , as he hath the holy ordinance of baptism from the independents , &c. it will be their wisdom to forbear reflections ; let them not be angry , lest it be found to be a truth of god ▪ and they consequently prove offended at christ himself , who left this as well as baptism amongst the beginning-principles of his doctrine . why should they be offended at us for having an equal love to all the commandments of christ ? i would hope they have reason to judg , 't is from hence we so earnestly contend with them on this account . 8. i cannot but marvel , that our brethren should call laying on of hands , a doctrine , or tradition of men , and render those who plead for it , guilty of adding to the word of god ; and yet receive such into communion at the lord's table , as are in the practice of it . what uncharitable thoughts do they retain of their brethren ? and what guilt , on this consideration , do they bring on their own souls ? but let me close with one caution more ; since they know 't is as sinful every way to diminish from god's word as to alter or add to it , let them take heed lest they be found guilty therein . we have now traced mr. d. quite through , and have little more to do : in page 53. he labours to remove an objection brought against him from antiquity ; and since he has fairly stated it , take it in his own words . as to the point of antiquity , tho 't is granted the antients , and their followers ever since , have erred not only in the subject , but in divers circumstances about this rite of imposition of hands , yet in-as-much as there has been all along such a witness born to the thing it self , it makes for its apostolicalness , and confirms our practice therein . now take his answer to it : it doth not appear ( saith he ) that such a witness hath been born all along thereto for mr. baxter ingenuously acknowledges that justin martyr , ireneus , and others in those times are silent about it , &c. and those authorities that are pretended to assert the same in the first centuries , have been proved to be spurious and supposititious . 2ly . that pretence of antient prescription , without the word of god to warrant it , can never justify the divine authority of any practice . answ . 1. we fully agree with him , viz. whatever is found in antient prescriptions concerning this , or any practice , signifies nothing , if god's word doth not witness to it : but having such evident proof from god's word to warrant this precept , we never judged it worth while to search into ▪ authors concerning it ; neither should we have cited any now , had we not been forc'd by our opposers . and as to what he says concerning mr. baxter's ingenuous confession , that justin martyr and ireneus are both silent about it , it signifies very little ; for first , we have nothing but mr. baxter's say-so for it , who may be has overlook'd some places of these authors , or probably not met with all their works . but , 2. since their silence only is pretended , it carries no great force with it ; must we of necessity produce all the antients expresly witnessing thereto , or else is all nothing that is brought from antiquity in the case ? we have mentioned several antient witnesses , and some of the 2d and 3d centuries , which are neither spurious , supposititious , suborn'd witnesses , nor knights of the post , tho mr. d. is pleased so to call them . and now to conclude , we must say again , against what is mention'd , p. 54. that there is a clearer precept for imposition of hands on baptized believers as such , than can be urged for that on church-officers , or the observation of the first day of the week , &c. i have ground to conclude mr. d. thinks it his duty to keep holy the first day of the week , as the christian sabbath . we gave mr. d. no ground to say that which he did of us , viz. reproach the wisdom of christ , and slight the authority of the holy scriptures , as tho we had not a sufficient direction therein in all parts of god's worship . god forbid we should be guilty of such things ! rome and others may herein justly be charged ; but our souls witness against it as an abominable assertion . and that remarkable expression of dr. owen's , as mr. d. calls it , we can with all readiness and simplicity close in with ; and judg it necessary once more to recite it , viz. this then they who hold communion with christ , are careful of , they will admit nothing , practise nothing in the worship of god , private or publick , but what they have his warrant for : for unless it comes in his name , with thus saith the lord jesus , they will not hear an angel from heaven ; they know the apostles themselves were to teach the saints only what christ commanded them . communion with god , p. 171. the doctor 's rule is ever to be followed , the lord open his eyes ; for how doth this clearly overthrow all his arguments for infant-baptism ? &c. but what injury doth it do us , who can say , thus saith the lord jesus ? 't is left on record amongst the first principles of his doctrine , heb. 6. 1 , 2. 't is a command of god , if the oracles of god be his command , heb. 5.12 . which sure none will deny ; since the apostle paul , and stephen ( a man full of the holy spirit ) affirm them so to be . we believe what the doctor saith , viz. that the apostles were to teach nothing but what christ commanded them , to whom they were obedient therein : and surely then all may see a divine institution for this practice ; for was it not taught to the hebrew church ? heb. 5.12 . and did not peter and john teach it to the saints at samaria ? and paul to the disciples at ephesus , and to timothy ? yea , and made them obedient thereto ? acts 8.17 . & 19.6 . 2 tim. 1.6 . if laying on of hands were not an ordinance of god , and of divine institution ( saith mr. blackwood annot. on matth. p. 690. ) then the apostles in the administration thereof had practised will-worship ; nay , which is more , had left a rule of will-worship unto us , heb. 6.1 . but 't is absurd to think that the apostle would do either of these ; therefore laying on of hands upon baptized persons is an apostolical institution . far be it from us , or any christian , to harbour so uncharitable thoughts of the blessed apostles , viz. that they would do any thing in christ's name without his warrant . if any man , saith paul , think himself to be a prophet , or spiritual , let him acknowledg that the things i write unto you , are the commandments of the lord , 1 cor. 14.37 . compare this with rom. 15.18 . for i will not dare to speak of any of those things , which christ hath not wrought by me , to make the gentiles obedient , by word or deed . chap. viii . containing a few motives or arguments , provoking and encouraging to obedience to the holy ordinance of imposition of hands . before i conclude , i judg it necessary to offer two or three motives , to stir up to obedience such as desire to be found sincere followers of the lord jesus , and of the primitive saints , and to walk in all the commandments of the lord blameless ; and to consider , whether they do not lie short of their duty and privilege , whilst they omit or neglect this precious ( tho despised ) ordinance of imposition of hands . motive 1. brethren , consider , you have the holy pattern of the saints of old to stir you up to a diligent search in the book of god's law , to find out what his mind and will may be concerning you . how glad were the children of israel , when upon enquiry they found out that long-neglected ordinance of sitting in booths in the feast of tabernacles ? neh. 8.14 , — 17. they did not then contend against it , or raise objections , saying it has not been done for many years : samuel , david , hezekiah , and josiah did it not , who had glorious light , and were great reformers ; and we have no immediate vision , or miraculous appearance of god to revive this institution . we find nothing of this nature stumbled them , but as they found it written , they set about the work , and there was great joy : they were not like many souls in our days , who make objections against baptism and laying on of hands ; such and such eminent men ( say they ) see it not , practise it not ; 't is not an institution of christ ; if it were , sure mr. such a one ( a learned minister and brother ) would be for it ; he is a man of greater light and understanding than you , &c. 't is no marvel they are thus beclouded , whilst their eyes are so fixt on men ; and instead of walking by the perfect light of god's word , walk by the light of those that are so imperfect . motive 2. consider that by a universal obedience to christ , you will appear to be his disciples indeed , and of the remnant of the woman's seed , rev. 12.17 . yea you will enter into strong bands of alliance and friendstip with the lord jesus : you are my friends ( saith he ) if you do whatsoever i command you , joh. 15.14 . this also will add boldness to the saints . then shall i not be ashamed ( saith david ) when i have respect to all thy commandments . mot. 3. let the nature of the ordinance move you to consider your fault and neglect herein ; and as you desire that the church you have given up your selves to walk in the order of the gospel with , being knit and fitly framed together , may grow into a holy temple in the lord. be sure see there is no defect in the foundation , take heed it wants not one principal pillar ; and let none speak slightingly of this institution , lest he provoke jesus christ thereby . did he command any thing in vain ? and by the same argument you adventure to cast off this principle , another may do so by baptism , and consequently all the rest ; and so in time god's spiritual house be like unto the literal temple , viz. not have one stone left upon another which will not be thrown down . motive 4. consider that those blessed promises god has made of giving the comforter , the spirit of truth , which the world cannot receive , are entailed to the obedient soul ; if we will have the blessing , we must be found in our duty . and how has god crowned this service , as has been shewed , with wonderful manifestations thereof ? nay , consider what measure soever god has given thee of his spirit , by waiting upon him in other ordinances ; yet this of imposition of hands christ has appointed as the ministry thereof to baptized believers as such : to every particular institution there is some special and peculiar blessing annexed ; and 't is ordained as god's ordinary way for the conveyance of it , as i might largely shew , in respect of preaching the word , baptism , the lord's supper , church-censures , &c. and the like also in this of laying on of hands : and tho god is not tied to this or that ordinance , yet he hath tied us to the exact observation of them : he may anticipate his own order , and give us the mercy promised ( in part ) in some other way ; yet we ought not to neglect our duty . because i have obtained faith in some other than god's usual way for the begetting it , shall i not hear the word preached , for the further increasing it in my heart ? again , because i have remission of sins , and other blessings promised in baptism before baptized , shall i reject that ordinance ? sure cornelius did not do so , acts 10. 45 , 47. and again , i feed by faith on jesus christ , and receive his flesh which is meat indeed , and his blood which is drink indeed ; shall i therefore refuse the ordinance of the lord's supper , which is appointed as the ministry of his body and blood ? god forbid . even so , let none neglect this appointment , nothwithstanding any gift , or measure of the holy spirit they have received , since it has pleased god to direct to it , and left it in his house as a perpetual ministration ; destroy it not , for a blessing that is in it , isa . 65.8 . motive 5. consider the great need thou hast of the holy spirit , yea and of a further increase thereof , tho i should grant thou hast received it already ; for without it none can savingly believe , nor call jesus lord. yet there is a further promise made to thee , as thou art a believer in jesus christ : and what can a poor saint do without the spirit ? what temptations dost thou meet with , what lusts and corruptions still hast thou to mortify ? and what outward tribulations art thou ( who professest the gospel ) exposed to ? o therefore use all means , and particularly this , which god injoins thee , that thou mayst obtain a further measure and increase of the spirit of god. motive 6. lastly , consider the excellent and unspeakable worth and usefulness of the holy spirit ; o what spiritual profit and advantage do the saints of god receive hereby ! 1. 't is the holy spirit that enlightens the eyes of our vnderstandings , 1 cor. 2. 10 , 11 , 12 , 13. eph. 1.17 . we cannot see afar off , without our eyes are anointed with this eye-salve : and o what beauty do we hereby behold in jesus christ ! how are our souls taken with invisible objects ! and what an empty and nothing-world is this , when we look through the prospect-glass of the spirit of god upon it ! 2. 't is the holy spirit that revives and quickens us , and makes us lively in the paths of righteousness , joh. 6.63 . col. 2.13 . 3. 't is the spirit that leads us in the way we should walk , rom. 8.14 . yea and makes them paths of peace and pleasantness unto our souls , prov. 3.17 . 't is he that guides us into all truth , and brings christ's words to our remembrance , joh. 14.26 . 4. 't is the holy spirit that comforts us when cast down ; 't is from hence we receive all heavenly consolation , joh. 14. 16 , 26. 5. 't is the holy spirit that makes us profit under the word and means of grace ; 't is that which maketh our souls to grow and flourish in the courts of the lord's house , heb. 4.2 . 1 cor. 3.6 . 6. 't is the spirit that helps us to pray , helps our infirmities , and teacheth us what to pray for , and gives us access at the throne of grace ; yea makes intercession for us with groanings that cannot be uttered , rom. 8.26 . 7. 't is by the spirit we cry abba father ; 't is that which bears witness with our spirits , that we are the children of god , rom. 8. 13 , 15 , 16. 8. 't is by the holy spirit we mortify the deeds of the body , gal. 5.22 . 't is by that we live and stand , and are confirmed in christ jesus , and sanctified throughout . 9. 't is from the holy spirit that all heavenly grace and spiritual gifts flow ; 't is he that divides to every man severally as he will , 1 cor. 12. 5 , 8 , 9. 10. 't is the holy spirit which is the earnest of our inheritance , and which gives an assurance of the purchased possession unto our souls , eph. 1. 10 , 14. 11. 't is the holy spirit by which we are sealed to the day of redemption , eph. 1.13 . 12. 't is by the spirit we are made strong , and enabled to overcome all enemies , and helped to triumph over death , 1 cor. 15. 55 , 57. 't is by the spirit we know that when our earthly house is dissolved we have a building of god , a house not made with hands , eternal in the heavens , 2 cor. 5.1 . these things considered , let none blame us that we so earnestly contend for the holy ordinance of prayer with imposition of hands , in which god has promised , and so sweetly communicated , as through a conduit-pipe , such blessed water of life to our souls . shall it not trouble our spirits , when persons labour to take away the childrens bread , or spill any of their sweet and heavenly milk upon the ground ? chap. ix . in answer to the conclusion of mr. danvers's book . mr. danvers's conclusion . thus you have had a candid account of the rise , growth , and progress of this rite of confirmation , or laying on of hands , from the beginning to this day , ( amongst all that have owned it ) with the authorities on which it hath been found , and imposed ; together with a genuine examination of the grounds and reasons each party have given to justify the same : and may we not upon the whole , fairly come to the following conclusions ? viz. 1. that there doth not appear to be the least scripture precept , or practice for any such ordinance of confirmation , or an imposing of hands upon all the baptized before they break bread , or are admitted into church-communion . 2. that the instances produced to prove it an apostolical tradition , are impious lies and forgeries . 3. that the authorities by which it hath been heretofore enjoined , were nothing but antichristian can. & decrees . 4. that the most eminent witnesses and confessors that opposed the antichristian vsurpations and innovations , have all along witnessed against , and impugned this of confirmation , viz. the novations , donatists , waldenses , greek churches , & wicklissians . all which are worthy the serious consideration of all sober and judicious christians , and especially recommended to them , who having rejected infants , and imbraced believers baptism , do yet cleave to this practice , with these following observations , viz. 1. it is most manifest that those popes , councils and fathers , that have enjoined and imposed infants sprinkling for a sacrament , or an ordinance of christ , have enjoined this also as such . 2. that the principal arguments pretended for the one , have been urged and pleaded for the other also , viz. apostolical tradition , and pretended inferences and consequences from scripture . 3. that the famous churches and confessors , that have opposed infants sprinkling as superstitious , popish and antichristian , have upon the same account opposed this also . 4. that it doth not appear that any baptized church or people , did ever in any age or country own such a principle , or practice to this day , except some in this nation in these late times . chap. ix . in answer to the conclusion of mr. danvers's book . the conclusion of this treatise , in opposition to his . reider , thou hast had a faithful , and impartial account of the rise , growth , and progress , of this holy , tho contemned ordinance of imposition of hands , from the beginning of the gospel-ministration to this day ; and how asserted amongst many perswasions , with the authorities on which it has been enjoined ; together with the grounds given by antient and modern writers to justify it : and from the whole we also may come to these following conclusions ; viz. 1. that there appears full and ample precept and practice from scripture for this ordinance of imposition of hands on all baptized believers as such , before admitted to the lord's table . 2. that the instances to prove it an apostolical tradition or institution , are the pious sayings , and written verities of christ's disciples . 3. that the authorities by which it was at first enjoined , were none else save great jehovah , father , son and holy spirit . 4. that many eminent writers both antient and modern , have born witness for it . all which is worthy to be minded , and commended to the consideration of those who having rejected infants , and imbraced believers baptism , do oppose a principle of the same nature , and annexed to it , with these following observations . 1. it is most manifest that those popes , councils , and fathers , that have corrupted , polluted , and changed the holy ordinance of baptism , and the lord's supper , did also change , alter , and corrupt this of imposition of hands . 2. that tho the principal arguments the church of rome , and others who have drunk of the whore's cup , do bring to defend the rite called confirmation , is humane tradition , and far-fetch'd consequences from scripture , yet there is plain scripture-proof for the holy institution of imposition of hands upon baptized believers . 3. that many godly persons in several ages have opposed popish laying on of hands , on the same account that we reject popish baptism , and not otherwise . 4. it appears not that any baptized church in any country , have denied imposition of hands upon believers baptized , as such , to be an institution of jesus christ , nor ever writ against it , as some in this nation have done ; ( no ways for their credit , nor honour of the gospel . ) these things being so , it may be enquired what ground and reason our brethren in this nation had at first , or have now , to oppose this divine institution of the lord jesus christ . a brief reply to a book called , a treatise concerning laying on of hands . written by a nameless author , and published in the year 1691. the first reason ( he says ) why they cannot own laying on of hands on all believers , is , because there must be a command , or at least some example for it , pag. 3. answ . we have proved in the preceding treatise , that we have both a command and example for it , if a command of god , and an oracle of god , is all one : see heb. 5.12 . that which is an oracle of god , is a command of god ; but laying on of hands , &c. is an oracle of god , ergo. and as to examples , we have them also : see acts 8. and acts 19. 2 ly . because ( they say ) they believe neither our lord nor his disciples were under it , pag. 4. answ . our lord , we have shewed , was under it ; the father laid his hands upon him when he came out of the water , and thereby sealed him ; the holy ghost in the likeness of a dove rested upon him : and no doubt but our lord laid his hands upon his disciples , since he taught this precept as a principle of his doctrine , heb. 6. 1 , 2. true , we read not of their baptism , nor of this neither ; therefore from thence they may as well say they were not baptized , as that they had not hands laid upon them . 3 ly . because ( say they ) if the apostles were under it , they must have an administrator ; and who , say they , should that be ? p. 4. but there is nothing said of it , &c. answ . 1. our lord christ might be the administrator , who is the great shepherd and bishop of our souls , as i said afore . 2. and it no more follows that they were not baptized , than that they were not under laying on of hands ; i. e. because there is nothing said of either . 4 ly . their fourth reason is the same with their first . 5 ly . their fifth reason is , because , they say , the church at jerusalem was not under it , pag. 5. answ . was not the hebrew church the church at jerusalem ? now they , 't is evident , were under it , or had laid it : not laying again presupposeth they had once laid it , or were under it , as well as baptized . 6 ly . their sixth reason is , because an ordinance necessary to church-communion ought very plainly to be expressed , p. 6. answ . so is this of imposition of hands , heb. 5.12 . heb. 6. 1 , 2. acts 8. and acts 19.6 . 7 ly . because , they say , our lord did leave no ordinance as absolutely necessary to church-communion , but such as holds forth his death and resurrection , p. 9. as baptism and the lord's supper , &c. answ . who told them so ? or doth it follow that because baptism and the supper are figures of our lord's death , &c. therefore this must be a figure of the same , or no ordinance ? this is not argumentative nor demonstrative . 8 ly . because salvation is promised on the terms of faith , repentance , and baptism ; and from hence they argue there is no need of any such ordinance as this of laying on of hands , p. 7. answ . salvation is promised particularly to faith ; he that believeth hath the son , — hath life , and shall be saved , mark 16.16 . therefore need not i be baptized ? moreover , i deny that any ordinance gives a right to salvation , any other ways than as it is an evidence of that right or title to our consciences . our right or title is christ's righteousness , or his active and passive obedience only . but should a man be convinced that laying on of hands , church-communion , order , and discipline , or giving to the poor , &c. were duties which he omitted , would his pretended faith , repentance , and baptism , render him a sincere christian ? no , he must do all things christ commanded , or taught to be done , which he is convinced of , as well as those three things . 9 ly . their ninth reason against laying on of hands , is taken from those effects that followed this ordinance , viz. the extraordinary gifts of the spirit . answ . the same effects followed all other gospel-ordinances : this we have also answered in the precedent treatise . 10 ly . their tenth reason is , because the holy spirit was sometimes given without laying on of hands , pag. 8. answ . the holy spirit is promised to them that are baptized ; but because some received the spirit before baptized , needed they not be baptized ? in acts 10.44 . cornelius received the spirit , to confirm the ministration of the word to the gentiles before baptized , yet was commanded to be baptized ; nor had he so much of the spirit as to need no more ; and therefore came under this ordinance also . besides , because god may step out of his usual way , must we do so too ? no sure . 11 ly . their eleventh reason is , because none but such persons as were eminently gifted did impose hands , &c. ans . the apostles did all they did as eminently gifted : but if they are not to be followed by all regular pastors , or elders ( only ordinarily gifted ) in laying on of hands , then not in preaching , baptizing , nor in the administration of any other gospel-ordinance : but this is also fully answered in the preceding treatise . in pag. 17 , 18 , &c. they would make the reader conclude that the hebrews being said to be dull of hearing , and so needed to be taught again the first principles of the doctrine of christ , doth not refer to these six principles , but to matters relating to the priestly office of christ , &c. answ . 't is true , the apostle was about to instruct them into higher mysteries , viz. about christ's priesthood ; but he found them to have need of milk , and not strong meat : and most evident it is , that by strong meat he refers to the things which he proceeds to instruct them in ; but the milk he speaks of are these things , viz. repentance , faith , baptism , and laying on of hands , &c. they hardly understood the first rudiments or a b c of the christian faith : but to suppose that milk , or those first principles he speaks of , is the strong meat , is preposterous . true , christ is properly the foundation ; but by the foundation here is meant those first principles which every babe in christ was to be instructed in , and to practise , and then to go on to perfection . doth it follow , because 't is said , not laying again the foundation of repentance , &c. that the apostle only refers to christ , who is the foundation of our salvation , and of every principle of the christian religion ? evident it is that the first principles of the doctrine of christ are here called the foundation-principles , not that they are all fundamentals of salvation , but of church-constitution : for we will not say ( nor any else we hope ) that none can be saved who are not baptized , and come not under laying on of hands ; yet every true regular church , and regular member , ought to be under the practice of both those principles . but i see no need to add any thing further in answer to this treatise , it seeming to me to have the least of argument in it of any book i have seen writ against this ordinance . finis . postscript . now tho i am fully established in this principle of christ's doctrine , and do believe it is of the same nature with baptism , yet i am not of the opinion that such members in a church , who are convinced of it , and are under it , ought to separate themselves from the church , because the other members of the said church see it not : no , but they ought to bear one with another , until god shall please to open their eyes . — we all see but in part , and know but in part ; therefore ought to bear one with another . yet let that church who are of one mind and judgment in this matter , walk as they have received ; and let all take heed how they set light by any holy precept and principle of christ's doctrine , much less to teach men to break the least of his commandments , or to cast such under contempt and reproach , who in conscience towards god speak and write according to the light they have received in this and other cases . must we be their enemies for telling them the truth ? farewel . notes, typically marginal, from the original text notes for div a47585-e920 see god's oracle , p. 62 , 63. * the seekers use this objection against all ordinances , saying none are impowered to administer any , because not so indowed with power from on high ; and their arguments fully agree with theirs herein against laying on of hands . of this let the rational judg . † if any should object against me mark 16.17 , 18. and say , miraculous gifts are promised to such as do believe , &c. i answer , that by believing , cannot be meant the grace of faith in that place ; for if it should , we may say , no man doth now believe , or hath true faith in christ : it is therefore meant of the extraordinary gift of faith , or faith of miracles , according to 1 cor. 12.9 . and 13.2 . he that so believes , nothing can be too hard for him . ☜ * see mr. hanmer on confirmation the antient way of compleating church-members , pag. 45. independents and presbyterians clear touching laying on of hands , as refined from popish pollutions , those of the antients he cites . tertul. de bapt. ad quintil. cap. 8. a.d. 250. cyprian . ep. ad jubar . 73. * dr. hammond says 't is that of absolution . † confirm . & restaurat . pag. 123. * will any say , to drink poison , or any deadly thing , or take up serpents , is milk for babes ? * fillings with the spirit may be taken in a comparative sense , god giving more or greater measures of it in the new testament dispensation , & since the ascension of christ , than before . † m. blackwood notes the emphasis to lie in this pronoun relative they ; the antecedent hereunto must needs be the baptized , &c. * how many women is not expressed , they are seldom the lesser number . mr. d 's innocency and truth vindicated . a sigh for peace, or, the cause of division discovered wherein the great gospel promise of the holy ghost, and the doctrine of prayer with imposition of hands, as the way ordained of god to seek for it, is asserted and vindicated, as the interest and duty of christs disciples in general : in answer to a book intituled a search for schism / by tho. grantham ... grantham, thomas, 1634-1692. 1671 approx. 217 kb of xml-encoded text transcribed from 86 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2008-09 (eebo-tcp phase 1). a41790 wing g1548 estc r39437 18419185 ocm 18419185 107514 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a41790) transcribed from: (early english books online ; image set 107514) images scanned from microfilm: (early english books, 1641-1700 ; 1634:8) a sigh for peace, or, the cause of division discovered wherein the great gospel promise of the holy ghost, and the doctrine of prayer with imposition of hands, as the way ordained of god to seek for it, is asserted and vindicated, as the interest and duty of christs disciples in general : in answer to a book intituled a search for schism / by tho. grantham ... grantham, thomas, 1634-1692. [16], 165 [i.e. 149] p. printed for the author, [london] : 1671. place of publication suggested by wing. numerous errors in paging. imperfect : tightly bound, with print show-through and some loss of print. reproduction of original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng baptists -catechisms. baptists -apologetic works. baptism in the holy spirit. imposition of hands. 2007-11 tcp assigned for keying and markup 2007-11 apex covantage keyed and coded from proquest page images 2008-01 judith siefring sampled and proofread 2008-01 judith siefring text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion a sigh for peace ; or the cause of division discovered . wherein the great gospel promise of the holy ghost , and the doctrine of prayer with imposition of hands , as the way ordained of god to seek for it ; is asserted and vindicated , as the interest and duty of christs disciples in general . in answer to a book intituled a search for schism . by tho. grantham , a servant of christ . gal. 5. 7 , 8 , 9. ye did run well , who did hinder you that you should not obey the truth ? this perswasion cometh not of him that calleth you . a little leaven leaveneth the whole lump . i have confidence in you , through the lord , that you will be none otherwise minded ; but he that troubleth you shall bear his burthen whosoever he be . wherefore love the truth and peace , zech. 8. 19. printed for the author , 1671. the epistle dedicatory . to the church of christ in london , with the general assembly of messengers , elders , and brethren , occasionally meeting together to consider of the affairs of the churches of christ . salutation , &c. brethren , when i consider how much it is your desire , and the desire of the churches in general , that brotherly concord , peace and truth , might possess the room of all our divisions , in affection , judgment , and practise ; and particularly in the fourth principle of christianity . and how many prayers are daily made to god for so great a blessing ; and that hopeful way we lately seem'd to be in , to lay hold of the thing which hath been so long desired : and therewithal that most unhappy obstruction of our hopes ( as ye know ) arising from one who should rather have been a restorer of the antient path which many have forsaken , and so a healer of the breach which hath been made , by its being neglected : who being in reputation for wisdome , having therewithal great opportunity ( and i am perswaded really intended ) to do the church of christ much good ; even then , by a little solly following his own councels ( doubtless through satans malice , who envied our good ) hath made himself and his enterprises obnoxious , and our wound more grievous . i say , when i considered these things , i could not pass them over without a sigh , ( even this which here i present unto you ) saying in my heart , why hath the lord done this ? which was no sooner conceived , but i was immediately satisfied , that the lord was jealous for his holy way , which had been gr●sly prophaned by an hypocritical conformity thereunto . and true for ever is that word , hosea 14. ult . all the wayes of the lord are right , and the just shall walk therein ; but the transgressor shall fall therein . and certainly , as our brethrens resusing to seek the lord after the due order at the first , so this prodigious hypocrisie at the last , may too truly be called * perrez ecclesia at this day . thou lord art righteous , thou knowest the hearts of the children of men , and hast discovered the hidden things thereof , and hast pleaded the cause of thy precious ( though much abused ) truth . even so lord let our iniquities be ever corrected , but yet in mercy forgive us our trespasses . but what shall we say , shall we now no more go about this dreadfull work , to bring the ark ( the fourth principle of christianity i mean ) to its proper place in the churches ? or rather some irregular churches to their due reverence unto it . if it seem good in the eyes of the lord , let his servants still convene to consider of this matter , perhaps we shall find grace in his sight ; for there is hope that we shall one understand another , and with one consent seek and serve the lord god of our fore-fathers . and this i am the more induced to believe or hope for , from , not only the great desire which i yet find to be alive in the hearts of christians generally , that peace in this matter might be upon israel . but also from the great forwardness which i found in the searchers themselves to consent unto certain proposals for peace ; the first of which is this , that it be granted and professed on all sides by the formerly divided parties , that that laying on of hands , heb. 6. 2. is one of the principles of christs doctrine , and a part of the foundation . this proposition being considered , it may appear that there wants but a step ( as it were ) to unity in the truth it self , and so to a lasting peace one with another . and methinks it should be no impossible thing , for us to agree about the particular service intended , heb. 6. 2. ( unless a spirit of perversness be mingled amongst us ) towards the clearing of which difficulty , something is said in the sequel , which i desire may be considered . why the searchers should so much declaim against you , as if you unchurched all church●s but your selves , i can see no reason , having never understood , that you did at any time by any agreement , deliver such a doctrine . nor is it so much your business to meddle with unchurching any body , as to keep your selves from corruption in doctrine and manners . indeed the point of communion with those who reject or oppose your faith and practice in the case depending , hath been much debated , and resolved in the negative ( èspecially touching the table of the lord ) but this is so far from being an argument , that you deny them to be churches of christ , that it plainly argues you own them for such ; but yet such , as for their rejecting or opposing some truth of god , are therefore uncapable of present communion with those that religiously observe the truth by them rejected and opposed . for if you deem them to be no churches at all , what need any debate be had , whether it be orderly or safe to communicate with them at the lords table ? now , that persons may be allowed the appellation of christians ( and so of the church of christ ) and yet ( as the matter may be circumstanced concerning them ) ought to be held at some distance in respect of present communion , with other christians , or churches , implies no absurdity , but is rather very necessary , i hope the ensuing discourse will demonstrate . something also i have said in vindication of the messengers office ( which i perceive to be much questioned by some ) i confess my self nothing so fit a person to plead this cause as some other . however , if that which i have done may give occasion to any other to do more , or more effectually , in this point , i shall think my pains well bestowed . i commit all that i have said to the blessing of god , and the consideration of his churches . your brother and servant , tho. grantham . to the authors of the book , intituled a search for schism . brethren , when we consider how god is able to effect good things for his people by contrary wayes , even by turning the unkindness of brethren into means of preservation to the family , gen. 50. 20. we are made even against hope to believe in hope , that the product of your doings in your search ( and the epistle prefixed ) may be good , although its procedure in respect of its chief patriot , was certainly from a mind filled with perturbation , and ( it s to be feared ) with no small emulation against some , for no other cause , then for their confidence and constancy in that , which by the vision of truth , is made known for the good of the church . for how is it credible that a pure fountain ( or mind filled with love and peace ) should ever send forth such dreadful streams of slanders against the church of god , as can hardly be paralelled in any author ? as if the congregations of christians under imposition of hands , were invaders and usurpers of the lords peculiar prerogative , such as would irrevocably throw their fellow servants into hell and death : such as lock heaven-gate against the strictest piety of a dissenting brother , and open it wide to those that are defective in morals . such as heat the furnace seven times for those which bow not to their dictates : such as make conscience a make bate : such as kindle flames in gods house by fire taken from the altar , and bring the fattest oblations to maintain that fire of contention : such as will rather fire the house of god , than dye without doing somewhat , which may perpetuate their names : yea such as are sathans ●urveyers to bring prey to his den . and ( to make the measure run over and over ) such as , if they could execute all that they condemn , few or none could be saved ! it is true , after all this , and much more of the same nature , you stroke us on the head , and tell us , though you thus speak , yet you are perswaded better things of ●he most of us ; a narrow plaister for so great a wound , being no more then must ●e said ( if charity bear any sway ) of the manifold sects which now profess christianity , among whom there are many ● who according to their light ) are pious , peaceable , and serious . but alas , who will believe that many among us are good christians , if it be true , that one part of our churches consist of such as are notoriously known to be such as you have characterized ? but what shall we say , shall we render railing for railing ? god forbid ! for we are taught of god to overcome evil with good ; nor will we revenge our selves by recriminations . and as we are confident that our innocency will in these things greatly plead against you ; so we trust there are no such impieties , and execrable doers among you , if this your search have not tinctured you . the lord knoweth , and israel shall know , that if we knew any such evil workers in our congregations , they should either reform or go to their place , and if you know any such , you might have done well to have singled them out , that we might have known them by name , and not have thus sold us into the hands of scorners , to be a derision to the foolish , prov. 12. 18. there is that speaketh like the piercings of a sword , but the tongue of the wise is health . nor do we doubt but that many of you are meerly ensnared in the publication of your epistle , and it is strange you should imply his pen in this matter , whom you knew to be too much entangled in the folly of his own wayes ( at that time ) to be truly serviceable to god and his people , whatever he hath been in time past . what is here written , now offers it self to your consideration , as a thing compelled from us at this time , by your high provocation , well knowing it to be more suitable to the time , and the state of the church in general , to be studying for terms of reconciliation , then arguments for disputation ; and therefore we could wish that christians would not thus put one another to business , seeing they do bear ( and are like to bear ) in their body the marks of the lord jesus , according to that saying , gal. 6. 17. nor was it needful to set down your demands in this our answer , partly for that the substance may be understood by what we have said , and partly for that you have made your book so publick , as that it is ( as it were ) in every brothers hand , who therefore when he sees this answer , may compare it with your search , for his own satisfaction . your brother , tho. grantham . a sigh for peace : or , the cause of division discovered , &c. it is certainly an easie thing ( though very pernicious ) to fill the church of christ with questions ; and such too , as may carry a shew of strength against the most important articles of our faith. but it is not so easie for those who are sick of questions or demands , to receive satisfaction by any endeavour whatsoever . and as in other points of faith ; the questions of some have been endless , even so now that humour hath been and is much at work , against that solemn service of prayer , with the imposition of hands for the promised spirit of god , as a gift pertaining to the members of the body of our lord jesus christ . as is too apparent by sundry papers extant , and among the rest , one entituled , a search for schism , containing no less than an hundred demands ( though 40. only be the number set down by the demandants ) which are the more prodigeous for that divers of them have been answered , by divers hands , and no reply made by the enquirers . what the reason hereof should be is doubtful , unless the opposers of this truth intend to state the controversie anew ( for i was told that this book of demands is but a preparatory to a greater work ) and thereby become ( more effectually ) the disturbers and obstructers of that measure of unity remaining , and peace pretended . but as in this we shall be too solicitous , so , neither in our answer , shall we need to be ovluminous , by tracing their demands one by one . for though the number thereof be many , yet they are reducible to three heads , touching which the truth being evinced , the whole body of their demands are answered . now the heads to which their demands may be reduced are these : the first , concerns the constitution of those congregations of baptized disciples who reject that solemn service of prayer with imposition of hands for the promised spirit : viz. whether they be true churches of christ or not ? the second , respecteth the matter of communion between those christians who religiously observe prayer with the imposition of hands , as a principle of christs doctrine , pertaining to the beginning of christian men ; and these who reject and oppose it . the third , is touching the service it self , in respect of its grounds and ends ; as also in respect of the persons concerned in the practice thereof at this day . that i may with the more facility and clearness proceed in the consideration of these particulars , i shall begin with the last first ; touching which particular , i shall endeavour to make good this proposttion , viz. that as god hath promised to give the spirit of his son ( or his holy spirit ) to all that are the called of the lord : so he hath appointed a solemn way wherein his servants and handmaids , generally , are to wait upon him for the reception thereof , which way is the prayers of the church ( performed by her ministers ) with the laying on of hands , and this as a principle of christian rel●gion , belonging to them in the min●rity of their christian state . for explication of some parts of this proposition , it is meet that we shew , first , what we mean by the holy ghost , sith some now , ( as well as heretofore acts 19. — ) either by reason of ignorance or some worse cause , seem not to know , whether there be any holy ghost . as if they had forgotten unto what they were baptized . matth. 28. 19. by the holy ghost then , we do not mean the spirit of man in its most reformed and elevated state imaginable ; neither any created spirit whatsoever . but by the holy ghost , we mean that spirit , by whose operation the creation of the world was brought forth , and formed . gen. 1. 2. job 26. 13. and which knoweth all things , even the deep things of god , 1 cor. 2. 10. and which is present every where , psal . 139. 7 , 8. 9. which spirit we therefore believe to be one with the father in nature and essence , and therefore rightly said to be god , acts 5. 3 , 4 , 9. secondly , when we speak of mens receiving this holy spirit , we do not mean that he dwels in them essentially and personally ; for so they cannot contain him . but he dwels in them by manifestation and operation . by gifts , according to 1 cor. 12. by fruits , according to 1 cor. 13. 4 , 5 , 6 , 7. galath . 5. 22 , 23. and seeing the ground of this so much neglected truth , the fourth principle of christs doctrine , lieth much in that great promise of the spirit of god , as the right of all the disciples of christ . it behoveth that we open the nature of that glorious promise , that being affected with the excellency , and made sensible of the necessitie thereof , we may the more devoutly seek for it , not only in our private devotion , but also in that special and publick way assigned in the holy scripture for the obtaining so great a benefit . let it therefore first be considered , that to be under the common influence and operation of the spirit , in the ministery of the word , in order to conversion , is one thing ; and the reception of the holy ghost , as a seal and confirmation of the souls of christians , as it is the earnest of their inheritance , is another . it is certain , a person may be eminently under the operation of the spirit , in the first consideration ; and yet be a stranger to the reception of the spirit in the other ; as appeared first in the apostles themselves , who though they were the persons which received the first fruits of the promised holy spirit , yet were they for some time in the profession of the gospel before they received it . for they did not receive the spirit of promise till after the ascention of our lord , acts 1. 4 , 5. — but wait for the promise of the father , which ( saith he ) ye have heard of me ; f●r john truly baptized with water , but ye shall be baptized with the holy ghost not many dayes hence . john 7. 39. the spirit was not yet given , because that jesus was not yet glorified . in like manner the samaritans were converted from the errour of their way , by the preaching of the word , and became the disciples of christ , and yet the spirit of promise was faln on none of them , acts 8. 12 , 15 , 16. the ephesians also believed in god after they heard the gospel of their salvation ; but were not sealed with the holy spirit of promise till afterward , eph. 1. 13 , 14. agreeable hereunto is that question of the apostle , acts 19. 2. have ye received the holy ghost since ye believed ? the persons to whom this question was put , were believers in christ , yea baptized believers . whence we are to note , that baptized disciples have right to the promise of the holy ghost ; and indeed hence it was that peter could so confidently and universally promise ( in the word of the lord ) the gift of the holy ghost to every one that doth repent of their iniquities , and are baptized in the name of the l●rd jesus christ for the remission of their sins , acts 2. 38. it appeareth therefore , that persons may be under the operation of the spirit of god in the ministerie of the word , to their illumination and conversion so far as to be brought into a certain state of christianity , ( for those that may be called disciples are called christians , acts 11. 26. ) and yet be without the enjoyment of the sealing and confirming spirit of promise , in themselves , which is yet more evident , from john 14. 16 , 17. i will pray the father , and he shall give you another comforter — even the spirit of truth — for he dwelleth with you , and shall be in you . note well , this promise doth not respect the spirit , as it worketh miracles , only ; but also , and indeed much more , the spirit as it is a leader into all truuh , called therefore the spirit of truth , yea , 't is the spirit in such wise as sh●uld ●bide with , and in the saints for ever ; yea , it is the comforter , or spirit of comfort , and is therefore that gift of the spirit which pertaineth to christians generally . secondly , that this sealing and confirming spirit of promise belongs to christs disciples generally , whether male or female , i conceive some necessity to demonstrate , because the searchers , to the intent , that at the least they may exclude ●omen from the benefit of prayer , with the laying on of hands , will not have them included in the word them , acts 8. 17. but if we prove , that women have right to the promise equally with men , we shall not at all fear the trifling demands of the searchers in their 29 querie , which only serves , to shew the weakness of their cause , for it seems if it be true , that women ( as well as men ) had hands imposed on them with prayer , by the apostles , for the holy spirit ; then their cavils against the universality of the pract●ce of laying on o● hands is ( at least ) the less considerable . now that the promise of the spirit extends to christian women as well as men , appeareth from the prophets foresight of the extent thereof , isa . 44. 3. i will powr water upon him that is thirsty , and flouds upon the dry ground , i will powr my spirit upon thy seed , and my blessing upon their off-spring . joel 2. and it shall come to pass afterward , that i will powr out my spirit upon all flesh — and upon the servants , and upon the handmaid in those dayes , will i powr out of my spirit . which glorious promise was first fulfilled to the christians , soon after the assention of our lord , acts 2. and now is the time , as well as then , for christians to reap the fruit of that promise , acts 5. 32. — the holy ghost which god hath g●ven to them that obey him . because ye are sons , god hath s●nt forth the spirit of his son into your hearts . gal. 4. 6. in jesus christ there is neither male nor female , but if ye be christs then are ye abrahams seed , and heirs according to promise . it is the spirit of promise which doth witness with our spirit , that we are the children of god. and again , he that stabiisheth us in chr●st , and hath ano●nted us is god , who also hath se●led us , and given the earnest of the spirit in our hearts . yea this , even this spirit , is one of the great and precious promises by which christians are made partakers of the divine nature , according to 2 pet. 1 , 3 , 4. thus we see that the scriptures do evince , that the handmaids as well as the servants of the lord ; that the children of god without excepti●n ; that ●he church of god without rejection of any true member thereof ▪ have a clear indubit●te right to the gift of the h●ly spirit . and it is also evident that the promise of the spirit , consists not only , no , nor chiefly in those gifts , which some say are now ceased , to wit , of miracles , tongues , &c. ( though they have no scripture for it ) but this promise chiefly consists in the sanctifying graces , and soulest ablishing comforts thereof , yea in that which sealeth a christian to the day of redemption ▪ ( which tongues and miracles will fail to do ) and in the mean time is like water to him that i● thirsty , as before we have seen . 't is that vnction which the holy one which teacheth christians all things , or leads them into all truth . i● a word , it is that reception of the spiri● which is above all gifts of tongues , prophesies ▪ &c. called charity , and is branched into meekness , temperance , goodness and faith , yea , ' ti● that gift of the spirit by which the love of god is shed abroad in the hearts of christians , being the spirit of love , power , and a sound mind ▪ in the exercise whereof ( i mean this gift o● the spirit ) a christian is both accepted of god ▪ and approved of men . so then we have the glorious promise of the spirit remaining for , and pertaining to the handmaids and servants o● the lord , in the most excellent gifts thereo● as much as ever , and consequently are as much concerned to seek for it as ever any was , and this leads me to the second branch of my proposition , viz. the dutiful observance of that way which is allowed and confirmed from heaven for obtaining that heavenly donation . that god should by his prophets foretell o● such grace , and so often mention it as so grea● a promise ; the reception whereof is so necessary as without which christians do want the lively evidence , ●ea● & confirmation that they are the sons of god , and heirs with christ ; & not assign some peculiar way , and special means , for all that are concern'd , to make use of in order to their obtaining it , seems not to be credible ; which yet he hath not done , if prayer with imposition of hands by the church ( or her delegates ) be rejected ; if otherwise , it were well if some body would assign us what peculiar way the word of god directs us to , as being that which god hath ratified from heaven , as a means peculiar for that end and purpose ; which if any assay to shew us , let them also consider why the apostles took that way which is so much neglected by our brethren , if there were any other particular means and way to be used for the end aforesaid ? but if it be said that no special way or means is left us , but the general ordinance of prayer ; &c. we must then say , it is not like the dealings of god in other cases ; for ordinarily when it pleased god to promise or give some special favour or gift unto his church , he therewithall ordered some solemn or service to keep in memory that his favour , and to be a means to partake of the fruit of his promise : thus the covenant which god made with abraham and his seed , the deliverance which he wrought for them , the great things which he promised them , must be perpetuated , and waited for , in the use of such wayes , as in the wisedome of god , were thought fit for the memorial or reception of these favours respectively . and so must the remission of our sins by the death of christ , be sought for , and signified , not only by the word and prayer , in general ; but particularly , in the baptisme of of repentance , for the remission of our sins also . nor must we only receive the flesh and blood of christ , by the word preached , but particularly , in the solemn use of the table of the lord also . in like manner , we are not only to seek to god for his spirit in the constant and ordinary course of prayer , but also in a special and peculiar way of prayer , allowed and confirmed from heaven , for that very end and purpose , which is the point to be demonstrated according to what the scriptures in that behalf doth teach us . and first from that place , acts 8. 14 , 15 , 16 , 17. now when the ap●stles which were at jerusa●em heard that samaria had received the word of god , they sent unto them peter and john who when they were come down prayed for them that they might rec●ive the holy ghost — then laid they their hands on them and they received the holy g●ost . for the better understanding of this place , it is meet to consider that such as pray to god , ought to know that the thing which they pray for is attainable ; and that they know it is the will of god that they should ask of him that very thing which they pray for , especially when the prayer is made positively ; i mean , withou● conditional expressions , as in the case before us the prayer is such , as indeed it ought to be without doubting , when we ask of god those gifts which he hath promised . james 1. 5 , 6 , 7. but if by the holy ghost in this place , be meant only the extraordinarie gifts thereof , such as tongues , m●racles , &c. then certainly there was no ground from any promise of god , to pray that all those persons which were baptized in samaria , should so receive the spirit . no , nor any ground from any promise of god to pray for so much as any one particular person among them ●l● , sith the promise of god in that case , is not made to this or that man or woman by name ; and consequently here was no ground for the apostles to pray absolutely and believingly , but rather doubtingly , for that very thing which they purposely prayed for . seeing it is evident that not all the members of a church , but rather very few ( and them also unknown by name to any man , no not to the apostles themselves . 1 cor. 12. 11 , 29. acts 1. 24. ) are chosen to be prophets , workers of miracles , &c. and therefore it followeth that there could be no such laying on of hands at all practised here , as some imagine , namely a laying on of hands for the extraordinary gifts of the holy ghost . for though it is true , that god did sometimes give such gifts of his spirit in the way of praier with laying on of hands , yet that such gifts was the only proper end of that service , is confidently denied , because ( as before ) it was impossible to know ( in any ordinarie way ) for whom to pray , or on whom to impose hands , whether on men or women , seeing neither sex is exempted from the extraor ; dinarie gifts of the spirit . it is certain that god gave the gift of tongues , &c. in the ministerie of the word . acts 10. yet it doth not follow thence , that such gifts are the only proper end of preaching the word ; but the undoubted end of the lord , in that ordinance is , that men believe , and be saved ( though perhaps they never receive the gift of tongues , prophesie , &c. ) and this is certainly that end which shall be attained by all that rightly accept that means of salvation . john 20. 31. these things are written that ye might believe , and in believing that ye may have life through his name . nor will acts 19. 6. prove that there is , or ever was any such thing as laying on of hands for the extraordinary gifts of the spirit only , for still we must distinguish between an effect onely , and that which is the undoubted end of any service . the reasons even now urged , do forbid us to say , that tongues , miracles , &c. was the undoubted or precise end of laying on of hands , acts 19. because the service was universal ; but extraordinarie gifts are particular only ; and let it be seriously considered , that if paul had found twelve hundred men instead of twelve who had not receiv●d the holy gh●st since they believed , ought he not to have done that to them all which he did to these ? doubtless he ought ; yet who can imagine , that such gifts as tongues , miracles , &c. should be given to each individual ? this would be far from that order which god hath beautified his church withall . 1 cor. 12. 29 , 30. and whereas paul in this place , and peter and john in acts 8. is conceived by some of our opposites , to have imposed hands to work miracles for confirmation of the word , this is a very great mistake , for then there is no reason to imagine that the practice of laying on of hands should have been general ( as doubtless it was . ) for seeing that the healing of one cripple acts 4. 16. was sufficient to convince open enemies that the power of god was with his apostles ; then surely it was not necessarie that all the baptized should miraculously speak with tongues , for to convince themselves or others , that the word which they had received was from heaven . but alas , men fall into thi● errour , by their unwillingness to see the truth , for signes are not for them that believe ; and miracles had been wrought by philip at s●m●ria , to confirm the word , before peter and john came there . acts 8. 6 , 7. and all that we read of peter and john in respect of confirming the word , is only this , that they testified and preached it , and departed vers . 25. now that all the disciples at samaria had hands imposed on them , cannot without absurdity be denied , for certainly they imposed hands on all , in wh●se hehalf they prayed ; but will anyman say that they prayed but for some of them only , that they might receive the promise of the father , and that all the rest must be excluded both from the prayer , and the gift prayed for ? surely such a conceit would make peter and john miserable comforters to those disciples , whom they should thus neglect in their prayers for the holy spirit ; as all the women which were baptized were so neglected , in the opinion of the searchers , for they by their demands will needs suppose , that the apostles did not impose hands on women , as if women had not as clear a right to the promised spirit as men ! they might as well have doubted whether peter and iohn laid hands on men , seeing the text sayes nothing particularly of them any more than of the women . but i say these imaginations are very irrational , sith ( as before ) it was not known to peter or john , what persons by name should have extraordinary gifts , whether the servants or handmaids of the lord , nor whether any of them should be prophets or ●peakers with tongues . but this they knew , that the gift of the holy ghost belonged to them all ( for so they had preached to others , acts ● . 38. ) and therefore certainly they prayed for all to whom the promise did belong ; and then doubtless for whom they prayed , on them they laid their hands , and so it is evident they laid their hands on all . the same may be noted from pauls question acts 19. 2. have ye received the holy ghost since ye believed ? where certainly he includeth the whole number of these certain disciples , who ( by their ●nswer to the question ) being all discovered ●o be wanting in respect of that great gift of god ; paul must needs be very partial , if he had not the same care for all , that he had for some , and if his care was equally for them all , ●hen reason tels us he would not be want●ng to any of them in his endeavours , that they might receive that spirit which as 〈◊〉 they had not received . so that still we see , laying on of hands was practised as generally as baptism , or any other ordinance , where the practise of it is recorded , and that is an evidence that the end of that service was that gift of the holy ghost which is general , and consequently not for the extraordinary gifts of the spirit , otherwise then as they are included within the compass of that gracious promise . that the laying on of hands , acts 8. acts 19. was not the laying on of hands for extraordinarie gifts , but for the general donation of the spirit to disciples indifferently , is yet more manifest ; because upon this only ground could paul ask the disciples , whether they had received the holy ghost since they believed ; and upon this only ground may the ministers of christ ask this question of the disciples at this day , i mean so to ask it , as thereby implying that they ought to have it , for so much paul's question doth plainly imply , as appears by his endeavours that they ( who had been so long without it ) might now be made partakers of it , and that for them all indifferently . and upon this ground only could peter and iohn use the means to obtain the spirit for the disciples at samaria generally , namely because the promise of the spirit was universal . again from this consideration , that that laying on of hands acts 8. acts 19. was a general practise , and the gift prayed for in that service , a general gift , it will follow that the apostles performed this service of prayer with laying on of hands , by vertue of their ministerial authoritie , and not by vertue of any particular power they had to give the holy ghost , as some do vainly imagine , otherwise it will follow , that by their gift of miracles they were bound to work a miracle for every disciple at samaria ; and for every one of those certain disciples at ephesus , * which is absurd to imagine , or else that they did in this service more than they were bound to do either by vertue of gift or office , which is as ridiculous on the other hand ; for though it is certain that they had no power to give the spirit of god to any man ; yet certainly they had power ( or authoritie from god ) to pray , with the laying on of their hands , for the members of the bodie , that they might receive the spirit of promise , as appeared by those heavenly confirmations which ensued upon their performance , insomuch as that it may be said , this service of prayer with the laying on of hands is as much confirmed from heaven , to be a thing well pleasing to him , as any other ordinance whatsoever . and forasmuch as the universality of the practice of layng on of hands , with prayer for the holy spirit , being evinced is a matter of that importance , that even thence it will follow , that it is no such thing as many imagine it to be ( viz. a temporary practice only fitted for the apostles times , that some few having practised or submitted to it , it was to cease , being only perf●rmed for the gift of tongues and miracles , &c. ) i will therefore proceed a little further to demonstrate this service to be very universal . it may appear to all indifferent men , that very many thousands were in the religious practise of this ministration in the first churches . and first from the state of the church at samaria in its plantation , where the number of disciples was very great , in likelihood not less than an hun●red thousand , as may be gathered from acts 8. vers . 14. it is said , samaria had received the word ; and vers . 8. there was great joy in that city . which expressions , that they include each individual , i will not affirm ; for , if they import the generality of the inhabitants ( as that will appear ) it sufficeth for my purpose . this is evident , partly for that we hear not of so much as one person , who opposed himself against philip's preaching in that city . no not so much as simon the sorcerer , for he consented to philip's doctrine . and partly , for that there is the same reason to believe , that the whole city ( or the generality thereof ) was converted by philip , as that they had been generally deceived by simon the witch ( as that will not be denied ) for as it is said vers . 9. he bewitched them , to wit , the people of samaria ; which is interpreted of all , or the generality . vers . 11. to him they had regard , from the least even to the greatest of them . so on the other hand it is said , vers . 5. that philip went down to samaria , and preached christ to them , i. e. all , or the generality of them ; as it is rationally gathered from vers . 6. a●d the people with one accord , gave heed to those things which philip spake , he●ring and seeing the miracles which he did . hence we may perceive , a very general ( if not an universal ) conversion of this city ; who , like as in times past they gave regard to the sorcerer , both the least and greatest of them ; but now , with one accord , they gave heed to what philip spake ; even so , vers . 12. it is said of the very same people without exception , that when they beleeved philip preaching the things concerning the kingdom of god , and the name of jesus christ , they were baptized . and that there might be no cause to doubt , whether the account given , be so general , as the terms already noted may imply ; it is added by way of explication , both men and women . yea further , as the deceived city is now recorded to be converted , so the very deceiver himself is brought in as believing and baptized , vers . 13. we have therefore not only a general or indefinite account of the disciples at samaria , but what is generally or indefinitely delivered in the words , samaria received the word , &c. is sufficiently defined to be meant of the people with one accord . of the deceiver , and them that had been deceived . of the people of both sexes , to wit , both men and women . and upon those very persons , it is said ( without the least intimation of any exception of any person or persons whatsoever ) the apostles laid their hands , after they had prayed for them , that they might receive the holy ghost , for as yet he was faln on none of them . note [ on none of them ] wherefore they prayed for them all . therefore they imposed hands on them all . now , suppose that the city of samaria , would afford but three hundred thousand inhabitants capable of instruction , if then i do allow two parts out of three , yet there remains 100000 converts probably ; however infallibly a great multitude . to whom we may well add ( as a people owning the doctrine of imposition of hands ) the church at jerusalem , which consisted of many thousands , by whom peter and john was sent to samaria , and it were impious to think , that they would now innovate a service in the worship of god at samaria , which was not before received , in the church that sent them thither . but this service is numbred among the principles of the hebrew church , and found practised in the church at ephesus ; whence it appears , this ministration was as universal as other ordinances in the primitive churches . ergo , it was for the general gift of the spirit . ergo , not for the extraordinary gifts only . nor doth that text , deut. 34. 9. alledged by the searchers , prove the contrary ; for it is not only said , that ioshua was full of the spirit of wised●me , for moses had laid his hands on him , &c. which seems to be no more , then what timothy received by the laying on of pau●'s hands ( viz. ) the spirit of — a sound minde or judgement , which may be received where the miraculous gifts of the spirit are wanting . doubtless , it may be said without boasting , that some christians in these days , are so endewed with the spirit of god ( at least in comparison of many of the lords servants ) that , they are full of the spirit of wisedom ; yet the searchers will not say , they are full of the miraculous gifts of the spirit : seeing they have told us ( though very untruly ) that the end of laying on of hands , acts 8. acts 19. is ceased , or not attainable ; which they conceive was only the miraculous gifts of the spirit . which conceit of theirs is the more prodigious , when we consider that some of them did lately submit to laying on of hands , with prayer to god. but i marvail with what conscience , if indeed he was of this minde , that the end of that service was not attainable . it is worthy consideration , that there was a church at ephesus , long before paul laid hands on those certain disciples , which he found there , at his second comming to that city . acts 18. 19 , 20 , 26 , 27. so that the word of god had been confirmed there for many years ; priscilla and aquilla having been left there , who taught such as were ignorant , the way of the lord more perfectly . apollos also , mightily convinced the jews by the scriptures , that jesus was the christ ; we cannot now reasonably think , that paul would settle those certain disciples acts 19. in a church distinct from the church at ephesus already , much less in a way or practise contradistinct from the church ; and if not , then it follows , that the church at ephesus were also in the practise of prayer , with the laying on of hands , as well as those certain disciples , who were now to be laid into the building with the rest ; which yet is the more considerable , if we note that passage in ephesians 1. 13. which was spoken of the whole church at ephesus , and shews plainly , that they had received the holy ghost or spirit of promise , after they believed the gospel of their salvation ; which fully agree with the order , wherein the certain disciples also received the spirit . and here let us not omit that passage , acts 22. 10. & 9. 17. whence it is observable , that paul , the elect v●ssel , must be sent to damaseus , to be taught the principles or rudiments of religion by * ananias , and particularly in the doctrine of baptism , and laying on of hands for the gift of the holy ghost , not only in repect of the miraculous gifts of tongues , &c. ( for it is a doubt ( among christians ) whether he spake with tongues , by vertue of any proper gift ) or by means of his education . ) but the spirit of love , power , and of a second mind , which he affirms god had given him , 2 tim. 1. 7. and though it is true , there was some variaiton in the order of things in paul's case ; that is no prejudice to the truth in general , there being an emergency which might occasion it , and a special allowance from heaven for it at that time . nor may this variation be a president for us , to vary in things of this nature , having no such occasion for it , any more than the israelites eating the passover , without being cleansed , according to the purification of the sanctuary ; when an emergency called for it , and the lord allowed it , gave them ground to do so again , when there was neither the one nor the other ; nor is it material against ought that we have said , that ananias was no officer in the church , and therefore imposed hands on paul by vertue of his gift only . for unless we imagine the church to have greater power than god , we cannot deny ananias to have authority , for all that he said and did to saul . seeing he had immediate mission from heaven , which is equivolent to the churches mission at least ; nor is it ●easonable to think , that power to act in gospel ordinances , is so tied to the church , as that god may not anticipate that order when it pleaseth him . and as this chosen vessel was taught the ●udiments of christianity , so he instructed others in the same , as we have seen in part , and may see yet further , in his writing to ●imothy ; who being under some fears and ●emptations , he labours to comfort him , from the consideration of the spirit which god had given him ; which was the spirit of love , power , and of a sound mind , which he reminds him of , by mentioning the means used for obtaining it , which was the putting on of paul's hands . see and consider , 2 tim. 1. 4 , 5 , 6 , 7 , 8. we are now come to the great charter of the church , for this point of faith ; i mean , ●hat epistle which paul wrote unto the hebrew church ; who , as he himself had learned and taught others , concerning the laying on of hands , as we have seen before , so he ●uts the first of gospel churches in mind , of that which they ( who were to be as a standard to the rest ) had been taught , in respect of their principles as christians . heb. 5. ●2 . and particularly , concerning laying on of hands , heb. 6. 2. concerning which particular , as i shall have too much occasion to note the differing opinions among the baptized congregations , so i shall first set down those things wherein they do generally agree , or rather , that which is granted by the searchers . and first , they grant , that the doctrine of the holy ghost ( i suppose they mean the promise of the holy ghost ) was frequently taught as a principle of the christian faith ; and they give us no reason , why it ought not with like frequency to be taught , as a principle of the same faith now . secondly they grant , that that laying on of hands , heb. 6. 2. is a principle of the doctrine of christ , and a part of the foundation * . now , either they must grant that these two , to wit , the promise of the spirit , and laying on of hands , with prayer to obtain it , makes but one principle of christianity , or else they fall into that which they condemn ; viz. the making seven principles . but to say the truth , they seem to make these two to be but one ; yet so , as that they would destroy the practick part . for they demand , whether laying on of hands , heb. 6. 2. may not be figuratively understood , for the holy spirit which was given thereby ? but the answer is easie , and tells them plainly , that ●his is the way to have such a figurative foun●ation , as babes in christ could never under●tand ; and then will come in a figurative bap●ism only . yea a figurative resurrection too , ●ould creep into the church , at the heels of ●he other figures ; till at last , the truth of all ●he principles would stand only for a cyber . but the instance , which the searchers bring ●o strengthen this their figurative interpreta●ion , very providentially overthrows it . for , ●hough the cup is taken for the wine , and the ●read and wine , for the body and blood of christ ; ●et we know that the sign , and thing signi●●ed , do both remain ; for the use and com●●rt of the church ; and why then should ●rayer , with the laying on of hands ( which 〈◊〉 the sign ) be made void by the promise of ●he spirit , which is the substance . these ●hings premised , the searchers twenty fifth ●emand , and the discourse thereon depending 〈◊〉 discerned to be frivolous . because whatso●ver they are pleased to write , it is certainly ●nown that their opinion is contrary to that wri●●ng . otherwise it were easie to shew , not only the novelty of their conceit in the said question , but the vanity of such an interpretation of the word foundation , as th●re they bring , might be discovered . for evident it is , that the same which is called , the first principles of the oracles of god , and milk for babes , vers . 12. is called the principles of the doctrine of christ [ which pertain to the beginning of christian men ] which now the author would intermit ; and the foundation , which he would not lay again ; which foundation when he comes to set down in its parts ; which principles , when he comes to enumerate , are thus set forth ; of repentance from dead works , and of faith towards god. of the doctrine of baptism , and of laying on of hands . of the resurrection of the dead , and of eternal judgement . and what though it be said , that other foundations can no man lay , than that which is already laid , which is jesus christ ; doth this prejudice that use of the word foundation , he● . 6. 1. not at all . or at least not any more than the church , being called christ , 1 cor. 12. 12. and the pillar and ground [ or foundation ] of the truth ; 1 tim. 3. 15. doth prejudice the son of god , his being called christ , or the foundation . and are not the prophets and apostles called the foundation ; ephes . 2. 20. of which christ in the same place is said to be the corner stone ? and yet surely christians of ordinary capacity do understand , that these sayings do not contradict , but agree very well with that saying of paul , other foundation can no m●n lay , &c. so long as christ is held to be the head , the all , and in all , to the church of god. but sith the searchers do grant ( and say to my knowledge , that they did ever grant ) that laying on of hands , heb. 6. 2. to be a principle of the doctrine of christ , and a part of the foundation ; which i take to be a good b●sis for a happy composure of our unhappy d●fference ; it remaineth , that the only ( or chief ) point of difference lyeth in this , what laying on of hands it is , that is called a part of the foundation , heb. 6. 2 ? whether laying on of hands with prayer , for the spirit of promise ; or some other kinde of laying on of hands . we affirm the first , they imagine the latter . but now , ask them what laying on of hands they will assign to be meant , heb. 6. 2. and then , they either answer nothing at all , or else so flatly contradictorily one to another , or with such hesitation in themselves , as it is to be admired ; but more to be lamented , that such leaders in israel ( as they pass for ; and to give them their due , might well pass for such , if , &c. ) should not be able to digest the milk which babes must feed upon , nor can they assign to babes their portion therein . but instead of milk , they sometimes set before them strong meat , even that imposition of hands which pertains to bishops in the church ; and this as one of the babes principles , which is far from being fit nutriment for them . and now that the searchers may sufficiently shew themselves to be in the dark , about that laying on of hands which they confess to be a principle , &c. they number up six or seven sorts of laying on of hands , and then puts it to the question , which of all these laying on of hands is intended heb. 6. 2. and is that which we call a doctrin● of christ ? by which unwary demand , no doubt they have led many a simple meaning christian into a maze , and there left him ; nor can they possibly give him relief , sith they cannot extricate themselves from the same meander ; and as an addition to their folly , they demand , that seeing divers men are differently perswaded , concerning that laying on of hands , heb. 6. 2. whether this be not a sufficient ground for them to doubt , whether that laying on of hands practised by us be instituted by god ? which if it be , then they have sufficient ground , to doubt of all things which they ( as well as we ) do hold for gods institutions ; for certainly divers men are ( notwithstanding their interest ) diversly perswaded of most places of scripture , on which they ground their faith and practise . but to leave them in this mist , till they being weary , shall desire to return to the lord in this part of his will ; i shall endeavour to shew plainly , what laying on of hands it is , which is called a principle of christs doctrine , and a part of the foundation . and though the searchers are pleased to trouble their readers , with a large enumeration of layings on of hands ; yet they seem at last to be content , that , that laying on of hands heb. 6. 2. should be one out of two ; namely , either that which was for healing the sick , or else that which was for the extraordinary gifts of the spirit : but they rather incline to the first , and as for the latter , we have shewed there is no such thing , nor ever was ; being a thing out of the reach of mans understanding to whom such gifts do belong , and consequently they know not on whom to impose their hands . that the laying on of hands , heb. 6. 2. should be that on the sick is no way congruous to truth or reason . for , how should this be one of the first principles of the oracles of god , and milk for babes ; seeing it is more blessed to believe without a miracle , than with one , ( but it is not more blessed to be without a principle of christs doctrine , than to have it ) and those who would not believe unless they saw them , are upbraided for the hardness of their hearts . certain it is , that that laying on of hands to heal the sick , if necessary , yet is prerequisite to faith , signs being for them which do not believe ; and not for them that do . but the laying on of hands , heb. 6. 2. is subsequent to faith , yea it follows baptism ; and that as it is a principle of the oracles of god , therefore it cannot be that which was for the working of miracles . again , laying on of hands on the sick , is most proper ( if not only proper ) for those that are without , and therefore not milk for babes in the church , and consequently not that laying on of hands , heb. 6. 2. as for sick persons in the church of god , they are not bid to have hands laid on them , but are bid to send for the elders of the church , that they may pray over them , anointing them with oil in the name of the lord , &c. and they have a promise , that the prayer of faith shall save the sick . and what though the healing of the woman , luke 3. 17. and the diseased people of the island , acts 28. 9 , 10. may be teaching to all , yet this doth not prove , that it is a principle appertaining to the beginning of a christian and to follow his baptism . nor do i see , that it is properly teaching to a believer as such ; for what doth it add to the faith of a christian , who believeth already , that christ hath one far greater things than the healing of a disease ? for he believeth , that he hath overcome death , and brought life and immortality to light , by the gospel . indeed , to those that doubt whether christ be the son of god , such a sight may be some way convincing to them . but still this is for the begetting of faith , and so not the fourth principle of a christian . we see then , that laying on of hands on persons which are without , to work miracles , can with no shew of truth , be said to be that laying on of hands he● . 6. 2. especially if we consider , how it is joyned with the casting out of devils , mark 16. 17. which is therefore a further evidence , that it is not in any wise to be recounted as milk for babes , in the church of christ . i will end this point , with an argument from our brethrens opinion ; which is , that laying on of hands for working miracles is ceased ; whence i argue , all the principles of christs doctrine do remain , of which principles , laying on of hands is one . but laying on of hands for working miracles ( say our brethren ) is ceased ; ergo , laying on of hands for working miracles , is not that which is called a principle of the doctrine of christ . ergo , laying on of hands to heal the sick , is not that which is called a principle of the doctrine of christ . that the laying on of hands , acts 8. acts 19. is the very same that is mentioned , heb. 6. 2. appeareth thus , that in heb. 6 ▪ 2. is a principle of the doctrine of christ , a part of the foundation . but why so ? not simply as a bare ceremony , or act done by man ; but rather in respect of some divine thing signified , and obtainable , in the religious observation of it , as the proper undoubted end of that service , and that for babes in christ . that laying on of hands acts 8. acts 19. doth agree with these considerations , being dispensed to babes in christ , religiously performed with prayer to god ; and signified a spiritual benediction , and was useful for the obtaining of it , even the spirit of promise ; and was therefore fundamental to their christian state . again , that laying on of hands heb. 6 2. doth immediately follow baptism , as its proper place ; and so doth that laying on of hands , acts 8. and acts 19. which cannot be said of any other laying on of hands whatsoever . the due consideration of the place of this laying on of hands , is very material for our information , what particular laying on of hands , is intended heb. 6. 2. yea , it is necessary in any case , that the order of the truths of christ be maintained , otherwise we shall be very preposterous in religion ; let us then reflect upon that order , in which the principles of christianity are proposed to us , heb. 6. 1 , 2. here that faith which justifieth , must needs follow brokenness of heart , as not only scripture , but christians experience doth witness . and the promise of the holy spirit doth follow the baptism of repentance , for remission of sins , acts 2. 38. and so doth the means which god hath provided for the obtaining that gift or promise ; and so doth the resurrection precede the eternal judgement . nor can i imagine how our dissenting brethren can satisfie their consciences , touching the place of that laying on of hands , which they imagine to be a principle of christs doctrine . for let those that say , it is laying on of hands upon the sick , tell me where they will place it in the order of their principles ; and why it may not as well precede faith , as follow baptism ? and how can those that will have it to be laying on of hands on officers , make it the fourth principle , or fundamental to christianity , sith in reason the church must be founded , before she ordain her officers . as for those which say , the laying on of hands heb. 6. 2. is wicked mens laying wicked hands on the saints , i say a more prodigious dream was scarce ever heard of : for how can that be the fourth principle of christs , which neither he , nor none by his appointment , ever taught at all . and though it is true he speaks of such a thing , and fore-tels it , yet that proves it not his doctrine , for then it will follow , that judas his treason , and all the impious acts fore-told in the scripture , are the doctrines of christ . nor shall we intermit doctor hammond's conceit , as if the laying on of hands , he● . 6. 2. should belong to those who fall after baptism ; which conceit our brethren do seem very highly to approve of ; as if any thing but truth in this case were acceptable to them , though it overthrow their own opinion . for whiles they lean to the doctor , they have quite forgotten , that laying on of hands , heb. 6. 2. is a principle of christs doctrine , and a part of the foundation ; yea milk for babes in christ . but what shall we say , do none attain to all the principles , nor to every part of the foundation , but such as fall after baptism ? again , are they only babes which fall so , as to need the indulgence of reconciliarion ; or do not sometimes strong men fall , when babes hold on their way ? it is not forgotten , that the chief author of this search , did so fall , as to need the indulgence of reconciliation ; from whence i conclude , that he either is a babe , or else strong men may fall ; if the latter , then i further conclude , that if there be any such laying on of hands as the doctor supposes ; but proves not ( though our brethren unwarily say that he doth ) yet it cannot be that which is mentioned , he● . 6. 2. for the reasons aforesaid . as also , for that it would follow from this conceit , that one and the same person , must have hands imposed on him 70 times and seven , if he fall so often after his baptism , and require the indulgence of reconciliation . i doubt not , but that our dissenting brethren would easily grant , that the laying on of hands , heb. 6. 2. is the very same that is mentioned , acts 8. acts 19. provided we did not urge the continuance of the practice in the church of god. but then i would know , how we can rightly own that principle , if we destroy the practick part ? and here let me seriously ask our brethren , what manner of instruction they give young disciples , concerning this matter ? or how they principle them in it , or build them upon it ? their conscience is witness , ( i speak what i know , for i also was as they are ) that they either wholly pass by that principle in silence , not instructing them at all concerning it ; or else , if any thing be said about it ; it is rather to make the matter doubtful , than to clear their understandings in it . and indeed it 's impossible they should do otherwise ( as the case stands ) for seeing they know not what it is , are therefore such ( i speak it confidently , yet i trust humbly ) as ( notwithstanding their largeness in the knowledge of many things ) have need to be taught this principle of the oracles of god. let it not offend them , though i plainly tell them , that in this point of faith , they are too much like the athenians in another case , for as they by their inscription to the unknown god , declared plainly , that they ignorantly worshipped him whom they know not ; even so our brethren , whiles they grant ( and all men must grant ) laying on of hands , heb. 6. 2. to be a principle of christs doctrine , and yet cannot determine what laying on of hands that is ; they do little less than subscribe , to the unknown principle ; or the vnkown part of the fovndation . if otherwise , let them determine positively concerning this principle , what it is ; and let their diligence appear , in teaching it ; together with the rest of the principles : which yet ( to use their own dialect ) i despair ever to see them perform either the one , or the other ; at least , so long as they carry themselves towards those who shew them that which they so ignorantly pretend to own , so much like the athenians , as to account of those to be setters forth of strange principles , as they accounted paul , a letter forth of strange gods . and though you ( as they ) seem to be very desirous to hear what in this case we have to say ; yet when we have told you the truth , then , as they thought it a thing incredible , that god should raise the dead ; so you think it incredible , that we should receive any blessing , in the way of prayer with the laying on of hands ; as evidently appears by your demand , in these words . how doth your practise of laying on of hands , agree with theirs , ( meaning the apostles ) acts 8. acts 19. having no such blessing to communicate , as they had ? in which demand , you seem to lye under two very great mistakes ; as first , that the apostles had the blessing of the gifts of the spirit , to communicate to others ; as if , they could give the gift of prophesie , tongues , miracle , & c ! secondly , that on whomsoever they laid their hands , the same received such a blessing ; to wit , the miraculous gifts of the spirit . which blinde conceits you never learned of simon peter , for they are the errours of simon magus , acts 8. whose blindness was rebuked by peter , affirming , that that blessing was the gift of god. yea , it is written , and the scripture cannot be broken , that every-good gift , and every perfect gift , is from above , and cometh down from the father of lights , &c. yea the spirit it self is free , blowing where it listeth , and is therefore not to be communicated by any man whatsoever . we conclude therefore , that the apostles had no blessing to communicate to those , on whom they laid their hands ; but could only beg it at the hands of god , as the very words of the text doth shew , acts 8. they prayed for them that they might receive the holy ghost , not that they might receive the gift of tongues , miracles , &c. but only that they might receive the holy ghost . from the text thus considered , i argue ; he did communicate the blessing only , to whom the prayer was made for it . but the prayer was only made to god , therefore he only did communicate the blessing . again , they that beg a blessing for themselves , or for others , do not communicate that blessing to themselves , or to others ; but , the apostles did only beg the blessing of the spirit , &c. therefore they did not communicate it , &c. let it further be considered , that if that which they ask be obtainable , and obtained by those that now wait upon god in prayer , with the laying on of hands , then our practise doth agree very well with theirs ; now what did they ask ? the gift of tongues ? &c. no , they only asked the holy ghost , and surely the holy ghost is now attainable and attained , even there , where tongues are not attained ; otherwise it will follow , that the greater part of the saints in the primitive times , as well as the saints in these dayes , have not received the holy ghost ; which is not only foolish , but very pernicious to imagine . for acts 13. 32. its said , the disciples were filled with ●oy , and with the holy ghost ; and the church is exhorted to be filled with the spirit . all which may be attained to now , although the miraculous gifts of the spirit be not attained , nor indeed are they necessary in order thereunto ; as the places last quoted do shew . now that there is an agreement between the laying on of hands , acts 8. acts 19. heb. 6. 2. and that which we practise , will further appear by this parallel : the apostles performed laying on of hands , with prayer to the lord , and so do we ; they performed this service on disciples , as such , whether male or female , and so do we ; it was practised by them in order to the receiving the holy ghost , and so it is by us ; they placed laying on of hands , in the fourth place of christian principles , and so do we ; they asked not tongues , and miraculous gifts , no more do we : the effects of that service depended not on them , no more it doth on us ; but that was according to the will of the father then , and so it is to us . justly might we return our brethrens demand upon themselves , in their practises of prayer and preaching , when we consider how god gave the spirit in the likeness of fiery tongues , to the hundred and twenty disciples , who prayed with one accord , in one place : the like to which effect , never followed the most serious prayer , that ever proceeded from our brethren . must we then conclude , that there is no agreement between their prayer , and the prayer of the church in those dayes ? this is the way to make void the the wayes of god , unless he give us the like effect at all times , which he ever gave to any , at any time . the like may be said of preaching ; for when peter preached , acts 10. the holy ghost fell on all that heard the word , so as that they spake with tongues . would it not be absurd now to say , that peter did communicate the blessing of tongues here ? and thence to conclude , that none may preach unless they have the blessing of tongues to communicate to those to whom they preach . nor may we say , that the like effect did alwayes follow the preaching of peter himself ; no nor his laying on of hands neither . for there is no mention that those disciples at samaria received the gift of tongues ; but only that they reeeived the holy ghost : for we have shewed , that the holy ghost may be received so , as that persons may be known , and said by others to be full of the holy ghost , and yet the miraculous gifts of the spirit may be absent . nor is it to be doubted , but that simon magus had hands imposed on him , in common with the rest , sith he was a believer , and baptized , and shewed as much zeal as the rest ( if not more ) for it s said he continued with philip , and wondered , beholding the miracles which were done , &c. nor was the deceit of his heart perceived , till after the service of laying on of hands was performed , acts 8. and yet certainly his receivings in respect of spiritual blessings , was not so great , but that it may be safely presumed , that many christians in these dayes , do receive the holy ghost as much as simon m●gus did . and though peter said to him , thou hast no part or lot in this matter , yet the words [ this matter ] cannot refer to simons desire of subjection to laying on of hands ; but to his ambitious and avaritious desire , to be a minister to dispence that ordinance to others , for carnal advantage . and whereas it is much doubted , whether laying on of hands , was ever taught or commanded by authority from heaven , me thinks this should not be hard to be understood . unless we can be so void of reason , as to dream that peter and john , when they came among the disciples , went preposterously , from person to person , praying and putting their hands upon them , and that without telling them what they meant by it . which to do ▪ were enough to amaze the spectators , and i● contrary to the glory and gravity of gospel performances ; which as they must be acts ( o● subjections ) of faith , if they do please god so the faith of such acts ( or subjections ) mus● come by hearing , with understanding wha● they must do , or to what they must submit , and to what end . and this hearing must be from the word of god , else there i● no ground for faith , or practice in matter of religion , so as to please god. but go● was well pleased with the apostles acting , an● the samaritans submission , in the case of prayer with laying on of hands , and bore witness from heaven that he approved it ; therefore their obedience was of faith ; therefore they heard with understanding , that what they did was their duty ; & therefore the lord taught them both concerning the duty , and the end thereof . that the apostles should practise with such frequency , this service of prayer with the laying on of hands , upon disciples generally ; that it should be recorded among the chief of their acts , in promoting the gospel , and setling of churches , that it should be placed among the principles of religion , and all this without authority from heaven , is unworthy the followers of christ or his apostles to imagine . but forasmuch as divers have laboured to satisfie the contrary minded in this point , whose works are extant & unanswered , i shall not insist farther ; save that i do briefly shew that our brethren , are not consistent with themselves in this particular . for they do that themselves , which they will not allow themselves to do ; for they practice laying on of hands on officers , for which there is as little by way of precept as for the laying hands on disciples , or rather less . for since they do now acquit that text , 1 tim. 5. 22. as not having any thing to do with the business of ordination ; and to strengthen a contrary interpretation , do bring the suffrages of dr. hammond , victor , cyprian , and the council of carthage ; sure i am they have no text which hath so much as the face of a precept [ i mean in so many words ] for laying hands upon officers ; although it is beyond doubt with me , that that way was ordained of god , to depute his servants in the ministery , to their works respectively ; wherefore i will conclude this discourse , with this enthememe . there is sufficient ground in scripture for laying on of hands on officers in the church . ergo , there is sufficient ground in scripture for laying hands on members of the church . and whereas our brethren do make a shew ( by their actions out of some ancient authors , as well as modern ) as if antiquity were on their part in this controversie ; i will therefore put in something by way of evidence to the contrary , as i finde them ; partly from the authors themselves , and partly from such as have gathered certain sentences out of the works of the ancients concerning this matter . tertullian to this effect ; that like as in baptism the flesh is washed , that the soul may be made clean ; so in laying on of hands the flesh is overshadowed , that the soul may be illuminated by the holy spirit . in the constitutions of clemens , there is said to be this passage , viz. we must all hasten to be born again to god ( meaning by baptism ) and at length to be signed by the bishop , that is , to receive the seven fold grace of the spirit , otherwise a person cannot perfectly be a christian , if carelesly and willingly ( and not of necessity ) he remain without it . cyprian , speaking of the samaritans receiving the holy ghost , by laying on of hands ; saith — — which also is done with us , that they which are baptized in the church , must be presented to those who are set over the church , that by prayer and laying on of hands , may obtain the holy ghost . jerom ( according to andreas willet ) touching laying on of hands , hath these words ; viz. it hath ever been the custom of the church . eusebius , hath a passage concerning novatus ( who lived about the middle of the third century ) how he slighted the imposition of hands ; these are his words ( after mention made of his being baptized , he saith ) he obtained not — — that which he sh●uld have done , according to the canon ( or rule ) of the church ; to wit , confirmation by the hands of the bishop . insomuch then he obtained not that , how came he by the holy ghost ? see also to the same effect , the seventh book of eusebius , c. 2. for modern writers , erasmus ( in my opinion ) as he is most clear without mixture in most of his expositions , and particularly in this point he is most clear . these are his words upon the principles , heb. 6. 1 , 2. the first degree unto christianity , is to be repentant of our former life , and to forsake sin ; next of all it is required , that we be taught that true innocency , and soul-health , is to be hoped for of god : then forthwith , that we be purged by holy baptism , from the filthiness of our sins , and rest●red again to the state of innocency : then that we receive the holy ghost , by laying on of hands ; and believe the resurrection of the dead to come ; and also that last judgement , that shall award some to eternal felicity , and other some , to everlasting pains and damnation . diodate hath these words ; laying on of hands , was a ceremony joyned to baptism , for a sign of blessing and consecration to god. and he calls these principles , the first grounds of christian catechism , and the heads of christian doctrine . as in baptism , the outward ministery or mystical washing doth regenerate , wash away sins , cleanse and purge us from our filthiness ; so doth the imsition or laying on of hands , give us the gift of the holy ghost : but the outward and mystical washing , doth onely represent unto us , that in christs bloud our sins are clean washed away , &c. from these testimonies it appeareth , that what the churches of christ now contend for , touching the practice , and the subjects , and the end of prayer , with laying on of hands , is no novel thing ; but as the institution of that ordinance is found in holy writ ( as we have shewed ) so it hath continued in use as necessary , in place , the next to holy baptism , among christians generally . an appendix . meeting lately with a very worthy brother , at east haddon in the county of northampton ; he did much importune me , to admit of a short dispute with him about the principle under consideration ; to whom i consent , and he laid down this assertion . that laying on of hands , heb. 6. 2. is not a foundation principle , nor a practical duty . against which i laid down this position : viz. laying on of hands heb. 6. 2. is a principle of the doctrine of christ , to be practised by his people , and a part of the foundation there mentioned : which my opposite did wholly deny . it was argued that i should be opponent , whereupon i offered this argument . arg. 1. opponent . the word principles , heb. 6. 1. being of the plural number , is refer'd to all these particulars ; namely , repentance , faith , baptisms , laying on of hands , the resurrection of the dead , and the eternal judgement . ergo , laying on of hands , heb. 6. 2. is a principle of the doctrine of christ . respondent . you ought not to prove it a principle by that text. opponent . my position is not the text , therefore i may prove it by this text. respondent . the text about which we d●ffer will not prove it . opponent . if any scripture will prove it , it is sufficient ; and therefore answer to the argument . either distinguish , or deny the antecedent or consequence . respondent . i will prove that laying on of hands , heb. 6. is no foundation principle , thus . — opponent . sir , you would by no means be opponent , when i desired you to make good your assertion ; but complain'd , as if i put you upon that which was not your part : why then do you now refuse to answer , and put your self into the place of the opponent , which you know is contrary to rule , sith i am now to prove . respondent . well , i answer by denying the consequence . opponnent . i desire to know whether you grant the antecedent , for your denial of the consequence only , supposeth that you grant the antecedent . respondent . i do grant your antecedent . opponent . then take notice that you grant the first branch of my position , which you denied [ saying , i deny it all ] for that the word principles , heb. 6. 1. refer to all the particulars aforesaid , then to laying on of hands ; and so the consequence will follow . thus you grant as much as i can desire . respondent . i will prove — opponent . brother , you ought not to prove till you be opponent , this you know better than i do . therefore either recal your answer to the antecedent , or confess your errour in denying the first branch of my position . respondent . well , for argument sake , i grant an errour in matter of form . opponent . no brother , your errour is an errour of judgement . first , to deny laying on of hands , heb. 6. 2. to be a principle of the doctrine of christ , and then to grant it ; in one of these you must needs err in judgement . here my respondent was not willing to acknowledge an errour in judgement . and therefore ( as also for divers other pressing occasions that was to be considered , and the time but short ) i put a period to the dispute . and because i had many other things to say , which time would not then permit to be spoken , i will now offer them to consideration ; and that as for other causes , so chiefly for that i hope it may tend to the satisfaction of my honoured brother , and others that are under the same mistake . argument 2. laying on of hands , heb. 6. 2. is a principle of the oracles of god. ergo , laying on of hands , heb. 6. 2. is a principle of the doctrine of christ . the antecedent is manifest , because the same particulars which is called the principles of christs doctrine , heb. 6. is called the principles of the oracles of god , heb. 5. 12. which is evident ; because as the principles of gods oracles , he● . 5. 12. were the things which the hebrew church ought not to have any need to be taught again ; so the principles of the doctrine of christ , heb. 6. 1 , 2. are the things which ( as a foundation ) among them , ought not to need any laying again . argument 3. all those particulars , which in heb. 6. 1 , 2. the apostle saith he would intermit , and so go on to perfection , are the principles of the doctrine of christ : but laying on of hands , heb. 6. 2. is one of the particulars , which the apost●e said , heb. 6. 1. th●t he would intermit . ergo , laying on of hands , heb. 6. 2. is a principle of the d●ctrine of christ . i take this argument to be irrefragable , therefore i proceed to the second branch of the position , which is ; that laying on of hands , heb. 6. 2. ought to be practised by the people of god. but first must explicate the words [ laying on of hands ] which in the understanding of any considering man , must needs signifie an act , and therefore cannot be restrained to the passive ; for as the subject on whom hands is laid , is passive as to the act , ( but not in faith ) so the party imposing of hands is active . and evident it is , that the word [ principle ] heb. 6. 1. refers to the act expressly , and to the passive implicitly , as any considering man may understand : whence i argue , argument 1. seeing the laying on of hands , heb. 6. 2. as it is a principle ( or d●ctrine of christ ( if you please ) is not passive only , but active als● . it must needs be pract●sed , either by the servants of christ , or the servants of sathan ; but laying on of hands , heb. 6. 2. as it is a principle of the doctrine of christ , is not to be practised by the servants of sathan : ergo , laying on of hands , as it is a principle of the doctrine of christ , is to be practised by the servants of christ . the major is plain . the minor surely will not be denied . for who will presume to say , that the principles of christs doctrine ( as such ) are to be practised by the servants of sathan . seeing it is christians ( not the devils vassals ) who as they are once to lay it , so are not to lay again the foundation . as for wicked men , they will persecute the saints again and again , and so christians must have the hands of wicked men laid on them again and again ; and that when they are gone on to perfection , as well as when they begin their profession , so then this laying on of hands , he● . 6. being but once to be laid , cannot be that which the wicked do impose ; sith it s certain as they do it often , so sure it is , they ought not to do it so much as once . again , the laying on of hands by the wicked , to per●●cute the saints , is the doctrine of the devil . ergo , no principle of the d●ctrine of christ . ergo , not that laying on of hands mentioned , heb. 6. 2. argument 2. laying on of hands , heb. 6. 2. was held and practised by the primitive church , as a principle of christs doctrine ; ergo , it ought to be held and practised as a principle of christs doctrine now , by the subsequent churches . the antecedent is proved above , therefore the consequence is indubitable ; which yet i may demonstrate thus . argument 3. none of the principles of christs doctrine ( which were practical ) are abolished , no more then those which are not practical . ergo , laying on of hands as a practical principle , heb. 6. 2. ought now to be practised by the servants of christ . the antecedent cannot be denied , without manifest danger to all the principles of christs doctrine ; for if one be abolished , then why not the rest ? so then the consequence must not be denied . the third branch of my position proved , viz. that the laying on of hands , heb. 6. 2. is a part of the foundation there mentioned . but first , for explication of the word [ foundation ] it is to be considered ; that when it is applied to christianity ; or the church of god ; it may be considered first originally , and in the main , and so christ our lord is only the foundation . or secondly , demonstratively , or in the mean ; and so his doctrine may be said to be the foundation , by an usual manner of speech , when the thing containing or holding forth is taken for the thing contained or held forth . for , whatsoever christ is in himself , certain it is , he is not a foundation to vs . but as he is held forth in his doctrine , heb. 6. 1 , 2 , &c. hence i argue , argument 1. the word foundation , heb. 6. 1. cannot be refer'd to christ , as the foundation of his church , originally , or in the main , or in the highest or most sublime consideration . ergo , the word [ foundation ] is refer'd to the doctrine of christ , in the first , or most easie demonstration ; to wit , the first rudiments , or principles of religion ; even such as babes in christ may know them . the antecedent is true , otherwise what shall we think of paul. would he not teach the christians concerning the knowledge of christ in the more sublime points of christianity ? surely he professes to do this , at the time he wrote to them ; and indeed , how else could he lead them on to perfection ? heb. 5. 11. and 6. 3. so that our consequence is very rational . argument 2. the word foundation , heb. 6. 1. is comprehensive of all these particulars , to wit , faith , repentance , &c. ergo , the word foundation , heb. 6. 1. is comprehensive of laying on of hands , heb. 6. 2. as well as any of the rest . that the antecedent is true , may in part be perceived by the searchers themselves ; for they were more rational than to deny , the word foundation to be meant , of this or that particular only ; and grant it to be meant of the rest . therefore they would have none of the said particulars to be understood by , or comprehended in the word foundation , but restrain it only to christ ; which yet is contrary to their own opinion , sith they have since granted , laying on of hands , heb 6. 2. to be a part of the foundation . the consequence is good , because no reason can be assigned , why the doctrine of baptism should be a part of the foundation there meant , rather than the promise of the holy spirit , with the way of god to seek for it . argument 3. the apostle in heb. 6. 12. describes the foundation in its several parts . but it is irrational in such a description , to intermix two purticulars in the midst of four , th● two first , and two last , being fundamental , an● the two middlemost circumstantial ( or what els● would you have them . ) and yet give us no intimation of any such unsuitable commixtion . ergo , laying on of hands is one part of th● foundation , which is mentioned , heb. 6. 1 , 2. t. g. the second part . of the constitution of a true church . neither are the demands of our brethren , about what truths , the knowledge whereof are necessary to the constitution of a true church , so difficult ; but that we shall give them a direct answer , at least to a larger degree , than what they in that case have assigned ; for they only set down faith , repentance and baptism , with a holy life , &c. omitting not only the fourth principle of christs doctrine , ( though they confess laying on of hands , heb. 6. 2. to be a part of the foundation ) but also they omit the belief of the resurrection , and the eternal judgment . if it should be said that they comprehend the two last principles in that of faith towards god , we must tell them they had better by far have expressed them ; for certainly in this case we cannot be too express , if we express nothing but the truth . but to be plain , it 's justly suspected that they do not make the knowledge or belief of the resurrection and eternal judgment necessary to the essence of a true church ; for if they had , they would some where or other have asserted these truths to be necessary in that behalf ; which they have not done , but rather argued to the contrary , whiles they reason from the state of the church before christs ascension to the state of the church after it , as we shall see more anon . these things premised , i answer directly to their demands , ( in this case ) that the belief and practice ( so far as they are practical ) of all these principles or truths , heb. 6. 1 , 2. are necessary to the right or perfect constitution of a true church , which i thus demonstrate . all the first principles of gods oracles ( from the time they were in being ) are necessary to be known , believed , &c. in the constitution of a true church : ergo , all those trutbs , heb. 6. 1 , 2. are necessary to be known , believed , &c. in the constitution of a true church . the antecedent i prove , because , first principles are either necessary in the constitution of a true church , or not at all . but first principles are necessary ; ergo , they are necessary in the constitution of a true church . this will yet further appear , by considering every principle apart after this manner . 1. if repentance from dead works be not necessary to the constitution or beginning of a true church , no man can shew a reason why it should be necessary at all . 2. if faith towards god be not necessary to the constitution of a true church , then not at all . 3. if baptisms be not necessary to be taught , &c. in the constitution of a true church , then not at all . 4. if laying on of hands for the promised and sealing spirit be not necessary in the constitution of a true church , then not necessary at all . 5,6 . if the knowledge that the dead shall rise again and be judged , be not necessary in the constitution of a true church , then not necessary at all . and therefore i argue further . milk is necessary for babes , or mankind in his first estate ; ergo , all th●se principles , heb. 6. 1 , 2. are necessary to churches in their beginning , or constitution . the antecedent is evident by sense , the consequence is true , because all the principles , heb. 6. 1 , 2. are called milk , heb. 5. 12. and that which pertains to babes in christ , and consequently to the constitution of churches . again , if the principles of religion be not to be taught in the beginning of our christian state , no man can tell the time when these things ought to be taught . for pass but the time of the beginning , plantation , or founding of churches , and let our brethren resolve us concerning the proper time to begin to teach the principles of religion , and particularly , that principle of laying on of hands ? mean while we conclude , that the proper time to instruct men concerning the promise of the spirit , and consequently touching the means to obtain it , is at or about the time of their beginning their christian course , or being made the members of christs body , because every member of that body ought to be vivified by that one spirit , which god hath promised to them that obey him . again , the whole foundation is necessary to the constitution of a true church ; ergo , all the principles , heb 6. are necessary to the constitution of a true church . the anteoedent will never be denyed by any wise builder , for they know the superst●ucture is not like to be secure , if the foundation be defective the consequence is good , because every principle , heb. 6. is a part of the foundation , and so laying on of hands among the rest , as is granted on all sides . nor will our brethrens demands grounded on the state of the church before the ascention of our lord , prejudice ought that we have said , seeing it is evident , that they were not only ignorant of the promise of the spirit , and by what means it should be obtained , but they were plainly ignorant that christ must die for the sins of men , and rise again for their justification , as appears luke 24. 19 , 20 , 21 , 22 , 23 , 24 , 25 , 26 , 27. and he [ that is jesus ] said unto them [ that is his disciples ] what things ? and they said unto him concerning jesus of nazareth , which was a prophet mighty indeed , and word before god , and all the people . and the chief priests and how our rulers delivered him to be condemned to death , and have crucified him ; but we trusted that it had been he that should have delivered israel . and beside all this , to day is the third day since these things were done ; yea , and certain women also of our own company , made us astonished , which were early at the sepulchre , and when they found not his body , they came , saying that they had also sein a vision of angels , which said that he was alive . and certain that was with us went to the sepulcher , and found it even as the women had said , but him they saw not ; then he said [ that is jesus ] unto them , [ that is his disciples ] o fools , and slow of heart , to believe all that the prophets have spoken , ought not christ to have suffered these things . hence these three things are evident . 1. that christs disciples were ignorant that he should work mans deliverance by dying for them . 2. that he should overcome death by rising again from the dead . 3. that christ both reproves their ignorance , and instructs them in the knowledge of the scriptures touching these principles . now let us see what our brethren have gained by quering from the state of the church before , to the state of the church after the ascension of our lord ; surely not an hairs-breadth of proof , that laying on of hands should be dispensed with in the perfect constitution of a true church , any more than that the knowledge of christs dying for our sins , and rising again for our justification , may be dispensed with in like manner . but howsoever it was the pleasure of god to wink at the days of this ignorance , yet surely we know that men are not now under the promise of salvation , unless they confess with the mouth the lord jesus [ that is , not to cry lord lord only , but acknowledge him their lord purchaser , and their lord commander ] and shall believe in their heart that god hath raised him from the dead : whence we conclude , if they be not under the promise of salvation , they are very unfit for church-communion . and here we will take notice of your demand , where the apostles laid hands upon any after they had received the holy ghost ? the ground of this demand seems to be corrupt in two respects ; first , in that it supposeth , that if the end of an ordinance be obtained , the ordinance ceaseth . the contrary to which is evident in the case of baptism , acts 10. 47 , 48. for baptism in the ordinary way of gods communicating the graces of the gospel is antecedent to the reception thereof , & is propounded as a means wherein not only the remission of our sins shall be granted to us , but as a condition whereupon we shall receive the gift of the holy ghost , acts. 2. 38. yet we know the spirit was ( once at least ) given , and received before baptism was dispensed , yea those persons had the chief end of baptism ; for god that knew their hearts did now evidence the remission of their sins , purifyng their hearts by faith , acts 11. yet did not all this in the least make void that solemn ordinance , the baptism of repentance for remission of sins , which was fore-ordained to signifie and sacramentally to confer the grace of the pardon of sin , and the inward washing of the conscience by faith in the bloud of jesus christ . if then the end of an ordinance being obtained , doth not make void the practick part ( during the time that the church is under ordinances ) then who can forbid prayer with the imposition of hands , for the gift of the promised spirit , even for those that have received a measure thereof already , seeing none will say ( i trust ) that they have received so much , but that they are capable of receiving more . again , it is the will of god that there should be no schism in the body , nor confusion in the doctrine or practice of his holy things , 1 cor. 1. 10. rom. 16 17. 1 cor. 14 33. and therefore hath not ordained a divided or confused order in the constitution of his churches , which yet cannot be avoided , if once it be allowed that part of a congregation ( under a pretence that they have the spirit or gift of the holy ghost already ) must be admitted to all manner of priviledges in the church , without any regard had to an ordinance , or principle of the gospel , without the observation whereof , the other part cannot arrive at the priviledge of communion in the same body , without being guilty of the breach of order . a weak sight may perceive whither such a conceit would lead us at last , even into that wilderness whither many are gone , who ( forsooth ) because they have the kernel , to wit , the spirit , they have no need of the shell , to wit , the ordinance of god [ as if that spirit which leads men into disobedience were the holy ghost ] till at length they have so much spirit , that the knowledge of christ crucified without the gates of ierusalem , is of as little esteem with them as his ordinances . the other corrupt ground of this demand seems to be an over-weaning conceit of present receivings , and hath too much of that language , what pr●fit shall we have if we pray unto him ? and seems to border much upon their apprehensions , who concerning holy baptism do thus speak , i am as well as water can make me . not considering that the way of god is strength to the upright ; and that g●d never said to his people seek 〈◊〉 me in vain . the ground therefore of this demand being thus corrupt , we shall leave it without further answer . we shall seriously consider the most impor●ant pinch of a great part of our brethrens demands ; and that is , whether they ought not to be steemed a true church , they being under the pre●●ssion of faith , repentance , and baptism , refol●ing to believe and do further what they shall from ●●me to time understand to be according to the will ● go● ? these latter words ( i confess ) do make a fair shew , yet are as little satisfactory to us with respect to the truth under consideration , as the like resolution would be to them , from such persons of other perswasions as should desire communion with them , only desiring to be born with , in the case of holy baptism , till they see it to be their duty ; though in the mean time , they frequently dispute and write against it , and do more than any other adversaries whatsoever , to weaken the hands of many christians , who religiously observe it , as necessary to the perfect constitution of the church of christ . i say , like as this kind of resolution , would little comfort our brethren , so doth the other as little comfort us , till we see them in good earnest more solicitous for the knowledge of the truth which they see not , than hitherto ( or at least than by this their search ) they have appeared to be . but notwithstanding this , and much more of like nature which might be said , i shall answer this demand with all integrity and ingenuity : and first negatively . that those baptized christians who reject prayer with the laying on of hands , for the spirit o● promise , hath a church-state perfect in principles and orderly in constitution , according to he● . 6. 1 , 2. [ which i take to be a plat-form for the constitution of churches , if there be one in all the new testament ] i say , that our brethren hath such a constitution , or church-state i must plainly deny , and for the grounds of this denyal i dare refer my self ( if not to the consciences of our differing brethren yet ) to the reasons and scripture-evidences preceding : but secondly , that our brethren have a church-state in some good measure according to truth ; i must and do chearfully grant , like as i must grant him to be a man in respect of the genus , who wants an hand , or foot ; as also in respect of that measure of form and proportion which he holds with other men , and yet deny the same person to be a man in respect of the species or parts , which are necessary to the perfect essence , composition and form of a man. or as i may call an edifice by the name of an house , though it want not only much of its compleatness in respect of the superstructure ( as god knows all churches do ) but also though it be somway defective , by reason of the absence of some material part of the foundation , which defect no churches ( but by reason of their wilful want ) need to have ; for though it is certainly true , ●hat we cannot do the things which we would , in going on to perfection ( at least according to the highest import of that expression ) by reason of the manifold obstructions within and without , yet doubtless we may learn all the rudiments or first principles of christianity , maugre the opposition of sathan and all his auxiliaries ; otherwise it will follow that we cannot exceed the stature of babes in christ . and that we may improve our simile ( by which we have explained our selves in answer to the most important of our brethrens demands ) for the defence of the truth under debate . let it be considered , that look how far forth such a necessary member as the hand , &c. doth conduce , not only to the well-being , but even to the very being of the body natural , so far doubtless the least foundation principle of christianity , conduceth not only to the well-being , but to the very being of the church of christ ; and consequently as he that taketh a member from the body natural ( be it hand or other member ) detracteth somewhat from the being of such a body , even so , he that taketh away from the principles or foundation of christianity , doth intrench upon the being of the body mystical . now , that the laying on of hands , heb. 6. 2. is such a principle as is a part of the foundation , &c. is granted by our brethren ( as we have heard ) and therefore we do with good right stand for it , as necessary even to the essence of a church , in such sort as we have even now declared . and , that that very laying on of hands , heb. 6. 1 , 2. is that which we hold it to be , and ●ccordingly do practise , we trust is sufficiently loved before , and that as by other arguments , so also by this ; namely , because no other lay●ng on of hands practised by our brethren , or ●ny body else , can with any shew of truth or reason be called the fourth principle of christs doctrine , or milk for babes in christ . our brethren do seem to be very sensible ●ow that the removal or extirpation of any o●her of the principles , heb. 6. would leave ( if ●ot mortality yet ) a dangerous wound or grie●ous maime in the body of religion ; and ●herefore could they but once humbly consider , ●hey would certainly see that their rooting out ●he fourth principle , is very injurious to the body of that doctrine contain'd in those prin●iples , heb. 6. 1 , 2. were our brethren only wanting in respect ●f the truth we plead for , the case were the more tollerable ; but now , together with their ●eing wanting , they are become the enemies , ●nd greatest opposers of it . it is certainly ( o ●e searchers ) your opposition to the truth which we profess , which is , and ever was the chief cause of our divisions , as is evident by what is to be seen in several congregations , where , they being imbodyed before they saw this truth , yet abstaining from opposition an● contradiction , have very much christian communion , though they d●●●er in their apprehe●sions about the point depending . it is our saviours rule , he that is not against 〈◊〉 is on our part ; whence it will follow , that he is n● on our part who is against us : but then ( our br●thren ) are the men ( and in a manner the on● men ) which are against us in this point ● faith ; and this is it which hath made tw● parties , where indeed there should have be●● but one . you see then brethren , that we lay t●● ground of our non-communion with yo● more upon your opposing the truth we hold , tha● upon your non-submission to it . yea beshre● your late opposition discovered in your late u●seasonable and partial search : for had it n● been for that , we had gained some grou●● ( through the help of god ) of our long dissen●●ons and unhappy distractions . had you ( or at least many of you ) carry●● it humbly and peaceably as men desirous know the truth , it may be easie for you know how dear you had been to us , when y●● consider how much it was upon our hearts , imbrace you in as large a degree of communion we could possible , without violation of our principle● meerly upon consideration of your ( as 〈◊〉 thought ) very christian-like offers in order to peace , viz. that you would not only permit , but desire us to preach up the principle under consideration in your congregations , but also that you would cease your opposition against it . and though it is true , our endeavours for peace went slowly on ( you know the cause ) yet you ought to have had patience , for things which are carryed on with least violence , are commonly most permanent . and here i should have given the reader no further trouble about this particular , but that the searchers are pleased to upbraid , and very strangely to reflect dishonour upon some among us , and upon us all for their sakes , as if we made not only many more fundamentals and essentials to communion , then ever god made ; but that we are so eagerly set upon making every thing fundamentall , as that every circumstantial thing is by us ready to be received into the adoption of fundamentals . but , what the searchers should mean to suggest by their demands , as if we made mixed marriages ; the ●ating of bloud and things strangled : matters of apparel ; and the taking an oath to end strife , the essentials and fundamentals of churches , i cannot so much as imagine , unless it be to make themselves ( as well as their brethren ridiculous in the eyes of their adversaries . however a necessity lyeth upon us to give the reader not only a true account of the received doctrine of the church touching these matters , but also the grounds or reasons thereof ; least otherwise being prejudiced with their strange reflections , their souls should be insnared in these enormities . and first concerning mixed marriages , thus we teach , that it is unlawful ( by the positive 〈◊〉 of god ) for those that are members of the visibl● church of god , to marry with th●se that are no● of that body . and for this we have the consent o● holy scripture , declaring the will of god here in , ever since he chose a people out of the fal● race of adam to be his church . as appears by his revengeful stroke on those his sons , who i● the days of noah took unto themselves wives o● those who were only the daughters of men ; bu● not such as were born from above . gen. 6 ▪ 2 , 6 , 7. to which we will add our sav●ours premonition and prediction , that the si● of the last days will be like their's in the days o● noah , luke ▪ 17. 27 , to 30. and particularly i● the case of marriage ; for it cannot be that ou● saviour in that place should be opposite t● marriage , a● it is instituted of god for man use , no more than he is against eating an● drinking lawfully , but it is the sins of me● committed in these actions respectively , whic● he disalloweth . how much the lord disallowed such marriages in the time of the law is evident , exod. 34. 12 , 13 , 14 , 15 , 16. deut. 7 ▪ 3. 1 king. 11. 1 , 2. neh. 13. and that the same transgression in the time of the gospel ought to be avoided , cannot be denyed , 1 cor. 7. 39. and 10. 8. 2 cor. 6. 14. and that the nature of the sin committed by persons so unlawfully coupled is a carnal pollu●●on ( to say no more ) cannot be withstood , but by such as trust more to their own arguments then to the scripture , seeing the law which forbids members of the church to marry with those that are not , deut. 7. 3. is interpreted of the very act , 1 king. 11. 1 , 2. thou shalt not 〈◊〉 in unto them , &c. and for further light in this matter , read and consider these scriptures , act. 15. 29. mal. 2. 11 , 12. rev. 2. 14. as in this case the scriptures are plain to him that is not perverse , so we have the con●ent of the generality of men professing christianity , both ancient and modern , to o●it the manifold testimonies that might be ●rought , i will only set down two ; the first ●aith thus . marriage is not only grounded on the law of nature and nations , but also on the law of god ; 〈◊〉 it was instituted and commanded by god , and 〈◊〉 by christ vindicated from abuses and corruptions . — in which , regard must be had to religion , that marriage be not made between those of different religions . it is one thing to speak of marriage already made ; and of that which is to be made ; of the former the apostle speaks , 1 cor. 7. but the latter is most severely prohibited , exod. 34. 12. &c. deut. 7. 3. where a reason is rendred taken from the danger of seducing , to which pauls saying agrees , 2 cor. 6. 14. be not unequally yoked with the wicked , or bear not the strange yoke with unbelievers . sad examples we have of the events of such marriages of the first world , gen. 6. of solomon , 1 king. 22. of ahab , 1 king. 21. 15. of jehosaphat , 2 king. 8. of valence the emperour , who by his wife was seduced and drawn to arianism . it is not lawful for catholicks to marry with hereticks or infidels . rhemists testament , in 2 cor. 6. 14. where they also refer to st. jerom. contra jocinian lib. 1. and to the council at ●●aodicea , cap. 10. 31. neither may it be inferred of these things which we have said that persons thus transgressing , must put away their yoke-fellows , no , god forbid that any should so imagine ; for though it is true , god suffered that sin once to be so severely punished , yet he hath no where by any standing law enjoyned such a penalty ; but on the contrary , hath permitted such marriages to continue as have been unlawfully made , as is evident in the case of leah , who was fraudulently given to jacob , by which means rachel the lawful spouse was withheld from her husband . shall mortal man be more just than god ? shall man be more righteous then his maker , job 4. 17. nothing can be said , why the marriage of leah to jacob should stand , that will not as well argue the continuance of the marriages of such as err in the case of their choice as aforesaid , the sin being rather greater in the one , than in the other ; for it was not lawful to marry two sisters ▪ especially not in the life-time of each other . there was also in this act the sin of fornication or adultery . the learned protestants affirm the sin to be adultery . see dr. willet in his hexapla in gen . upon this text. again , poligamy ( or having more wives than one ) was neither according to the insti●ution of marriage , nor warranted by any positive law of god , but is rather against it . and had its rise ( so far as the scripture bears record ) from a wicked man , yet divers such marriages were permitted ( when contracted ) though never commanded , and so never lawful by any appointment of god. when the sin of marrying unlawfully was punished , by separating the persons so coupled , the children also was put away as well as the wives , which howsoever it might stand with the state of the jewish church ( and perhaps was necessary in respect of their terrestrial inheritances , and the policy of their nation ) yet surely it would be great cruelty for men professing christianity , to turn their wives and children out of doors , who both by the law of nature , and nations have as clear a right to all temporal or domestical priviledges now , as the husband himself in any nation whatsoever . finally , sith god hath grievously punished this sin of marrying contrary to his positive laws in that case , provided for his peoples good , chiefly in things pertaining to the worship and service of god , let all christians therefore stand in aw , and sin not , but commune with their own hearts in this behalf , least they provoke the lord to plead against them by his judgments , for his eyes are upon the ways of men ; to render to them the fruit of their doings . chiefly those , who sin presumptuously , for such do reproach the lord , as it is written numb . 15 30 , 31. in the next place , on ching bloud and ●hings strangled , we know the wisdom of god hath forbidden the eating thereof to noah and his sons for ever . and when men had generally forgotten the lord , he severed abraham and his seed to be his heritage , and gave them this law to observe ( among others ) which law he hath established in the churches of the gen●●les in those right needful decrees , which doth declare the repeal of the cerimonial law , and gives continuance to what was generally necessary , upon the delivery whereof the churches were established in that f●ith , by which a man is justifyed , and not by the works of the law. true it is that which g●e●h into the man , defileth not a man , and consequently bloud doth not defile any man by eating thereof . but disobedience which proceedeth from an unlawful desire to that which god hath forbidden , and so cometh out of the man , that defileth a man ; so then , not the fruit which adam did eat , but the sin which he committed defiled him , and the same will defile his posterity , if they covet and take the thing which god hath forbidden . the doctrine of our churches about apparel is this , that the adorning of christians ought not to be that of plating the hair , wearing of gold , nor costly array , with rings and toys , as the humour of phantastick persons in city or country commonly leads them . but that instead thereof , moderation , modesty , and yet decency , according to the state and condition of persons respectively , should be observed on all sides , that so christians might be examples to others , even in these matters . and what though some person or persons in the church be more than ordinary set against the vain fashions of our days , and sometimes lets their zeal go a step too far , is this so offensive to our brethren , that they can no way bear this without such a publick reprehension ? i fear in so doing they may have done the church more disservice , then those whom they inveigh against . what the searchers should mean about these matters being made the ess●ntials of communion , i cannot imagine , unless they would have us to suffer men to sin in these cases without being called upon to reform , and in case of obstinacy to be withdrawn from by the church , as disorderly persons , that they may learn to be ashamed , ( yet we mean not that they should be accounted as enemies , but admonished as brethren ) and surely , if this be their meaning , that offenders in these cases must be let alone in their sins ; we should in so doing loose the order , and in time the essence of churches . for suppose now a gallant of the times should desire to be baptized , and to walk in communion with the searchers , only he tells them they must give him leave to marry out of the church , and allow him the liberty to transgress the apostolical decrees , in eating bloud and things strangled , and meats offered to idols : and therewithall that he may wear gold , and tread the steps of the gallants in matters of apparel , &c. would the searchers now admit such a person into their communion ? if not , then they make these things as necessary to church-communion as we do : and certainly that which is ground sufficient to keep men out of the church , will justifie a church in withdrawing from such , if they refuse to reform . to give evidence by oath , to terminate strife among men , we have not one congregation in england ( that i can hear of ) doth oppose it , ( indeed some particular persons are doubtful in that matter , because of our saviours words , swear not at all ) and therefore it was very unnecessarily put to publick observation , as an essential of our church-communion . what the searchers do suggest against some , as denying that christ took flesh of the virgin mary , is , i confess , a matter of great importance . and sure i am , many of our congregations never heard of such a thing , till the searchers became their informers : nor do i think there is so much as one congregation in england that holds such a thing ( for particulars no man may speak ) however upon this occasion i can do no less then protest against that opinion as a most dangerous conceit ; nothing inferiour to theirs that deny that glorious and blessed person to be god by nature ; for as the one denies his manhood , the other denies his godhead , and so between them we have little left to fix on , for our redemption and salvation . and as i have shewed my dislike to these conceits ( to say no more at present ) so i hold it requisite to protest my faith in this case , as i have been taught , and as i have believed , and as ( i trust ) i shall hold fast unto the end . that faith which i have learned ( and is the faith of our churches generally ) is this , first . that the lord jesus , the saviour of the world is god by nature , and therefore of one substance with the father as touching his godhead . he is called the only begotten of the father . the express image of his fathers person . the true god and eternal life . the lord almighty . it is he by whom the worlds were made . without him nothing was made , which was made . he is that very lord who in the beginning laid the foundation of the earth , and the heavens are the work of his hands . he is the alpha and omega , the first , and the ●●st . he is said to be before all things , and by ●im all things consist . he is the i a m ; who ●eing in the form of god , thought not robbery ●o be equal with god. he is god over all bles●ed forever amen . i conclude then , that he of ●hom these things are spoken , is doubtless god by nature . ● . this lord jesus the saviour of the world is man 〈◊〉 nature . he was made lower then the angels , 〈◊〉 took not on him the nature of angels , but 〈◊〉 seed of abraham he is of one substance with ●is church touching his manhood ; and for ●hat cause he is not ashamed to call them bre●●ren . as they are partakers of flesh and ●loud , he also himself likewise took part of the ●●me . he was made of a woman , raised up 〈◊〉 the fruit of davids loins according to the ●●esh . he is davids son , called frequently a ●an ; and the son of man. he had the pro●erties and infirmities of man in all things , sin ●xcepted . this his birth , growth , manner of life and death do declare . i conclude then , he of whom these things may be said , is man by nature . the short is this . jesus the saviour of the world was before al● things , and he that made all things , therefore he i● god by nature , jesus the saviour of the worl● was born in time , and suffered death , or was slain 〈◊〉 therefore he is man by nature , yet more shortly this jesus is immanuel , or god-man in on● person . the third part. sheweth that our brethrens rejecting and opposing the fourth principle of christs doctrine , enforceth a distinction in communion ( at least in part ) between them , and th● churches which walketh in the religious observatio● of it ; and that all divisions which happen in th● church are not properly , but accidentally again●● her : as also that it is no absurdity to refuse to communicate with a people who may be allowed the appellation of a church . as it must ever be granted that a kingdom divided against it self is brought to desolation : and is very true when apply'd to the church of god , where divisions are as epidemical as in ●ny societies of men whatsoever : so also it must be denyed that all manner of divisions which happen within the pale of the church ●re property against her self . for seeing it cannot be denyed , but that she may be and hath been corrupted divers ways ●●om her first integrity , both in respect of the ●orm and power of godliness , even hence is en●orced , a necessity that ●he be * reformed . where●pon divers worthy men in all ages have laboured 〈◊〉 restore the decayed parts if christianity , as well as to ●oot out such things as ●ave been obtruded by innovation . and surely ●hat was the duty of some , was ( more or less ) ●he duty of all : and consequently the sin of ●●ch as put not their shoulder to the work , ●eh . 3. 5. but much more theirs , who not on●y would not do it themselves , but hinder and ●iscourage them that would . saying in effect , 〈◊〉 the corrupt part of the church of old did in the days of the prophet jer. 44. 16 , 17. as for the word which thou h●st spoken unto us in the name of the lord , we will not hearken unt● thee , but we will certainly do as we have done ; 〈◊〉 and our fathers , &c. putting the mark of antiquity upon their own ways , and the note o● novelty upon the doctrine of the prophet o● god. something like to which is that saying of the searchers where they tell us , they ca● well remember when laying on of hands was no● esteemed a fundamental doctrine , which yet 〈◊〉 have reason to question , when i consider tha● themselves do hold ( and say they ever di● hold ) laying on of hands , he● . 6. to be 〈◊〉 part of the foundation ; and i think non● of its assertors ever had less esteem o● it , then they . neither doth the moderation of its assertors in the point of communion ( which it seems they held with thos● that did not receive that doctrine , for som● time after themselves had owned it ) argue● that those who received ●he doctrine of layin● on of hand , did not esteem it the same whic● now they do . sith reason wills that when an● part of the church of god attains to th● knowledge of any principles of truth , which by the corruption of the times , hath been obscured they should exercise all long-suffering an● forbearance , to see if by any means the contrary minded may be enlightned . but now , if after all endeavours used , and patience extended , some part of the church remain wholly av●r●e to reformation , and that in such weighty matters as the principles of religion , it cannot be reasonable ( nor is it scrip●ural ) * that those whom god hath enlight●ed , should be bound to continue with the ●bstinate in their by-paths ; but must at length ●eclare themselves in manner of speech like ●hat of joshuah , if it seem evil to you to serve 〈◊〉 lord , in this principle of his doctrine , chuse 〈◊〉 what you will do , but as for us we are resolved ●●rein to serve the lord : agreeable whereunto 〈◊〉 that direction of the ●ord to the * remnant ●hat held to the truth with ●heir whole heart , jer. 15. ●9 . let them return to thee , 〈◊〉 return not thou to them . ●hence i note four things , considerable to ●ur present occasion . 1. that the parties here spoken of , were ●oth of the church of god. 2. that there was a difference between ●●em , touching some necessary part of religi●● . 3. that the lord allows this division , and ●●courageth the continuation of it on the part of those that served him perfectly , or according to his word . 4. that the church-state of neither part is ( as yet ) taken wholly away or destroyed ; and therefore hence i infer this conclusion . that in a time of the●● * churches defection in the principles , or any necessary part of religion , there may lawfully be held a distinction in communion , between th● part defective , and that which is sound or reformed , and ye● the church state of neither wholly destroyed . and b● how much the principles 〈◊〉 points of faith are greater or l●sser , by so much thi● distinction is to be maintain'd with greater or les● severity . this i might confirm by the consideration of the state of the jewish church , under thos● great distractions which happen'd among the● sometimes about principles of truth , referring immediately to the majesty of heaven hos . 11. 12. and otherwhiles about those which being neglected , would greatly impair the power o● godliness among men , iud● . 19. 20 chu● . i● which distractions the faithful laboured as i● were in the very fire to reform the part distempered , without destroying their church-state , judg. 20. and 21. chapters , jer. 17. 12. to 17. during which combustions , there must needs be a demur in the point of communion between the parts contending , as may ●asily be gathered from their bitter and sangui●●ry conflicts , if our very reason did not con●ince us . but leaving the many and convincing allega●●ons which might be brought from the state of the jewish church , who were not denyed ●hat appellation , though under such defile●ents as rendred them unfit to celebrate the ●oly rites and mysteries of the law , and ●herefore consequently very unfit for commu●ion with those who withstood their polluti●ns , which may sufficiently satisfie reasonable ●en ( and therefore the searchers themselves ) ●hat it is no absurd thing to grant a pe●ple the ap●ilation of a church , and yet hold them uncapable 〈◊〉 communion with such of the churches or congr●●tions of christ as are free from these corrup●ions . i will descend to those grounds which ●re more familiar to us , and then see how it ●ay reach the case depending between the ●earchers and their brethren . and first from acts 15. 2. it appeareth that ●here was not only great disputation , but dissention also in the primitive churches about matters of doctrine , which word * dissention doth imply the discontinuance o● communion between paul , ba●n●bas , with those which did adhere to them ▪ and that part of the church which were zealous for circumcision and the law ▪ and yet we do not finde that they did one unchurch another , but used the most effectual means tha● might be to put an end to the strife . and very remarkable it is , that though the assembly a● jerusalem did plainly determine the point o● doctrine , yet did they forbear their censure against the persons who erred in that case 〈◊〉 chusing to exercise all longanimity , rather then severity ; knowing that their power was given more for edification● then for destroying any mans attainments in the paths of christianity . howbeit , when this lenity would not effect th● reformation of the ill manners of those corrupters or depravers of the gospel , then di● the apostle lay greater weight upon them , wh● would not cease to trouble the churches , gal. 5. 12. nor is there any reason to doubt but that the judaizers had ( generally ) been held at some distance in point of communion , or privileges in the churches before paul wrote to the gallatians . for seeing that epistle written by paul , si●vanus , and timotheus , did impower the church at thessalonica to note such as dis●beyed it , with a note of di●inction from the rest of the christians who conform'd themselves to its directions ; then doubtless that epistle , acts 15. written in the ●ame of the great assembly at jerusalem , did every way as much impower all churches to put ●he like note of distinction upon all that did not ●hey the same ; which note of distinction , howso●ver it might lie as a bar against their present communion , yet did it not destroy their bre●her-hood , 2 thes . 3. 14 , 15. so that it is further evident , that a people ●ay be esteemed brethren in christ , or a church 〈◊〉 christ , and yet justly be denyed communion ●●th other churches , or brethren in christ . for ●he matter in short lyeth thus . as a brother is 〈◊〉 member , in respect of that congregation or ●hurch to which he is immediately related . ●o , a particular congregation is but a member in respect of the church universal . as therefore a man may be called a christian brother , and yet justly ( for some cause ) be denyed present communion with his fellow brethren ; so , a congregation may be accounted a church of christ , and yet justly be denyed communion by her sister churches , and chiefly when she is such a church as causes divisions and offences , contrary to the doctrine which the primitive churches received from the apostles . all which being considered , may well serve to satisfie our brethren , that we commit no absurdity in refusing to communicate with them , though we grant them the appellation of the church of christ , and brethren in particular as before we have said . having shewed that al● manner of divisions which happen in the church , are not properly against her they being after a sort rather nec●ssary for her reformation , then to bring he● to desolation , when corruption in doctrin● or manners have made in vasions upon he● ( though it must needs be granted that eve● those divisions are accidentally against th● church , and that as for other causes , so chiefly , for that they are a scandal to the world and a stumbling to weak christians . ) it behoveth that we briefly shew what we mean by divisions which are properly against the church , and they are such as these . 1. when both parties contending strive to set up some sinful thing , or their own devices . 2. when they divide about that which is not necessary , but indifferent only . 3. when the point in question is not so much the thing sought for as revenge upon the persons against whom the controversie is held . those and such like tend only to the ruine of churches , having no tendency at all to edification . the first of these shewed it self among the corinthians , when they strove to set up men ; some this man , and others that , and this in opposition one unto another , 1 cor. 1. 12. which folly hath been the overthrow of congregations , where mens persons have been admi●ed , and truth neglected . the second is rebuked , rom. 14. but why dost thou judge thy brother , or set at nought thy brother ? ( meaning for things indifferent ) therefore who art thou that judgest another mans servant ? to his own master he stands or falls , yea he shall be holden up , for god is able to make him stand . the third is detected , gal. 5. 15. for whatsoever the question was , this was their sin , they did bite one another . thus men may hold the truth in unrighteousness , and without charity , preach christ meerely of envy to add thereby some affliction to the bonds of their brethren . those kind of divisions in the ages bordering upon the apostles became the heathens sport ( and the christians shame ) upon their ●pen theaters . let us therefore now return to consider the nature of that distemper which hath befallen our body about the fourth principle of christ his doctrine , heb. 6. 2. the searchers have declared it to be the sin of schism ; and the part distempered to be only the congregations under the practice of laying on of hands , as is evident from the whole contexture of their search , and the directon of the epistle prefixed to it , as if there were nothing amiss in this matter on their part who ( if i may so speak ) have made ( and defended ) a schism in the principles of the doctrine of our lord , and there withall divided themselves from a principle thereof . and this word schism is taken by the searchers not in a mild sense , such as wherein it may be taken by propriety of speech to signifie division in some lower consideration , as the word is translated , 1 cor. 1. 10. but they have hoysed it in their application of it to the congregations , professing the fourth principle to the most extream signification , even that of sedition ; yea to such a degree , as if we unchurched * all churches but our selves . as if it were a light matter to brand all those churches for schismaticks . but they should have considered that bare abstaining from communion , chiefly at the table of the lord ( which is all that hath been done generally , if so much have been done ) and that upon such immergent occasion , as hath ( at least in the time of hot contention ) been given for it , is far from being sufficient to bear them out in this their rash charge against their brethren . seeing our saviour himself puts a bar for coming to the altar , while differences between brother and brother , only remains undecided , which being duly considered , may justly cause the sober christian to be afraid of such a communion as ( i perceive ) the searchers would ( hand ov●r head ) involve us into . now , what hath been done by some particular persons among us in respect of church-rendings , or unchurching other churches through ignorance or preposterus zeal , as i do not perfectly know , so i will not in any wise go about to justifie . but sure i am , it is no good ground for you to asperse all our congregations with such mens actions ; no more then the like preposterous actions by some among you ( for such there hath been , both particular persons and congregations ) will justifie us to fasten the like reproach upon you , which hitherto we have not done , nor intend to take the advantage of your procreation to do it now . and what though there hath been ( during the time of these contentions and oppositions ) a distinction in communion between the congregations aforesaid , held to be needful , at least in some things ( wherein christians communicating one with another , cannot be very comfortable without unity in their doctrine and practice ) yet sure this hath been done ( generally ) without contracting the guilt of schism on either side , in respect of all such as in the midst of all these dissentions , have maintain'd the great engagement of charity towards one another . and for those that have not so done , it s justly feared the guilt hath been as great on the one side , as on the other . this distinction in communion , hath been held ( i presume ) by all wise christians , rather of necessity , then for any delight they have had in it , partly for that the truth in question would otherwise have been slighted as a thing but at most indifferent ; and there is no readier way to destroy any truth , then to let it pass with such an estimation . and partly , for that contention would ever have been rising between members of the same particular community , and no means remaining to pacifie those divisions . for , what pious pastor of the church can justifie his admitting some to the lords table without imbracing ( nay though opposing ) the fourth principle of christianity , and yet with the same breath deny another that liberty ? the truth is , this disparity in judgment and practice must admit of one thing out of two ( at least so long as the spirit of contradiction worketh , ) viz. either that the parties dissenting may sit down in distinct congreations , without the offence or grudging one against another , or else it must admit of dispencing with most of the principles of our religion , one by one till indeed we have none left intire ; as will appear by singling them apart , and yielding to each opinionist the plea which our brethren do use in the case depending , which in effect is this . why should we not sit down at the lords table with you ; seeing we own all the principles of christs doctrine as you do ( which yet i fear , &c. ) except the fourth ? and as touching that , we say and believe , that the laying on of hands in heb. 6. 2. is a principle of christs doctrine , and a part of the founlation ; yet we deny that laying on of hands , which you hold to be that principle . this plea being admitted , a second comes and pleads thus , let us build with you , for we own all the principles of religion , heb. 6. 1,2 . as you do , except that of faith , and yet we say faith is a principle according to heb. 6. 1. but we deny that faith which you say is there meant to be that principle . a third comes and says , we have right to sit down in communion with you , for we do own all the principles , heb. 6. only the doctrine of baptisms which you say is there meant , we deny to be a principle of christs doctrine , and do say that it is your own innovation or tradition , yet we own the doctrine of baptisms . a fourth pretends they own all the principles , &c. only that resurrection of the dead , which we say is a principle of christianity , they term an humane innovation , yet they profess to believe the resurrection . finally , there comes others and professes that they own all the principles of gods oracles , he● . 6. &c. but withall they deny with origen , that eternal judgment which we hold , and say that there shall be an universal salvation ; and yet they own with him a judgment which is eternal . and upon these pretensions they demand the priviledges of christians among us in all things . now admitting laying on of hands ( as we hold ) to be as undoubtedly a principle of christs doctrine , as any of the rest ( as that is our case . ) let our brethren resolve us how we shall dispense with them in rejecting and opposing that principle , and yet do nothing at all to the prejudice of any other principle , or part of the foundation ? certain it is ( as before we have hinted ) there is no artifice of sathan so likely to wear out this or any other truth , as to make it subject to the wills of men , viz. to admit men to the same degree of estimation and fitness for communion in the church , though they deny this truth , as if they owned it . and whilst our brethren are labouring with all their might to bring the fourth principle of christs doctrine to this state of subjection , others are as busily tampering with the doctrine of baptism and have prevailed to the great reproach of those christians who have suffered themselves and the truth to be thus abused . open opposition though too bad , yet is more advantagious to the truth , then such pretended friendship ; for truth being opposed , hath strength and authority to withstand its greatest adversary . but if once subtil men creep into the church under a specious pretense of waiting for the knowledge of such truths as they have a design to overthrow ; these prove the greatest prophaners and subverters of the ways of god in the world . and what devourer shall we be able to keep out ( that hath but craft to get in ) if once this door of dispensing with principles of religion be opened ? assuredly had those persons , acts the 10. ( the remission of whose sins was evidenced from heaven very eminently ) been admitted to communion , without submitting to the baptism of repentance for remission of sin ( as peters question , can any man forbid water , that these should not be baptized , which received the holy ghost ? seems to intimate that some such thought might possibly dart it self into the breasts of some . ) it had certainly made nul● that ordinance almost totally , for who doth not now a-days presently suppose himself to be baptized with the spiri● ? our brethren demand of us , whether those qualifications which gives right to b●ptism , do not give right to the lords table ? the answer is easie , for faith and repentance ( as they say ) gives right to baptism , but not so for the lords table , for though baptism be no qualification for it self , yet it is a very necessary qualification for the lords table . but that we may reach the utmost that can lie in this question , we answer further : and first , by granting that those that are rightly baptized , have thereupon a general right to all the priviledges and holy ordinances in the church of god ; and so to the lords table among the rest : but then secondly , we must distinguish between this general right , and a regular capacity for the immediate participation of these priviledges . the children of ephraim , &c. 2. chron. 30. 18 , 19 , 20. had a right to the passeover in general with the rest of the israelites , because they were circumcised , &c. yet sith they were not cleansed according to the purisication of the sanctuary , they were not in a regular capacity to eat the passeover with the rest of the israelites , therefore hezekiah made supplication for them , and it was permitted in that strait , ( for they could not do what they would because of the shortness of the time ) that they should eat the passeover otherwise then as it was written in the law , but this was an extraordinary case as we have shewed before . again , suppose i know that my brother hath something against me , when i am going to the lords table ; this doth not take away my right from the table of the lord which i have in general with other christians , only now i am not in a regular capacity to participate . and what though those that are baptized according to christs command have right to the lords table as aforesaid , yet may they not be preposterous in taking their right ; for there is an orderly way to partake of our priviledges . and we say and have proved that the next step * or principle in christianity to holy baptism , is , that we wait upon god in prayer with the imposition of hands for the holy spirit of promise . this our brethren do not only neglect , but they oppose it as an humane innovation . upon this , not a brother only , but the church hath something against them , they refuse to be reconciled , unless we allow them in their disobedience , at least so far as to leave undone that which is their duty to do : hence it appeareth , that whatsoever our brethren may say for themselves in respect of their right to the lords table , yet we find that in them , which ●uts them into an incapacity for their imme●iate participation ; at least with those congregations , who religiously observe that order ●herein the truths of god are proposed to be ●bserved . but here peradventure our brethren will ●y , they do not remember that we have ought a●ai●st them in this case ; to which it may be ●●swered , that makes the case never the bet●●r in respect of them that do know their er●our ; no more then my brothers justifying ●imself in his trespass against me , doth lessen his ●espass , which is so far from that , that in truth makes it greater , and there is now a necessity ●●at these two be reconciled before they sit ●●●wn at the lords table together . if yet it should be said , we take for granted the ●●ief thing denyed , viz. that our brethren are ●●fenders in the case depending . the answer first , this objection will help those that 〈◊〉 the baptism of repentance against our ●●ethren , for denying them communion in ●●eir , congregations , as much as it will help 〈◊〉 brethren against us , for though our bre●●ren say they offend in omitting that part of ●hrists doctrine , yet they deny it . 2. though 〈◊〉 brethren will needs suppose the case to be doubtful whether what we hold in the case d●●pending be true or no , it is out of doubt wit● us , and so much the more as by how much ou● brethren labour to raise new doubts and scruples about it , according to that true saying when black is rightly posited with white , then black 's most dark , and white doth shi●● most bright . the searchers insist much upon their offer in order to the accommodating the differen● depending . to which i answer , had they pe●sisted in that candour and condescending temper which lately some of them pretende● to . it is not doubed , but the end might ha●● been happy , provided that their hearts were 〈◊〉 right according to those pretensions . but to 〈◊〉 plain , by all that we can as yet understand , som● of them were more politick than pious in su●● their endeavours , of which let this their sear●● be an evidence to pesterity . for , even when 〈◊〉 were busily endeavouring to answer their co●● descending proposals , with the greatest co●plyance , which with a good conscience 〈◊〉 could , even then comes our brethren forth wi●● a fire-brand of schism and sedition , and claps on the backs of our congregations . 〈◊〉 therewithall arms themselves with the 〈◊〉 clandestine and subtil opposition against the principle under consideration , wherewith they have at any time ( so far as i know ) as yet advanced themselves against it , which yet will make as little for their credit , or the churches comfort , as their former attempts of this kind have done ( unless god whose wisdom can bring good out of evil , turn it to our advantage ) for no weap●n formed against the truth shall prosper . and though it is true there was some unhappy obstructions of our peace before they printed their search , so it is as true that the hypocrisie of some of the searchers was the cause thereof . nor need they make so much of their permitting the countrey elders to preach up laying on of hands among them , when they consider the hot opposition which some of them met with , as soon as they had done . and it s known from some of the most plain-hearted among them , that though we have been desired to preach the doctrine of laying on of hands among them , yet * it is more to please our humours ( which our souls abhor ) then that they have any expectation to see the truth by such preaching . neither is the complaint of our brethren just at this time , how that they , or many of them would have submitted to laying on of hands , did we not prohibit them communion with those , with whom they formerly walked ▪ for they know that what ever hath been , when contention was in the highest about this matter ; yet there hath been as much forbearance that way of late , as could reasonably be desired , and this condescention ( perhaps ) might still have encreased had you as you promised , seaced your opposition against the truth by us professed . but now you have revived the whole controversie , in most of the congregations in england : and therefore as the cause of our division at the first was much on their part , who divided the principles of christianity and themselves from a principle there of , so the revival , and aggravation ( with the prevention of our concurrance at least in many things ) will be found at the door of the searcher , when he searcheth well his own habitation . when we consider pau●s charge to timothy , to withdraw from such as had a form of godliness , denying the power thereof . and his command to the church at thessalonica , to withdraw from every brother that walketh disorderly ; we cannot but dislike the tendency of your 19th . demand , as if it would follow , that because there were some sinfully suffered in some churches of old , who taught gods people to commit fornica●ion , and to eat meats effired to idols , and to hold 〈◊〉 community of women ( a thing so beastly as scarce fit to be named ) therefore we may not withdraw from such churches as suffer such things . now ! when yet its evident that the lord charges those sins so deeply upon those that suffered those abominations , that without speedy repentance their church-state must be removed . but surely our brethren cannot be ignorant that the lord commends such of the churches in asia , as could not bear , but uncharched those that were evil , who said they were jews , and aposties , and were not , but were the synagogue of sathan : and how vehemently ●he reproves those that did not thus separate from such evil workers , whether congregations , or particular members , for sure there is but one law for few or for many in this case . true it is , that god had mercy for great offenders upon repentance , and there must be admoniton before they be spewed out of the mouth . but what will this avail their case , who being intreated and exhorted to turn from the errour of their way , and diligently taught concerning the truth , yet persist in their opposition . the slight exposition which the searchers gives us of 2 john 7. 9. verses , is no more to be commended ( as i conceive ) then their adversaries unwary syllogism from thence : seeing it is not all that confess that jesus christ is come in the flesh , that hath fellowship with the father and the son. for that is the sense of the searchers , or else they must tell us how many of christs doctrines or teachings must be owned as necessary to mens communion with god and christ ; which will puzzle the searchers as much as any body else , their flourishes and reflexions against others notwithstanding . nor need we say much to our brethrens demands , which they ground on a supp●sition of the truth of our opinion , considering what we have said already , for if that we hold b● the truth , it is such a truth as may not be dispensed with or neglected without manifes● danger to the rest of the principles of religion as hath been shewed ; it shall therefore now suffice for the tryal of the consciences of ou● brethren in this matter , that we appeal t● them touching the like service in another case namely , the laying on of hands in the ordination of officers in the church , which some o● them will have to be that principle , heb. 6● though others of them reject that as erroneous , s● that our brethren had lit●le cause to upbraid u● about some differing apprehensions about the end of that ministration , sith themselves are divided both about the end and the principle it self . i say , put case now , that some among you should deny the layng on of hands on officers to be instituted of god , and tell you it is an innovation of man ( to say no worse ) and that you have no command from god for it ; and thereupon they bring all the arguments against you which you devise against us . and not only so , but they carry on all the affairs of the church without any regard had to that orderly way of ordaining men to office by prayer with the laying on of hands . only , because it s your humour to have men so ordained , therefore in condescention to your weakness , and that they may the better bring you off that usage they permit you once , twice or thrice , &c. to preach up such a thing in their congregations . do you now make so little conscience of that laying on of hands which you practice , and that as a part of the foundation ( say some of you ) as that you could maintain a free and chearful communion with such persons ? howsoever you may shuffle in this case , considering the liberty which you encline to in the other , yet surely were you free from that temptation , you would find no small difficulties to hold such communion with those who should not only make void , but even despise ( for 't is no better ) that wholsome and divine order which god hath left for the government of his house . as for general assemblies , which are ordained for general controversies , and which through the blessing of god are the best expedient under the sun , for composing divisions in the churches . here the liberty of christians should be ; yea , must be maintain'd , though they differ right much in their opinions ▪ in matters of religion , and therefore we have ( indeed ) very christianly admitted the searchers to such our assemblies ; knowing well , that not only the christians in the ages bordering upon the primitive , but even the apostles of our lord did allow christians of very different perswasions , freely to deliberate on things propounded in such assemblies . but yet we little thought that our brethren would have abused us in the sight of the world , for this our christian respect towards them , as if we were inconsistant with our principles in such our condescentions , unless we also communicate with them at the lords table . surely this kind of dealing is unlikely to effect the peace and concord of our too much divided congregations . for my part , i could heartily wish that all the congregations of christians in the world that are baptized according to the appointment of christ , math. 28. 19. mark 16. 16. acts ▪ 2. 38. would make one consistory ( at least some times ) to consider of the matters in difference among them . for , if this be not admitted , there is no means under heaven remaining ( as i conceive ) to heal their divisions , and consequently to obtain that peace which should rule in the hearts of all gods people , because they are thereunto called in one ( universal ) body . and herein ( i conceive ) an union in the main may be held , though in our particular communities , for the avoiding ( otherwise inevitable ) inconveniencies , we are constrained to hold some distinctions . for , it is one thing to forsake the church of christ , and another to cease communicating with such a particular congregation , as in the time of reformation , will needs stay behind in the steps of irregularity . the first can be no other than schism , sith there can be no cause to forsake the church of god , though there may be cause to forbear communicating with some particular members or congregations thereof . the other is so far from schism , that it is more truly called reformation , nor doth it follow that because we efuse to communicate with our brethren in rheir irregular proceedings in the matters of religion , that therefore we reject them in those principles of truth which they do religiously observe , and zealously profess : neither is our distinguishing our congregations from theirs , so much a separation from them , as a reformation of our selves , so that the 10. and 11. demands of the searchers might well have been spared , sith as things stand among us , they are not only unnecessary , but i fear may prove very pernicious to the peace of our churches . let me now conclude with a free word to the brethren of both perswasions ; and that is , to beseech you to consider one another as brethren , and not as adversaries , and as brethren to put on charity one towards another ; and chiefly you that are zealous for the principle under debate ; the more you walk in the truth , the more it concerns you to shew forth your works with meekness of wisdom , and to abound in that gift of the spirit which hopeth and believeth all things , which doubtless will teach you to believe this of your brethren in general , that if they saw the truth as you do , they would be nothing less zealous for it then your selves , and consider in the mean time as they are erroneous in our judgments ( and certainly erroneous they are ) so we seem to be to them . and though the consequence of their rejecting one principle of religion , do indeed endanger the rest , yet let us believe , that if they were awar of this , they would abhor such an opinion as doth so prejudice the doctrine of christ . our brethren do err , it is true , but they err with a conscience void of errour , because ( as may be hoped ) they know not that they err . now charity suffereth long , and is kind , is not puffed up against any that zealously serve the lord , though perhaps they err from many of his precepts . charity is not the companion of that excess of indiscreet zeal which abounds in some men , for it knoweth that temperance is as necessary in our zeal , as mercy is in judgment , violent spirits seldom or never doth the church service without disservice ; and let us consider that the truth we stand for , hath no need of our passions to defend it ; no , it s own authority will support it against the strongest opposition , therefore let your moderation appear to all men . to the brethren on the other side , let me thus speak , beware that you despise not your brethren especially you that are men of parts , because you being taken for brethren of high degree , must now if you own the truth which you have opposed , seem to be abased . you that have been instructers of the simple , must now learn of babes , or at least such things as pertains to babes . whereupon if you ask your consciences , i am perswaded you ( or at least some of you ) have met with such reasonings , as once a wise man met with upon an occasion like to this , when he reasoned with his friend after this manner . because others are gone before , is it a shame for us to come after ? or is it not rather a great shame not at all to go after them . aug. confess . l. 8. c 8. and let it be considered how upon the discovery of the right manner of baptizing ( for men had forsaken the way of god both in the subject and manner of that ordinance ) there was found a kind of necessity for christians of ancient standing , as it were to begin again . and yet some then , ( as you now ) was by no means to be prevailed with , but would ( at least ) have the way of baptizing left to every mans liberty ( as you would have the 4th principle ) and now the lord hath pleaded that cause , when no other endeavour could prevail , for those that stumbled at that truth , are in a manner wholly extinct in this nation , whilst those that imbraced it are blessed with great encrease . and what shall befall you if to your disobedience you shall add pertinacity , a little time may determine . by that which hath been said you may perceive ( brethren ) how the case stands betwen us , gladly would we have communion with you in all christian priviledges , but your willful want ( as of some may be feared * ) of one principle of christian religion , and therewithall your endeavours to deprive our churches of it ( as is too evident to be denyed ) puts a stop to that which is so much desired , and how it shall be obtain'd is the business for time to determine , and o that the set time were come . mean while we must leave the searchers , and their search ; our selves , and our sigh , to him that will cause all the churches to know that it is he that searcheth the heart , and tryeth the reins , and will give to every man according as his work shall be . a defence of the offices of apostles ; and of the continuance thereof in the church till the end . for men to strain more at the word apostle , [ as some do at the word bishop ] then at the work or office signified thereby , is no other thing ( as i conceive ) then groundless humility , or hypocritical subtilty ; seeing it is evident that those titles are as lowly as any that can be given to sute with the matter , thereby intended . the first signifying a messenger , or one sent , the other an overseer . wherefore that i may avoid this humour , i will not fear to call old things by their old names , and therefore shall call the officers of the church by the same names which the wisdom of god hath given them , not to make them proud , but rather humbled , and to be as a memento concerning the work , which by their office they stand engaged to do . nor shall we need at this time to say much of the officers of the church generally , but only of the office of apostles , or messengers , & this because some of our brethren do not only doubt ( but endeavour to make others doubtful also , whether god hath given to his church any apostles or messengers to succeed the primitive apostles , as a constant ministery in the church to the end of the world. and albeit , we say that the apostles have successours ( as well as bishops , &c. ) yet our meaning is not that there are any that succeed them in all respects ; for there was in the office of the chief apostles , something ordinary ●nd fixed , and something extraordinary and ●emporary , the latter was , first their immediate ●ission ; * secondly , they ●earned their doctrine ei●her from the sacred lips ●f the lord christ , or by ●●fallible revelation , and were not taught it ●y man , as * timothy and ●ther their successours ●ere , heb. 2. — great sal●ation , which at the first began to be spoken by the lord , and was confirmed to us by them that heard ●im . that which — we have heard , which we have ●●en with our eyes , which we have look'd upon , and our hands have handled of the word of life . — tha● which we have seen and heard declare we unto you 1 john 1. 1 , 5. but i certifie you brethren , th●● the gospel which was preached of me was not afte● man , for i neither receive● it of man , * neither was taught it but by the revelatio● of jesus christ gal. 1. 11. thirdly , they were t● lay a foundation , and t● propose a form of doctrin● for other teachers to buil● on , and to keep as their pattern , and a standard by which to trie others doctrine an● spirits , 1 cor. 3. 10. — as a wise master builde● i have laid the foundation , and another builde● thereon . he that is of god heareth us , he that is n● of god heareth not us , hereby know we the spir●● of truth , and the spirit of errour , 1 john 4. 6. fourthly , they were necessarily endowed wit● * the gift of tongues , m●racles , &c. to demonstra●● that they were sent of god , and that the● doctrine was from heaven , luke 24. 49 ▪ — but tarry ye in the city of jerusalem until 〈◊〉 be endued with power from on high , 2 cor. 12. 1● ▪ truly the signs of an apostle were wrought amo●● you in all patience , in signs and wonders , and migh● deeds . in these and the like respects the apo●●les have no successours , for if they have , then ●ust their words and writings have the like ●orce , and authority , and then we should be ●●ill receiving new oracles , and never know when the whole councel of god was made ●nown to us . now the things which were ordinary and ●ixed , in the apostolical office were such as ●hese , their authority to preach the gospel in ●ll places , at all times , to all persons , as occasi●n and opportunity by gods providence was given to them , mark. 16. 15. preach the gospel 〈◊〉 every creature , math. 28. 19 , 20. teach all nations — and lo i am with you , always even to ●he end of the world ; this work could not be ●ied only to the chief or primitive apostles , ●●th they were to leave the world by death ●ech . 1. 5 , 6. the fathers where are they , and the prophets do they live for ever ? acts 20. 29. i know after my decease grievous wolves shall enter 〈◊〉 . secondly , their unwearied diligence in teaching both the churches and pastours in ●ll the will of god , their care for the well-set●ing and governing the churches , acts 20. 31. therefore watch and remember that by the space of ●hree years i ceased not to warn every one night and ●ay with tears , 2 cor. 11. 28. — that which cometh upon me daily , the care of all the churches , 2 pet 1 ▪ 12 , 13 , 14 , 15. i will not be negligent to put you always in remembrance of these things — yea , i think it meet 〈◊〉 long as i am in this tabernacle to stir you up by putting you in remembrance , moreover i will endeavour that you may be able after my decease to have these things always in remembrance . the rest will i set in order when i come ; and perfect that which is lacking concerning your faith. tit. 1. 5. for this cause left i thee in creet , that thou shouldest set in order the things that are wanting , and ordain elders in every city , as i had appointed thee . 3. their being set for a defence of the gospel against false apostles , phil. 1. 16 , 17. the one preach christ of coniention — supposing to add affliction to my bonds . the other of love , knowing that i am set for the defence of the gospel . fourthly , to strenthen the hands of particular pastours against usurpers , and such as despise the ministers of christ , acts 20. and from meletus he sent to ephesus , and called the elders of the church . and when they were come unto him , he said unto them — of your own selves shall men arise speaking perverse things — therefore watch , &c. 3 john 5. beloved thou dost faithfully whatsoever thou dost to the brethren , and to strangers — i wrote to the church , but diotrephes who loveth to have the pre-eminence among them receiveth us not , wherefore if i come , i will remember his deeds that he doth , prating against us with malicious words , 1 tim. 1. 17. let the elders that rule well be counted worthy of double honour , gal. 4. 17 , 18. they zealously affect you , but not well : yea , they would exclude us , that you might affect them . now that the chief apostles have some to succeed them in the apostleship , as we have affirmed will appear first from the consideration of that commission which our lord gave for the teaching of the nations , or for the preaching the gospel to every creature . secondly , from the duration of those gifts in the church which our lord obtained and gave , by virtue of his ascention . thirdly , from the consideration of the primitive churches , their having such apostles or messengers . fourthly , from the practice of those who most question the necessity of messengers at this day . fifthly , from the state of the world , their necessity to be taught the truth as it is in jesus . and in regard of the danger they lie under by means of false apostles . and first it is evident from math. 28. 19 , 20. and mark 16. 15. that it is the will of god that the nations be taught , and that every creature should have the gospel preached unto them , wherefore it remaineth that we stick to one thing out of three , and that is , either some body in special are bound to preach the gospel to those that are without ; or else that all christians are equally bound to perform this work if capable in respect of gifts , or else that this work ended with the apostles . the last will not be said by any that considers , that the making one branch of that commission , math. 28. and mark 16. void or not obliging or binding to the church now , or any persons in it , is in effect to make the whole commission void , for if none have power by virtue of this commission to teach the nations , how can it be that any hath power from hence to baptize ? both works being commanded as it were in one breath . nor can the church observe all things whatsoever christ commanded his apostles , if they be not to observe this great work to preach the gospel to the world. neither can it rationally be said that this work belongs to every gifted christian alike ; because the imployment of the gospel consists in divers offices , and all such members have not the same office. 2. again , meer gifts do not make men officers ( and that the teaching , math. 28. and the preaching , mark 16. is a preaching not by virtue of gift only , but by authority also cannot be denied ) 1 tim. 1. 18. this charge i commit to son timothy , 1 tim. 6. 20. o ti●othy keep that which is committed to thy trust , ● tim. 2. 2. and the same commit thou to faithful ●en , and let these also first be proved , and then let ●hem use the office of a deacon being found blame●iss , 1 tim. 3. 10. surely if this care must be ●ad , that none use the office of a deacon , but ●pon such proof had of their fitness , it cannot ●e imagined that the greater matters of the go●pel should be taken in hand without the like ●are and circumspection . 3. they that would have this work of reaching to the world , no mans concern , by ●irtue of office , whiles they speak against mes●engers , do make more than any body else , therewise we may well enquire how shall they reach except they be sent ? rom. 10. we con●lude then , if those that preach must be sent ; ●nd if that commission , math. 28. mark 16. be yet in force , then the apostles have some to succeed them in their office apostolical . which is yet more evident by the consideration of those gifts which our lord obtained and gave to his church by virtue of his ascention , eph. 4. 11. and he gave some apostles , and some prophets , and some evangelists , and some pastours , and teachers , for the perfecting the saints for the work of the ministery , for the edyfying of the body of christ . till we all come into the unity of the faith , &c. see 1 cor. 12. 28. it were certainly a very dangerous thing to say that any of these gifts are taken away from the church of god , albeit some of them are perhaps but rarely found , at least in that part of the world which do profess the name of christ ; especially miracles , &c. which yet may not be said to be wholly absent from the churches in these days , and in this nation , of which i could say something , partly from such information as i know to be true , and partly from what i have heard and seen in that behalf . but as touching the gift of offices here repeated , why any of them should be taken away from the church , i see not any ground at all , they being so evidently fixed in the church 〈◊〉 the whole church be compleated ; and the use of these offices respectively , as before we have defined , so needful , that the church would easily find the want of them if indeed they be taken from her as we shall see more anon . and although we said before that the gift of miracles , tongues , &c. was necessary to the office of the chief apostles , and yet was only temporary : and now say the gifts of miracles may not be denyed to have a being or continuance in the church . in this there is no contradiction ; for , the making those gifts temporary ( or but for a time ) as they were necessary to the office of those which first preached the gospel , doth not at all conclude that they are wholly abnegated , or taken away from the church . and when we say that these gifts were necessary to the office of the chief apoostles , our meaning not that miracles was a part of their office , but only a necessary concomicant thereto ; so that though this concomitant should not befound , it is no prejudice to the office considered as we have defined it . we come now to enquire into the order of the primitive churches , who certainly had many apostles beside those that were foundation layers and master-builders , such were andronicus and junia , rom. 16. 7. who are ●●id to he men of note among the apostles ( some conceive they were of the seventy apostles ) then they were , for it were a strange interpretation to say they were noted by the apostles ; it being to wrest the words of paul from their native signification which clearly gives andronicu● and junia , a place among the apostles ; not among the chief apostles , but those that were called the messengers of the churches , and the glory of christ , as such we read of 2 cor. 8. 23. and such in all probability were those , 3 ep. john , who are said to go forth for the names sake of christ taking nothing of the gentiles , whom gaius is commended for courtesly entertaining , and dioteophes for rejecting . had not these brethren been sent topreach . i see not how john should reprove them that received them not , or stir up gaius to bring them on their journey whethersoever they would go , but john's care of them , and his h●lding them in reputation , and defending them against opposers of their ministery , and therewithal their forsaking all for the name of christ , and their freely preaching to the gentiles that they might be saved , shews that they were the messengers of the lord , and of his churches , otherwise if they ran before they were sent , they could not manage the great affairs of the gospel among the gentile● . and though it is true , john calls them brethren only , yet this doth not argue that they were not in ministerial capacity , for we find the same phrase used by paul , concerning those who were messengers of the churches , 2 cor. 8. 32. — or if the brethren be enquired o● , they are the messengers of the churches , and the glo●y of christ . to say that those brethren were messengers , only as they were sent to carry the contribution from the gentile churches , to the church at jerusalem ( as some would have it ) is a very cold exposition ; for first , it cannot be proved that they were imployed in that business ; but secondly , if they were , how should they for this service only be called the glory of christ . surely this character must needs refer to their being intrusted with better treasure then silver and gold , sith either brethren or sisters of very ordinary capacity ( if faithful ) might have been sent with earthly treasure . again , epaphroditus is not only called the m●ssenger of the church at philippi , but also pauls companion in labour , and his fellow souldier , which shews , that though he might bring the churches bounty to paul , yet this did not confer upon him the title of apostle or messenger ; sith he had a greater imployment than that , namely to labour in the work of the gospel , and to war in that holy warfare even as a companion of paul himself , and therefore worthily might he be called a messenger of the church of god. of this sort of the ministers of the gospel was barnabas , luke , marke , silas , sylvanus , titchicus , troplimus and apollos , as appears from their being frequently fellow travellers and labourers in the gospel with the apostles , concerning whom i argue thus . these persons were ministers of the gospel . but they were not intrusted with the care of particular churches , therefore their office was general , and by consequence travelling ministers ●r m●ssengers of the gospel . the major is true , otherwise they ran before they were sent ; and then how could they preach ? rom. 10. or be pauls fellow-souldiers and fellow labourers ? the minor is out of doubt , because of their unfixedness in respect of place , as before we have said ; and beside , some of them are expresly called the apostles of christ , 1 thes . 1. 1. where silvanus is joyned with paul ▪ as speaking to the thess●lonians , and so throughout that epistle , and chap. 2. 6. it is thus said , nor of men sought we glory . we. what we ? paul and silvanus , when we might have been ●urthensome . how might paul and silvanus have been burthensome ? why as the apostles of christ , for such they were , otherwise they might not have been burthensome as such timotheus and titus are evidently ministers of the same rank , as appears partly from the scripture even now alleadged ; where , as pa●l and silvanus , so also timotheus , is expresly called an ap●stle of christ . and partly from those epistles which paul wrote to them respectively , 1 tim. 1. as i besought thee to abide still at ephesus , when i went into macedoian — that thou might w●rn some that they teach no other doctrine , so do . had timothies charge been only at ephesus as pastour only of that church , there had been no need to beseech him to abide there ; it being not unknown to him that it was by all means requisite for such pastors to reside neatheir respective flocks , and not to go to forrein countreys , to mannage the affairs of other churches . but evident it is , that timothy was not fixed in any particular church , but was pauls fellow-traveller among the churches in divers countreys , and frequently sent by him to sundry places , from the time that he was called by the apostle to go forth with him , till paul sent for the elders of the church of ephesus , which was not long before he was taken prisoner , for all which see . act. 16 ▪ 1 ▪ 2 , 3 , 4. and 17. 25 ▪ & 18 , 5 the 19. 22. the 2. 4. to 18. and though in a certain post-script added to 2 tim. it is said , that timothy was ordained the first bishop of the church at ephesus , yet this cannot be true , seeing the church at ephesus had bishops , acts 20. 18. even whiles paul and timothy were companions in preaching the gospel in divers countrys . nor are the ancients positive in this matter , for i find eusebius only saying that it is reported that timothy was the first bishop of ephesus , and titus of creet ; but he affirms nothing in this matter . but that timotheus his care was for other churches , as much as for that at ephesus is evident philip. 2 , 19 , 20. but i trust in the lord jesus to send timotheus unto you — for i have no man like minded , who will naturally care for your state — but ye know the proof of him that as a son with the father he hath served with me in the gospel . of titus the same consideration may be had , seeing he was left in creet to set in order the things which were wanting , and to ordain elders in every church , plainly shewing that his power in the affairs of the gospel , and , his care for the churches was the same for every church , that it was for any one ; which is a far different charge from that which was given to the elders of the church of ephesus , acts 20. for they are not bid to look to all the churches in asia , but only to the flock ( in the singular number ) over which the holy ghost had made them episcopos , overseers or bishops , nor was titus , his care , for the churches in creet only ; for paul calls him his partner & fellow helper concerning the church at corinth , 2 cor. 8. 23. whether any do enquire of titus he is my partner , and fellow helper concerning you . of the same import is that place , gal. 1. 18 , 19. i went up to jerusalem to see peter — but other of the apostles saw i none save james the lords brother : here james the lords brother is called an apostle , he was not one of the 12. for that james is called the son of alpheus , math. 10. 3. of this mind is eusebius . but ierom would sometimes make these two one self-same man , and yet otherwhiles doth call him decimum tertium apostolum , that is , the thirteenth apostle , but that james the lords brother was not one of the 12. is evident 1 cor. 15. 5. to 8. where it is said that our lord apppeared first to cephas , then to the 12. after that he was seen of james then of all the apostles . two things are hence to be noted . 1. that james is distinguished from the 12. and so are those persons signified by all the apostles ; for it cannot be that by all the apostles should be meant the chief apostles , for they were mentioned before , and paul himself who was an apostle of the same dignity , is mentioned afterwards , but by all the apostles , is most like to be meant the 70. disciples whom our lord sent out as messengers to preach the gospel in every city whither himself would go , and who no doubt became famous ministers of the gospel after the ascention of our lord , and with this eusebius doth seem to agree ; we see then , partly from evident texts of scripture , and partly from rational probabilities , that the primitive churches were endewed with a ministry of many messengers or apostles beside those who were the foundation layers and master-builders in the church of christ ; and hence we infer that god hath ordained such a ministery to continue in his church till the body of our lord be perfected . 4. from the practice of those brethren who most question the being of messengers , as a ministery in the church at this day . it will appear that such an office doth remai● . for , do they not frequently send out men to act authoritatively both in preaching the gospel to them that are without ? in setting things in order in remote congregations ? to exercise discipline by excommunication of offenders ? and remitting the penitent ? by ordaining them elders , and dispencing to them the holy ordinances ? &c. as these things cannot be denied , so we may justly enquire how it comes to pass that they do thus ? if indeed the church hath none to act in the capacity of apostles , or messengers of the gospel , at least as we have defined them , seeing it cannot be proved , ( neither i think do our brethren affirm ) that elders of the churches have equal power in other congregations , as in that which they are chosen to serve neither is it in the power of any congregation to take the pastour of any church from them ; neither may any church impose their pastour upon another church , wherefore unless there be a ministery remaining in the church which is related to all congregations indifferently , we may perceive what confusion is like to ensue . moreover if those who go to preach to the world cannot justisie their calling , how shall they comfort themselves in their undertaking , or answer opposers when questioned concerning their commission ? especially in such places where the scriptures are received sith all that have read them may easily perceive , that as the gospel is to be preached , so those which go forth as ministers thereof , must be sent either by immediate mission from heaven ( which our brethren pretend not to ) or some mediate mission from the church of god , which none can pretend to , that deny the office of messengers sith other officers are not by vertue of their office to go out into the world to teach the nations , or to preach the gospel to every creature . if to that which we have said it should be replyed , ●hat churches which are distant one from another may by consent let the elders of one church act as elders in another , &c. this is sooner said than proved , for seeng officers have their commission at what time they a●e ordained , it cannot be that they should have their power ( de jure ) made either less or greater by the consent or non-consent of any person or persons whatsoever . again , it would be understood how long the power our brethren gives to men to act as elders in those congregations doth remain ? whether they thenceforth stand equally engaged to oversee those churches , as the church that first called them to serve as pastors ? and also how many several congregations they may act in as pastours by consent ? whether two only , or ten only , or an hundred , and so ad infinitum . surely if once they give particular pastours , power to act as elders in more congregations then they were at the time of their ordination , appointed to oversee ; they can never bound their power ; and then what messenger of the church did ever exceed them in that respect . and further , if our brethren can give their particular pastours power to act as pastours in many churches for a month or half a year , then why not a year 2. or 3. and so for the term of life , the occasions still being the same ? and how much comes this short of the power committed to any messenger in the world at this day ? wherefore seeing that our brethren do exercise as great authority in sending men to preach to the world , and to settle their churches as we do , it is strange they should dislike our calling those offices by such names as the scripture gives them , rather then by such names as are exclusive of that authority , which is exercised either by those who go out to preach the gospel to every creature , or those that take the care of all the churches . true it is , that peter calls himself an elder , and that he was elder in one church as well as in another , but this was because he had an office which was comprehensive of all offices in the church , and hence it is that we find the apostles sometimes performing the office of deacons , when it might be done without lett to the preaching of the word , but though it be true that the greater contains the less , yet the less doth not contain the greater ; for it cannot be denied , that the office of a particular elder of a congregation only , and a charge to teach all nations , are things inconsistant to one and the same person . what may or ought to be done in preaching the gospel by persons gifted in the church , as a general priviledge or duty , it is not my business here to discourse , but only to shew what it is which necessarily is to be done by vertue of those offices which god hath ordained in his church , otherwise it were easie to shew that god hath not only provided a liberty in his church for the modest exercise of the gifts of his spirit , in the way of prophesie , exhortation , &c. that the body may be edified . but also when by his providence any of the members of the body are exposed to rem●te places , or otherwise called to testifie their faith , they may lawfully evangelize or preach the gospel , as is evident both from the holy scriptures , act. 8. 4 , 5. and other very ancient authors . see socrates schlasticus , l. 1. the 15. 16. chapters . 5. the necessity of messengers or apostles ( in the sense we have defined ) is yet more evident from the state of the world , in respect of their continual ne●d to be taught the gospel in the ancient purity thereof ; and the rather because of that gre●t danger they lie under , by reas●n of the many decivers or salse vpostles , which are gone out into the world , who corrupt the wordly mingling therewith their own traditions . the world is the lords harvest , into which he is pleased to send his labourers , and the church is commanded to pray that the lord of the harvest would send forth painful labourers into his harvest , luke . 10. 1 , 2. it will not be denied that these labourers are at least chiefly ) some that are in a ministerial capacity to preach the gospel . and they cannot so well be understood of any particular function in the ministery , as that of messengers , partly for that the other officers in the ministry are bound to particular congregations as we have shewed before , and partly for that our saviour gives this direction to the church , upon the occasion of his sending forth messengers to preach the gospel . if then it be the duty of the church at this day , to pray to the lord that he would send forth painful labourers to preach to the world ( as sure none can deny that ) there is not any room left to doubt of the continuance of such an office , as that of messengers of the gospel , for that very clause touching their being sent forth , and that as lambs in the midst of wolves , doth sufficiently instruct us what labourers these are . a necessity therefore lieeth upon the church of god to dispose of her members to that needful work , as the lord vouchsafes to fit them for ; least otherwise she be like those who make many prayers for that which they never intend to do . it is certain the church hath no power to cause the world to come to her assemblies , nor is it like that the world will send to the church of god for instruction . it remaineth therefore , seeing the gospel is for the illumination of all , that as gad hath wont to send forth his ambassadours to beseech the world in christs stead to be reconciled to god even so , one fruit of the ascension of our lord ( at this day ) is a gift even for the rebellious , that the lord god might dwel among them , psal . 68 18. which being compared with ephes . 4. may very well be interpreted of a gifted ministery to turn rebellious sinners from darkness to light , and from the power of satan unto god. to which agrees that place , john 16. 8. where our lord doth assure his disciples , that when he should send the holy ghost , he should convince the world of sin , of righteousness and judgment , and this ( no doubt ) as he should operate or work upon men by the ministery of the word , which promise either ended with that age ( which is absurd to think ) or else if it remain to these days , then it supposes a ministery to hold forth to the world the everlasting gospel for the obedience of faith , i mean such a ministry as are bound even by virtue of their calling , as debtors to the wise and unwise , to preach the gospel to those that are without . there is no doubt but satan hath his ap●stles , ministers or messengers in the world , as well as in times past 2 cor. 11. 13 , 22. it were strange now if our lord christ should have none to withstand these , if need be with an are they apostles ? so am i , as well as with an are they mnisters of christ ? so am i. nor doth the apostle hear dissllow the appellation of apostles or ministers of christ to others beside himself and the rest of the chief apostles : but that which he doth disallow , is , that men should be called either the one or the other , when their works declared that they were false apostles , and such as only transformed themselves as the ministers of righteousness . but had it been unlawful for any to be called apostles beside the foundation-layers , paul had a very easie way to confute these deceivers even by telling them that their professing themselves apostles was proof sufficient that they were deceivers ; yet he never makes that an argument at all , but goes about to vindicate his apostleship as being nothing inferiour to those transformed-apostles , sith he was not a whit behind the very chiefest apostles . the same consideration may be had of that place , rev. 2. 2. thou hast tryed them which say they are apostles and are not , and hast found them lyars : for had there been no more apostles but the chief apostles , there had been no need to try whether these were apostles of christ or not , for still their very saying they were such , had , without more ado proved them lyars , and like as if any should arise and say i am christ the saviour of the world , his very saying so were the greatest evidence that the same is a deceiver . but why so ? verily because there is only one lord jesus our saviour , whom the heavens must retain till the times of the resti●ution of all things ; even so , if there were not a succession of apostles , it were one of the easiest things in the world to discover a false ap●stle . finally , the gospel must be preached in all the world for a witness to all people , and then shall the end come , math. 24. 14. which supposes the being of a ministery , whose work it is to preach to all nations , even to the end of the world , rev. 14. 6. the angel [ a definite for an indefinite number ] messenger or messengers must preach the everlasting gospel immediately before great babylon fall . it followeth then , that though darkness hath much prevailed since the first publication of the gospel , yet a ministery shall go forth , even the messengers of the gospel by whom the earth shall be enlightned . and here let it be noted that the preacher ( or preachers ) of the everlasting gospel , hath not a gospel to confirm with signs and wonders , but a gospel to preach to every nation , kindred , tongue , and people , even the same that was preached by our lord , and confirmed to us by them that heard him . the sum of that which we have said is this ; that as god hath given to his church a fixed ministery of bishops , elders , pastors , &c. to take the care of particular congregations so he hath given her a travelling ministery , or unfixed , in respect of particular societies or congregations , to whom it appertains by virtue of their office to take all occasions to cause the light of the glorious gospel to shine unto such as sit in darkness to plant churches , to confirm and settle them in the faith and order of the gospel . to visit and comfort those which have believed through grace . go ye , preach the gospel to every creature . jesus christ — who was preached among you by us , even by me , and silvanus , and timotheus . thanks be to god which maketh manifest the savour of his knowledge by vs in every place . and when they had preached the gospel to that city , and taught many , they returned again to listra , and to iconium , and antioch confirming the souls of the disciples : for this cause have i sent un-unto you timotheus , who is my beloved son and faithful in the lord , who shall bring you in remembrance of my wayes which be in christ , as i teach every where in every church , let us go again and visit our brethren in every city where we have preached the word , and see how they do . and lo i am with you alwayes , even to the end of the world. when we say the messengers of the gospel are unfixed ministers . our meaning is not thereby to deny , but that for the more convenient mannagement of the great affairs of the gospel , they may divide themselves into divers parts , and so may be called the messengers of such countreys , as with whom they most frequently converse of the gospel of christ , gal. 2. 9. when james , cephas , and john perceived the grace which was given to me and barnabas , they gave unto me and barnabas the right hand of fellowship that we should go to the heathen , and they to the circumcision . in asia we read of seven * messengers , and these related to seven churches in seven principal cities in that country ▪ yet it may not be doubted but there were many congregations and scattered disciples in country villages , and so , many elders also : yea , and that in those very churches which are particularly nam'd , for in the church of ephesus ( which is the first of the seven ) we find divers bishops or elders before john wrote from pa●mos , acts 20. 17 , 28. it is true , the ancients call these seven angels or messengers , bishops or chief ministers . but then we know by bishops they commonly mean such as had the charge of many particular congregations . thus they make timothy a bishop , yet confess him to be a preacher of the gospel from ephesus unto illiricum , and throughout hellas in achaia . titus they make bishop of creet , yet such an one as preached the gospel in all that country . they also make silvanus bishop of thessalonica , but the scripture as we have seen calls him an apostle , as well as the rest . now whether it be more safe to call those travelling ministers of christ bishops , after the manner of men ; or apstoles , after the manner of the scripture , is the business for the sober and unprejudiced reader to consider . finis . notes, typically marginal, from the original text notes for div a41790-e130 * the breach of the church . notes for div a41790-e790 * and then why not the like for all disciples where ever they came , no man can render a good reason . * and yet it is true , which paul saith gal. 1. 11 , 12 , 15 , 16. for the substance of the gospel was revealed to him , before ananias came at him . * which they said to me , they did alwayes grant , or else i had nor mentioned it in this book . tertul. de resur . c. 8. cip. ep . ad jubi . jerom. ad lucif . euseb . l. 6. ● . 42. erasm . paraph. in heb. 6. 2. diodate annot. on heb. 6. 2. tindale in 2 tim. 1 ▪ 6. notes for div a41790-e7930 the opinion of the university of basil . the opinion of the rhem. gen. 4. 19. gen. 9. 4. lev. 17. 13 , 14 , 15. acts 15. 29. notes for div a41790-e10520 * which seldom can be done without division , by reason of pride on the one hand , and ignorance on the other . * 1 king. 18 , 21. * for it cannot be thought but that jeremiah had some that stood with him . ver . 11. * it is not so much an errour , as the pertinacious continuance in an errour , that destroyeth the church-state of those that are under the appellation of christians , by true baptism according to mat. 28. * the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used , is rendred by montanus , seditione . and so it is by our transl●tors in gal. 5. 20. which being considered , must needs supose ( at least ) a demur in point of communion . hence let the christians of this age learn moderation . moderation . moderation . 2 thes . 1. 1. division against unsufferable errours , and corruptions are not against the church , but for the church . * which how untrue that is , their own search doth testifie , for there they confess that we own them for churches at some turns , ( they say ) but surely , ( to let go this taunt ) what , we confess them to be at any time , we confess them to be at all times , and that is a church of christ , though irregular in point of constitution . * let no man here object , prayer and hearing the word , which as they are of necessity antecedent to our membership , so they are of perpetual use in the church . * ex ore judicium . * at least some of of you . notes for div a41790-e13340 * math. 28. 19 , 20. gal. 1. 1. * 2 tim. 1. 13. * and yet it is true that paul was taught the knowledge of some of the principles of religion by ananias . acts 9. 6 , 17 , 18. acts 22. 16. * i. e. as a concomitant ; not as a part of their office. if the church have not a ministery of messengers , then none are bound by virtue of office to preach to the nations . acts 6. 2. gal. 2. 9 , 10. mark 16. 16. 2 cor. 1. 19. 2 cor. 2. 14. acts 14. 21 , 22. 1 cor. 4. 17. act , 14. 36. math. 28. 20. * see the old trans . a true narrative of the portsmouth disputation, between some ministers of the presbyterian, and others of the baptist, persuasion, concerning the subjects and manner of baptism held in mr. williams's meeting-place there on wednesday, feb. 22. 1698/9. the managers for the presbyterians were, mr. samuel chandler of fareham. mr. leigh of newport in the isle of wight. mr. robinson of hungerford in berks, moderator. for the baptists were, dr. william russel of london. mr. john williams of east knoyle in wiltshire. mr. john sharp of froome in somersetshire, moderator. transcribed from two copies taken at the dispute; the one by mr. bissel town-clerk of portsmouth, and the other by mr. samuel ring. revis'd and publish'd by dr. william russel. 1699 approx. 224 kb of xml-encoded text transcribed from 45 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2008-09 (eebo-tcp phase 1). a63577 wing t2806a estc r215290 99827205 99827205 31621 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a63577) transcribed from: (early english books online ; image set 31621) images scanned from microfilm: (early english books, 1641-1700 ; 2158:19) a true narrative of the portsmouth disputation, between some ministers of the presbyterian, and others of the baptist, persuasion, concerning the subjects and manner of baptism held in mr. williams's meeting-place there on wednesday, feb. 22. 1698/9. the managers for the presbyterians were, mr. samuel chandler of fareham. mr. leigh of newport in the isle of wight. mr. robinson of hungerford in berks, moderator. for the baptists were, dr. william russel of london. mr. john williams of east knoyle in wiltshire. mr. john sharp of froome in somersetshire, moderator. transcribed from two copies taken at the dispute; the one by mr. bissel town-clerk of portsmouth, and the other by mr. samuel ring. revis'd and publish'd by dr. william russel. bissel, mr. ring, samuel. russel, william, d. 1702. [16], 40, 33-60 p. printed for john sprint, at the bell in little-britain, london : 1699. text and register are continuous despite pagination. reproduction of the original in the lambeth palace library, london. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng baptism -early works to 1800. infant baptism -early works to 1800. theology, doctrinal -early works to 1800. 2006-04 tcp assigned for keying and markup 2006-05 apex covantage keyed and coded from proquest page images 2007-05 ali jakobson sampled and proofread 2007-05 ali jakobson text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion a true narrative of the portsmouth disputation , between some ministers of the presbyterian , and others of the baptist , persuasion , concerning the subjects and manner of baptism : held in mr. williams's meeting-place there on wednesday , feb. 22. 1698 / 9. the managers for the presbyterians were , m. samuel chandler of fareham . mr. leigh of newport in the isle of wight . mr. robinson of hungerford in berks , moderator . for the baptists were , dr. william russel of london . mr. john williams of east knoyle in wiltshire . mr. john sharp of froome in somersetshire , moderator . transcribed from two copies taken at the dispute ; the one by mr. bissel town-clerk of portsmouth , and the other by mr. samuel ring . revis'd and publish'd by dr. william russel . london , printed for john sprint , at the bell in little-britain . 1699. to the most honourable governour , major-general erle ; and the honourable colonel gibson , deputy — governour of his majesty's garrison of portsmouth ; this narrative is humbly dedicated , as a grateful acknowledgment of that favour you did us , in your application to his august majesty , to know his pleasure whether you might admit of a disputation betwixt the ministers of the presbyterian and those of the baptist's perswasion , ( of which this is the best account the publisher could obtain ; ) whereupon his majesty , out of his wonted clemency , as an effect of that innate goodness which he hath always manifested towards his dissenting protestant subjects , was graciously pleased to let us have his royal per●●i●●ion , in answer to your request . for which favour , together with the liberty ; we enjoy in the free exercise of our religion , we desire to lay hold on this occasion , to express our thankfulness to god and the king ; praying for his majesty's health and prosperity in this world , and that god would vouchsafe to enrich him with a crown of glory in the world to come . your honours , to my power , william russel . to my much esteemed and beloved brethren in the lord , mr. thomas bowes , messenger and pastor of the congregation of baptized believers at portsmouth ; and mr. john webber , pastor of the church of christ at gosport under the same profession of believers baptism in water . together with the congregations to whom they belong : wishing your increase in grace , and in the knowledge of our lord jesus christ ; and that god would add to your number daily such as shall be saved . honoured and beloved brethren , i have thought meet to make this dedication also to you , because ye were not only eye and ear witnesses of what past in the disputation ; but were privy to all the circumstances with which it was attended , and were the sole cause of my being engaged in it . how it was managed you best know , and therefore are proper judges of the matters of fact related in this narrative . for my own part , i have took much pains , and used great care and consideration in the review of those papers you sent me from those that wrote down the dispute , that i might do no wrong to either party . and herein i have had all the helps i could obtain both from our brother williams , who was engaged with me in the disputation ; from whom i received ( by the hands of mr. sharp , our moderator ) an account of those arguments he offered , and what else he could remember , taken from his own mouth : besides the account i have had by letters from divers other persons that were present . all which i have diligently compared , and have also endeavoured ( so far as those accounts and my own memory would furnish me therewith ) not only to give a true narrative of what was spoken , but also to give our antagonists words their due weight as well as our own . and if there be any thing omitted therein , they must blame themselves , or their own scribe , and not us . for mr. william leddell went to mr. smith their writer , and carried our copy with him , and desired him to compare it with his : he answered , that his was very imperfect , it being the first time he was in a dispute , and he could not take it , but some things were left out ; and said , that it was not as yet wholly written over . mr. leddell waited upon him a second time , but could not obtain a sight of it to compare them together , although he was satisfied it was then finished . now whether he did this of himself , or by advice from them , is best known to himself . however , it leaves us without blame . i know it is not proper for me ( who was principally concerned in it ) to say much concerning the dispute it self : for being made publick , it 's left to every one that reads it to judge for himself . nevertheless , it may not be amiss to make some few remarks upon it ; because it may fall into some hands who may not well understand the grounds of the controversie . 1. it is agreed on both sides , that mr. chandler's sermons were the occasion of that offence taken by you , and of the dispute it self ; as appears by the preliminaries signed by mr. thomas bowes and mr. william leddell on our part , and also by mr. chandler and mr. williams on the part of the presbyterians : as you may see in p. 3 , 4. 2. the objections being made against what mr. chandler preach'd , it had been his proper work to have vindicated the truth of his doctrine against those objections , by the authority of holy scripture . but instead thereof , he puts us upon it to prove the contrary . but as the learned dr. smith did well observe , he that asserts must prove . and their own moderator did declare , that mr. chandler had in his preaching asserted , that infants are the subjects of baptism , but told us we were not to call on him for that then . 3. i would make this farther remark upon it , that the reason why he took this method was , because he was unable to prove what he had asserted : for in one of his sermons he thus speaks ; but that i may proceed with the greater clearness , i shall do these things ; first , prove from scripture the warrantableness of infant-baptism , &c. and to make his assertion good , he cites the commission , matth. 28. 19. for the baptizing the infants of believing parents . and argues upon it , that disciples were to be baptized ; and ( saith he ) we have a plain text that such infants are disciples , see acts 15. 10. and when our saviour saith , go make disciples , baptizing them , it must be understood of such infants . now as to his pretence from acts 15. 10. we did sufficiently enervate that . and as for the commission , mr. leigh doth confess ( as well as mr. chandler ) that it is a command , and that the command is express'd , pag. 27. and farther saith , in pag. 28. we must all confess that jesus christ gave commission to baptize believers when at the age of maturity ; but afterwards the children of those believers . yet when mr. chandler begins to answer my first argument , he affirms , that christ hath no where expresly commanded infants to be baptized . see p. 6. and if so , then infants cannot be intended , either in that commission , or any other place where there is a command in holy scripture for baptism . so that he needs no other confutation than his own confession , in the presence , as is supposed , of about 2000 witnesses . 4. as for their consequences which they were so desirous to have a grant from me that i would allow them to make use of ; it 's very observable , that if they can do any thing that way , it 's yet to be done ; for they did not offer them to us in the disputation , but have reserved them in their own breasts , as the pope doth his unwritten traditions . and how they should think the people should be convinced of the truth of their practice , when they tell them there is no express command in scripture for it , and pretend only they have some consequences to prove it by , and yet refuse to tell what these consequences are , it is beyond my imagination . i can assure them , those that can take up a satisfaction in such empty pretences , are sufficiently prepared to be priest-ridden , with a witness . 5. when they should have proved ( if they had known how ) that infants are capable to be made disciples by the ministry of men , according to christ's commission ; they tell us ( instead thereof ) that children are accounted so when they first enter the school , and call a school-master for their voucher . when the very naming of it confutes themselves , because they are so far from being made scholars by teaching , that they know not one letter of the book , by their own confession . 6. i cannot but observe how strenuously they opposed themselves against our way of baptizing by dipping ; and rejected the authority of their own authors , and divers of the greatest protestant writers since the reformation , who have asserted our practice therein to be agreeable to the etymology of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the practice of john the baptist , christ and his apostles ; and yet themselves can ( when it is to serve a turn ) practise it the same way , by plunging the person over head and ears in water . an instance whereof , as i received it ( well attested ) from several hands ( and the persons own confession ) take as followeth . to back that instance of mr. williams's about the virgin mary and our saviour in answer to mr. leigh's demand , namely , to give him an instance of one person that was born of a believer , and was baptized when he came to grown years , see pag. 34 , 35. we can give you an account of one whose parent was a believer when he was born , and baptized when adult , by mr. earl the presbyterian minister at gosport , by dipping , being about 40 years of age. and this was done by the advice of several of their ministers , particularly mr. chandler and mr. williams . his name is joseph fox ; he is a near neighbour of ours . and they did it either by the commission , or , without regard to it , i know not which ; that they best know . and by another hand i have this account . we have also thought fit to acquaint you with the person , and his name , who was baptized by the presbyterians at gosport ; which is as followeth : it was mr. joseph fox , living in gosport ; who being ( by our brother duke ) desired to answer him one thing , which was , whether , when he was baptized by mr. earl , it was done by dipping the whole body under water ? and he said , it was ; and that in the presence of four presbyterian minister● thi● was acknowledged by him to our brother duke on the 〈…〉 of 〈…〉 16●6-9 . and we do desire you ( if you think 〈…〉 in some part of the dispute , that the world may 〈◊〉 acquainted with that proceeding of theirs . now by this action of theirs , if they believe it to be according to the commission , then they justify our practice ; if they do it for any by-end , without believing it to be according to god's word , then ( as mr. calvin saith ) the whole action is but a sport. now , that mr. chandler can have no other thoughts of it , doth evidently appear from his own words : for in his sermon preachd at portsmouth nov. 10. 1698. he saith , it is not likely that that god that will have mercy and not sacrifice , would institute an ordinance so prejudicial to the bodies of men : and that it 's very unlikely that dipping , which whenever it is mentioned , is used as a token of god's vengeance , should in this sacrament be used as a token of his mercy . where you read of dipping , you find it mentioned in a way of wrath and vengeance . thus the old world was dip'd and drowned for their sins : god's vengeance followed them , and they sunk as lead in the mighty waters . thus the egyptians were dip'd and drowned in the red sea. thus the lord jesus christ shall come down from heaven , to render vengeance on his adversaries ; cloathed with garments dip'd in blood , rev. 19. 13. [ here mr. chandler hath rendred that word dip'd to inveigh and ridicule our practice of dipping , although he could object against it when i gave it for an instance . ] but he goes on , saying , you find still dipping represents in scripture god's vengeance and displeasure . and so i say it is very unlikely , that what was always used as a token of his displeasure , should in the new testament be used as a token of mercy . so that it is not necessary that dipping be used in baptism . to which i give this for answer . 1. if it be so as he saith , then it was altogether unnecessary that mr. erle ( by his consent ) should dip mr. fox's whole body under the water . 2. that it was not done in mercy to him , thus to baptize him ; but in vengeance , and as a token of god's displeasure . 3. that the baptism practised by john the dipper , and that of christ and his apostles , was not an ordinance instituted of god in a way of mercy , but appointed for the people in a way of wrath and vengeance : for i have given him a cloud of witnesses , that they did administer it by dipping the whole body under the water . 4. by this he doth condemn and ridicule all those learned protestants i have mentioned ; with many others that might be named . and the divines of the church of england ( as well as we ) who appoint dipping as the best way of baptizing ( and sprinkling only in case of weakness ) and was used by them formerly as their frequent practice ; and is asserted by some of their greatest divines , to be the old and best way of baptizing : and is to this day the constant practice of the greek church . i am also well assured from some other hands , that , upon the 25th of febr. last , a few days after the dispute , mr. leigh said in the presence of divers persons , that to satisfy a scrupulous conscience he would administer baptism by dipping . whereupon mr. williams askt him if he would do it to answer a scrupulous conscience without god's word ? and he answered no. and i have reason to conclude that mr. leigh may believe that dipping is the right way of baptizing , whatever he might say in the time of the dispute ; because he did say to divers persons , that if it had been in a private conference , where there had been but a few persons of a side , he should have made several concessions , which he was not willing to make in so great an assembly . and therefore i will not charge those extravagant expressions of mr. chandler's upon him ; i. e. that dipping was always used as a token of displeasure . and surely mr. chandler had mightily forgot himself when he said so : for naaman the syrian was commanded to dip himself , not in a way of vengeance and wrath , but in a way of mercy : and he found it to be so ; for he was perfectly cured of his leprosie thereby . i would advise mr. chandler to read over rom. 2. 1 , 2 , 3. and consider how sharply the apostle reproves such that condemn others , and yet do the same things themselves ; and saith , thou art inexcusable , o man , whosoever thou art , that judgest ; for wherein thou judgest another , thou condemnest thy self ; for thou that judgest , doest the same things . how can he , or any of them , condemn our practice , when themselves can do it to satisfie a scrupulous conscience , or , &c. and especially mr. leigh , who confesses it to be according to the word of god ? and mr. erle hath done it by their consent . i shall now give you an account from another hand written from gosport , in which ( after he hath signified his respects to me , &c. ) he thus saith ; although they look on your arguments to be of little weight , yet we think them to be of too great weight for them to answer with all their cunning. i hope those that were unprejudic'd will receive some light , though they endeavoured ( as much as in them lay ) to darken counsel with their mutinous carriage . but truth will be truth still in spight of all its opposites ; and will shine , though they would cloud it . this was written after that vain boasting advertisement of the presbyterians in the post-man , which was very pleasing to their party at london , and made so great a noise all over the nation , as if they had gotten some great victory ; although in truth it was nothing so : as will evidently appear by this narrative . but my friend proceeds , saying , i hope this account i have herewith sent you , will come safe to your hands ; wherein you may see some of their curiosity , whereby they say they have confounded your sophistry . four things i observed in their proceedings , which ( to me ) condemned their cause . i. the want of so much as one bare instance in scripture to confirm their practice of infant baptism . ii. when they required an instance of a believers child baptized when adult ; and promised when produced they would give us the cause : which instance was given , and yet they persisted in it as before . iii. their appealing to the people to give their assent that they were satisfied with mr leighs argument from matth. 19. 4. of such is the kingdom of heaven , by holding up their hands : and it was observed there were but few that did hold up their hands in comparison of so great a multitude ; supposed by some not to be one in fifty , and by others , a much fewer number : so that they were far from having the opinion of the people on their side by way of approbation , whatever they may say of themselves ; which was not a little mortification to them . iv. when they could not obtain it by right , they would have it be theirs by might . and this was evidenced by their repeated clamours ; which was not ( when duly considered ) to their honour . besides , there have been two concessions made since the dispute by themselves , which were these : 1. that there was credit gained to our cause by this dispute . 2. that there was truth and christianity in it . for my part , i am satisfied in what was said , and so are our friends , &c. sir , this is but some ; and considering the procedure was so clamorons , it may be said to be some of the spoils won in battel , where innocence and rancour encountred . i should be glad to hear of your welfare , and desire an interest in your prayers as oft as you go to the throne of grace . yours , &c. gosport , march 11. 1698-9 . i will give you an abstract of another letter , from a worthy person in those parts , directed to me , who was an eye and ear witness of what past . in which ( after christian salutations ) he saith , i hope these lines will find you in health , after your tedious and uncomfortable journey , which i hope may bring some glory to god , notwithstanding the great rage that the , &c. was in . indeed they had no other shift to save their reputation , but by casting out a flood , acting the part of the serpents hiss amongst the worst . i do understand , several were convinced by their rudeness ; and they are since baptized . i think it may be convenient to take away the cloud from the common people by exposing what was delivered in the dispute ( to publick view ) and by adding that which they would not then hear ; i mean that which relates to the manner of administration . you may consider of it . 't is pity they should glory in their shame , deceiving the world. dear friend , i thank you for all your labour of love. your preaching and behaviour was to me very acceptable , and to all our friends , &c. gosport , march 6. 1698-9 . by these testimonies you may see , that the presbyterians had no cause to publish what they did to the world , except it were to keep up their declining reputation . after the dispute was ended , and i was returned to my lodging , mr. williams told me he would go to his namesake's house to talk with the presbyterian ministers that were there . i desired him to remember my love to them , and let them know , that i could dispute with men and yet love them notwithstanding : but desired him to tell mr. robinson , their moderator , that i took it very unkindly at his hands , that he should transgress so much as he had done against the rules of dispute , and be so abusive as he was , so as to give the lye ( for he said in the midst of the dispute , with a loud voice , that is a lye , and yet could not make any thing out about it ; ) and for his misrepresentation of what i had said , particularly upon that argument about the beasts of the field not being capable , &c. and when mr. williams came to see me before i left portsmouth , he told me that he had delivered my message to them : and that mr. williams the presbyterian minister did acknowledge that mr. robinson had exceeded his bounds : and that he did abuse me in his misrepresenting of me to the people upon that argument . i answer'd , it was well he had acknowledg'd it now ; but it had been better if he had done it before the people . mr. williams the baptist minister was pleased to communicate this account to me by mr. sharp our moderator . feb. 23. 1698-9 . mr. leigh and himself being together at mr. williams's house in portsmouth , there came in mr. erle , mr. bowler , and mr. farrel , three presbyterian ministers ; and there was two other baptists present at the same time . mr. farrel , in the presence of the forementioned ministers , saluted mr. john williams , the disputant , after this manner . mr. williams , i must tell you , and that not as my own sentiments only , but as the sentiments of every one of our brethren , that what credit was gained to your cause , was gained by you . mr. leigh asked mr. williams , whether we did infer from those words . that the ministers had granted out of their own mouths that we had gained the cause ? his reply was , no , all that we infer from it was this ; that it was an implicit concession , that there was credit gained to our cause . mr. leigh said , how much credit did we infer was granted by them to our cause ? mr. williams said , we do not know the quantity of it . mr. leigh replied , truly it was but a little credit that was granted out of our own mouths that was gained to your cause . to which mr. williams answered , that if there was a little credit granted out of their own mouths , then there was credit gain'd to our cause , granted by themselves ; which was no farther denied by mr. leigh . but what was spoken by mr. john williams in the dispute , was abundantly shorter than what dr. russel did then speak . thus far as to mr. williams's account . notwithstanding all this , whilst they were making these concessions at portsmouth , they let fly an advertisement after dr. russel to london , which was printed and published before he got home : for , as mr. williams said , they knew who had hurt them . here follows a true copy thereof . the post-man . feb. 25. 1698-9 . portsmouth , feb. 23. yesterday the dispute between the presbyterians and anabaptists , was held in the presbyterian meeting-house . it began at ten of the clock in the morning , and continued till six in the afternoon , without any intermission . the theme of the dispute was the subjects of baptism , and the manner how baptism is to be performed . russel and williams were the opponents for the anabaptists , and mr. chandler and mr. leigh defendants for the presbyterians . mr. sharp moderator for the former , and mr. robinson for the latter . mr. russel opposed infant-baptism , with all the subtilty and sophistry of the schools ; and was answered with good reason and learning . upon the whole , it was the opinion of all the judicious auditory , the presbyterians sufficiently defended their doctrine , and also worsted their adversaries , when they came to assume the place of opponents . we being silent , and not using the same methods as they did , to squirt out foolish advertisements in common news-papers , these men grew confident ; and upon the 1st of april following , in the flying-post , they publish a long story , full of vntruths , and filly squint-ey'd reflections , not becoming their learning or profession : and all to support a sinking interest . but it appeared so manifestly partial , that there seemed to be little or no credit given to it , except by some few of their own party . for although they were so civil to give themselves the title of master , they grutched to speak so honourably of their opponents . and in the second paper they say , one mr. william ( by some called dr. ) russel of london , &c. all that i shall say to it is this ; as i am a minister of christ and of the churches , i can ( through the grace of god ) bear all the indignity and contempt they can put upon me ; if i , by so doing , can but do good to souls , and bring the least tribute of honour to my lord and master thereby . i thank god that he enabled me to count the cost before i was ordained to the work of the ministry ; and therefore , if reproaches , yea bonds and afflictions , abide me , it is no more than i looked for . but what reason these men have to refuse to give me the civil title of doctor , i know not , neither do i care . but this i know , that many years since , i was not only admitted as master of arts , but took my degree of batchelor in physick , and was after that created a doctor in physick of the famous vniversity of cambridge , and also admitted by universal consent to be a member of the senate there : and that not as some have suggested , as if it had been only ex gratia . yet these men , even whilst i was in portsmouth ( as well as since ) have reported among the people there , that i was russel the mountebank , a man that hath been dead several years . they thought ( perhaps ) by such artifices to lessen the peoples opinion of me . but by making me little , they make themselves the less , in that such giants ( as they would have the people believe them to be ) should not be able to conquer such a pigmy as they have represented me in the eyes of the vulgar . they have also reported , that i am a hackney disputant , and that i refused to come down to portsmouth under thirty guinea's ; but that at last i was prevail'd upon to take twenty . i did not trouble my self whilst i was at portsmouth to confute them in it , because our friends there knew how to do it themselves ; for they knew the report to be altogether groundless and false . but seeing i have this opportunity , i think sit hereby to tell the world , that i did not so much as demand one farthing of them for my journey , neither before nor after . for all that are throughly acquainted with me know , that i do neither preach for hire , nor divine for money , as some of them do : but as i have freely received , so i desire freely to give ; believing that ought to be left to the free benevolence of the people . but that i may do right to our friends at portsmouth and gosport , i do acknowledge that of their own free good will ( without asking ) they did pay my coach hire and bear my charges ; which , as they thought it was the least they could do , so i can truly say , it was the most i ever expected i shall close this epistle , with giving the world an account of the occasion of this publication . there were two things that moved our friends thereto . 1. their noise and clamour they made in the time of the dispute ; which bindred the people from hearing what was said , especially when they were pinch'd upon an argument . for which reason , it was thought convenient to publish it , that what they could not be permitted quietly to hear , they may have the benefit to read without interruption ; and so have leisure to consider it . but 2dly , the principal cause thereof , was those advertisements they sent all over the nation , to misrepresent the dispute , and blind the eyes of the vnthinking about it . whereas this publication will set the matter in a true light , and let all men see that they had neither scripture , nor any good consequences deduced from thence , to prove their practice , either with respect to the subjects or manner . and therefore when the people shall see that they have neither command nor example for their practice , i hope it will be a means to convince them of the vnlawfulness thereof ; and that they will not dare for time to come to practise a humane tradition in the room of an ordinance of jesus christ : remembring what our lord said of the jews of old , in vain they do worship me , teaching for doctrines the commandments of men , matth. 15. 9. and in mark 7. 8. for laying aside the commandment of god , ye hold the tradition of men . and then hear what paul saith , coloss . 2. 20 , 21 , 22. wherefore if ye be dead with christ from the rudiments of the world ; why ; as though living in the world , are ye subject to ordinances ( touch not , taste not , handle not , which all are to perish with the using ) after the commandments and doctrines of men ? now the god of peace , that brought again from the dead our lord jesus , that great shepherd of the sheep , through the blood of the everlasting covenant , make you perfect in every good work to do his will , working in you that which is well pleasing in his sight , through jesus christ , to whom be glory for ever and ever . amen . so prays , your brother and fellow-labourer in the work of the gospel , william russel . the occasion of this disputation : and how dr. russel came to be ingaged therein ; according to the account received from gosport and portsmouth . the occasion was this : the congregation of baptized believers at gosport , were so blessed with success in their ministry , that in a short time they had gathered twenty members , very worthy persons , who were added to them by baptism . many others were amuzed and put upon enquiry . this startled the presbyterian party , because divers of them were of their number , either members or benefactors ; and they began to fear the issue thereof . whereupon mr. sam. chandler , of fareham , about five or six miles from portsmouth , a presbyterian minister , whom they much esteemed for his learning , was procured to come and preach up the contrary doctrine , first at gosport , and afterwards at fortsmouth , upon thursdays , on purpose ( as was supposed ) to put a stop to this so hopeful a beginning amongst the baptists , and hinder their progress therein . and this was managed by him and his admirers in such a manner , as was to the grief of such as truly fear god in those parts . for it was given out , that mr. chandler would not only prove infant baptism from scripture-testimony , and answer all the objections of the baptists against it ; but also sufficiently furnish his hearers with arguments to defend their practice . and in the prosecution of this his design , he took occasion to make his excursions , wherein he spake very diminutively of those in the ministry ; representing them as persons ignorant of , and unacquainted with the holy scriptures . he also ridiculed and mis-represented the manner of their performance of this holy ordinance as it represents a burial and a resurrection , wherein upon rom. 6. 3 , 4. he makes too bold with the manner of our lord's burial , and the apostles application thereof to holy baptism . he might have been pleased to have wounded the poor baptists through the sides of some other person than so great an apostle . he also did greatly extol the practice of infant-baptism , and the use and advantage of it to them , beyond those of riper years ; and did inveigh against their manner of practice with most severe reflections . upon this , the presbyterian party began to triumph over the baptists , and boasted , that what mr. chandler had said upon that point was unanswerable . whereupon , when this last sermon was to be preached , wherein he was to shew his great skill in answering our objections : mr. bowes , and divers other brethren of both the baptized congregations , went and heard him . when he had done . mr. bowes desired leave to speak , and in a modest and christian-like manner , did enter his objection against what mr. chandler had spoken : and upon a meeting betwixt themselves , they did mutually agree , that the points in difference should be publickly disputed at mr. williams his meeting-house in portsmouth ; and that mr. chandler and dr. russel should be the disputants . as touching dr. russel , his being ingaged in it , it did not arise from any desire in himself to be concerned in it ; but from the pressing importunity of his friends . the church at gosport being newly constituted , and being more particularly concerned ( as the thing was circumstanced ) and supposing that all this stir and noise was chiefly designed against them , did first make their application to him for his assistance . and in the name of the church , a letter was sent to him by one of their worthy brethren , wherein they express themselves after this manner . to our esteemed brother russel , we of the church of christ at gosport , send greeting . vve being under a pressure of conscience , having of late had the great ordinance of our lord jesus christ , ( viz. that of believers baptism in water ) inveighed against , and ridiculed by one of the presbyterian ministers ( mr. chandler by name ; ) and being much grieved that the ordinance of christ should be thus triumphed over , and trodden under foot : and hoping you have so far ingaged your self in christ's cause , and that god hath given you abilities to defend it , we don't only beg , but require your personal presence , and desire your assistance to defend that sacred ordinance , &c. he also received several other letters , signed by the ministers , and other private brethren , to press him to it . he did send them word , that it was his opinion , it would be the best way for mr. chandler and himself to exchange some letters betwixt them in the first place , to try the strength and length of their weapons ; and thereby prevent a publick disputation , if possible . but when they let him understand that the matter was too far proceeded in , and so circumstanced , that nothing less than a publick dispute could decide it , he then consented to answer their request therein , because ( as they had signified to him ) the glory of god , the honour of his truth , and the good of souls , was eminently concerned in such a publick defence , especially considering that the presbyterian party had given out , that we were afraid to meet them : but i shall detain you no longer from the dispute it self ; an account of which follows . for the presbyterians . mr. samuel chandler , of fareham . mr. leigh , of newport in the isle of wight . mr. robinson , of hungerford , moderator . for the baptists dr. william russel , of london . mr. john williams , of east-knoyl in wiltshire . mr. john sharpe , of froome , in somersetshire , moderator . an account of the disputation held at portsmouth , february the 22d . 1698 / 9. the disputants going to the place of meeting , between the hours of nine and ten in the morning , having took their places , dr. russel spake to this effect . gentlemen forasmuch as the work we are going to engage in , is a part of religious exercise ; it is my opinion , we ought in the first place ( as is usual upon such occasions ) to be seeking god by prayer ; that his presence may be with us , and his blessing upon our endeavours . the motion being accepted , mr. chandler began the meeting with a short prayer , which being ended , the questions and preliminaries agreed upon , were read , which are as followeth ; whereas by mr. chandler's late preaching on the ordinance of baptism , several persons have taken offence ; and upon desire of satisfaction , it 's mutually agreed between us , whose names are under-written ; that these two points be amicably disputed in the following order , with relation to manner , time , and place ; as hereafter express'd , viz. que. 1. whether according to the commission of our lord and saviour jesus christ , adult believers are only the proper subjects of baptism : and not infants ? que. 2. whether the ordinance of baptism as appointed by christ , is to be administred by dipping , plunging ( or ) overwhelming only , and not otherways ? agreed , the disputation be held at portsmouth in mr. william ' s meeting place , on friday the 10 of february next ensuing ( if god permit ) beginning at nine in the morning . and if in case the providence of god should so order , that either party should fall sick , or any other unavoidable circumstance happen ; that then the time shall be deferr'd to another day , to be agreed on by the parties concern'd , not exceeding a fortnight after ; provided a week's notice be given thereof before the 10th of february . also agreed , the parties disputants be mr. samuel chandler of farebam , and dr. william russel of london ; or any other persons in either of their steads , supposing them ordained ministers ; and each disputant to choose a moderator . the disputation to be managed regularly , with strict regard to the two above recited subjects : and if the moderators shall sce fit , during any interval of the disputants for refreshment , that two other persons go on with the dispute , until they reassume it . portsmouth , december , 23d . 1698. samuel chandler . francis williams . here follows mr. chandler's apology to the people . my friends , it is not out of vanity or pride , i appear in this place upon this occasion at this time : most of you know , and i suppose many of you have heard , that in the course of my lecture in this place , i have discoursed of the great principles of religion ; and having explained the creed , and the lord's prayer , i came to give an account of the two sacrament , of the new testament ; and therein was unavoidably concerned to speak to those truths that are contradicted by these gentlemen here present . those that heard me , know that i was very modest in expressing my self in this controversie : but a bold and confident challenge was given me , which i knew not how to refuse ; unless i would betray the truths i believe in my conscience , or confess my self not able to vindicate them . and accordingly these men have sent for some assistance to oppose us in this matter . i desire these things may be handled with a great deal of calmness ; that we may discourse of things as becomes christians . and as we have the favour of the government both civil and military , so we may give them no occasion to repent of allowing us this liberty . and also i desire that nothing may be done unbecoming this place , where we usually meet together for the more immediate worship of god. and i would have you join with me in this petition ; that god would grant his truth may takē place . he then repeated the questions to be disputed , and said , these are the two articles we are to dispute of at this time. we deny , and they affirm . then dr. russel said , gentlemen , you know i was not present at the drawing up of the preliminaries , and therefore i think it may be necessary , before we enter upon the disputation , to know wherein we agree about the first question , and wherein we differ ; that we may not discourse about those things wherein we are agreed . i do suppose , by the stating of the question , that you do own that adult believers are the proper subjects of baptism . and if you do , i would desire you to declare your selves herein . mr. chandler said , he did own that adult believers were the proper subjects of baptism , but not the only proper : infants were to be baptized also . dr. russel . then you own our practice to be right . mr. chandler . yes , if they have not been baptized in their infancy ; then they are to be baptized upon profession of their faith , when they come to years . dr. russel . you suppose they are to be baptized by virtue of some commission ; and that it is by the commission of our lord and saviour jesus christ . mr. chandler . yes , i do so . dr. russel . i suppose you expect i should be opponent first . mr. chandler . yes , that was agreed . dr. russel . if therefore i prove that infants are not the proper subjects of baptism , you will allow that i perform what i have undertaken , we having no other subjects in the question but adult believers , and infants . mr. chandler . yes , we do allow it . dr. russel . then i will undertake to prove , that infants are so far from being the proper subjects of baptism , that they are not the subjects of it at all . and now i would know how we shall dispute ; whether by reading the commission , and making an inference therefrom , and proving that ( if we are not agreed about it ) from some other text ; or what way we shall proceed in . mr. chandler . you must do it syllogistically ; and therefore form your argument . dr. russel . my argument is this . arg. 1. if christ hath no where required any of his ministers to baptize infants , then the baptism of infants is not according to the commission of our lord and saviour jesus christ . but christ hath no where required any of his ministers to baptize infants ; ergo , the baptism of infants is not according to the commission of our lord and saviour jesus christ . mr. chandler . i distinguish here upon your antecedent . if you mean that christ hath not expresly commanded infants to be baptized ; then i deny the consequence of your major . for christ hath no where expresly commanded infants to be baptized . dr. russel . if you will insist upon that , i can easily prove it . for some persons are expresly commanded to be baptized in the commission : infants ( by your own confession ) are not expresly commanded to be baptized either in the commission , or elsewhere : but i have neither the word commanded , nor expresly commanded in my argument ; and you must answer to my argument . for i agree with you , that infants are no where expresly commanded to be baptized . mr. chandler . there is no need of that ; but those of your way will not allow us to prove it by consequence . dr. russel i say , that it 's no where required : if you prove it any way required , it shall suffice . mr. chandler . if you will allow good consequences drawn from scripture . i will deny your minor. dr. russel . then you must suppose that christ hath required some of his ministers to baptize infants . mr. leigh . we distinguish between consequential truths , and express words . dr. russel . so do we : but i hope our lord's commission about holy baptism , is delivered in express words , and not consequential . the term in my argument is very lax , i do not there say commanded , but required ; and if you prove the baptism of infants any where required by christ , it is sufficient . mr. chandler . will you allow genuine consequences drawn from scripture ? mr. leigh . will you allow good scripture consequences in this case , or do you expect plain scripture words ? dr. russel . what need is there of so many words about this ? certainly mr. chandler is bound to fix upon some answer to my argument . i say again , the term i use admits of any proof ; he is not thereby obliged to produce any express command , if he can do without it ; if he prove that christ hath any way required it , it will suffice . mr. leigh . gentlemen , you that are notaries , pray observe how ambiguously he expresses himself . dr. russel . i think i express my self plainly enough , when i tell you , that if you prove it any ways requir'd , i will allow it . mr. robinson , their moderator , saith , will you allow this of consequence , or not ? dr. russel . let us not thus stumble at the threshold , how often must i tell you , that if you can prove it any way required by christ ; prove it either by consequence , or which way you will , if you do but prove it , i will allow it . but you must remember that you are to prove it according to christ's commission , ( for those are the terms in the queston . ) and i believe you will find a difficult task to do that by consequence . for suppose an embassador should declare to the prince to whom he is sent , that his master hath given him authority , by his commission , to negotiate with him about such a particular matter that he shall name , and that he is charged to do this in his master's name and stead . if when his credentials are produced there is no such thing mentioned therein , he cannot expect the prince should give credit to him therein , when he had told him before , it was a part of his master's commission ( which is our case : ) and his alledging only consequential proofs after that , will not serve his turn . but if you think you can do it by consequences , you may try your skill , with all my heart , so you do but prove it required according to christ's commission ; which is the thing in question between us . mr. chandler . what , from the commission ? mr. robinson the moderator cries out to mr. chandler , hold ! dr. russel must prove it by an universal negative . dr. russel . then mr. chandler must deny some part of my argument , which i have not yet been able to prevail with him to do . mr. chandler . i deny the minor. dr. russel . by denying the minor , you say that christ hath some where required some of his ministers to baptize infants . mr. chandler . by good consequence . dr. russel . then i will make good my minor thus : if christ hath any where required any of his ministers to baptize infants , it 's somewhere so recorded in the holy scriptures : but it 's no where so recorded in the holy scriptures : ergo , christ hath not any where required any of his ministers to baptize infants . mr. chandler . what do you mean by being recorded ? dr. russel . i hope you know what the word recorded signifies . i mean any where so written . mr. chandler . to this i answer , by distinguishing again . if you mean by being recorded in scripture , being recorded in express words , i deny your major ; but if you mean by consequence , i deny the minor. dr. russel . if you do but prove it recorded , it is sufficient . mr. chandler . i deny your minor. dr. russel . then you say it 's somewhere so recorded in holy scripture . i therefore argue thus , if it be any where so recorded in holy scripture , mr. chandler , or some other person is able to shew it . but neither mr. chandler , not any other person whatsoever , is able to shew it . ergo , it is not any where so recorded in holy scripture . mr. chandler . i deny your minor. dr. russel . hold sir , it is an universal negative . you must give your instance where it is so written . i appeal to your moderator . mr. robinson . you must prove it still . suppose mr. chandler cannot give an instance , nor no body in the company ; you cannot thence infer that none in the world can . dr. russel . this is in effect to give away your cause , when there are so many men of parts and learning present ; if none of them are able to give us one instance from scripture for infant-baptism , we cannot expect that any body else should . besides , i would desire those honourable persons and others in this assembly that understand these things , to consider that i am not fairly dealt with , and that i am under a great disadvantage , not having other learned persons to assist me as mr. chandler hath , and yet am forced to answer two or three at a time . but to proceed , i do affirm , that it being an universal negative , he ought to give his instance , and i demand it of him ; and till he doth , my argument stands good . mr. chandler . this is only a trick to turn off the opponency . dr. russel . what do you talk of a trick ? i hope you are able to give one single instance of what is your daily practice . mr. leigh . you do this to turn the opponency upon mr. chandler . dr. russel . if mr. chandler will say he can give no instance i will urge it no further . here mr. chandler was going to speak and mr. leigh hindered him . dr. russel . sir , why do you hinder mr. chandler from speaking ? mr. chandler . because you would turn the opponency upon me . dr. russel . i intend no such thing . when you have brought your instance , after i have spoken to it , i will then go on with the opponency . mr. leigh . you can bring no argument can throw the opponency upon him like this . mr. robinson . you must know that according to all the rules of logick you are to prove your proposition . for you universally affirm it , though in form it runs negatively . you say no person can give an instance in scripture whereby we baptize infants : how do you prove this ? dr. russel . i never yet knew that an universal negative was an universal affirmative . this is to say any thing . tho' never so contrary to truth . i wonder at it that you should take the matter upon you thus by turns ; especially that you should take upon you to be a disputant , whose work is only to be a mederator . is this civil treatment to a stranger that comes so many miles to meet you ? mr. robinson . i must not suffer the question to be alter'd . mr. chandler is respondent ; you put the part of an opponent upon him , i must not allow it : do you prove your question . dr. russel . mr. chandler ( i understand ) hath signified to the people in his preaching , that there are plain scriptures to be brought for the proof of infant baptism , and now is the time for him to produce them : i urge it upon him to assign but one instance , and you will not suffer him so to do . mr. leigh . 't is not mr. chandler's sermon ; it is the question before us that you must regulate . dr. russel . if you say you have no scripture proof for infants baptism , i have done . but why must you prevent mr. chandler ? i hope here are some honourable persons and others that understand nature of this controversie , and they may reasonably expect that those who have made such a noise about it , can give some tolerable instance for it ; and if they will do that , we will proceed to examine it . mr robinson there are many here know how that mr. chandler hath asserted and proved that infants are the subjects of baptism ; but you are not to call on him for that now . you did ( by your friends ) undertake to prove the contrary , and it rests upon you so to do . dr russel . i have already proved the contrary , and my argument will stand good till you give your instance . mr. robinson . if you will change sides , mr. chandler , you may admit this trick . dr. russel . can you ( at other times ) boast of so many plain scriptures for your practice , and now you are brought to the test about it , you are not able to produce one ; what will the people think of you ? mr. leigh . i will undertake in any dispute philosophical or divine , in this manner immediately to turn the opponency upon the respondent . when i cannot prove the assertion , i will presently say , if you can bring any solid proof for your practice it is true , if not , false . and i appeal to the moderator , whether it be not his business to keep the disputants to the rules of dispute . mr. robinson . the moderator is to regulate them if they transgress bounds ; but you have grossly transgressed : i appeal to any that understand logick , whether this be sufferable for him thus to turn the opponency upon mr. chandler . then dr. smith stood up and said , if i must speak , then by your leave , according to what i always understood , he that asserts must prove . dr. russel . then they having asserted that infants are the subjects of baptism , they are to prove their practice , especially when they are forc'd upon it by an universal negative . we desire but one single instance , and they will not assign it . mr. robinson . no ; you are to prove your argument . dr. russel . i have done that already , and therefore if mr. chandler will confess he hath no instance to give , i will proceed to a new argument . this mr. chandler refused to do , and yet would not give his instance . dr. russel . if mr. chandler can give no instance , here are divers other ministers , gentlemen of parts and learning : have none of them an instance to produce ? if you thus refuse to produce it , the people will think you have none to give . notwithstanding this , none of them could be prevailed upon to do it , although they were called upon , and challenged to give any one instance ( where it was so written ) if they could . whereupon dr. russel spake to this effect , gentlemen , it may be you think i have but one argument ; if you will say no more to this , i am not willing to tire out the auditory ; i will therefore proceed to a new argument . but take notice ( by the way ) that my first argument stands good , till you give your instance to the contrary . arg. 2. if infants are not capable to be made disciples of christ by the ministry of men , then they cannot possibly be the subjects of baptism intended in christ's commission . but infants are not capable to be made disciples of christ by the ministry of men. ergo , they cannot possibly be the subjects of baptism intended in christ's commission . mr. chandler repeats the argument and then saith , here if you mean by being made disciples , actual and compleat disciples , i deny your major : but if you mean such as are entered into a school and given up to instruction , then i deny your minor. dr. russel repeats his major , and desires mr. chandler to tell him what he denies in it . for ( saith he ) my words are plain , to be made disciples by the ministry of men. mr. robinson . mr. chandler distinguishes between compleat and incompleat disciples . dr. russel . but what then doth he mean by denying my major ? mr. robinson . he denies , that they that cannot be made compleat disciples , are not intended in the commission . i hope the reader will observe how often mr. chandler was at a loss , and mr. leigh and mr. robinson were forced to help him out with their distinctions and equivocable expressions . here dr russel ( seeing they would not be brought to give any direct answer ) turns his hypothetical into a categorical syllogism . whosoever are uncapable to be made disciples by the ministry of men , they cannot be the subjects of baptism intended in christ's commission : but infants are uncapable to be made disciples by the ministry of men : ergo , they cannot be the subjects of baptism intended in christ's commission . now let mr. chandler tell me what he means by being made compleat , or incompleat disciples by the ministry of men ( according to my argument ) if he can . mr. chandler . i mean by compleat disciples , such as are actually capable of learning : by incompleat , such as are entered in such places in order to be taught . we send children to school before they know a letter . dr. russel my argument speaks not of such ; but of those who have understanding , and are capable to be made actual disciples ; which infants are not . mr. chandler . that such as are so capable , are the only subjects of baptism ; you are to prove it . dr. russel . then you deny the major . mr. chandler . yes , as to your hypothetical argument . dr. russel . if you had done this before , you had saved your self and me much trouble . then i prove it thus . if our lord in that commission given for holy baptism , hath commanded his apostles , that were men , to make disciples by their ministry , and after that , to baptize them , then the consequence of the major is true . but our lord in that commission given for holy baptism hath commanded his apostles , that were men , to make disciples by their ministry , and after that to baptize them . ergo , the consequence of the major is true . mr. leigh . i distinguish thus . they may be entered into the church in order for learning , and so they are disciples before baptism : yet in a more visible sense , they are made disciples by baptism . dr. russel . then you suppose infants not capable to be made disciples by the ministry of men. mr. chandler . not solemnly invested . dr. russel . we are not talking of that ; the question betwixt us is , whether they are capable to be made disciples by the ministry of men. will you assert that ? mr. leigh . we assert they are disciples , as children of believers , before baptism . dr. russel . this is nothing to the purpose , but to spin out time. mr. chandler or mr. leigh should have answered to my argument , which neither of them have done . for if infants are disciples simply , as being children of believing parents , before baptism ( as mr. leigh saith ) then it is done , without any ministetial instruction . and therefore is so far from being an answer to my argument , that it is a meer evasion . i therefore argue thus upon them . if infants are not the subjects of teaching , according to christ's commission , then they are not the subjects of baptism by that commission . but infants are not the subjects of teaching , according to christ's commission . ergo , they are not the subjects of baptism by that commission . for what our lord hath joined together , no man ought to separate . but our lord hath joined teaching and baptizing together . therefore no man ought to separate . and it is further manifest , that our lord did not command his father to make disciples by some secret work of his ; but he commanded his apostles ( that were men ) to make disciples by their ministry ; and that is the point you are to answer to . mr. robinson . he denies they are uncapable to be made disciples by the ministry of men. dr. russel . then by the way take notice , that he grants my major to be true ; that unless they are capable to be taught by the ministry of men , they cannot be the subjects of baptism . i shall therefore proceed to the proof of my minor. if infants have no knowledge to discern between good and evil , then they are not capable to be made disciples by the ministry of men. but infants have no knowledge to discern between good and evil ergo , they are not capable to be made disciples by the ministry of men. mr. chandler . you trick all this while . i told you by infants being disciples , i meant their being solemnly invested by baptism . dr. russel . you still mistake , we are not speaking of their investiture , but of the prerequisites of baptism : and it is evident from what i have said , that those that are truly baptized according to christ's commission ( which is the thing we are upon ) must first be made disciples by the ministry of men. for the commission in mark 16. 15 , 16. is a command to his apostles to go into all the world , and preach the gospel to every creature , and that such of them that were made disciples by their preaching , they should baptize . and in matth. 28. 19. they are commanded to disciple all nations , and to baptize such of them whom they had made disciples by teaching . now when i have shewed you , how that infants not being capable thus to be made disciples , they cannot be the subjects of baptism intended in that commission ; then you grant the consequence of the major ; and by denying my minor , you say they are capable . and when i have brought another argument to prove my minor , you then evade it by an indirect answer . sir , you are bound to give a direct answer to my argument . mr. chandler . i deny the consequence of your major . dr. russel . by so doing , you say , though they have no knowledge to discern between good and evil , yet they are capable to be made disciples by the ministry of men. how can this possibly be true ? mr. leigh . you will not allow of compleat and incompleat disciples . dr. russel . what is this to my argument ? pray let mr. chandler six on something . mr. chandler i say if you mean incompleat disciples , i deny that they are uncapable to be such . dr. russel . how often must we have this distinction repeated to keep us from the point in hand . we are now upon this , whether infants have knowledge to discern between good and evil ; which is the medium i bring to prove the other by : why do you not answer to that ? mr. chandler . they have no knowledge , yet are capable of being incompleat disciples . dr. russel . if by compleat , you mean perfectly so , i know not of any such christian in the world. but i hope this doth not hinder , but there may be real and actual disciples of christ , made so by the ministry of men , and fitted for holy baptism . but i proceed to the proof of my minor. if the gospel in the ministration of it , was appointed to inform men what is good , and what is evil , and infants have no knowledge to discern betwixt good and evil ( as mr. chandler hath been forced to confess ) then they are not capable to be made disciples by the ministry of men : but the gospel in the ministration of it was appointed to inform men what is good , and what is evil , and infant have no knowledge to discern betwixt good and evil , as mr. chandler hath been forc'd to confess : therefore they are not capable to be made disciples by the ministry of men. mr. robinson . when mr. chandler hath distinguished , you most put it into a syllogism , else you will still confound it . dr. russel answers , have i not put it into an argument , and you will not suffer him to answer it ? if you think he hath not sufficiently done that already , let him do it again , and tell to what he means by it , if he can . mr. chandler . i mean one designed and given to learning , solemnly engaged to it , dedicated to the work , as a child entered into a school before he understands one letter ; this is incompleat ; compleat is to be made so by learning . here dr. russel would have spoke , but was not permitted , but broke in upon . mr. leigh . i appeal to any , whether a child sent to school to a master , or mistress ; given up by the parents , and accepted by them ; whether the notion of a scholar be not grounded on such a relation ? dr. russel . i speak of actual disciples , made so by teaching ; are these such , who ( by your own confession ) know not one letter of the book ? these are incompleat scholars indeed mr. leigh . i believe there is a school-master here ; let him speak whether such be not immediately scholars . upon this , mr. ridge the school master stood up and said , upon the parents dedication , and the masters acceptation , and the payment of entrance-money , we do look upon him as a scholar . whereupon there followed a general laughter . dr. russel . i appeal to this assembly , whether my argument did not express such that were made disciples by the ministry of men. what therefore is the reason of your making such a noise and stir about such being accounted scholars so soon as they enter the school , before they know one letter of the book . are these made scholars by teaching , when they have never learned , nor cannot learn ; because they have no knowledges to discern between good and evil : and yet this is the case of those little infants you pretend to baptize . mr. chandler . we allow they are not capable of knowledge to discern between good and evil , nor of being made compleat disciples . dr russel . then the consequence necessarily follows , that infants are not at all intended in the commission of our saviour , matth. 28. 19. mr. robinson . put it into a syllogism . dr. russel . there is no need of that , for mr. chandler hath granted every part of my argument . for 1. he hath granted that infants have no knowledge to discern between good and evil. 2dly . that ( according to my argument ) infants are not capable to be made disciples by the ministry of men. and then it must unavoidably follow , they are not intended in christ's commission . mr. leigh . how sirs ! did we say incompleat disciples are not in the commission ? dr. russel . that hath been sufficiently spoke to already ; i shall therefore proceed to a new argument . arg. 3. if the apostle paul did declare all the counsel of god , and kept back nothing that was profitable for the church of god , and yet did never declare the baptism of infants to be a gospel institution according to christ's commission ; then it is no gospel institution , nor any part of the counsel of god , nor profitable for the church of god. but the apostle paul did declare all the counsel of god , and kept back nothing that was profitable for the church of god , and yet did never declare the baptism of infants to be a gospel-institution according to christ's commission . ergo , it is no gospel-institution , nor any part of the counsel of god , nor profitable for the church of god. mr. chandler . your argument is long . dr. russel . not so long , nor so hard to be understood . mr. robinson . such long arguments are never admitted in any disputation . dr. russel . let mr. chandler speak to the argument . upon this , mr. chandler finding himself unable to answer it , notwithstanding he had two or three prompters to instruct him , he quitted the place of a disputant , and mr. leigh desir'd to take it up , which was admitted him , upon condition he would speak to that argument , which he promised to do . mr. leigh . i deny that the apostle paul did never declare infant baptism to be a gospel-institution . dr. russel . then you deny my minor , which i thus prove . if the apostle paul hath so declared it , it is somewhere to be found in the writings of the new testament . but it is not any where to be found in those writings . ergo , the apostle paul did never so declare it . mr. leigh . i deny the sequel of your major ; for the words were spoken to the church at ephesus ; and what do you talk of paul's epistles , he wrote but one that i know of to the church at ephesus . dr. russel . part of the words in my argument were spoken to the elders of the church of ephesus ; but i have neither ephesus , nor church of ephesus , nor paul's epistles in my argument . why do you not answer to the argument . mr. leigh . we have not the whole of the apostle paul's writings in the new testament ; and this that he wrote to the church of ephesus is but a small part thereof . dr. russel . pray speak to the argument : you see i have no such expressions in it as are taken up by you . mr. leigh . i will do it by a simile . you know that paul wrote divers epistles , and in them of different subjects . it is as if a man should write a book of several things , and when he hath finished it , one comes and cuts off six leaves thereof ; and after this , there is a question arises , whether such a man hath writ any thing about such a particular subject . now it doth not follow , that because it is not contain'd in the rest of his book , that therefore it is not in the six leaves that were cut off . dr. russel . if mr. leigh speaks ad rem , as i suppose he thinks he doth , then i thus infer upon him . first , that he doth by this allow , that there is no mention made of infant-baptism in any of those writings of the apostle paul's , that we have bound up with the rest of the holy scriptures . secondly , he supposes there may be something said of it in those six leaves that were cut off after he had finished his epistles . now the assembly of divines tell us , that the scriptures of the old and new testament are the only rule to direct us in matters of worship . but whether mr. leigh be of their mind i cannot tell . mr. leigh . yes , i am . dr. russel . then what you mean by it i know not , but i believe they meant what we have in the bible , and not what is contained in those six leaves that were cut off , or else they designed to put a cheat upon the whole world , which i do not suppose . but as touching those six leaves , i conclude our brethren have them not in their custody , because i never heard them speak any thing in the least concerning it . for my own part , i can speak for my self ; i never saw them , nor heard of them till now ; neither do i know any thing of the matter . but if mr. leigh or his brethren have them in their custody , i desire they would produce them . and when they have so done , if they will please to favour us so far as first to prove that those were the very six leaves that were written by paul , we will take the pains to examine them : and if it then appears that there is any such thing contained in them as mr. leigh speaks of , we will allow it . mr. leigh was angry hereupon , saying , what do you talk of our being the keepers of them ? and what do you talk of all the new testament ? is all the new testament the apostle paul's writings ? dr. russel . i say i do not confine you to paul's epistles , much less pretend all the new testament to be of the apostle paul's writing , as you would insinuate to the people ; but my words are , it 's no where so declared in the writings of the new testament . and do you produce one instance that it is , if you can , for that will put an issue to our controversie . mr. leigh . you would refer what paul saith to the church of ephesus , to the whole new testament . dr. russel . i hope you will own the holy scriptures to be the only rule to direct us in matters of worship . here mr. leigh breaks in upon the doctor , not permitting him to speak what he had to say : but instead thereof , he saith , i will not own that we have all the sermous that paul preached to the church at ephesus , and if we had , he might preach it to some others though he did not to them , for this was spoken to them . dr. russel . i refer you to the scripture . you say that paul might declare some such thing , and yet it may not be recorded in the scripture . the words are plain . i have not shunned to declare to you all the counsel of god , acts 20. 27. and in ver. 20. i kept back nothing that was profitable unto you . and i do not suppose that paul taught one doctrine in one church and another doctrine in another . for in 1 cor. 4. 17. he tells that church , timothy shall bring you into remembrance of my ways in christ as i teach every where in every church . besides , he doth not only tell them that he had so discharg'd his office among them as to be free from the guilt of their blood , but that he was also free from the blood of all men , ver. 21. testifying to the jews and also to the greeks , repentance toward god , and faith toward our lord jesus christ . and i further add , that if paul never taught infant-baptism in the church of ephesus , nor in the church of corinth , nor in any other place , i hope you will then acknowledge it to be no gospel institution , nor any part of the counsel of god , nor yet profitable for the church of god : and there is no record in holy scripture of his so doing . mr. leigh . i say paul's writings are not the hundredth part of what paul preached . we cannot suppose that in those six chapters to the ephesians he could contrive to put down the whole of his preaching to them . dr. russel . sir , you might have spared all thislabour ; for i am satisfied the people will not trouble themselves to seek for it any where else , but only in the writings of the new testament ; and if they will take my word i can assure them 't is not there to be found . and i perceive you think so too , or else you need not referr them to paul's sermons which are not written . i have heard , indeed , of some unwritten traditions that are lock'd up in the pope's ereast , to be delivered out as he finds occasion for the serving of a turn ; but i never knew that the presbyterians were ever intrusted with any such treasure . mr. leigh . you say it is not to be found in the writings of the new testament ; i deny it . dr. russel . then you deny my minor , which is the thing you should have done before , only you were afraid of being brought to give an instance . now by denying my minor , you say it 's somewhere so recorded in the writings of the new testament , that paul did declare the baptism of infants to be a gospel-institution , &c. and , to prove it is not , i argue thus . if it be so recorded in the writings of the new testament , then mr. leigh or some body else is able to shew it . but neither mr. leigh , nor any body else , is able to shew it . ergo , it is not so recorded in the writings of the new testament . sir , i have now brought it to an universal negative , as i did with mr. chandler upon the former argument ; and now it rests upon you to produce your instance . mr. leigh . i will say it is in the commission , all nations . dr. russel . are you of mr. chandler's opinion ? mr. leigh . i will not answer you . dr. russel . then i say it is not written in the commission that paul did ever declare any thing concerning the baptism of infants . but what do you bring this for now ? you might have done it upon the first argument , when we were upon the commission ; but it 's wholly improper now ; for this that we are now upon , is , whether the apostle paul hath any where so declared it . reader , observe these mens trifling . do they not know as well as we , that the commission of our lord for holy baptism was given long before paul's conversion ; and yet they have the confidence to affirm before so great an auditory , that it is written in the commission , that paul did declare the baptism of infants to be a gospel-institution , &c. which is the thing expressed in my argument . upon this , the reverend mr. chandler , ( who had quitted the work before ) began now in a great fury to break silence again , saying , you are a perfect sophister , your arguments are full of fallacies . dr. russel . it is an easie matter for a man to say so , that understands not an argument himself . mr. leigh . then , pray sir , begin again from acts 20. 27. dr. russel . truly , mr. leigh , i did not come so many miles to spend my time thus , to go backwards and forwards after this manner . mr. chandler . you must do so , if you understand the rules of tergiversation . [ this was one of mr. chandler's witticisms ] dr. russel . if i do not understand those rules when i have occasion for them , i will come to you and learn. but to return to mr. leigh , for i have not done with him yet : sir , you have assigned the commission to prove that paul did declare infant-baptism to be a gospel-institution , part of the counsel of god , &c. now it 's impossible that should be written in the commission , as i have told you before : you must therefore shew us where it is so recorded in some other part of the new testament ; and not assign a place where there can be no mention of it . mr. leigh . he says he gives us the latitude of the whole new testament , but will not admit of the commission , because that doth not say that paul hath so declared . dr. russel . and there is very good reason for it , for the apostle paul is now under consideration , as mention'd in my argument ; who solemnly protesteth , that in the discharge of his ministry , he had freed himself from the blood of all men , in delivering to them all that his master had given him in commission . that he had not shunned to declare all the counsel of god , he had kept back nothing that was profitable for the church of god ; but as faithful steward of the mysteries of god , he did dispence the word , as himself declares in 1 cor. 4. 1 , 2. and i verily believe , that paul was as faithful , as eminent , and as laborous a servant as ever christ had upon earth . and therefore the force of my argument depends upon this , that if paul never said one word about infant-baptism , then it can be no part of the counsel of god , nor a gospel institution , nor ever given him in commission by his lord and master . you have denied my minor ; i have proved it by bringing you to an instance by an universal negative . you have assigned the commission ; i have shewed you the impossibility of proving it from thence . i have pressed you to assign some other part of the new testament for an instance . i have not as yet been able no obtain it . here are divers men of parts and learning among you , can none of you produce so much as one instance to prove it ? surely the people must needs conclude you have none to give . i therefore challenge you to produce the place where it is written , that paul ever said one word of infant-baptism . and till that be done , my argument will stand good . mr. leigh . if paul did not declare it , if we have other places apparent and plain , at least consequential , it is sufficient . dr. russel . this is not an answer to my argument , you might have gone here upon the other , but cannot upon this ; why did you not assign some of those places then ? mr. chandler . we deny the consequence , paul might speak of it some where else , though it is not found in his epistles . mr. robinson . you are to prove that , because paul did not shun to declare to the church of ephesus the whole counsel of god , therefore baptizing of infants must be found there , or else it is no part of the counsel of god. mr. leigh . however , we will suppose the thing ( but not grant it ) that paul has not spoken of infant baptism . mr. williams . if you suppose it , we will take it for granted ; if we may not , say so . thus ended their opposition to this argument . dr. russel . i will now proceed to another argument . arg. 4. christ's commission doth shew who are to be baptized . but it doth not shew that infants are to be baptized : ergo , infants are not the subjects of baptism according to christ's commission . mr. leigh . i deny the minor. dr. russel . by so doing , you suppose it doth shew it . i therefore thus argue if the commission doth shew that infants are to be baptized , mr. leigh , or some other person can shew it us in the commission . but neither mr. leigh , nor any other person is able to shew it us in the commission . ergo , the commission doth not shew that infants are to be baptized . mr. leigh . it is included in the word , all nations . dr. russel . i beg your favour ; mr. chandler asserted in his sermon , that it was the infants of believing parents that were to be baptized : and that it was necessary men should repent and believe , otherwise they had no right to this ordinance . and if we were sent ( saith he ) into an heathen nation , we ought to ingage men to repent and believe , before we administer this ordinance to them . here are qualifications required in the persons to be baptized ( by your own confession ) without which you must not administer it . and it is contrary both to your own principles and practice , to baptize jews , turks and heathens , and all their infants , without previous qualifications to fit them for it . mr. leigh . i say it is included in the word , all nations : do you prove it is not . dr. russel . you have brought an instance , and it is your business to make good your own instance ; otherwise my argument stands firm and untouch'd . but if i shew there are some qualifications required in the commission , and prove that those cannot be found in infants ; then infants cannot be included in the word , all nations . i tell you he hath commanded us to baptize some persons , but he hath not commanded us to baptize any infants ; which i thus prove . if those that christ in his commission hath commanded to be baptized , must first be made disciples according to that commission ; then infants are not to be baptized by virtue of that commission . but those that christ in his commission hath commanded to be baptized , must first be made disciples according to that commission . ergo , infants are not to be baptized by virtue of that commission . mr. leigh . i deny your consequence . repeat it again . dr. russel . then i will make it categorical . all those required to be baptized by christ's commission , are disciples : infants are not capable to be disciples , as i have already proved . ergo , not required to be baptized by christ's commission . mr. leigh . i deny your whole argument : that all that christ requires to be baptized , are disciples , and that infants are not capable . dr. russel . if no other but disciples are express'd in the commission , then the major is true . and if infants are uncapable to be made disciples , then the minor is true also . mr. leigh . we say they are implied ; you allowed good consequences but now . dr. russel . but here are disciples mentioned in the commission ; and none but such that are made so by the ministry of men. mr. leigh . you talk of the commission : it is the good consequences i insist upon ; and say , persons are not to be compleat disciples before they are baptized ; nor actually taught before they are disciples . dr. russel . perhaps you mean a man is not a compleat christian , if he hath not attained to the highest perfection he is capable of whilst in this life ; although he hath been a real christian for many years . i speak not of such a completion , but of such that are actual disciples of christ , made so by the ministry of men. mr. leigh . i say there is no necessity of being disciples in your sense , before they are baptized . dr. russel . then i will prove there is a necessity . if our lord in his commission did not require his apostles to baptize any , but only such as they had before made his disciples by teaching ; then there is a necessity they should be actual disciples before they are baptized . but our lord in his commission did not require his apostles to baptize any , but only such as they had before made his disciples by teaching . ergo , there is a necessity they should be actual disciples before they are baptized . mr. leigh . i deny the minor. dr. russel . then i will read the commission . mr. leigh . you need not do that , we all know the commission very well . dr. russel . i will read my master's commission , matth 28. 19. go ye therefore and disciple all nations , baptizing them in the name of the father , and of the son , and of the holy ghost . this commission is very solemnly delivered , wherein our lord declares , that all power in heaven and earth was given to him . and by virtue of that power — here mr. robinson stops the doctor , and cries out , you are not to preach here , sir. dr. russel . may i not have leave to draw my inference from the text ? mr. leigh . form your argument . the text doth not discover it . dr. russel . is not our lord's commission of as good authority as my argument ? when i have spoken to that , i will then form an argument from it , if you will be silent , and suffer me so to do . i say , that in this great commission , our lord declares his great power . mr. leigh . form your argument . dr. russel . i hope the use of all our syllogisms is to bring us to the commission : and now we are come to it , let us see whether these things are to be found therein , or not . will you pretend that infants are in the commission , and must not the people be suffered to see whether there be any thing mention'd about them , or not . mr. robinson . is this your argument ? bring your argument . and then he bawls very loud , saying , mr. williams , will you suffer him to preach ? mr. williams answers , no , i will not suffer him to preach here . dr. russel . what do you talk of preaching ? are ye afraid of the commission ? i hope it is not so bad with you , as it was with some in times past , whom one of the fathers ( i. e. tertallian ) calls by the name of lucifugae scripturarum , &c. flyers from the light of the scripture ( as bats do from the light of the sun : ) what is the reason , gentlemen , you will not endure to hear the commission opened ? will you fly from the light of the commission of our lord and saviour jesus christ ? is it not the subject contained in the question ; and will you ( or dare you ) deny that what i have said is in the commission ? mr. leigh . we say not so . dr. russel . if you should , you would directly oppose mr. calvin . for he saith , there is no mention made of infants in the commission , as it is express'd either in matth. 28. or mark 16. and further saith we may as well apply those words in 2 thess . 3. 10. that if any would not work , neither should he eat : to little infants , and so keep them from food till they starve , as to apply what is said in the commission to them , whereas it belongs only to the adult . mr. robinson . this is not to the purpose , what have we to do with what mr. calvin says ? dr. russel . i did not know but you might have had a veneration for mr. calvin ; but seeing it 's otherwise , i will thus argue from the commission . if there be an express command in our lord's commission for the baptizing of some persons , and there be no express command neither there nor elsewhere , for the baptizing of infants ; then the baptism of infants is not contained in that commission : mr. robinson . we say though — dr. russel . what again mr. robinson ? must i always be thus broke in upon by you ; what is the meaning of it ? when you see you are like to be pinched upon an argument , then you make it your business to hinder me from speaking : doth this become a moderator ? i beg i may have liberty to speak out , and not be thus taken up in the midst of an argument . pray , sir , remember what the wise man saith of such a one , that answers a matter before he hears it . i say , if there be an express command in our lord's commission for the baptizing of some persons , and there be no express command neither there nor elsewhere for the baptizing of infants ; then the baptism of infants is not contained in that commission : but there is an express command in our lord's commission for : the baptizing of some persons , and there is no express command either there or elsewhere for the baptizing of infants : ergo , the baptism of infants is not contained in that commission . mr. leigh . instead of giving his answer to the argument , he shams it off after this manner ; saying , i appeal to the people . though he allowed consequences but now , yet now he requires an express scripture . and yet i say , if nations include infants , they are expresly mentioned . upon this , mr. robinson turns dictator , and says to mr. leigh , you were better deny his consequence . dr. russel saith , pray , mr. leigh , be pleased to change places with mr. robinson , let him be disputant , and you moderator ; for i perceive neither you , nor i are able to please him . this was refused . upon which dr. russel said to mr. robinson , pray sir , do not you thus dictate to him , i have none to dictate to me : pray let him answer my argument . here mr. leigh did as mr. robinson had taught him , and denied the consequence ; and also that an express command was necessary to authorize the baptizing of infants . dr. russel . my argument was , if there be an express command for the baptizing of some persons , you deny the sequel of the major ; and in so doing you say , that notwithstanding there is no express command for the baptizing of infants , neither there nor elsewhere in all the holy scripture ; yet nevertheless they are intended in the commission . mr. leigh . i do so . dr. russel . and i say , if there be an express command for the baptizing of some persons ; but none at all for the baptizing of infants : then they are not at all intended in that commission . mr. leigh . i deny first the sequel of the major , and then i will deny your minor. dr. russel . this seems very strange , that when i have made it appear so evidently from the commission it self , that there is an express command for the baptizing of some persons ; and yet it should not be allowed as a necessary consequence from the premises , that infants are not intended ; when your selves have confessed there is no express command in all the scriptures , for the baptizing of infants . mr. leigh . i deny the sequel . dr. russel . then i will prove that there is an express command for the baptizing of some persons , from the commission it self . mr. leigh . that is not the sequel of the major , it is that i deny . dr. russel . and i bring the commission to prove it . but you say , that notwithstanding our lord hath expresly commanded some persons to be baptized ; although he hath not commanded infants to be baptized , yet they may be some of that number . hath christ two sorts of subjects that he commands to be baptized in that commission ? or , rather , are some commanded , and others not commanded , and yet both to be baptized ; the one by a command , and the other without ? here mr. leigh refuses to answer , and cries out , put it into a syllogism . dr. russel . if no persons are to be baptized according to that commission , but what are there expresly commanded ; and infants are not so commanded ; then the consequence of the major is true : but no persons are to be baptized , according to that commission , but what are there expresly commanded ; and infants , are not so commanded : ergo , the consequence of the major is true . mr. leigh . i deny your minor. dr. russel . by so doing you say there are some to be baptized that are not there expresly commanded . mr. leigh . do you not know your own argument ? dr. russel . i repeat it not for my own knowledge , but for the peoples information . and i prove my minor thus : if the words of the commission are express command to the apostles , to direct them who they should baptize , then the minor is true : but the words of the commission are an express command to the apostles , to direct them who they should baptize : ergo the minor is true . mr. leigh . i deny your minor. dr. russel . if there be no other commission of our lord for holy baptism , but what is recorded in matth. 28. and mark 16. then the minor is true : but there is no other : ergo , the minor is true . mr. leigh . i deny tae sequel of your major . dr. russel . but we are now upon the commission . mr. leigh . we are so : but we say good consequences derived from the commission , are sufficient . dr. russel . so you may if you please ; but i had rather walk exactly according to the commission of our lord , than by such consequences wherein i may be deceived . mr. robinson . i matter not what you had rather do , or what your opinion is . i am for consequences . mr. leigh . i deny the sequel of the major ; that they are to baptize none , but such as they are expresly commanded . dr. russel . thenl thus argue : if there be no manner of allowance given them to baptize any other but what they are expresly commanded , then the sequel of the major is true : but there is no manner of allowance given them to baptize any other but what they are expresly commanded : ergo , the sequel of the major is true . mr. leigh was pleased here to give a general denial , without distinguishing : upon which dr. russel referr'd him to his former argument , wherein he had already shewed , that there is an express command for the baptizing of all such , that they are required to baptize by virtue of christ s commission . mr. leigh . i deny your minor , but distinguish between the command being expressed and the subjects intended . dr. russel . if the words in the commission about holy baptism be a command from christ to his apostles , then the minor is true : but the words in the commission about holy baptism are a command from christ to his apostles : ergo , the minor is true . mr. leigh . upon distinction , we deny that all the subjects are express'd . dr. russel . my argument saith , they have not allowance to baptize any other . i am now therefore to prove that the commission is command to them , if you deny it . mr. leigh . i allow that the command is express'd : but i say the subjects are to be brought in by consequence . dr. russel . then i will prove that the subjects are express'd . if christ did command his apostles to baptize such as believe and are made disciples , then the subjects are express'd : but christ did command his apostles to baptize such as believe and are made disciples : ergo , the subjects are express'd . mr. leigh . i find a fault with your syllogism ; your major should be universal . dr russel . i was to prove there is a command , with respect to the subjects ; and therefore i have form'd the syllogism right . for it is evident that believers and disciples are the subjects they are commanded to baptize . mr. robinson . you must say all the subjects . dr. russel . by yo●r favour , there is no need of that . for mr. leigh denies there is an express command in christ's commission for any subjects . mr. leigh . i hope the people can testifie that i said the command is express'd : but the subjects to be brought in consequentially . dr. russel . is not that the same which i say you said ? i know you allowed there was a command for the thing it self , but not for the subjects . and therefore i have answered rightly , and your opposition is unreasonable . mr. leigh . we must all confess that jesus christ gave commission to baptize believers when at the age of maturity . such as were before jews and greeks , and newly-believing in the lord jesus , were thereupon to be baptized ; but afterwards the children of those believers . dr. russel . it 's said in mark 16. 16. he that believeth and is baptized shall be saved . here is not one word of infants . mr. leigh . and it follows , he that believeth not , shall be damn'd . now if believing be previous to baptism , by the same way of arguing it must be necessary to salvation ; and so you must say , that all not believing are damn'd , and so all infants are damn'd . d. russel . this is a non-sequitur : for infants are not at all intended in this commission , as i have already shewed you ; and as mr. john calvin doth also affirm . but i hope mr. leigh will allow our saviour's words to be true ; that all those his apostles preached to , according to his commission , if they did not believe , they should be damned . for of such it is said , he that believeth not , is condemned already , because he hath not believed in the name of the only begotten son of god. but as touching infants , i am far from believing that god hath decreed them ( as such ) to eternal damnation . i will rather believe that all infants dying in their infancy are elected , than conclude that any of them are damned . and i suppose you do not know the contrary . if you do , i desire you would tell the people so . mr. leigh . what do you put that upon us for ? dr. russel . because i think it 's reasonable you should tell the people what your opinion is , seeing you have started it ; for you see i have given my opinion freely about it ; and if you think otherwise , pray tell the people so . for then i conceive that your baptizing their infants will do them no good ; for you cannot alter the decrees of heaven : or if you believe , as the papists do , that grace is conveyed to them barely by the act done , notwithstanding the children are wholly passive in it , pray tell us so . mr. leigh refused to answer to the former , but gave this answer to the latter : no , we deny that . here mr. john williams , baptiz'd minister , offered his arguments . if believers are the only subjects of baptism according to christ's commission , then infants are not : but believers are the only subjects of baptism according to christ's commission : therefore infants are not . mr. leigh denied the sequel of the major ; which was thus proved . if infants are incapable of believing , then they are not the subjects of baptism according to the commission : but infants are incapable of believing : therefore they are not the subjects of baptism according to the commission . mr. leigh said the greek word signified to make disciples ; and i deny that infants are incapable of being made disciples . mr. williams said he did not understand greek ; he must leave that to his brother . then mr. leigh said , i deny the minor. mr. williams proved his minor thus : if the essence of faith consists in the act of the understanding and of the will , then infants are incapable of believing : but the essence of faith consists in the act of the understanding and of the will : therefore infants are incapable of believing . mr. leigh denied the sequel of the major , which mr. williams thus proved . if none can believe on jesus christ , that never heard of jesus christ , then infants are incapable of believing : but none can believe on jesus christ , that never heard of jesus christ : therefore infants are incapable of believing . mr. leigh denied the sequel of the major . but he should have remembred what is written , rom. 10 , 14. how shall they believe in him of whom they have not heard ? and how shall they hear without a preacher ? and i do not suppose our antagonists think they are obliged to preach to new-born infants . and yet the administration of baptism is ( by the commission ) restrained to such as are made believers by the preaching of the word . these arguments being sufficient to prove the incapacity of infants believing , the next argument mr. williams offer'd , was ( from thence ) to prove that infants could not be the subjects of baptism according to christ's commission . if the administrator must have an account of the faith of the subject before he baptize him , then infants are not the subjects of baptism according to christ's commission : but the administrator must have an account of the faith of the subject before he baptize him : therefore infants are not the subjects of baptism according to christ's commission . mr. leigh denied the minor. for the proof of which , mr. williams urged two scriptures , acts 8. 36 , 37. and mat. 28. 19. and said , when the eunuch proposed for baptism , philip tells him , if thou believest with all thy heart , thou mayst . the contrary ( that fairly offers it self ) is this ; that if thou dost not believe with all thine heart , thou mayst not . and upon this , the eunuch declared his faith before he was baptized . from whence it 's evident , the eunuch was content to be taught ; philip teaches him ; and yet after this , he must know whether he believes before he baptized him . therefore it follows , they must have actual learning ; and the minister must also know that they have it before he baptize them . and in mat. 28. 19 go disciple to me all nations , baptizing them . from whence i thus argue . if ministers have no commission to baptize any but such as are discipled to christ , then they must have an account of their discipleship before they baptize them : but ministers have no commission to baptize any but such as are discipled to christ : therefore they must have an account of their discipleship before they baptize them . to which was added , that erasmus in his paraphrase upon the new testament , reads the commission thus , go and teach all nations , and when they have learned , dip them . and i further say , if the administrator must have an account of the person 's learning before he be baptized , then a bare going to school is not sufficient to constitute him a disciple . mr. robinson . do you see , sirs ! this gentleman grounds his opinion upon the authority of erasmus . dr. russel . why must erasmus be thus slighted ? here are some honourable persons know very well , that erasmus was a man not to be despised for his skill about the etymology of a greek word . but any thing serves your turn at a pinch . mr. leigh . he quotes erasmus ; and it 's well known he was between papist and protestant . now many of these men , speaking against infant-baptism , will call it popery ; and yet he quotes erasmus for their judgment . now , forasmuch as mr. leigh slipp'd the argument , and only replied to that of erasmus , that he was an inter-papist , &c. mr. williams gave him this answer . sir , you have heard my argument to which you have given no answer . as touching erasmus , i did not quote him as building my faith on his authority , but for his judgment ; it being the translation of a man that understood the original : and although he was not accounted one of the best of men ; yet he was accounted one of the best of scholars in his time. mr. leigh . and now as to the eunuch , he was a proselyte too , and his infants , if he had any , were to be taken in also . philip comes to him and he requires a confession of his faith , because he was a grown man. yet had he had an infant with him , he had had a right to this ordinance after he believed . when by your opinion it must be cast out ; because not capable of actual believing . now i deny that he that administers the ordinance , must always have an account of the person , whether he hath learned , or not . ( i suppose mr. leigh forgot himself , to talk of an eunuch's having children . it puts me in mind of a story i lately heard , of a presbyterian minister that undertook ( in a sermon ) to prove infant-baptism , and to that end chose this text for his purpose , of philip's baptizing the eunuch . and when he had insisted some time upon it , he speaks after this manner to the people : beloved , when you are gone , perhaps you will say , what is all this to the purpose ? here is not one word of infants in the text. it is true , says he , there is not , but i will tell you how that comes in : had he had his wife and children with him , they had then been baptized as well as himself : but they were at a great distance from him ; but as soon as he came home , immediately he baptized them all . i will make no comment upon it , but only this . if these gentlemen know what an eunuch is , then it 's vain babling : if they do not , let them go to the grand senior's seraglio and learn. ) mr. williams . we have plain direction for what i have said ; philip said to the eunuch , if thou believest with all thine heart , thou mayest . and accordingly he took an account of his faith. and in the commission , go disciple all nations , baptizing them . from whence it 's evident , it was those they had made disciples , that they were to baptize . and therefore they must know whether they are disciples or no , before they must adventure to baptize them . mr. leigh . you argue thus , because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , them , is of the masculine gender , it must agree with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , disciples , being of the same gender : and not with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all nations . but any school boy that hath but learned his greek grammar , can resolve thi● . now mr. williams had told him before , that he did not understand greek ; and so he made bold to vapour with it , when he was responding to him . but mr. leigh might have been so civil to have told the old gentleman his sense of it , and not ( in such a light manner ) to have referr'd him to a school-boy for his information . a school-boy knows ( if mr. leigh doth not ) that the rule in the greek grammar is as follows : relativum cum antecedente concordat genere , numero & personâ . and therefore must give it for mr. williams . but i will refer the reader to a better authority than a school-boy : the late reverend and learned minister of the gospel , mr. john gosnold , in his book entituled , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pag. 24 who thus saith , the word them ( baptizing them ) hath no reference unto all nations , as is to be seen in the grammar of the text , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , them being of the masculine gender , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all nations , of the neuter . this them then must have reference to disciples , to such as are first taught : but mr. williams passes by this trivial flourish ; and proceeds to a new argument . if infants are incapable of denying themselves for christ , then they are incapable of being made disciples of christ : but infants are incapable of denying themselves for christ : therefore they are incapable of being made disciples of christ . mr. leigh denies the sequel of the major . mr. williams proves it thus . if a person cannot be his disciple unless he deny both relative self and personal self , then the sequel is true : but infants are not capable so to do : therefore the sequel is true . mr. leigh . this purely refers to grown persons ; and by the same argument you may say infants must not eat ; because it is said in another place , he that cannot work , must not eat . mr. williams . nay , sir , it is he that will not work , not he that cannot . it is he that is able and will not . for i hope you will provide for your parents , when by reason of age they are not able to work for themselves . mr. leigh . but this purely refers to grown persons , and i deny that believers only are disciples . mr. williams . i proved that thus : those that in matth. 28. are called disciples , are in mark 16. called believers : so that they are the same persons intended . hereupon mr. leigh not being able to give a direct answer , endeavours to shift off the force of those two texts , and his inference from them , by this evasion . mr. leigh . i would know whether infants are not as capable of believing in christ , as of coming to christ ? now they are said to come when their parents brought them . for christ says , suffer little children to come unto me : and it 's most probable they were brought in the arms to christ . why may they not be said to believe , when they do not actually believe ; if imputatively they are said to come when their parrents brought them ? so , why may not they be said to believe imputatively , when their parents devote them to jesus christ , although the children do not actually believe , but only the parents ? mr. williams . i deny the parents faith was ever imputed to the child . prove it if you can . mr. leigh . we talk of believers in foro ecclesiae and in foro dei with distinction . and under this notion , and no other do we account believers are so . and under this notion , i mean in foro ecclesiae , the parents faith may be imputed to their children . mr. williams . we say a person is not a disciple of christ , till he hath learned christ . we do not allow of any such imputation : and mr. leigh hath not offer'd any thing to prove it . dr. russel . it is time to come to some instance ; therefore to force you upon it , i argue thus : if the apostles of our lord did never baptize any infant , then the baptism of infants is not according to christ's commission : but the apostles of our lord did never baptize any infant : ergo , the baptism of infants is not according to christ's commission . mr. leigh . i deny your minor. dr. russel . i prove my minor thus . if there be any account that the apostles did ever baptize any infant , it is somewhere recorded in the writings of the new testament : but it is no where so recorded in those writings : ergo , there is not any account that the apostles did ever baptize any infant . mr. leigh . i deny your minor. dr. russel . i must now force you upon an instance by an universal negative . if there be any such account in those writings , mr. leigh , or some other person is able to shew it us : but neither mr. leigh nor any other person is able to do it : ergo , there is no such account there to be found . here mr. leigh , being wholly destitute of an instance ; to shift it off , he denies the sequel of the major . and saith , it doth not follow it must of necessity be written in the new testament . now although this was contrary to the rules of dispute ; yet dr. russel could not urge him to give any instance ; wherefore he argues upon him thus . dr. russel . if nothing else will do with you , i will prove the sequel of my major , according to your denial . if there be no other rule left to direct us how we are to worship god in this ordinance of baptism according to the gospel but what is contained in the writings of the new testament ; then it must of necessity follow , that it be therein written , if such an account be any where to be found : but there is no other rule left to direct us how we are to worship god in this ordinance of baptism according to the gospel , but what is contained in the writings of the new testament : ergo , it must of necessity follow , that it be therein written , if such an account be any where to be found . mr. leigh . i say it might be practised in those times , though not recorded in the new testament . dr. russel . will you grant that it is not recorded in the new testament ? mr. leigh . we will suppose it ; but not grant it . dr. russel . the reason why you suppose it , is because you cannot prove it : for you are not so free of your concessions . mr. leigh . it is not recorded in the new testament what you practise , that grown children of believers were baptized . i challenge you to give one instance of any one born of believing parents , baptized at age. dr. russel . i have called for one instance from scripture several times , of any one infant that was ever baptized , and you have not been able to produce it . this you now speak of , is besides the matter we are upon : and is used on purpose to divert us from our argument , and lead us to some thing else that is foreign to it . pray do you first shew us where it is so written in the new testament , that any one infant was baptized , if you can ; and then you shall hear what we have to say . mr. leigh . these men talk much of scripture , and call upon us to produce scripture for our baptizing of infants ; as if they had abundance of proof for their practice : now let them give but one instance of what is their practice ; namely , of one person that was born of a believer , and was baptized when he came to grown years ; and i will give them the cause . dr. russel . i will instance in constantine the great , whose mother helena was a christian , and yet he was not baptized till he was considerably in years . besides , i do not remember , that there is any account in history , during the first 500 years , that any one of the fathers , or eminent bishops of the church , that were born of christian parents , were baptized until they were about 20 or 30 years of age. and if any of you know the contrary , i desire you would shew it . mr. leigh . what do you tell us of the fathers ? we are not bound to abide by their testimony . dr. russel . this is the first time i have ever met with this answer from you paedobaptists , to tell us you disown the testimony of the fathers in the point of infant baptism . when you think the fathers are on your side , then we can hear enough of them ; but now you see they are against you , you will not abide by their testimony . you know i do not alledge it to prove the institution , but only matter of fact. but seeing you will not abide by their testimony , i shall leave it to be considered by the people ; for i am well satisfied there are some honourable persons here , know what i say to be true . mr. williams doth then proceed to a scripture instance ; and asks mr leigh this question . was not the mother of our lord a believer , when christ was born ? mr. leigh answers , what do you ask that question for ▪ every body knows that . mr. williams . but do you believe it ? mr. leigh . yes , i do believe it : what then ? mr. williams . then here is an instance for you from scripture , of the child of a believer , that was a believer before he was born ; and yet he was not baptized till he came to years . and this we can prove . upon this the people fell a laughing at mr. leigh , and his countenance changed pale ; and he was under some seeming consternation of mind , so that he could not presently recover himself ; but at last his spirits rallied again , and then he spake to this effect . mr. leigh . our discourse was grounded on the commission . now was this before the commission , or after it ? dr. russel . it is a mistake , mr. leigh , we were not now upon the commission , but upon your question . and i think mr. williams hath given you a pertinent answer , every way suitable to your question , and the challenge you made us : and you are bound to take it . upon this he made no reply ; but addressed himself to us after this manner . now if you please i will become opponent . our answer was , you may , if you think fit , we are contented . mr. leigh . then i argue thus . if infants are visible church-members , then they are to be baptized . but infants are visible church-members . ergo , they are to be baptized . dr. russel . this argument doth not include the point in question for you ought to put in these words , according to christ's commission . mr. leigh refused so to do . upon which dr. russel asked him this question . are you of mr. chandler's mind in this matter ? he says , that baptism is an initiating ordinance . mr. leigh answered , yes , i am . dr. russel . then make sense of your argument , if you can : for it will run thus . if infants are already visible members of the church , then they are to be baptized that they may be made so . it is as if i should say , that because such a man is in this house already , therefore there must some act pass upon him to bring him in , when he is actually in the house before . make sense of this , if you can . however , i will deny the minor ; and say they are not visible church-members before they are baptized . mr. chandler . if there be no precept or example in all the word of god , to warrant us to make any other initiating ordinance into the church but baptism , then visible church-members ought to be baptized . but there is no other initiating ordinance into the church besides baptism : ergo , visible church-members ought to be baptized . dr. russel . what , doth not mr. chandler know the difference between the major and minor ? i deny the minor , and his argument is to prove the sequel of the major ; which i had confute● before . but if this be true that mr. chandler says , it is a full answer to mr. leigh's minor : for then it runs thus ; if there be no other way to bring persons into the visible church but by baptism then they were not visible church-members before they were baptized . which is directly opposite to what mr. leigh hath affirmed . mr. robinson . this argument was brought to prove that visible church-members are to be admitted to baptism . mr. williams . i deny that infants are visible church-member in their infancy . mr. leigh . i will prove that some are so , from matth. 19. 14. suffer the little children , and forbid them not to come unto me : for of such is the kingdom of heaven . dr. russel . do you bring this to prove that these children were baptized ? mr. leigh . no , i do not pretend to any such thing . dr. russel . what then do you bring it for ? mr. leigh . i bring it to prove that infants are visible church-members . dr. russel . if you had brought it to prove that infants had a right to the kingdom of glory , i should have thought you had brought it to a better purpose , and more agreeable to the scope of the place . mr. leigh . i argue thus upon it . those that belong to the kingdom of heaven , that is , the visible church of christ , are visible church-members : but the kingdom of heaven , that is , the visible church of christ , is in part made up of little children : ergo , little children are visible church-members . dr. russel . i might here object against the form of your argument : but to pass that by , i do deny your minor. mr. leigh . i shall prove my minor , by an induction of particulars . there are divers acceptations of the kingdom of heaven in scripture . as , 1. it signifies the laws and promises of the kingdom . 2. the graces of the kingdom , whereby we are enabled to observe those laws . and thus it is set forth by a grain of mustard-seed , by leaven , and the like . 3. it sometimes signifies jesus christ his management of his subjects on earth . 4. and sometimes it signifies the happiness of the saints in glory . 5. and many times it is taken for the visible church militant . and in no other sense but this last , can it be taken in this scripture to make good sense of it ; which i shall prove by an argument of induction . if it be nonsense to say , of such is the laws and promises of the kingdom ; if it be nonsense to say , of such is the graces of the kingdom , if it be nonsense to say , of such is christ's management of his subjects on earth ; if it be nonsense to say , of such is the happiness of the saints in glory ; and it be good sense to say . of such is the visible church ; then the visible church is in part made up of little children : but it is nonsence to apply it to all the other , and it is good sense to say , of such to the visible church : ergo , the visible church is in part made up of little children . dr. russel . there is so much nonsense in this argument . i know not well how to make sense of it : it seems to me little to the purpose . but however , i will deny your minor , and say , it is good sense to say , that little children belong to the kingdom of glory . i pray observe ( by the way ) what sort of subjects mr. leigh ' s church must consist of ; if they have no interest in the graces of the kingdom , nor yet in the glory of the kingdom . mr. leigh . i say it's nonsense to understand it otherwise . and upon this he desired , that all those who were satisfied with what he had said should hold up their hands . and of that great multitude , there was but a very few that did it : so that it was manifest they were not satisfied with what he had said . mr. williams . is it nonsense then to say , that any infants belong to the kingdom of glory ? mr. leigh . yes , while they are in their infant state ; for when arrived to glory , they are perfect as grown men , whatever they were on earth . otherwise we must say that there are infants of two foot long , poor , weak , ignorant things in glory : therefore it must be thus taken , for we must make good sense of scripture . mr. williams . i deny you minor , and shall form an opposite argument thus : if infants are neither members of the universal visible church , nor yet of a particular constituted church , then they are not members of the visible church at all : but they are neither members of the universal visible church , nor yet of a particular constituted church : therefore they are not members of the visible church at all . mr. leigh took no notice of this argument , but said , it did not belong to a respondent to form an argument . to which mr. williams reply'd , my work is to clear the truth ; i will not be ty'd up to your rules of disputation . mr. robinson required an express prohibition of infants church membership . mr. williams reply'd , that is fine indeed ; pray give us an express prohibition of baptizing with cream , and spittle , and salt , and oyl ; and the use of the cross in baptism : ( all which you reject ) and of many things more that might be brought into the worship of god. and to this no reply was made . mr. leigh insisting again upon his argument for excluding infants out of the kingdom of heaven , from matth. 19. affirming , that from thence it was nonsense to say , they were the subjects of glory . mr. williams said , we must distinguish between a title to glory , and the actual enjoyment of glory . elect infants have a title to glory , by virtue of the righteousness of christ imputed unto them ; although they are not actually in it . in the next place mr. williams denied the major , and proved to him from matth ●3 7. that church-membership could not be the ground of baptism ; because those many pharisees and others , that came and offer'd themselves to john for baptism , were church-members : and yet john denied to admit them to baptism . here mr. leigh distinguished between church-members de jure , and such that were only so de facto . mr. williams asked him , whether he did own them to be church-members de facto . his answer was , he did . then mr. williams told him church-membership could not be the ground of baptism . mr. leigh said , they were not so de jure , because they were a generation of vipers , and therefore ought by the law to have been cast out . but when mr. williams did desire him to tell him where that law was written , he could not produce it . upon this dr. russel asked mr. leigh , what relation this argument of his had to the commission ? for he did not know that they were obliged to follow them any longer in answering such impertinencies , that were not at all included in the question . and therefore desired him to produce some argument that was more consonant to the point in question , for this was foreign to it . for we have granted you more than you seem willing to desire , in favour of infants ; namely , that they have a title both to grace here , and glory hereafter , through the merits of christ and his righteousness imputed to them . and yet we cannot allow that they are the subjects of baptism , according to christ's commission ; or , a part of the visible church . nevertheless we have very charitable thoughts towards them , because we believe their salvation is secured to them another way . mr. leigh then proceeds to another argument : if infants are disciples , then they have a right to baptism according to the commission : but infants are disciples : ergo , they have a right to baptism according to the commission . mr. williams denied the minor. in defence of which , they argued from acts 15. 10. after this manner . if those upon whom the yoke of circumcision was imposed after the manner of moses , were called disciples , and the manner of moses was to circumcise infants ; then infants are called disciples . but those upon whom the yoke of circumcision was imposed after the manner of moses , were called disciples , and the manner of moses was to circumcise infants : ergo , infants are called disciples . dr. russel . i both distinguish upon your major , and deny the consequence thereof . for i hope you understand a difference betwixt the manner of performing an action , and the subjects upon whom it is performed . the manner of moses is the thing here spoken of ; which was to cut off the foreskin of the flesh with a knife , a sharp stone , or the like instrument : and this was sometimes practised upon grown persons , and sometimes upon infants . as touching infants , they are neither expressed , nor intended in the scripture you have alledged . for they are called brethren , believing gentiles , such that had an epistle sent to them , and when they heard it read , they rejoyced at the consolation , were establish'd in the faith , and are called churches : which your selves know ( in those times ) consisted of adult persons , multitudes both of men and women . but not of one infant that we read of among them . and indeed , none of those forementioned characters can agree to little infants . mr. leigh . i grant the manner is there spoken of , and the subjects brought in afterwards . but would not the people conclude that infants were intended , if i tell them it must be done after the manner of moses ? dr. russel . it 's no matter what those people conclude , that know not how to distinguish between the subjects , and the manner . but those of whom this was spoken , knew right well , that the false teachers imposed it upon the gentiles that did believe : and they are the subjects here spoken of . mr. leigh . i would form this argument . if those are called disciples who are advised by judaizing christians to be circumcised after the manner of moses , then infants are called disciples : but they are called disciples that are advised so to be circumcised : ergo , infants are called disciples . dr. russel denies the consequence of the major , for it doth not follow that because adult believers who are the subjects there spoken of ( as is already proved ) are call'd disciples ; that therefore infants , who are neither expressed , nor intended , must be so call'd . for mr. leigh hath allowed the distinction betwixt the subjects , and the manner . mr. leigh . read the first verse , and you will find , that there came men from judea , that taught the gentile church that believed , that unless they were circumcised after the manner of moses , they could not be saved , &c. it was the yoke of circumcision here intended . whereupon mr. williams did deny , that barely circumcision was that intolerable yoke , which neither they nor their fathers were able to bear , that is there spoken of by peter . for circumcision , barely considered , children of eight days old were able to bear it , and did bear it . but circumcision , as it obliged to the law in point of justification , was that intolerable yoke , which neither they , nor their fathers were able to bear . for the apostle tells the galatians , that if they were circumcised , christ should profit them nothing ; and that they were bound to keep the whole law. now , altho' circumcision , barely considered , might be imposed on infants ; yet the false doctrine in which that intolerable yoke did consist , together with circumcision , could not be imposed on children . besides , that circumcision , after the manner of moses , did not respect the subjects , but the form. it was the brethren that were the subjects the false teachers would have had to have been circumcised after the manner of moses ; amongst which , children could not be numbred . for , 1st . they were such brethren that had received the holy ghost . 2dly . they had purified their hearts by faith. 3dly . they were such that from among the gentiles were turned to god. then they went off also from this , and said . infants are part of a nation , and therefore might be baptized . mr. williams replied , though children are part of a nation ; yet not of a nation modify'd according to christ's commission . whereupon their moderator said , he thought mr. williams had but little academical learning . mr. williams replied , he was warned by the word , to have a care of vain philosophy . and presently demanded , what was the antecedent to the relative them , in the commission . the moderator making no answer , mr. williams said , it was all nations discipled . and upon this , dr. russel , and mr. williams did both desire them to produce one instance for infant baptism , out of the word of god. and this they did very many times desire of them , but no instance was produced . at length mr. williams desired them , in these words : brethren , i would beg you to produce one instance for infants ●aptism ; it will reflect upon you if you do not . what will all this people say , when they are gone ? so many times one instance desired : so many ministers here , and not one instance produced : they must needs conclude there was not one to be produced . notwithstanding this , the ministers were all silent ; and not a man did reply to it . then mr. leigh said , we might take up the opponency again if we pleased . thus ended their so much boasted of opponency , in that vain-glorious advertisement , published in the post-man , the saturday morning after the dispute , ( either by one of themselves , or of their unthinking admirers ) before dr. russel could return to london , altho' he set forth from portsmouth the next morning after the dispute ; his pressing occasions necessitating him thereto . dr. russel did then , at mr. leigh's request , reassume the opponency , of which mr. leigh seemed to be sick , and was willing to get rid of it . which was a sign they had no mind to inform the people of the grounds upon which they keep up the practice of infants baptism ; when they had so fair an opportunity put into their hands to do it , and made no better improvement of it . but having no scripture proof for it , they were not willing to let so great an auditory know the true cause why they continue such a scriptureless practice ; to say no worse of it . dr. russel . i will therefore prove , that no infants are to be baptized by virtue of christ's commission . if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath no other antecedent agreeing therewith but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , then none are to be baptized but such as are first made disciples by the ministry of men , which infants are not capable of . but the antecedent is true ; as is also the consequence ; and therefore no infants are to be baptized . mr. leigh . i deny that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath no other antecedent but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . dr. russel . if there be another , pray assign it . mr. leigh . i say it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all nations . dr. russel . that cannot possibly be ; because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , them , is of the masculine gender , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all nations , is of the neuter gender . but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , them , doth very well agree with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , disciples , they being both of the masculine gender . to this they gave no solid answer , worthy of noting down , according to my remembrance , or the notaries observation . dr. russel having observed what evasive answers they had given to his own and mr. williams's arguments , was resolved to force them to a direct answer ( if possible ) by retorting their own allegation upon themselves , that they might see the absurdity of it : and this put them into a flame , and great confusion . the argument was this : if infants are capable to be made disciples of christ by the ministry of men , without the use of reason , then the beasts of the field are also capable : but the beasts of the field are not capable : therefore infants are not capable . upon this there was a great disorder among them , and a person in the company cried out , he speaks blasphemy . but one of the ministers that sat by him was so just , as to satisfie him to the contrary ; for which he deserves thanks . but mr. robinson , their moderator , stood up , and threw himself about , making a noise like one in a delirious paroxysm ; and bid the people take notice , that dr. russel had ranked their infants among the brute beasts ; and that if they became of his opinion , they must look upon them as dogs , or cats , or hogs , &c. with much more of the same sort of rhetorick ; endeavouring all he could to enrage the multitude of unthinking persons against him , and put the people into a confusion . upon this mr. sharp , the baptist moderator , stood up , and said , gentlemen hold ! what is to do now ? what , doth colonel self ride lord general in the town of portsmouth to day ? what is the reason of this ? dr. russel . hold , mr. robinson . must i be thus misrepresented to the people , because i say ( that which you all know to be true ) that infants want the use of reason ? i hope you will be quiet a little time , and give me leave to make my defence to the people against your clamorous expressions . i am now put upon a necessity to tell this assembly ( of honourable persons , and others ) what my thoughts are concerning the state of mankind in general , and of little infants in particular . i believe that man , as he came out of the hands of god , was a noble creature , the top perfection of all his creation here below and was substituted lord of this lower world ; was endowed with the image of his maker , both natural and divine . but by his sin he lost the divine image , and brought himself thereby under the curse , and into a state of condemnation , in which his posterity were also involved . but it pleased god , of his infinite mercy , not to leave him in that miserable estate , as he had left the fallen angels . but christ interposed between justice and the sinner , the promise being made before the sentence was pronounced , gen. 3. 15. that the seed of the woman should bruise the serpents head . and this promised seed hath ( through the grace of god ) opened a door of mercy for little infants , who never sinned in their own persons ; as well as for others . and you know , gentlemen , i have already told you how great an esteem i have for your little infants ; that i will rather believe that all infants dying in their infancy are elected , than i will conclude that any one of them are damn'd : and this is more than i could persuade our opposites to confess , although they were urged upon it . so that ( for ought yet appears ) we have a greater esteem for your tender babes than these gentlemen have , notwithstanding mr. robinson's unreasonable clamour against me . and having thus apologized for my self , i do now expect an answer to my argument . mr. robinson what a strange thing is this , to talk of baptizing the beasts of the field ! who ever did so ? dr. russel . i am so far from talking of baptizing the beasts of the field , that my argument is rather to prove the direct contrary . and whereas you affirm that infants have a capacity to be made disciples of christ by the ministry of men ( or else you have been saying nothing to the purpose all this tim● about it ) i bring this to shew you the absurdity of such a no ▪ tion : and you are bound to shew the disparity , or confes● you cannot . sirs , i would put this case to you . suppose there were twenty or thirty new born infants in a room , and you should chuse out the most able and learned person among you to preach to them , in order to make them disciples according to christ's commission ; i believe he would have no better success than st. anthony had ( as the story goes ) when he took upon him to instruct the pigs ; or , as some others have don● ( even popish saints ) who have took upon them to preach 〈◊〉 the fowls of the air , &c. of which i could furnish you with divers instances . but why should mr. robinson think it strange that any body should have such a conceit in their minds ? doth he not know that the church of rome baptize things of an inferiour nature ? for they baptize churches and bells . and if i had compared your practice to theirs of baptizing belle , you had had no reason to complain , for they are both passive in the act ; only if you will give credit to one of the fathers ( viz. augustine ) the bells are upon that account the fittest subjects , for they are wholly passive : but ( saith he ) the little children are not so ; for they shew their resistance by their crying . and now i demand of any of you to take off the retortion , and shew the disparity if you can . upon this they were all silent , and none of them would undertake to shew the disparity : and till they do it , my retortion will remain upon them . then mr. leigh said , it is time to proceed to the other question . dr. russel . i will now enter upon it . the second question is this : whether the ordinance of baptism , as appointed by christ is to be administred by dipping , plunging , ( or ) overwhelming only , and not otherwise ? i take the question in the affirmative , and my first argument is this . arg. 1. the holy scripture shews us the right way of baptizing , as appointed by christ : but it doth not shew us that it ought to be done by sprinkling : ergo , sprinkling is not the right way of baptizing . mr. leigh . sir , you must bring in that dipping is absolutely necessary ( as in the question ) what do you talk of sprinkling for ? dr. russel . sir , i know not of any other way that is practised by you ; nor , i suppose , any of these people : i conclude they have often seen you sprinkle infants ; and mr. chandler hath particularly recommended it in his preaching , as the best way of baptizing : and i hope you are not asham'd of your practice . but if you will disown sprinkling to be the right way of baptizing , i am contented ; i will not then insist upon it . mr. robinson . we are not discoursing of that now ; you are to prove dipping to be the only way ; and you must and shall prove it . dr. russel . must and shall ! must and shall is for the king , and not for mr. robinson . mr. leigh . but we will not admit of this argument , because it hath not the word only in it . you are to prove that your way is the only right way of baptizing . dr. russel . mr. leigh was pleased to make use of an argument of induction , upon the question about the subjects : and why may not i use the same liberty about the manner , and prove it by arguments of inductions ? upon this some of them fell a laughing , and mr. chandler thus exprest himself ; your induction is an induction like the man's covey of partridges . mr. williams ask'd him how many there was in the covey ? mr. chandler said , why there was but one . mr. williams replied , but there was more a hatching . dr. russel . what is the reason of all this ? i tell you i will make it good by arguments of induction : and if you do not understand my meaning , i will inform you ; and shew that it is a good way of arguing , and will answer the end i bring it for . for. i will first argue off your way of sprinkling ; and after that , if you shall assign a third way , that is neither practised by you nor us , i will then argue that off also : and then ( i hope ) i shall fully prove what i design by it ; namely , that ours is the only right way of baptizing . upon this they readily discerned they should be forced to give an instance from scripture for their practice of sprinkling , which they were conscious to themselves they were not able to do ; and therefore utterly refused to answer the argument . dr. russel . if this argument will not be admitted , i will proceed to another . that way which doth not signify that which ought to be represented in baptism , according to christ's appointment , is not the right way of baptizing . but this your pretended way doth not do : ergo , it is not the right way of baptizing . and this i shall make good by the following syllogism . if that baptism which was appointed by christ doth properly represent his burial and resurrection , and ours by him , then it must be done not by sprinkling , but by dipping , plunging , or overwhelming the person baptized into water : but that baptism which was appointed by christ doth properly represent his burial and resurrection , and ours by him : ergo , it must be done not by sprinkling , but by dipping , plunging , or overwhelming the person baptized into water . mr. chandler . i deny the consequence of the major ; that it properly sets forth a burial and a resurrection . it is not for this reason the only way ; and i deny that this way doth only set forth a burial and a resurrection . dr. russel . then i will prove , 1. that it doth truly represent a burial and a resurrection . and , 2. that it is the only right way of practising this ordinance . 1. that it doth represent a burial and a resurrection , i prove from rom. 6. and coloss . 2. in rom. 6. 4. therefore we are buried with him by baptism into death , that like as christ was raised up , &c. coloss . 2. 12. buried with him in baptism , wherein also ye are risen with him , &c. this cannot be understood literally ; for so they were not , could not be buried with him in his sepulchre , neither can we , but the apostle resolves us how this was done , and how they were , and we may , be buried with him , and also rise with him ; and that is by baptism . buried with him in baptism , wherein also ye are risen with him . therefore baptism is to be performed in such a way that represents a burial and a resurrection : which is most aptly represented by dipping , plunging , or overwhelming the person baptized , into the water , and raising him up again out of it . 2. that this is the only right way of performing this ordinance , i prove thus : if there were no other way practised by john the baptist , christ , nor his apostles , but what did represent a burial and a resurrection , then ours is the only right way of baptizing . but there was no other way practised by john the baptist , christ , nor his apostles , but what did represent a burial and a resurrection : ergo , ours is the only right way of baptizing . mr. chandler . you are to prove , that because baptism is significant of a burial and resurrection , therefore it must be done only by dipping . dr. russel . by this mr. chandler grants that baptism doth signifie a burial and resurrection ; and i have already proved that therefore it is the only right way of baptizing that we practise , because there was no other practised in those first times of the gospel . and till he give an instance to the contrary , my proof stands good . but i shall farther prove it by this argument . if there can no instance be given that ever the apostles did baptize other ways than by dipping , then ours is the right way of baptizing . but there 〈◊〉 be no instance given , that ever the apostles did baptize other ways than by dipping : ergo , ours is the right way of baptizing . mr. leigh . i deny the enumeration in your argument : for it doth not follow , that because the apostles did not practise it any other way , that there were no others that did . for there were divers other ministers in those times , besides the apostles , that did also baptize . dr. russel . by this you grant that the apostles of our lord did not practise baptism any other way than by dipping . and to prove that no others did use a different practice , i thus argue . if we have no account in holy scripture , that either the apostles , or any other ministers in those times , did baptize any one person other ways than by dipping , then dipping is the only right way of baptizing . but we have no account in holy scripture , that either the apostles , or any other ministers in those times , did baptize any one person other ways than by dipping : ergo , dipping is the only right way of baptizing . mr. chandler . i can shew there is another way that it might be done , and not by dipping ; and that from the etymology of the word baptizo , for it signifies also to wash . dr. russel . i remember what alstedius saith in his lexicon theologicum . having before been speaking about the etymology of that word ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tantum significat immergere , non lavare , nisi ex consequenti : and therefore it signifies to wash only in a secondary and remote sense , because things that are dip'd , may be said to be wash'd . but the proper and primary signification of baptizo is , to dip ; for it comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , mergo , immergo , to dip , to plunge , to overwhelm , to dip into , &c. mr. chandler . i own that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies mergo , immergo . but i can shew great probability , that many , in scripture times , were baptized by pouring a little water on the face : and there is no certainty that dipping was ever used . dr. russel . how doth that appear ? mr. leigh we will argue on a probability . it might be done other ways than by dipping ; and a probability is the most you can pretend to for dipping . i require you to prove that dipping was certainly intended in those places you bring for it ; and then i will prove , that dipping was not intended , but only an application of water to the person . dr. russel . the first instance i shall give is the baptism of our saviour , as it is exprest in mark 1. 9. jesus came from nazareth of galilce , and was baptized of john in jordan . the words are , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which words do certainly signifie , that he was dipped into ●●rdan . mr. leigh . the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in , as well as into , and is often so translated in the new testament . dr. russel . that it may sometimes so signify where the scope of the place may shew it , i will not contend . but you know very well , that where it is joined with an accusative ( as it is here ) it signifies into . and i can shew that our translators have so rendred it in many places in the new testament . and it would many times be nonsence to understand it otherwise . i will give you some instances of it , in the room of many that might be given . as in john 3. 17. god sent not his son into the world to condemn the world ; but that the world through him might be saved . here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred into : for the words in the greek are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and i hope you will not deny that god sent christ into the world. and in 1 tim. 1. 15. christ jesus came into the world to save sinners , &c. there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is also translated into . and i hope you will not deny , that christ came into the world to save sinners . it 's joined with the same words as in john 3. 17. before recited . and in luke 4. 16. it 's said , he went into the synagogue on the sabbath-day , and stood up for to read . here again it is so rendred ; for the words are , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , into the synagogue , and the eyes of all them that were in the synagogue were fastned on him , ver . 20. which could not have been , had he not gone into the synagogue ; as it 's manifest he did . and i hope you will not deny that christ went into the synagogue : but you may do it with as much colour of reason , as to say he was not dip'd , or plunged of john into the river of jordan . when the same word is used in the same sense . and besides if we do but consider those multitudes that john baptized in the river of jordan , and other places where there was much water ; we have no reason to doubt of the truth thereof . mr. leigh . we allow , that what cannot be now used without being burdensome . might be more commodious in that day , and observed in that hot country of judaea , when there was so many came to john to be baptized : and therefore it may be that they went out to rivers . but i will argue upon a probability . it is well known , in those hot countries the people wore sandals : and they might go into the water a little way to wash their feet . now i offer this fair interpretation : they might step a little way into jordan for ease and refreshment , and then john might pour a little water on them . now allow ●ut the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie to wash , as we can easily pr●●e it is often so taken in scripture ; and i offer to all the company , whether this be not a fair interpretation of the place , that john washed him with water , he going a little way into jordan dr. russel . notwithstanding this flourish of a pretended probability , you know that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth properly signifie to dip , as all the great lexicographers and criticks do tell us ; and that its proper and native signification is to dip into water , or to plunge under water : and that i could give you many instances of , out of scapula , stephanus , schrevelius , and many others . and they also tell us , that if it be used for washing , it is in a remote sense : and if it be taken in its primary sense , it 's such a washing as is by dipping , or plunging into the water , and being covered therewith . but that you may see i am not singular in my opinion , i will shew you that your own expositors do thus render it , and some of the greatest men among the protestants that ever wrote since the reformation : of which i have made a collection out of their own works , because i would not wrong them . i shall begin with the testimony of those learned and judicious divines of your own perswasion , who were those that continued mr. peol's annotations upon matth. 3. 6. these are their own words , were baptized , that is , dipped in jordan . upon john 3. 22 , 23. there john was baptizing , because this aenon was a brook or river that had much water . it is from this apparent , that both christ and john baptized by dipping the body in the water ; else they need not have sought places where had been a great plenty of water . before dr. russel had read this last sentence wholly out , the presbyterian ministers , even mr. leigh himself , as well as the rest of them , fell a hissing so loud , and set others of their party to make a noise also by their ill example , that altho dr. russel went on with his work , yet the noise was so great , that it wholly drowned his voice , that he could not be heard . whereupon mr. sharp , the moderator , call'd out aloud to still this great noise , and spoke to this effect : what is the reason of this hissing ? gentlemen , are you not asham'd ? you preach to others the doctrine of sanctification and self-denial , and to act thus your selves , i am asham'd to see it . i pray , good people , take no notice of it now . when dr. russel perceived they would not forbear this hissing and uncivil carriage , he forbore to read any farther . and when silence was obtained , he addressed himself to the ministers after this manner : sirs , what is the matter with you ? must i n●● be permitted to recite your own authors , and some of the gre●test men that have written since the reformation ? although their testimony against us is of little value , because they are parties in the controversie ; yet when the clear evidence of truth shall enforce a confession from their pens that we are in the right , it is then a great testimony for us . here is first of all pool's annotators , certain learned and judicious divines , that say in that matter as we do : and they are men of your own party . there is also dr. hammond saith the same . here the doctor was interrupted again , and they cried out , what do you tell us of dr. hammond ? what have we to do with dr. hammond ? dr. russel . why certainly , gentlemen , dr. hammond is not thus to be despised upon his judgment about a greek word . i have also mr. baxter , wollebius , tilenus , the learned perkins , and luther also , who was against sprinkling , and practised dipping ; and so did the rest of the divines at wistenburgh . mr. calvin also , although he did allow a liberty of sprinkling in cold climates , yet he saith as i do as to the signification of the word baptiz● , that it signifies to dip , and was so used in the primitive church . there is also the dutch translators , they do every where render the words that are used to express this ordinance by , as we do ; and they call john the baptist , joannes de dooper , john the dipper . and i know not of any place but it 's so exprest . and these are presbyterians , men of your own religion . upon this , one of the ministers said , what! do you understand dutch ? dr. russel said , yes , he understood it , but he could not speak it readily . they replied , we will try that ; for we have a gentleman here that understands dutch very well . dr. russel . you may ask that gentleman if you think fit : he can satisfie you , that what i say is true . but they had 〈◊〉 discretion than to call the gentleman out to confute themselves . dr. russel i have also the testimony of the dutch annotators , who say the same thing . and these also are men of your own persuasion . and , to add no more , i have also the testimony of the assembly of divines , sitting at westminster : and i hope they may be of some credit with you . but they would not suffer him to proceed in the reading thereof to the people ; but cried out , we are protestants , and will not pin our faith on other mens sleeves . dr. russel . what! not the assembly of divines ? i thought , though you had no regard to my words , you might have had some regard to the assembly of divines . you know i do not wrong these authors : and therefore what must the people think of you , to oppose your selves thus against these great men , and such multitudes of them , that are of your own persuasion ( as many of them are ) and the rest , some of the greatest men since the reformation . surely the people cannot take it kindly at your hands , to reject the authority of these men in a matter of this nature . their answer was , we do reverence these divines , but adhere to what they say no farther than it agrees with the word of god. dr. russel . we say , that in this particular , what they have written doth agree with the word of god. mr. leigh . you have recourse to the prime signification of the word , whereas we must take it according to its acceptation in scripture . and i offer it to the consideration of the learned , whether the prime signification of the word be a sufficient argument in this case ? and here he makes his rhetorical excursions about a mathematician , an angel , a foot-boy that carries a letter , a physician , &c. and concludes thus , but we must go to the scripture acceptation of the word . and i challenge you to bring one place of scripture where it must be understood that it was done by dipping . dr. russel . it is very well , mr. leigh will allow that i have given the people the proper meaning of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and that its prime signification is to dip. now he might have spared all the rest that he hath said ; for we do not lay the stress only upon the etymology of the word , but also upon the concurrent testimonies of holy scripture , that it was so understood and so practised by john the baptist , christ , and his apostles , and so represented by the metaphors made use of ( as a burial and a resurrection ) to set it forth by : as also their choosing places where there was much water to baptize in , as i have already shewed , so far as they would permit me ; and should have made it manifest beyond exception , if i might have been heard . but to answer your demand , i alledge acts 8. 38 , 39. and they went both down into the water , both philip and the eunuch , and by baptized him . and when they were come up out of the water , &c. here we have an account , that both the administrator , and the person to be baptized , went both down into the water : and when they came there , he baptized him . and if philip had not been to put the eunuch into the water , and cover him with it , why should they go down both into the water ? a little of it might have been brought up to them into the chariot , if sprinkling would have served the turn . but it appears manifestly , that nothing less would serve for to answer the commission , but to dip the person baptized into the water , otherwise they did that which was wholly needless , and besides the rule that was given them to practise by . and their coming up again out of the water , doth evidently shew that he was plunged into it , and overwhelm'd with it . mr. leigh replied , that the greek word signified to go down to , and come up from the water . mr. williams replied , that there was two differing words ( as he had been informed ) in the greek text ; as there are two different words in the translation . for it is said , as they went on their way , they came unto a certain water : this was before he proposed for baptism . but when a grant was given him that he might be baptized , it is then said , they went down both of them into the water , and philip baptized him there . now as they are different words in the translation , coming unto , and going down into , even so they are differing words in the greek . dr. russel said , they were two different words ; to which mr. leigh concessed . but after the meeting was over , mr. williams the presbyterian minister , in whose meeting place the dispute was , told mr. williams the baptist disputant , he was in the right , and that they were two differing words in the greek ; one for coming unto , the other for going down into . dr. russel . i then farther argue : if the spirit of god doth never use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the ordinance of baptism is mentioned , but al●ays expresses it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; then it was performed by dipping , plunging , or overwhelming only : but the spirit of god doth never use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the ordinance of baptism is mentioned , but always expresses it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; ergo. it was performed by dipping , plunging , or overwhelming only . mr. chandler . i deny the sequel of the major ; because the word doth sometimes signify a washing that is short of dipping . dr. russel . you must then assign your instance . mr. chandler you must know that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tabal . and i will shew that it denotes such a washing as is short of dipping . and in dan. 4. 33. where it is said of nebuchadnezzar , his body was wet with the dew of heaven ; the septuagint render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : so that it cannot be understood in your sense . dr. russel . that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in the stead of tabal , is true . but how do you know that the word was so rendred by the septuagint ? mr. chandler . it is so in that translation that goes in their name . dr. russel . that i deny ; for the word there is ebaphe , and not baptizo . but do you not know what weemes saith in his christian synagogue , that the septuagint translation was burnt , and only some fragments of it remaining , which was made up by others : so that neither you nor i know when we read the septuagint , and when we read other men . but what doth all this signify ? that is but a translation , and i think ours to be much better than that , if it were as you say ; and more agreeable to the scope of the place , to say his body was wet with the dew of heaven , than to say it was dipt with the dew of heaven . but i pray let mr. chandler tell us how it is in the hebrew , which is the language in which it was written . mr. chandler . the word in the hebrew is tabal . dr. russel . that i deny . whereupon an hebrew bible was produced , and handed up to dr. russel . and the book of daniel not being placed in its right order , as in other hebrew bibles , he did not readily find it ; whereupon they cried out , they believ'd he could not read it . the dr. answered , he could read hebrew before mr. chandler was born : and as a demonstration of it , he read a verse or two in the beginning thereof . upon this mr. robinson took the book , and with some difficulty found out the book of daniel and then gave it to dr. russel again , who read the place by them directed to , and told mr. chandler that the word tabal was not there . and then , after all this needless trouble , mr. chandler did confess that it was not : and so all his pretention from thence vanished into smoak . mr. chandler also urged for another instance , to prove that tabal signified a washing less than that by dipping , 2 kings 5. 10 , 14. go and wash in jordan , and be clean . and in verse 14. h● dipped himself in jordan . now this must signifie a washing short of dipping ; because though tabal doth express the act done in ver. 14. yet the command is given by rachatz , which signifies to wash . dr. russel . i do allow that the command is ●xprest by rachatz , and also that it sometimes is used , as we● as cabas , to signifie less than dipping when it is applied to some particular things , or parts of things , which are to be cleansed from filth ; as you know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the greek is to wash the hands . but where rachatz in the hebrew is used in the sence as it 's here exprest , namely , to wash himself ; it 's always to be understood of such a washing as is by dipping . the jews understood it so , and naaman the syrian understood the prophet in that sence ; for it 's said he dipped himself in jordan seven times . and that he was not mistaken about it , is evident ; for that the spirit of god hath left it upon record , that what he did was according to the saying of the man of god : so that the prophet did not intend by rachatz any other washing than what is performed by dipping of the person so washed into the water . and had this been a derivative , there might have been some doubt raised about it ; but seeing tabal is the root it self , it can signify nothing less than what is the known sence thereof , viz. he dipped . he dipped himself in jordan seven times , according to the saying of the man of god. thus i have cleared this text from your objection , as not intending any such thing as you have brought it for , but the direct contrary . then mr. chandler said , we challenge you to prove , by scripture , that the word baptizo signifies to dip , and that that is intended by baptism . dr. russel . i will prove it from all the places where the ordinance of baptism is spoken of , if you will let me prove it from the greek . mr. chandler . no , you shall prove it from our translation , that it 's there any where so rendred ; but you shall not do it from any of those places where the ordinance of baptism is spoken of . dr. russel . that is unreasonable , that when the use of a word is enquired into , and what was the practice of the first ministers , pursuant to that word by which they are commanded to baptize ; for all those scriptures where it is so mentioned to be excluded out of our enquiry . mr. chandler . i will not allow you to prove it from any of those places where the ordinance of baptism is either exprest or intended . dr. russel . if nothing else will do with you , i will then undertake to prove from divers places in scripture , that either bapto , or its derivatives , is so rendred in our english translation . the first scripture i shall instance in , is , revel . 19. 1● . he was cloathed with a vesture dipt in blood. mr. chandler . this is not bapto . dr. russel . no more is baptizo , baptismos , baptisma , &c. but they are all derivatives from it ; and so is the word that is here used . and this mr. chandler did not deny . dr. russel did then urge the several places in the evangelists about judas dipping with christ in the dish ; as , matt. 26. 23. he that dippeth . mark 14. 20. john 13. 26. when i have dipped it . and when he had dipped , &c. now in all these places you see it 's thus rendred , and the ordinance of baptism not in the least intended . moreover , i will give you one instance more , in which the most minute action imaginable is intended , and yet so much as was put into the water is said to be dipt . luke 16. 24. where the rich man being in hell , desired father abraham to send lazarus , that he might dip the tip of his finger in water , to cool his tongue , &c. by this it appears , that our translators did thus understand the word to intend dipping ; and have never rendred it to sprinkle in all the new testament . i would only add , that when learned men come to have but the same wisdom as the jewish rabbies have , to reduce all doubtful words to their roots and theme from whence they are derived , then much of our present disputes will issue in the knowledge of the truth ; and we shall cease to strive about words to no profit , but to the subverting of the hearers . upon this followed a confused jangling and noise , so that the amanuensis could not take it down , neither did he think it worth the taking . but mr. williams , the presbyterian minister , said , he thought there had been little said to the purpose . upon this dr. russel said , mr. williams , i think there hath been a great deal said more than hath been answered : but if you are not satisfied , we will wave all that hath been said , and i will dispute it over with you de novo . mr. williams shrugged , and answered no ; i am not very well . although he had not been engaged at all in the dispute himself , and the doctor had been fatigued by so long a disputation , yet mr. williams refused to accept his offer . it was at last thought meet by them to put an issue to the disputation . and mr leigh ( after he had made a speech to thank the governour and the mayor for their civility towards them , and the baptists had returned their thanks also ) he then concluded in prayer ; and so dismist the assembly . it was between the hours of six and seven of the clock when the dispute ended . i do now think it proper to give you an account of those learned mens testimonies to justifie our practice of dipping , which dr. russel was then prevented to recite , by reason of the ministers hissing , and the noise and clamour of their party , that would not suffer him to be heard . pool's annotations . matt. 3. 6 were baptized : that is , dipped in jordan . matt. 28. 19. it 's true , the first baptisms of which we read in holy writ , were by dipping of the persons baptized . where it may be we judge it reasonable , and most resembling our burial with christ by baptism into death . john 3. 22 , 23. there john was baptizing , because this aenon was a brook or river that had much water . it is from this apparent , that both christ and john baptized by dipping the body in the water ; else they need not have sought places where had been a great plenty of water . acts 8. 38. in hot countries this was usual , to baptize by dipping the body in the water . rom. 6. 4. he seems here to allude to the manner of baptizing in those warm eastern countries , which was to dip or plunge the party baptized ; and , as it were , to bury him for a while under water . dr. hammond's annotations . matth. 3. john put the persons whom he baptized into the water , dipped them all over , and so took them out again . and in his paraphrase on mark 1. 5. and john's baptism was done in jordan , a river convenient for that purpose . the learned perkins . rom. 6. the ancient custom of baptizing was to dip , and as it were to dive all the body of the baptized in the water ; as may appear in paul , rom. 6. and the councils of laodicea , and neocaesarea . the action of the minister , is his washing of the party baptized with the element of water . of washing there be three parts : the putting into the water , the continuance in the water , and the coming out of the water . perkins's order of the causes of salvation and damnation , cap. 33. pag. 74. vol. 1. and in his comment on golat. 3. 27. vol. 2. pag 257. the dipping of the body signifies mortification , or fellowship with christ in his death : the staying under the water , signifies the burial of sin ; and the coming out of the water , the resurrection from sin to newness of life . and upon matth. 28 19. here ( saith he ) a question may be made , whether washing the body in baptism , must be by dipping or sprinkling ? his answer is this ; in hot countries , and in the baptism of men of years , dipping was used , and that by the apostles : and to this paul alludes rom. 6. 3 , 4. and dipping doth more fully represent our spiritual washing , than sprinkling . ibid. pag. 257. mr baxter , in his paraphrase . matth. 3. 5. we grant that baptism then was by washing the whole body . matth. 3. 6. baptism was in john's time , by washing the whole body . rom. 6. 4. therefore in our baptism we are dipped under the water . coloss . 2. 12. ye are dead and buried with him ; for so your baptism signified , in which ye are put under the water , to signify and profess that your old man , or fleshly lust , is dead and buried with him ; and you rise thence , to signify and profess , that you rise to newness of life . in his third argument against mr. b●ake , he saith , quoad modum , with respect to the manner , it is commonly confest by us to the anabaptists ( as our commentators declare ) that in the apostles time , the baptized were dipt over head in water . and though we have thought it lawful to disuse the manner of dipping , yet we presume not to change the use and signification of it . dr. cave . in his primitive christianity , pag. 320. saith , that the party baptized was wholly immerged , or put under water ; which was the almost constant and universal custom of those times : whereby they did most notably and significantly express the great end and effects of baptism ; for as in immerging there are in a manner three several acts , the putting the person into water , his abiding there for some time , and his rising up again , thereby representing christ's death , burial , and resurrection , &c. dr. nicholson , late lord bishop of glocester . in his exposition of the church-catechism , saith , in pag. 174. and the ancient manner in baptism , the putting the person baptized under the water , and then taking him out again did well set out these two acts , the first his dying , the second his rising again . and in the same page , upon col. 2. 12. he saith , into the grave with christ we went not , for our bodies were not , could not be buried with his ; but in our baptism , by a kind of analogy or resemblance , while our bodies are under the water , we may be said to be buried with him . dr. fowler , present lord bishop of glocester . in his scope of the christian religion , upon rom 6 4. saith , christians being pl●nged into the water in baptism , signifieth their undertaking and obliging themselves , in a spiritual sense , to die and be buried with jesus christ , that so answerably to his resurrection , they may live a holy and godly life . dr. tillotson , late archbishop of canterbury . in his sermon upon 2 tim. 2. 19. saith , anciently those who were baptized put off their garments , which signified the putting off the body of sin ; and were immersed and buried in the water , to represent the death of sin ; and then did rise up again out of the water , to signifie their entrance upon a new life . and to these customs the apostle alludes , rom. 6. 4. dr. jer. taylor , late lord bishop of down . in his ductor dubitantium , lib. 3 cap. 4. saith , the custom of the ancient church was not sprinkling , but immersion , in pursuance of the sence of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , both in the commandment and example of our blessed saviour . and this agrees with the mystery of the sacrament it self ; for we are buried with him in baptism ( saith the apostle ; ) the old-man is buried and drowned in the immersion under water : and when the baptized person is lifted up from the water , it represents the resurrection of the new-man to newness of life . the learned joseph mede . in his diatribe on titus 3. 5. saith , there was no such thing as sprinkling used in baptism in the apostles time , nor many ages after them . mr. daniel rogers . none of old were wont to be sprinkled , and ( saith he ) i confess my self unconvinced by demonstration of scripture for infants sprinkling . it ought to be the churches part to cleave to the institution , which is dipping . and he betrays the church , whose officer he is , to a disorder'd error , if he cleave not to the institution , which is to dip. rogers's treatise of the two sacraments , part 1. chap. 5. the famous reformer luther . luther de baptismo , tom . 1. fol. 71. in the latin edition , printed at wittemburgh , saith , baptism is a greek word ; it may be translated a dipping , when we dip something in water , that it may be covered with water . and although it be for the most part altogether abolished , for that they do not dip the whole children , but only sprinkle them with a little water , they ought nevertheless to be wholly dipt , and presently to be drawn out again . and in tome 2. fol. 79. concerning babylon's captivity . the other thing ( saith he ) which belongs to baptism , is the sign , or the sacrament , which is the dipping it self into the water : from whence also it hath its name . nam baptizo graece , mergo latinè , & baptisma mersio est . for baptizo in greek , is in latin mergo , to dip ; and baptisma , is dipping . and a little after , speaking of rom. 6. 4. he saith , being moved by this reason , i would have those that are to be baptized , to be wholly dipt into the water ; as the word doth sound , and the mystery doth signifie . and when complaint was made to him and other divines at wittemburgh , that a child had been sprinkled at hamburgh , and their advice desired upon it ; he wrote to hamburgh to acquaint them , that their use of sprinkling was an abuse , which they ought to remove . ita mersionem hamburgi restitutam esse . so dipping was restored at hamburgh author joannes bugenhagius pomeranius , in his book printed anno 1542. he was contemporary with , and a successor of luther at wittemburgh . the learned grotius . on matth. 3. 6. mersatione autem , non perfusione agi solitum hunc ritum indicat & vocis proprietas , & loca ad eum ritum delecta , john 3. 23. acts 8. 38. et allusiones multae apostolorum quae ad aspersionem referri non possunt , rom. 6. 3 , 4. col. 2. 12. mr. john calvin . on john 3. 23. baptism was performed by john and christ , by dipping of the whole body in water . and in his institutions , lib. 4. cap. 15. sect . 19. he saith thus , caeterum mergaturne totus qui tingitur , idque ter an semel , an infusa tantum aqua aspergatur , minimum refert : sed id pro regionum diversitate ecclesis liberum esse debet . quanquam & ipsum baptizandi verbum mergere significat , & mergendi ritum veteri ecclesia observatum fuisse constat . here you may see , that although he thinks it a thing indifferent whether it be done by dipping or sprinkling , and that thrice or once only ; and that it 's left to the churches liberty , according to the diversity of countries : yet he comes in at last with his quanquam , notwithstanding the word baptism signifies to dip , and it is evident that the rite of dipping was observed by the old church . the case is so clear ( as a learned writer hath noted ) that calvin up and down his works doth often confess , that the ancient manner of baptism in the primitive times was by dipping the whole body under water . piscator , on john 3 : 23. saith , that baptism was performed by dipping the whole body under water . the dutch translators . matth. 3. 1. joannes de dooper , john the dipper . vers 6. gedoopt in de jordaen , dipt in jordan . vers . 16 ende jesus gedoopt zynde epgeklommen uyt het water . and jesus being dipt , he ( climbed or ) came up out of the water . matth. 28 19. onderwyst alle de volckeren , deselve dopende in den name des vaders , &c. instruct all the people , dipping the same in the name of the father , &c. mark 1. 9. ende wiert van joanne gedoopt in de jordaen . ende terstont al 's by uyt het water opklaem , &c. and was dipt of john in jordan . and straightways as he climb'd up out of the water , &c. acts 8. 36. wat verhindert my gedoopt te worden ? what hinders me to be dipt ? v. 38. ende hy doopte hem . and he dipt him . v. 12. wierden sy gedoopt beyde mannen ende vrouwen . they were dipt both men and women . rom. 6. 3. ofte en wetet ghy niet dat soo vele al 's wy in christum jesum dedoopt zyn , wy in synen doodt gedoopt zyn ? know ye not that so many of us as were dipt into christ jesus , we were dipt into his death ? and the same in coll. 2. 12. and ( according to what i find ) in all other places where this ordinance of baptism is mentioned . dutch annotations . on john 3. 23. and john also baptized in aenon near salim , &c. seeing there were many waters there , that is brooks or rivelets , or much water , because they that were baptized by john , went into the water with their whole bodies . see matth. 3. 16. acts 8. 38. and on rom. 6. 3. we are baptized into his death . the apostle seems here to allude to the manner of baptizing much used in those warm eastern countries ; where men were wholly dipt into the water , and remained a little while under the water ; to shew that this dipping into , and remaining in the water , is a representation of christ's death and burial : and the rising up out of the water , of his resurrection . beza on matth. 3. 11. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifies to die by dipping or washing , and differs from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to drown , or go down to the bottom like a stone . causabon's annotations upon matth 3. he saith , immerging was the proper rite in baptism , which the word it self sufficiently declares ; which as it signifies not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a going down to the bottom without any ascending ; so not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a swimming like a cork above the water ; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a going down and coming up again . tilenus , a learned protestant writer , in his disputation , page 886 , 889 , 890. saith , baptism is the first sacrament of the new testament instituted by jesus christ . the outward rite in baptism is three fold . first , immersion into the water . 2dly , abiding under the water . 3dly , a rising again out of the water . and he there shews at large , what a most lively similitude it is of the sorrows of christ which he was plung'd into under divine justice , and of his burial and resurrection , &c. leigh , in his critica sacra . he saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , tingo , to dip or plunge into the water , and signifieth primarily such a kind of washing as is used in bucks , where linen is plunged or dipt . it implieth the washing of their whole body . the native and proper signification of it is , to dip into water , or to plunge under water , john 3. 22 , 23. matth. 3. 16. acts 8. 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , dipping into water , or washing with water , &c. and in his annotations on rom 6 4. he alludes to the manner in which baptism was then administred , which was to plunge them in the water ; the plunging of them into water that were baptized , was a sign of their death and burial with christ . wollebius in his compendium , &c. speaking of their present practise , saith , the action is sprinkling of water , which is usurped in the stead of dipping . and then adds , immersio & emersio illustre symbolum fuit sepulturae & resurrectionis christi . their being plunged into the water , and coming up again out of the water , was an illustrious symbol of the burial and resurrection of christ . daille , on the fathers . lib. 2. p. 148. saith , it was a custom heretofore in the ancient church , to plunge those they baptized , over head and ears in the water ; and cites for his authority , tertullian , cyprian , epiphanius , and others . and this is still ( saith he ) the practice both of the greeks and russians at this day . and cites cassander de baptismo , pag. 193. and yet notwithstanding this custom , which is both so ancient and so universal , is now abolished by the church of rome . and this is the reason that the moscovites say that the latines are not rightly and duly baptized ; because they do not use this ancient ceremony in their baptism . also , in that greek lexicon , published and recommended to all , for the encrease of knowledge ( and explained in english ) by mr. joseph caryll , mr. george cockayne , mr. ralph vening , mr. william dell , mr. matthew barker , mr. william adderly , mr. matthew mead , mr. henry jessey . they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to dip , plunge , or drown . in the passive voice , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to be plunged , or overwhelmed . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to dip in , as one doth his finger in liquor . [ from this we may allow , that the presbyterian ministers do baptize their fingers when they dip them into the waters : but cannot be said to baptize the children , because they do not dip them in the water , but sprinkle only a little water upon their faces ] mat. 26. 23. john 13. 26. mark 14. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to plunge , to overwhelm , to wash , to dip , mat. 3. 11. john 1. 25. chap. 3. 26. john 4. 1. 1 cor. 1. 17. john 1. 31. matth. 28. 19. john 3. 22. john 4. 2. chap. 1. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to be plunged , to be baptized , or dipt . by a metaphor , it 's taken for affliction , matth. 20. 22. which is familiarly read in scripture ; whereby afflictions are compared to the gulphs and whirl-pools of water , into which those are plunged , who struggle with the miseries and calamities of this life . yet they are so plunged , that they can lift up themselves again . i might also add , what those several great masters of the greek tongue , us scapula , stephanus , schrevelius , and divers others , have said concerning the etymology thereof . but the learned being so well acquainted therewith , i shall only touch upon it : they confirming what i have already observed from others . they tell us in their lexicons , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifies mergo , immergo , submergo , obruo ; item tingo , quod fit immergendo . to dip , to overwhelm , to plunge or dip in , to drown or sink in the water , to overwhelm , to dip , or plunge ; to put under , to cover clean over , &c. and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rantizo , is aspergo , to sprinkle : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , aspersio , sprinkling . now these two different words , do signifie two different actions : for he that is only sprinkled , cannot be said to be dipt , or plunged under the water , and to come up again out of the water , ( when they were never in it ) as those are said to do , in acts 8. 38. they went both down into the water , and they came up again out of the water . besides , i challenge all the learned in the world to shew one instance in the new testament , that these words rantizo , rantismos , or rantisma , are ever made use of by the spirit of god , to express that ordinance of baptism by . for they know right well that bapto , and its derivatives are always made use of to express it by . and where they are translated into english , the one is rendred dipping , and the other sprinkling . but if these men will keep up a practise contrary to holy scripture . and the judgment of the most learned lexicographers and criticks in the greek tongue , it 's their own fault , and not ours . the assembly of divines annotations . acts 8. 38. they went both down into the water . they were wont to dip the whole body , or go down into the water , as here , and matth. 3. 16. and upon rom. 6. 4. buried with him by baptism . see col. 2. 12. in this phrase the apostle seemeth to allude to the ancient manner of baptism ; which was to dip the parties baptized , and as it were , to bury them under the water for a while , and then to draw them out of it , and lift them up ; to represent the burial of our old man , and our resurrection to newness of life . the late dr. gabriel towerson , in his explication of the catechism of the church of england , part 4. pag. 20 &c. speaks largely upon it , in vindication of the rite of dipping in baptism ; of which i shall recite some few passages , and refer you to his book for the rest . baptism is intended as a sign , and that in respect of the manner of application used ; i mean the dipping , or plunging the party baptized in it . a signification which st. paul will not suffer those to forget , who have been acquainted with his epistles , for which he quotes rom 6 4. and col. 2. 12. it was performed by the ceremony of immersion , that the person immersed , might by that ceremony ( which was no obscure image of a sepulture ) be minded of the precedent death , as in like manner by his coming again out of the water , of his rising from that death to life , after the example of the institutor thereof . then he puts this question , whether it ought to be performed by an immersion , or an aspersion , & c ? his answer is , it may be a more material question than is commonly deemed by us who have been accustomed to baptize by a bare effusion and sprinkling of water upon the party . for things which depend for their force on the meer will and pleasure of him who instituted them , there ought ( no doubt ) great regard to be had to the commands of him that did so ; as without which there is no reason we should receive the benefit of that ceremony to which he has been pleased to annex it . now what the command of christ was in this particular , cannot be well doubted of by those who shall consider ; first , the words of christ , matth 28. 19. concerning it , and the practice of those times , whether in the baptism of john or our saviour ; for the words of christ are , that they should baptize or dip those whom they made disciples to him ; for ( so no doubt ) the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , baptizontes , properly signifies : though if there could be any doubt concerning the signification of the words themselves , yet would that doubt be removed by considering the practice of those times . for such as was the practice of those times in baptizing , such in reason we are to think our saviour's command to have been concerning it , &c. there being not otherwise any means either for those , or future times to discover his intention concerning it . what the practice of those times were , will need no other proof , than the resorting to rivers and other such receptacles of water for the performance of that ceremony , as that because there was much water there , matth. 3. 5. john 3. 23. and the scripture expresly affirming concerning the baptism of the eunuch , acts 8. 38. that philip and the eunuch went both down into a certain water ( which they met with in their journey ) in order to the baptizing of the latter . for what need would there have been of the baptists resorting to great confluxes of water ; or of philip's and the eunuch's going down into this , were it not that the baptism both of the one and of the other , were to be performed by an immersion ; a very little water ( as we know it doth with us ) sufficing for an effusion or sprinkling . the same is to be said yet more , upon the account of our conforming to the death and resurrection of christ , which we learn from st. paul to be the design of baptism to signifie ; for though that might , and was well enough represented by the beptized persons being buried in baptism , and their rising out of it ; yet can it not be said to be so , or , at least but very imperfectly , by the bare pouring out , or sprinkling the baptismal water on him . but therefore ; as there is so much the more reason to represent the rite of immersion as the only legitimate rite of baptism , because the only one that can answer the ends of its institution , and those things that were to be signified by it ; so especially , if ( as is well known , and undoubtedly of great force ) the general practice of the primitive church was agreeable thereto , and the greek church to this very day : for who can think that either the one , or the other , would have been so tenacious of so troublesom a rite , were it not that they were well assured ( as they of the primitive church might very well be ) of its being the only instituted and legitimate one. i cannot but think the forementioned arguments to be so far of force , as to evince the necessity thereof , &c. for what benefit can men ordinarily expect from that which depends for its force upon the will of him that instituted it ; where there is no such compliance in the least with it , and the command of the institutor ; as may answer those ends for which he applied it . dr. barlow , late bishop of lincoln , in his letter to mr. john tombes , printed in his life-time and owned by him . he saith thus ; i believe and know , that there is neither precept nor practice in the scripture for paedo-baptism ; nor any just evidence for it , for about two hundred years after christ . sure i am , that in the primitive times they were to be catechumeni , and then illuminati , or baptizati : and this not only children of pagans , or pagans converted ; but children of christian parents . nazianzen , though a bishop's son , being not baptized till he was about thirty years of age , as appears in his life . and the like is evident in some others . i have seen what my learned and worthy friend dr. hammond , mr. baxter , and others , say in defence of it ; and i confess i wonder not a little , that men of such parts should say so much to so little purpose : for i have not seen any thing like an argument for it . i shall add no more , but my hearty wishes , that as god was pleased to make the hearing of the dispute , of such use to several persons , that they were fully convinced ( by the grace of god towards them ) of the truth of the doctrine of holy baptism , and did in few days after submit themselves to be dipt in water , upon profession of their faith , according to the commission of our lord and saviour jesus christ , that it may also be of the like use to many others , in the reading of it ; that so there may be added to the church daily ▪ such as shall be saved . and then my design will be answered in its publication ; and i shall count it a sufficient reward for all my pains and labour therein . finis . vvater-dipping no firm footing for church-communion: or considerations proving it not simply lawful, but necessary also (in point of duty) for persons baptized after the new mode of dipping, to continue communion with those churches, or imbodied societies of saints, of which they were members before the said dipping; and that to betray their trust or faith given unto jesus christ to serve him in the relation and capacity, whether of officers, or other members, in these churches (respectively) by deserting these churches, is a sin highly provoking in the sight of god. together with a post-script touching the pretended answer to the forty queries about church-communion, infant and after baptism. by john goodwin, a servant of god in the gospel of his dear son. goodwin, john, 1594?-1665. this text is an enriched version of the tcp digital transcription a85422 of text r202234 in the english short title catalog (thomason e723_15). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 229 kb of xml-encoded text transcribed from 46 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a85422 wing g1213 thomason e723_15 estc r202234 99862598 99862598 166777 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a85422) transcribed from: (early english books online ; image set 166777) images scanned from microfilm: (thomason tracts ; 111:e723[15]) vvater-dipping no firm footing for church-communion: or considerations proving it not simply lawful, but necessary also (in point of duty) for persons baptized after the new mode of dipping, to continue communion with those churches, or imbodied societies of saints, of which they were members before the said dipping; and that to betray their trust or faith given unto jesus christ to serve him in the relation and capacity, whether of officers, or other members, in these churches (respectively) by deserting these churches, is a sin highly provoking in the sight of god. together with a post-script touching the pretended answer to the forty queries about church-communion, infant and after baptism. by john goodwin, a servant of god in the gospel of his dear son. goodwin, john, 1594?-1665. 90, [2] p. printed by j.m. for henry cripps and lodowick lloyd, and are to be sold at their shop in popes-head alley., london, : 1653. in part a reply to: allen, william. an answer to mr. j.g. his xl queries. with a final errata leaf. annotation on thomason copy: "december 12:". reproduction of the original in the british library. eng allen, william, d. 1686. -answer to mr. j.g. his xl queries -early works to 1800. baptists -controversial literature -early works to 1800. baptism -early works to 1800. a85422 r202234 (thomason e723_15). civilwar no vvater-dipping no firm footing for church-communion: or considerations proving it not simply lawful, but necessary also (in point of duty) f goodwin, john 1653 42052 31 190 0 0 0 0 53 d the rate of 53 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2007-09 tcp assigned for keying and markup 2007-09 apex covantage keyed and coded from proquest page images 2007-10 emma (leeson) huber sampled and proofread 2007-10 emma (leeson) huber text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion vvater-dipping no firm footing for church-communion : or considerations proving it not simply lawful , but necessary also ( in point of duty ) for persons baptized after the new mode of dipping , to continue communion with those churches , or imbodied societies of saints , of which they were members before the said dipping ; and that to betray their trust or faith given unto jesus christ to serve him in the relation and capacity , whether of officers , or other members , in these churches ( respectively ) by deserting these churches , is a sin highly provoking in the sight of god . together with a post-script touching the pretended answer to the forty queries about church-communion , infant and after baptism . by john goodwin , a servant of god in the gospel of his dear son . ye did run well ; who did hinder you , that ye should not obey the truth ? gal. 5. 7. let them return unto thee , but return not thou unto them . jer. 15. 19. if there be any consolation in christ , if any comfort of love , if any fellowship of the spirit , if any bowels and mercies , fulfil ye my joy ; be ye like minded , having the same love , being of one accord , of one mind : let nothing be done through strife or vain glory , &c. phil. 2. 1 , 2 , 3. london , printed by j. m. for henry cripps and lodowick lloyd , and are to be sold at their shop in popes-head alley . 1653. to the reader . good reader , how thou wilt interpret , or accept of , the considerations here presented unto thee , i know not . the ground of my doubt is , because they are but as so many candles lighted up to shew unto men the sun . never did my pen labor in a cause more expedite and facil : yet this ( i confess ) is fully balanced with the unreasonableness and difficulty of conviction in those persons , with whom i have chiefly to do . and since all proof ought to be made by somewhat more manifest and better known , then the conclusion in question ; he whose task it is to prove that twice two make four , must needs have an hard province to manage . my engagement in these papers is ( upon the matter ) only to prove , that jesus christ doth not require of his followers to be promise-breakers for his sake ( much less for a ceremonies sake ) when the matter of these promises is just , and holy , and good ; least of all when these promises have been solemnly made , and as in his own presence , and unto persons relating in faith and holiness unto himself . it is a polique maxim maintained by the consistory of rome , that promises are not to be kept with heretiques : but that promises should not be kept with saints and true beleevers , and so acknowledged , certainly is the apprehension and conceit of a troubled and maimed fancy . and i confess that the cure of a misused and distempered fancy is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , little better then an hopeless undertaking ; seldom atchieved by art , or skill ; sometimes by chance , or providence out of course . however , my small pains in teaching these papers to speak as they do , shall be largely rewarded , if god shall only please to use them as a shield , wherewith to defend those , which are yet whole and sound , from like impressions of distemper . thine , to serve thee in the things , both of thy present , and eternal peace , j. g. considerations , proving it not simply lawful , but necessary also in point of duty , for persons baptized after the new mode of diping , to continue in communion with those churches , or imbodied societies of saints , of which they were members before the said dipping or baptizing ; and that to betray their trust , or faith given unto jesus christ to serve him in the relation and capacity , whether of officers , or other members in these churches respectively , by deserting these churches , is a sin highly provoking in the sight of god . consideration i. it is evident from many notable passages of scripture , that god himself hath given a kind of superintendency or power of regulation unto the law of nature , the dictates and duties thereof , over institutions , and ceremonial commands , and the observations of these , ( even as he hath given a like power unto some institutions over others , mat. 12. 5. ) so that when and whilest the observation of an institution or ceremony cannot take place , or be practised , without trespassing upon some branch or other of the said law of nature , then and so long , the said observation is to give place : nor is the law of god requiring it , in such a case , broken , or disparaged in the least . have ye not read ( saith our saviour to the phaerssees ) what david did when he was an hungered , and they that were with him , how he entered into the house of god , and did eat the shewbread , which was not lawful for him to eat [ viz. in ordinary cases , ] neither for them which were with him , but for the priests only , mat. 12. 3 , 4. and soon after : but if ye had known what this meaneth , i will have mercy , and not sacrifice , ye would not have condemned the guiltless : for the son of man * is lord even of the sabbath day . again , a few verses after : what man shall there be among you , that shall have one sheep , and if it fall into a pit on the sabbath day , will he not lay hold on it , and lift it out ? how much then is a man better then a sheep ? elsewhere : if thou bring thy gift to the altar , and there rememberest that thy brother hath ought against thee , leave there thy gift before the altar , and go thy way : first be reconciled to thy brother , and then offer thy gift , mat. 5. 23 , 24. [ our brethren , in stead of reconciling themselves to their brethren , fall out with them , and then go and offer their gift of dipping . ] from the same lips in another place this dew of heaven falleth : the sabbath was made for man , and not man for the sabbath , mark 2. 27. circumcision was a great institution of god , and obedience unto it most strictly and solemnly commanded : yet they to whom it was particularly commanded , omitted the observation and practise of it for forty years together ; and this without any other warrant , dispensation , relaxation , or permission from god , but only that which by the light and law of nature he granted unto them , and yet are blameless . and yet it may be worthy consideration , that the inconvenience in nature , i mean the degree of smart , pain , trouble , or danger in any kind , the prevention and avoyding whereof they judged ( and truly ) a sufficient dispensation from god for a forbearance of circumcision during their travel , was not so great or threatening , but that in probability they might have endured it , without the loss of any of their lives . the jews of later times , though rigid enough in their doctrine concerning the observation of their sabbath , yet have this maxim , periculum vitae pellit sabbatum , peril of life drives away the sabbath . but on the contrary it is no where to be found in scripture , that god giveth any superintendency unto institutions or ceremonial observations over the moral law , or authority to over-rule the dictates or any the principles of the law of nature , or to exempt any man from the performance of any duty required hereby . how much less will he justifie any man , in pleading the necessity of submitting to such a ceremony , which , or at least the necessity whereof , more probably is of humane , then divine institution , by way of bar to the performance of such duties , which the moral law , yea the law of nature it self , requireth ? therefore inexcuseable altogether are such persons , both in the sight of god , and men , who pretend themselves disobliged from the performance of such promises , which they have solemnly made unto their brethren , by a necessary of subjecting to an external rite or ceremony : how much more , when the observation of this rite or ceremony , is , and always hath been , by all the judicious , learned and faithful servants of god in the christian world ( a very few , and these upon no accompt , very considerable , excepted ) adjudged no ways necessary by vertue of any precept , or command of god ? god ( doubtless ) by the law of nature , and of love to their brethren , requireth of such men a forbearance of their ceremony ( though supposed of divine institution ) for the peace , comfort , spiritual accommodation and edification of their brethren , rather then the practise of it to their offence , trouble , and distraction , yea to the danger of the precious souls of many weak ones , who are emboldened by their example , having no sufficient ground in themselves for such a practise , to condemn themselves in allowing and practising the same ceremony . for , as our saviour of the sabbath , so say i of baptism : baptism was made for man , and not man for baptism . baptism was made , or ordained , for man , [ i. e. for mans benefit , comfort , and accommodation ; and consequently , is only to be used and administred in order hereunto , and so not to his disturbance , danger , or distraction , ] not man for baptism , [ i. e. man was not made or created by god for any such end as this , that baptism by his trouble , sorrow , molestation or danger should be magnified or exalted in the world . ] and why it should not savour of as much christianity , and be of equal acceptance with god , for the peace of the churches and servants of god in these days , to lay asleep a living ordinance for a time , as it did in the apostle paul to awaken a dead ordinance ( i mean circumcision ) upon the same account in his days , i understand not . consideration ii. the churches and societies of the saints , which are not actually and externally baptized with that figure or kind of baptism so much contended for , yet , supposing this very baptism to be the only baptismal ordinance of christ , and that it is his will that they should be baptized with it , they are , according to the rule and standard of divine estimate and acceptance , baptized therewith , as well as those persons themselves , who so impotently please themselves in their subjection to the letter of it . the standard , or standing rule of divine estimate , is this : if there be first a willing mind , a man is accepted according to that he hath , ( so it were better rendered , though the difference be not material , ) and not according to that he hath not , 2 cor. 1. 12. by a like rule god likewise estimateth the sinfulness and wickedness of men . whosoever looketh on a woman to lust after her , hath committed adultery with her already in his heart , mat. 5. 28. so then if the members of unbaptized churches ( so called ) have a willing mind , are prepared and large-hearted to submit unto all and every the ordinances of christ , and consequently , unto new-baptism it self , ( supposing this to be one of that retinue , ) but only want the opportunity of light and conviction so to judg & conceive of it , they are accepted with god , and esteemed by him , ( and ought they not then to be so with men ? ) as persons baptized with that very baptism . yea the truth is , that if the unbaptized churches sin , or be blame-worthy , for not being actually baptized after the manner of the brethren of new-baptism , these persons themselves are in a great degree accessary unto such their sin , partly by administring unto them only weak and insufficient grounds for their conviction , partly also ( and more especially ) by causing , through their pride , frowardness , insolency and disdainfulness of spirit , together with many other strains of most unchristian behaviour towards them , that sacrifice of the lord ( if such it be ) to be abhorred . besides , i am all thoughts made , that the far greater part of those , who have been prevailed with to accept of a dip for baptism , neither have , nor ever had , either that love unto , nor sacred and reverent esteem of , all the ordinances of christ , which thousands of those have , whom god hath not yet so perswaded . so then they who refuse communion with such saints , who have not been actually baptized with their baptism , upon this pretence only , that they have not been thus baptized , reject the communion of those , whom god reputeth to have been baptized with that very baptism , for the want of which such men reject them , ( always supposed , as hath been said , that the dipping-baptism is the sole baptism . ordinance of christ . ) consideration iii. the scripture very frequently and expresly teacheth , that by faith men become and are made the children of abraham , and sons of god . but as many as received him , to them gave he power to become the sons of god , even to them that beleeve on his name , joh. 1. 12. but ye are all the children of god by faith in christ jesus , joh. 3. 26. see also rom. 4. 11 , 12 , 16. if then true beleevers be the sons of god , then must all they needs be bastards , and no sons of god , but children of satan , who are not their brethren . and if they who are the sons of god , and consequently their brethren , be ashamed of them , and shall refuse to own them in their church-fellowship , are they not ashamed of those , of whom the lord christ professeth before heaven and earth that he is not ashamed ; no , not ashamed to own them in the relation of brethren ? for both he that sanctifieth , and they who are sanctified , are all of one : for which cause he is not ashamed to call them brethren , hebr. 2. 11. must not then jesus christ needs look upon those men , as greater in their own conceit , either in holiness , or in dignity , or in both , then himself , who are ashamed of such persons , of whom he is not ashamed ; yea indeed in whom he glorieth , as being ( with their fellows ) his fulness ; and in whom he shall come to be glorified and admired in the great day ? a thess. 1. 10. or is not the great jealousie of christ like to be provoked , when men shall presume to make , or call , that common , which he hath sanctified with his own blood , and made express declaration from heaven accordingly ? or can either a thing , or person , be made , or called common , in a more disgraceful , or reproachful way , then when men shall separate from them as unclean , or defective in holiness ? consideration iv. such persons , whom god judgeth meet for communion and fellowship with himself , and his son jesus christ , the reasons and grounds of this his judgment being visible in these persons , especially being acknowledged also by men , ought not to be judged unmeet for any holy communion with the holiest of men , especially not by those , who do acknowledg those things in these persons , which are the grounds of their acceptance into the said communion with god . the apostle instructing the strong in faith , in their duty towards the weak [ i. e. towards those who were at present ignorant of many things which the other knew ] saith thus : him that is weak in the faith , receive you : and again ; let not him that eateth [ i. e. the strong in faith , who understands his liberty ] despise him that eateth not , [ i. e. the weak , ] rom. 14 1 , 3. the reason , why god would have no despising of weak christians on the one hand , nor judging of those that were strong on the other , is delivered by the apostle in these words , [ vers . 3. ] for god hath accepted him ; i. e. as well the weak , as the strong ; and again , the strong as well as the weak , ( the reason equally relating to both the preceding clauses in the verse ; ) clearly avouching gods accepting of persons , when discovered , or acknowledged by men , for an obliging ground upon these , not to despise them , or [ which is by the apostle interpreted as the same ] to reject them from their communion . now the grounds of gods acceptance of men and women as meet for communion with him , and his son jesus christ , are from place to place in the scriptures declared such , which are owned and acknowledged by persons themselves baptized according to the new and late edition of this ordinance ( so much corrected , enlarged , and amended ) in those churches , and their members , who at present make use of the former edition only . in every nation ( saith peter , speaking of god ) he that feareth him , and worketh righteousness , is accepted with him , acts 10. 35. the kingdom of god is not meat and drink , but righteousness and peace , and joy in the holy ghost : for he that in these things serveth christ , is acceptable unto god , &c. rom. 14. 17 , 18. if we walk in the light , as he is in the light , we have fellovvship one with another , &c. ( to omit other places of like import , which are many . ) now the brethren of the new baptized churches themselves , at least such of them whose judgments and consciences have not been drowned by the dipping of their bodies , do acknowledg all the said qualifications , as the fear of god , the working righteousness , &c. to be as visible in the members of bodies by them called , unbaptized , as in their own . yea some of them as yet retain so much christian ingenuity , as to confess , that in our unbaptized churches ( to please jews , we speak in the jewish language ) we have persons of as great , or greater worth , for holiness , righteousness , the fear and love of god , with all other christian accomplishments , as themselves have in the best of their congregations , notwithstanding the unimaginable advantage of their baptism . i wish in my soul for their sakes , that god would mercifully please to put it into their hearts seriously to consider , of what insufferable height and insolency of spirit it strongly savoreth , for men to judg those unworthy their communion , whom the most holy god , the great and high possessor of heaven and earth , accepteth into his . consideration v. the main pillar upon which the house of our new dippers of men , and dividers of churches , is built , is the signification of the verb baptizo , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , translated to baptize : as for others , they are much more crazy , although neither is this of any great strength . but how few are there amongst those , who with so much violence and height of confidence build troubles , sorrows , distractions and confusions of christian churches , upon this pillar , that understand little or much what the said word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} meaneth , or what it signifieth . for ought they know ( upon their own account ) {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} may signifie , either to tide , or to run , or to build , as well as to dip ; so that all the faith they have , of the proper signification of the said word , is built upon the authority and tradition of men . and the truth is , that men of greatest judgment and knowledg in the greek tongue are not agreed about the adequate or exact signification of it . certain it is , that the word which properly , primitively , and originally signifieth to dip , is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , nor {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} being only a frequentative ( as grammarians speak ) and of a diminutive form , from the original {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , as {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} is from the verb {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} from {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , ( with many others of like consideration in the greek tongue . ) and very considerable it is , that the scripture of the new testament , where ever it hath occasion to express the act of dipping , constantly useth the word , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , never {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , [ see luk. 16. 24. joh. 13. 26. revel. 19. 13. ] as on the contrary , where ever it hath occasion to mention or express the sacred action of baptism , it never useth the word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , but always , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . yea it is granted by the dipping grandees themselves , that the word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , is often found in the new testament it self , where it signifieth nothing less ( or rather somewhat less ) then dipping . yea that when it is used in the sacramental signification , that it doth not signifie or import , dipping , unless it be said to signifie undipping , or lifting out of the water also , is to me evident from most , if not all the places , where the sacred action known by the name of baptizing , is expressed by it . i shall argue only that one ( at present ) mat. 28. 19. the apostles commission there , as to the matter of baptizing , is expressed by the said word ; {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , &c. now if the word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} here signifies to dip , and not to undip , or heave out of the water , then had the apostles no authority at all , or commission from christ , to perform the one half of the baptismal transaction , ( we speak now according to the dipping principles ) viz. that which consists in the lifting or taking up out of the water , those whom they were to dip into or under the water : but in case they did raise or help them out of the water , they did it upon their own heads , and without commission ; and consequently it could be no part of the baptismal transaction . how unreasonable a thing then is it , and unworthy christians , to swell against their peaceable brethren , ( their brethren partakers of like precious faith with themselves ) to separate themselves from their holy assemblies , as if they were the synagogues of satan , to pronounce them unclean for christian communion , &c. upon the account only , or chiefly , of humane tradition , and of such things whereof themselves can have no certain knowledg , no , nor yet men of far greater learning and knowledg , then they ? consideration vi . no authority can discharge , or disoblige , but that which is either greater then , or at least , equal unto that which bindeth . the authority of such a command of god , which is manifestly and undisputeably such , and is so acknowledged by the consciences of all men , is greater , then of any such command , whereof it is matter of doubtful disputation whether he be the author , or no . it is ( i presume ) no mans doubt or question , but that , 1. it is the command of god . that they who have promised things lawful , and meet to be done , and in their power to do , should perform their promise accordingly ; how much more when such promises have been made in a sacred and solemn manner , in the presence of christ , and of a great number of his saints round about him , yea and ( in some sort ) unto christ himself ? nor , 2. can it be any christian mans question , but that christian offices of love , as the edifying , comforting , admonishing , counselling , watching over brethren , supporting those that are weak , refreshing the bowels of those that stand in need , with other services belonging either to elders , or members of christian congregations , are things very lawful to be done , yea and more then lawful , especially when they have been promised . therefore unless men , who have promised such things as these , can shew as fair , as full , as express a discharge from god , from the performance of them , as that command of his is , which he hath layed upon them for their performance , they are to be looked upon as promise-breakers ( and this of one of the worst and most horrid kinds ) if they shall refuse , or neglect , to perform them . now i appeal to the consciences of those persons themselves , who upon any pretence whatsoever ( especially upon the pretence of a false baptism , so called only by themselves ) shall , after their covenant struck , and promise made , with and to any christian church , or society of saints , to perform all the particulars specified , turn their backs upon this church , thus treading and trampling under foot their holy covenant and promise , whether they can produce any thing from god , or from the word of god , so particular and express for their discharge and disobligement in this kind , as that command of his is , by which both they and all others stand charged to keep promise . i fear the sin of churchbreaking , yea and church-deserting without the leave or consent of the church deserted , will not be understood or duly considered by men , until the punishment of it come to be suffered , and then it will be too late . a pretended defect in , or of , baptism , will not excuse any mans waxing wanton , or kicking with the heel , against christ in any of his churches , or assemblies of his saints ; no nor yet any such defect as this in truth of being . consideration vii . in that very text of scripture , hebr. 6. 2. wherein our new baptists place a great part of their trust for the support of their cause , there is evidently imported a plurality of baptisms ; the doctrine or explication of which is here numbered amongst the foundations of christ , i. e. such heads of doctrine , wherein persons were wont to be instructed ( as it were ) in the infancy of their christian profession , in order to their further increase in knowledg . now whether the holy ghost by mentioning , baptisms ( in the plural number ) did not intend to insinuate , that however in one sence and consideration there be only one baptism , ephes. 4. 5. [ viz. in respect of the signification and end of baptizing , ] yet in respect of variety of subjects , and of different forms of administration , wherein it might be , or was to be , administred , it might not be many , is ( i suppose ) not so easie upon grounds satisfactory to a considering man , to determine : yet i judg it much more difficult for any man upon such an account to prove the contrary . therefore such persons who call christian churches and societies of men , accursed , or unclean , for want of such or such a determinate form of baptizing , are not able to give any reasonable or christian account of such their hard sayings ; nor yet to prove , that a plurality of baptisms , as well in respect of different kinds of subjects , as of external modes of administration , was not intended , or allowed by christ , nor ( consequently ) that the baptism practised in the churches of their reproach , is not a baptism approved by him . consideration viii . every kingdom ( saith christ ) divided against it self , is brought to desolation : and every city or house divided against it self , shall not stand , mat. 12. 25. meaning , that in all communities and societies of men , greater or l●sser , divisions of one part against another , threaten dissolution of the whole . in consideration whereof some of the ancient fathers judged a schismatical rending and dividing of the church , to proceed only from a diabolical spirit , and to be a sin of very near affinity with that which is unpardonable * . now although i judg this somewhat too hard and heavy a censure of schismatical practises , and in this respect like to the censures wherewith schismatiques themselves always burthen those christian societies , from which they rend themselves , for wanting one thing or other that should make them cize with the standard of their imaginations , yet due consideration had of all those high appearances of the holy ghost in scripture against schisms , divisions , strifes and contentions amongst imbodied saints , the sin of schism must needs be adjudged a sin of a deep demerit , and high provocation , in the sight of god , and of christ . and the more precipitate , violent and heady any schism shall be , and with how much the more contempt , and neglect of those , in respect either of giving , or receiving satisfaction about the pretended ground of schismatizing , against whom the sin shall be committed , and again , the less considerable , all circumstances duly weighed , the matter pretended for the schism-making shall be , so much the more haynous must the sin needs be , and punishable with the sorer judgment by god . now whether the schism made by the rebaptizing party of professors amongst us , from those churches , of which they were lately members , upon the only pretence of a defect of baptism , be not fearfully aggravated by all the said circumstances , i leave to their own consciences , when god shall have awakened them , to consider . consideration ix . that determinate kind of baptism , which is the fire-brand of contention amongst the saints , and which hath put the christian world about us into a flame , is by one of the gravest authors , and and greatest apostles of the anti-paedo baptistical faith , called ( and that with evidence enough of truth ) a carnal ceremony † , i. e. an external rite of some sacred signification , or import . now to make new partition walls of carnal ceremonies , and this not only between abrahams spiritual seed , and the prophane gentile part of the world , but between one part of this blessed seed it self , and another , so that the one , because of this ceremony rising up in their way , may not come at , to enjoy any spiritual communion , with the other , is it not the founding of a new kind of judaism in the world ; and the making work for christ to be crucified a second time for the dissolution of it ? consideration x. ignorance in some things appertaining to the knowledg of god , and the mystery of christ , whether found in a church , or in particular persons , rendereth neither the one nor the other unclean upon any such terms , but that both may lawfully , and without the least tincture of guilt , be conversed with in a church-way . otherwise there will neither church , nor member , be found upon earth , but whose communion will defile us ; in as much as the apostle , speaking as well of himself and his fellow apostles , as of the intire successive body of christians in all ages , saith ; we know in part , and we prophecy in part , 1 cor. 13. 9. again , where churches , or persons , know but in part , it cannot be expected they should practise in whole , or in full . he is a good christian , who practiseth and walketh up to his light , though he doth not walk above it , yea although his light be somewhat low , and mixt with much darkness . and though an erring or mistaking conscience , will not simply or totally justifie a concurring practise , yet will it justifie it comparatively ; it being better to follow the dictate or light of a mis-guided or mis-taught conscience , then to rebel against it . otherwise sad were the case of those sacrilegious church-breakers , who out of conscience ( i judg no worse of many of them ) practise this enormity . now then they who give sentence against a church , or people , as unclean for communion , only because they do not practise baptismal dipping , must ground the equity of such a sentence , either , 1. upon their non-conviction of the necessity of such a practise ; or , 2. upon the non-practise it self , which they must suppose , either to be concurrent with , or repugnant unto , the light of their judgments and consciences . if the former of these , the ignorance or non-conviction of a church , or people , of the necessity of dipping , be pretended for a ground of the sentence we speak of , to justifie this pretence , it must be proved , that every mistake or dissatisfaction in judgment , in any controversal point whatsoever of like difficulty or disputeableness with that about the necessity of dipping , rendereth a church or people unclean for communion . but i look to see jesus christ as he is , long before this be proved . 2. if the ground of the said sentence be the latter , the non-practise of dipping , then , in case it be supposed that this non-practise be a matter of conscience in the church or people we speake of , and confirm to their judgments , they are adjudged unclean for not defiling , or not sinning against , their conscience . but far be it from us to suspect our brethren in the faith , of such a judgment as this . if it be supposed to be contrary to their judgment , and that in refusing to practise baptismal dipping , they go against their consciences , then are the supposers judgers of evil thoughts , supposing that which they cannot prove , indeed have no ground or reason at all to suspect , but ground in abundance to conclude the contrary . so that they can upon no christian or reasonable ground pronounce any such hard sentence against their non dipping brethren , as of uncleanness for church communion . and if they would but please plainly and clearly to declare , wherein they place the high demerit , the unpardonable crime of non-dipping , whilest men remain dissatisfied , either touching the lawfulness , or necessity of the practise , i verily beleeve they would soon be ashamed of their notion , and out of hand pull down all they have built upon it . consideration xi . when the apostle writeth to the churches in his days , in sundry the inscriptions of his epistles unto them , wherein he describeth them , he insereth the mention of their sanctification , their calling to be saints , their being beloved of god , their saintship , their faithfulness in christ , &c. but never so much as hinteth their having been baptized . which is a strong presumption at least ( if not a demonstration ) that in case it be supposed that all these churches were baptized , yet the apostle did not look upon their baptism as any part of their church-ship , or of the visibility thereof , much less as any essential part or point of either . for if such a thing shall be supposed , what reason can be imagined , why their baptism should not once , or twice at least , have been mentioned in their discription , as well as their faith , sanctification , calling &c. so frequently , and ( well-nigh ) constantly ( i mean , one , or other of them . ) so then it is a plain case that the apostle doth not estimate the truth of churches by the observation or practise of baptism ( much less by the practise of such or such a determinate kind of baptizing ) but by the faith and holiness of the persons inchurched . baptism is never mentioned so much as by way of commendation , either of church or person , ( at least not more then the observance of other ordinances ) no not when several other matters of praise are insisted on in reference unto either : ( see 1 cor. 11 , 2. rom. 1. 8. 1 cor. 1. 4 , 5. ephes. 1. 5. luk. 1. 6. acts. 11. 24. to pass over other texts of like import ) and yet many things may be commendable in either , which are not essentially requisite to their being . and ( doubtless ) if men were not under some strong enchantment , and the rational powers of their souls strangely held , in reference ( at least ) to the subject we now speak o● , such an imagination as this would never have been found amongst all their thoughts , that baptism according to one mode , or other , should be a constituting principle of a true church . consideration xii . when the apostle paul instructeth christian churches with their respective members , who and what manner of persons they are , who are unmeet for their christian communion , he mentioneth fornicators , covetous , idolaters , railers , drunkards , extortioners , disorderly walkers , &c. but never persons of an holy and blamless conversation , whether baptized , or unbaptized . if our brethren reply , that there was no occasion why he should mention persons unbaptized , in as much as there was none such in these days , who lived holily , or had the names of brethren amongst christians ; we answer , 1. that our brethren are still wont to use slime in stead of mortar to build their babel ; i mean , to make use of light conjectures , loose suppositions , presumptions , self-imaginations , &c. in stead of solid and clear demonstrations , either from the scriptures , or sound principles in reason , for the defence and support of their cause . to say that in the times we speak of , there were no saints reputed brethren in any christian church , who were unbaptized , is somewhat lighter then a meer conjecture , and not of any more weight then such a supposition , which hath much reason and strength of probability against it ( as hath been shewed elsewhere . ) 2. in case we should releive the poor , and grant our brethren their said supposition without proof , yet how do they know that in case there had been any unbaptized persons reputed brethren amongst the churches ( especially such , the truth and validity of whose baptism had been the only question , for this is the case between us and our brethren ) that the apostle would have ranked them amongst fornicators , drunkards , idolaters , &c. and prohibited the churches of christ communion as well with the one , as with the other ? but 3. when our brethren pronounce the saints and servants of god unclean for church communion , upon a pretence only ( or be it a true plea ) of their not being baptized , do they not intrude themselves into the prerogative office of christ , making new orders , laws , and constitutions of themselves for church communion , which were never made by him ? or if they desire to be judged innocent of this great offence , let them produce from the gospel some order or law of this tenor , or import , that he that hath only been washed in the name of christ , and not dipt over head and ears , shall be unclean for christian communion , although the image of god in righteousness and true holiness be never so resplendent and lovely in him . consideration xiii . a submission unto the ordinance of baptism upon those terms on which it is obtruded by our brethren upon all sorts of beleevers , is , as themselves also acknowledg , yea and boast of ( though to the shame both of their opinion , and practise in the way ) very offensive , burthensome , and greivous to the flesh . and the truth is , that when men or women , especially being any thing weak or tender of constitution , shall in winter or cold seasons be perswaded unto it , they had need purifie themselves , as men at sea use to do ( god himself observing and reporting it , job . 41. 23. ) by reason of the breakings of leviathan , i. e. when they expect nothing but death by being wrackt by this unruly and formidable creature . yea for many to go into rivers , or ponds to be dowsed over head and ears , in such seasons , is as express a tempting god , as a passing through the fire would be . one of those poor women lately perswaded into the watery paradise about newington , had much ado to recover the air with her life , saying when she came from the water to her self , words , either these , or to a like effect ; that she was almost gon , and that well might the business of baptizing be resembled to christs death , for she was nigh unto death by it . the rest , who had somewhat a better return of their venture , yet sustained loss . there was not very long before a maid-servant living within a door or two of me , in the city , who being led ( by what spirit let understanding christians judg ) to meet with jesus christ under water , was so far from being healed of the infirmity , which she carried thither , that she brought with her out of the water the extream torture of several days together . what became of her after this , i know not . and how severely the healths , yea and lives of men and women are almost continually threatened , and sometimes severely handled , by the waters of baptismal dipping , are matters better known to many others , then my self . and if they be thus terribly austere to the flesh in the southern parts of england , what may we judg them to be in the northen parts of scotland , and in climates of far less communion with the warmth and heat of the sun , then it ? yea mr fisher himself imputes pauls being so tardy and backward to the duty of dipping , as to need such a sharp exuscitation hereunto , as he conceits the words of ananias , and now why tarriest thou , &c. do import ; he imputes ( i say ) this supposed backwardness in paul to the said supposed duty , to a sensibleness in him of some tediousness in the service * . a little before he hath these words : i know no mans flesh forward to it , further then by faith it is over-powerd . so that by consent of both parties , baptism by dipping , upon such terms , and under such circumstances as our new baptists urge the necessity of it , is a burthen exceeding grievous , and next to that which is intolerable , to the flesh : yea neither party needs be tender , upon such terms to vote it a yoke more heavy then circumcision under the law , which yet peter plainly tells the jews , was such a yoke , which neither they nor their . fathers were able to bear ; yea and upon this account , calleth the putting of it upon the necks of the disciples , a tempting of god . now therefore why tempt ye god to put a yoke upon the necks of the disciples , which , &c * . concerning the other sacramental service of the lords supper , it is sufficiently known that it is in no degree burthensome , or troublesom to the flesh , but rather of a cherishing , nourishing , and welcom import to it . nor is it ( i suppose ) the sence of our dissenting brethren , but that gospel baptism was by christ calculated and intended for babes in christ , for beleevers of the first peep ( as it were ) out of the shell , and greatest weakness , in the faith ; as on the other hand , the sacramental sevice of the supper was in like manner prepared and ordained by him for beleevers of grown stature and strength . now then i cannot but greatly wonder , that our brethren should esteem it a matter of such high impiety in us , and deserving no less censure or punishment , then excommunication it self , to judg it contrary both to the wisdom and tenderness of bowels in christ towards his saints , to provide the strongest meat for his weakest babes , and milk for his strong men ; to put his new-born babes to bear the heat and burthen of the day of christianity , whilest his old souldiers , men of strength and courage , are feasting with bread and wine at his table . considering what a stream and torrent of scriptures there are that run a head against such a notion as this , we know not how to handle our judgments or consciences to make them of this opinion , that evangelical baptism consisteth in any thing so like the piercings of a sword to the flesh , or which requireth such an overpowring of faith to subject men unto it , as our brethren themselves represent their dipping to be , and to require . nor can we with all the might of our own understandings , nor with all the additional help of the light hitherto afforded us by our brethren , tell how to beleeve or conceive , that all the land of judea , and they of ierusalem , with all the region round about iordan , were all over-powered by any such high hand of faith , who yet came thick and threefold , troops upon troops , and companies after companies , to be baptized of john , and were baptized accordingly . consideration xiv . for those who are babes in christ and weak in the faith ; yea for those , who know but in part ( and higher then thus , neither doth their knowledg it self rise , who think they know more then all the world besides ) to mistake , where ( in a manner ) all the judicious , learned , and grave , all the zealous , faithful , and best conscienced christians , and servants of god throughout the world , fathers , martyrs , reformers , and others , for sixteen generations together , even from the days of the apostles , until now , have mistaken , and not been able to discover the truth , or mind of god , is ( doubtless ) the most venial and pardonable mistake , that can well be imagined ; yea although it should be supposed that the subject matter , wherein , or about which , this mistake hath been , be of very great weight and consequence . such as this , and no whit worse or more culpable then this , is the mistake ( if yet a mistake it be ) of those churches and saints , who judg it no ways necessary , nor agreeable to the mind of christ , for them to desire a baptismal dipping , having been regularly ( as they conceive ) and sufficiently baptized in their infancy . now the common and best-known principles of reason and equity , ( and of christianity most of all ) upon mistakes of the most-venial nature , and which are incident to the best , the most watchful and faithful of men , teach men to inflict the lightest punishment , whether by censure , or otherwise ( if any at all ) that well may be . if then to judg and condemn a church , or people of god , as a spurious and unclean congregation , with whom no man can joyn in church-communion , without polluting himself in the sight of god , be an high and heavy censure ( which i presume no man questions ) then must they , who inflict this censure only upon the account of the demerit of the aforesaid mistake , needs be extreamly irregular , unrighteous , and unreasonable in so doing . and yet they who in the open view of the world , inflict it by an actual , hasty , and ( as it were ) a frightful rending and tearing off themselves from such churches , inflict it upon the hardest and most unchristian terms that can be imagined . and give me leave here only to add this ; that i know no more pregnant a symptome of a strong inchantment , delusion , or distemper , then when a petty handful of men are rank of confidence and conceit , that all the world are out of their witts , but themselves ; and that they are as so many stars of the first magnitude , and all other men but as the snuffs of so many candles . consideration xv . that baptism , how duly soever administred , is no churchmaker , but at the highest , a church-adorner ( and this possibly in some cases only too ) is evident from hence ; that the lord christ , whilst he was yet unbaptized , was as much the head , and as legitimate an head , of the church , as after his baptism . and as christ obtained not the head-ship of the church , nor right unto it , by being baptized , so neither do beleevers obtain their right to membership in a church , by their being baptized . yea it is but conjectural and traditional divinity , to affirm or hold , that all the members of all the churches in the apostles days were baptized . certain i am that baptism cannot rationally pretend to so much interest to constitute , ●● legitimate , members of christian churches under the gospel , as circumcision might to constitute the members of the iewish church under the law . yet this church was altogether as true a church , and all abrahams children by isaak as true members of this church , when and whilest they had no practise of circumcision amongst them ( as viz. during their fourty years journeying through the wilderness ) as when it was in the most regular and standing use among them . yea ( doubtless ) abraham and his family were as much the church of god , before the ordinance it self of circumcision was delivered unto him , as afterwards . and why the iewish children before the eight day , should not be judged members of that church , as well as after , i understand not . therefore without all controversie baptism is no builder of churches , although , as some men now set it on work , it is a puller of them down . nor doth it at all savour of gospel dispensation , that god should build his spiritual temple upon foundations made of a carnal ceremony , or that he should deny that poor and mean priviledg ( comparatively ) of church-membership , unto that grace ( i mean , faith ) unto which he hath vouchsafed that high and heavenly prerogative , the making of men to becom the sons of god . besides , that which is no where mentioned as commending any man , either unto god , or men , more then , or so much as , many other duties or qualifications , cannot reasonably be judged more necessary to any mans regular admission into church-fellowship , then those other things . now baptism is no where represented in the scriptures as commending any man , either unto god , or men , nor as any considerable testimony of any mans faith , vast multitudes of people having been baptized by iohn , yea and by christ himself or his disciples , whereas there were very few true beleevers amongst them ( mat. 3. 5. mar. 1. 5. luk. 7 , 21. compared with iohn . 1. 11. ioh. 3. 32 , acts. 1. 15. ) whereas other qualifications , as faith , love , righteousness , holiness , humility , the new creature , the hearing of the word , the searching of the scriptures , ( with many others of like character ) are frequently insisted upon , as matters of worthy testimony unto those , in whom they were found , yea and some of them of signal acceptance with god . therefore certainly it is a most groundless and importune conceit , to estimate the truth of a church of christ by the baptism of the members ; or to deny unto such congregations or bodies of saints , the legitimacy of church-ship , upon a pretence and conceit of their not being baptized , which are in all things , which commend a church , either unto god , or men , the glory of churches , yea and ( in the apostles sence , 2 cor. 8. 23. ) the glory of christ himself . consideration xvi . the main , if not the only , ground and reason why our newbaptizing and baptized brethren , reject the baptism , so esteemed and practised among us , is , because they suppose it to be a meer nullity , and to have nothing in it of the baptism appointed by christ . upon this their supposition they proceed with the utmost severity against us , they excommunicate us , and deliver us up to satan , that we may learn rightly to baptize . but if the lord christs rule be true , a corrupt tree cannot bring forth good fruit ( mat. 7. 18. ) and again ; that every tree is known by his own fruit ( luk. 6. 44. ) then is our baptism no corrupt baptism , but the baptism commended by christ ; or however , far from being a nullity . for it is a true rule : nonentis , nulli sunt affectus , nulla opperatio : nullities , or non-entities , have neither affections , nor effects , or operations : produce nothing which is proper to be produced by a real and truly excistent cause . but that baptism amongst us , which our brethren very inconsiderately and invita veritate , vote to be a nullity , is as efficacious , as operative , in respect of all the main ends of baptism ( the baptism i mean intended by christ ) as theirs is , or can be ; yea in respect of some of these ends , if not all , it hath the preheminency . for 1. it doth as solemnly , with as much authority and power , with as express a signification to the understandings and apprehensions of the world about us , testifie and declare us the profesed disciples and followers of jesus christ , as that baptism practized by them can do . nay in this ( which is one of the most considerable ends of baptism ) it is of the two more efficacious then theirs . for their baptism is ( comparatively ) a kind of barbarian to the world : nor do the generality of men interpret or look upon it , as any thing more significative , or assertive , of their owning the name and faith of jesus christ ; then our baptism ; which was also theirs , untill they renounced it , by substituting another in the place of it . yea the sence of the world , and of the generality of persons , amongst whom they live , is so far from being either , that by their infant-baptism they stood insufficiently declared the professed disciples of christ , or that by their new baptism they make any materiall addition unto that their declaration , that it inclines rather to this , viz. that they betake themselves to a re-baptism , more to disobliege themselves from what their infant-baptism ingaged them unto , then to strengthen or make valid that ingagement ; which , at least as they apprehend , cannot receive any addition of strength or validitie by any further baptism , but they are jealous that it may be disinabled , or at least disadvantaged , by such an after-baptism . of which apprehension i wish they had not , and yet much more , that they may not in time have , too just a ground . but however , nothing can be more evident , then that that baptism is most serviceable and efficacious to testifie or demonstrate a person , man or woman , to be a professor of , and to own , the name and faith of jesus christ in the sight of the world , whose signification and import in this behalf is best known unto the world . if so , then is our baptism , as valid , as efficacious , in respect of this great end of baptism , as our brethrens new baptism can be ; and consequently , is far from being a nullity . 2. our baptism is altogether as operative , as bearing , as ingaging upon our judgments and consciences , to become the reall , loyall , and true disciples of jesus christ , as theirs can be upon theirs , or could be upon ours , should we come under it . for out of the sence and conscience we have that we have been baptized , and still own and stand by that our baptism , we expect no other but the severest judgment and condemnation , which belong to covenant-breakers with their god , from his hand , if we shall be found unfaithfull under this our baptismall ingagement . and certain i am , that our brethrens new-baptism can have no richer , no fuller , no more vigorous or potent an influence upon their judgements and conscience in this kind , then so . i wish that theirs may hold weight with ours in this ballance . if our baptism , whilst it was theirs also , had not the same weight of engagement upon their consciences , which it hath upon ours , have they reason to judge us for it , and not rather themselves ? therefore in respect of this great end also of baptism , ours is no whit more a nullitie , then theirs . 3. ( and lastly ) nor can we , or they ( reasonably , and upon ground ) judge that our baptism ( as we call baptism ) is less edifying , strengthening , comforting , to the inner man , then theirs . our souls , through the grace and goodness of our good god unto us , have prospered as much under that baptism which we own , and by means of it ( as far as we are able to compute ) as we can , upon consultation had with al oracles that are like to inform us in the point , expect they would , or should have done , under that baptism , whose threshold our brethren place so neer the threshold of christ himself . i beleeve there are thousands yet abiding under our baptism , who would not willingly exchange spirituall estates with the best of those , who to better their estates in this kind , have sought security under the wing and shelter of a new baptism : yea i make very little question , but that if our brethren of this new baptism ( at least many of them ) would deal ingeniously and freely ( and what is this but christianly ? ) with us in the point , they would acknowledge and confess , that they carried far the greater part of that spirituall treasure , of which they are at present possest , from under that baptism which they forsook , unto that which they have taken in exchange for it . yea i heartily wish for the sake of some of them , whom i know , that their new baptism doth not help to diminish their old grace . therefore in respect of this great end also and benefit of baptism , the building up of the inner man in grace and peace , our baptism is no whit behind theirs ; but , if experience will be allowed to umpire , much before it . i know no other end of baptism but what is easily reduceable to one of these three . set them then to judg ( as the apostle speaketh in another case ) who are least esteemed in the church , whether that baptism be like to be a nullity , which acts and performs , and this with authority and power , all the ends , services , purposes and intents of baptism ; yea and in most of them , if not in all , quits it self at a more worthy rate of efficacy and success , then that which pretends to the honour of being the sole reality and truth . consideration xvii . it is no where to be found in scripture , that any church of christ , or imbodied society of beleevers , was commanded by god , or christ , or his apostles , to be dipped ; nor yet threatened , or reproved by any of them , for the non-practise of dipping . if this be denyed , let the scriptures , one , or more be produced ( for as yet none have been ) for the justification of such a denyal . is it not then presumption in the highest , and an assuming of an anti christian power , to impose laws upon christian societies , which the lord christ never imposed ; yea and to censure and scandalize them with the odious and reproachful terms of anti-christian , and unclean , only for the transgressions of their own laws ? nor will it serve the turn , to pretend , that it is to be found in scripture , that particular members of churches or imbodied societies of saints , are commanded to be dipped , and by consequence , that churches , or whole churches , ought to be so likewise . for ( besides that this is contrary to the avouched principles of those , who are like thus to pretend , who affirm , that the scripture no where reports , or makes , any person a member of a church , but only such who were dipped , before they entred that relation , and consequently could have no such command imposed on them , being now members ) it followeth not , that because some particular members of a body were required to be dipped , therefore the whole body was commanded to be dipped likewise ; especially not upon such terms , that unless it would be thus wholy , universally , and in all its members dipt , it should be unclean in the sight of god and men , and all communion with it sinful . therefore they who impose such a law as this upon christian churches , or societies , and make them heynous transgressors for the breach of it , punishing and censuring them accordingly , are usurpers of the high prerogative of god , and of christ , claiming and exercising a lordship over the faith and consciences of men . consideration xviii . yea i beleeve it is more then the greatest oracle of baptismal dipping under heaven , will ever be able to prove to the satisfaction of a conscience christianly considerate , that there is any precept or command of christ in the scriptures , whereby it is made sinful for any person whatsoever , not only not to be diped , but to be not so much as baptized in one form , or other . for first , certain it is , that it is no sin unto any person whatsoever to be un-dipt , whilest there is no person to be found sufficiently authorized by christ to administer dipping unto him . and however the camel be swallowed whole , either by the largness of the consciences , or by the scantness of the understandings , of our metropolitan dippers , yet is it not so easie for them to justifie the authentiqueness or validity of that commission , by which they act ( without fear or trembling ) the parts of dippers . but of this elswhere . secondly , that precept of christ , mat. 28. 19. which ( as far as i understand ) they make their cheif treasure to support them in their wars against their brethren , doth at no hand make those transgressors , who are not dip-wise baptized , no nor yet those who are not baptized , either so , or otherwise . for first , here is no precept , charge , or command given unto any person , one or more , but unto the apostles only . go ye therefore [ i. e. ye apostles ] and teach all nations , baptizing them , &c. now as a law imposed upon a magistrate for the discharge of his office , doth not make a subject guilty by his non-performance of it , nay he [ the subject ] should be more guilty , in case he should observe it : so neither doth a charge layd by christ upon his apostles in reference to their special office & ministry , oblige any other sort of men to the observation of it * secondly , in these words , baptizing them , it cannot reasonably be conceived that they were injoyned to baptize any person , or persons . against their wills , or whether they would , or no . no , nor is it a matter of easie resolution , what is the antecedent or substantive to this relative pronoun , them ; or whom , or what persons they are , whom our saviour here authorizeth his apostles to baptize . therefore , thirdly , here being no command layd upon any person to be baptized , or to desire baptism of the apostles , it clearly follows , that the apostles are here injoyned only to baptize such persons , who shall freely and voluntarily require the same at their hand . nor , fourthly , can it be proved from these words , teaching them to observe all things , whatsoever i have commanded them , that the apostles did teach saints , beleevers , or others , to require baptism of them , unless it were first proved , that this was one particular of those things , which christ commanded his apostles to teach the nations to observe . but i beleeve there is no day in the year auspicious for our new baptists to undertake the proof of this . nor , fifthly , do we find , that the apostles in the course of their ministry , did ever teach either church or person , to demand , or seek baptism at their hand ; much less threaten them , or charge them with disobedience unto christ for not seeking it . sixthly , in case it should be granted , that the apostles by the tenor and vertue of their commission , might , and did , teach beleevers to observe the law of requiring baptism at their hands , yet it followeth not from hence , that by vertue of this commission they had power also given them to make it a standing law for all pastors and teachers to the worlds end , who were to succeed them in the preaching the gospel , to impose the observation of the same law upon all beleevers ; considering 1. that water-baptism , as appears partly by the express intentions of god about it in the first setting it on foot in the world , ioh. 1. 31. partly also , in that there is never mention made of any administration of baptism in any place , but only upon the first coming or preaching of the gospel therein , although there were never so many converted to the faith in the same place afterwards ( i mean , upon a second publication of the gospel in this place ) acts. 2. 41. compared with acts. 4. 4 , & 5. 14 , & 9. 42 , and 19. 3. with vers. 18. by these two considerations ( i say ) it fully appears that water-baptism was never intended by god , but either only or chiefly , for an introductory or planting ordinance i. e. to attend the gospel for a time at its first coming unto , and reception by a people , citty , or nation , until it should get some considerable rooting , and interest amongst them , not for a staple or standing ordinance in one and the same place ( whereof good reason might be given , but that we are now upon a pin of brevity . ) secondly , that wheresoever , either the work and office of pastors and teachers , or their qualifications are described , or the intentions of god in , and about the erections of them in the church declared , there is not the least mention made either of any charge given them to baptize , nor of any qualifications requisite in those , who should baptize , nor of any intent of god , or of christ , that they should baptize . see and compare 1 tim. 3. 1 , 2 , 4 , &c. 2 tim. 4. 1 , 2. tit. 1. 7 , 8. ephes. 4. 11 , 12 , 13 , 14. thirdly , when the apostle paul directeth timothy to commit unto faithful men , the things which he had heard of him among many witnesses , the end why he thus directeth him , is signified in these words , who be able to teach others also ( 2 tim. 2. 2. ) plainly intimating , that what is deriveable from the apostles unto standing pastors and teachers , respects cheifly , if not only , their abilities to teach , or preach the gospel . seventhly , concerning these words , and lo i am with you to the end of the world ; neither do these necessarily prove , that a ministeriall or actually baptizing should continue to the end of the world , at least not in all parts or places in the world , where the ministery of the gospel should be continued . for 1. jerom conceiveth that the apostles themselves are here said to live , and so to teach and baptize , to the end of the world , viz. in and by , their writings and other labours in the ministry : and that the presence of christ with them to the end of the world here promised , importeth , 1 his directing , strengthening , and incouraging presence , whilest they continued in the body ; and 2 his assisting presence with them in their writings and other labours faithfully performed in the work of the gospel , whereby these should prosper and bring forth fruit to the end of the world . this is no hard or far fetcht interpretation . a yet 2. be it granted , that christ here promiseth his presence , not unto the apostles alone , but to all their successors in teaching and baptizing , ( though a substantial proof of this requires more , i fear , then all the abilities of our brethren of the dip are able to perform ) yet neither will it follow from hence , that they who should succeed them in both , should baptize upon any other terms then the apostles themselves did , yea or are recorded in the scriptures to have done . now ( as we lately observ'd ) it is no where reported of them , or any of them , that they ever baptized in any place , but onely at , and upon , their first bringing of the name of christ , and the gospel thereunto , in case it found any competent entertainment and settlement there . but , eightly , ( and lastly ) grant we all that can either reasonably or unreasonably be demanded from the words in hand , on the behalf of those , who were , and are , to succeed the apostles in the work of the gospel , viz. ministers and teachers , and that christ promiseth his presence with them , as well in baptizing , as in teaching ; yet what presence of his is here promised to private christians , in their administrations of baptisme ? surely when they baptize , christ is not with them in the work ; how much less when persons of this character shall put forth their hand to touch the ark of baptism , who are not so much as baptized themselves ? and yet a baptism administred upon such polluted terms as these , is the mother and foundress of all those baptizmall administrations , for which our brethren so importunately magnifie themselves against us . to plead , that a person unbaptized , may administer baptism in a case of necessity , is a sufficient plea indeed thus understood ; viz. 1. when god himself adjudgeth and determines the case of necessity ; and 2. authorizeth from heaven any person , one or more , for the work , as he did john baptist . otherwise vzzah had as good , or better reason to judge that a case of necessity , in which he put forth his hand to stay the ark , then our first unhallowed and undipt dipper in this nation , had to call that a case of necessity , wherein , to the sad disturbance of the affairs of the gospel , yea and of the civil peace also , he set up the dipping trade . we do not intend that any thing hitherto argued in the consideration in hand , should be taken as meant for a positive or demonstrative proof , that the ordinance of baptism is now extinct , or not administrable without sin in the world ; but rather as a demonstration partly of the many labyrinths and difficulties , which they ought to overcom and clear , who are so confidently positive and assertive of the contrary ; partly of the most unreasonable and importune practise of those , who pronounce all men unworthy of christian communion , who are not as positive and assertive in matters of so doubtful disputation , as themselves . consideration xix . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , i. e. variances , emulations , animosities , contentions , divisions [ or seditions ] sects * , are by the holy ghost himself adjudged works of a the flesh , and such which are manifest ; yea and are ranged in the middle between , adultery , fornication , uncleanness , wantonness , idolatry , witchcraft , hatred , on the one hand , and , envyings murthers , drunkenness , revellings , and such like , on the other hand . concerning all which , joyntly and severally the apostle denounceth this heavy sentence : of which i tell you before , as i have also told you in times past , that they which do such things shall not inherit the kingdom of god . gal. 5 , 19 , 20. 21. [ meaning , without repentance ] now how can men and women in any other way , or upon any other account , more manifestly , or more directly incur the guilt of the said sins of variances , emulations , animosities , seditions , sects , ( at least of some , if not of the most of them , and consequently the dreadfull doom of being excluded from the kingdom of god ) then by labouring in the very fire to trouble , disturb , rend , tear , dismember , break into sects and factions , such churches or bodies of saints , who until now were walking holily , and humbly with their god in unity , love , and peace , edyfiing one another in their most holy faith , with all good conscience observing all ordinances of god made known unto them for such , and ready and willing further to abserve all other , that should in like manner be made known unto them ? or can any pretence or plea whatsoever render the children of such high misdemeanors excusable before the judgment seat of christ ? i draw out my whole heart and soul in requests unto my god , that he will graciously awaken the consciences of such persons , who whilst they pull down , what christ hath built up , and scatter , what he hath gathered together , think they do him service . certainly never were the sins of variance , emulation , wrath , strife , church-seaition , schism , commited in the world by men , nor can it be imagined how they should be commited , if they who quarrel , trouble , rend and tear off themselves , labour in the very fire to rend and tear off others , from christian churches and congregations , only for dissenting from them in their private conceits about the ceremony of baptism , be not guilty of them . the contentions , rents and schisms in the catholique church , so deeply complained of , bewailed , and opposed by the fathers of old , were , according to a true estimate , but as shadows of these sins , and of light demerit , in comparison . consideration xx . when some of the brethren of the church at ierusalem were unsatisfied about that which peter did , in going to the gentiles at cornelius his house in cesarea , and having communion with them , peter , in order to their satisfaction , and his own justification in holding communion with them , doth not insist upon , nor so much as mention , or hint , their being baptized , but only the gift of the holy ghost given unto them by god in testimony of their faith . for as much then ( saith he ) as god gave them the like gift as he did unto us , who beleeved on the lord jesus christ , who , or what , was i that i could withstand god ? acts 11. 17. where ( by the way ) it is observable , that peter judged that a withstanding of god which our brethren call a serving , or an obeying of god ; i mean , a refusing of communion with those , concerning whose faith in jesus christ he had received satisfaction . upon the said account given by peter , it follows ( vers. 18. ) when they heard these things , they held their peace and glorified god , saying , then hath god also to the gentiles granted repentance unto life . from whence it is evident , that neither did peter himself , nor yet the brethren of this church at ierusalem , look upon baptism , as essential to christian communion , or as absolutely necessary to be found in those , with whom this communion may lawfully be held . for if so , why did not peter rather insist upon their baptism , then the testimony of their beleeving , for his vindication in holding communion with them ? yea and why did not those who contended with him about his said act of communion , make some such objection as this against his plea ( instead of being satisfied with it ) why dost thou tell us of the falling of the holy ghost upon these gentiles , or of their beleeving ? what is this to justifie thee in going in unto them ? tell us were they baptized , or no ? certainly both peters silence of baptism in his plea , and their silence in not inquiring after it for their satisfaction , divisim and conjunctim prove , that baptism in these days was looked upon as no foundation essentially requisite to build church communion upon . for that that communion with the gentiles , about which peter was now questioned at ierusalem , was constructively at least such a communion , is evident ; 1. because peter for his justification therein , pleads the falling of the holy ghost upon them as a testimony from god of their beleeving in christ , which is no proper or necessary plea for the justification of the lawfulness of any other communion . 2. that communion which consisted in any kind of eating with men , was by the jews , who were the men that now contended with peter about his communion with the gentiles , interpreted as an acknowledging and owning of them in relation unto god , and as persons in covenant with him . in which respect they judged it unlawful for a jew to sit at table , and eat meat with an unproselyted gentile , as appears from luk. 5. 30. and sundry other places . yea our saviour himself looked upon a regular forbearance of communion in this case , as a matter of religion , and of like nature with the offering of sacrifice , mat. 9. 13. compared with ver. 10. 11. to pretend that that communion , which peter had with these gentiles , was after , not before , their baptizing , is little to the purpose . for that their baptizing was meerly accidental and irrelative to his communion with them , appears clearly 1. because he builds his justification in it upon quite another foundation ( as we have heard ) viz. the gift of the holy ghost unto them in testimony of their beleeving ( which notwithstanding our brethren judg insufficient to justifie them in a like communion , unless it be eeked out with a baptizing . ) 2. because , they who demanded , and expected ( if were to be had ) a plenary satisfaction of that act of peter in communicating with them , were fully satisfied with the account mentioned , making no question for conscience sake about their baptizing . in like manner this very church at ierusalem , a while before , had admitted paul into their communion , only upon barnabas his declaring unto them that he had seen the lord in the way , and that he had spoken to him , and how he had preached boldly at damascus in the name of jesus , ( acts. 9. 27. ) without having heard the least inkling of his baptizing . yea it may be a question whether barnabas himself knew that he had been baptized : but however if he did know it , it is scarce a question , but that being now to prepare him a way into communion with this church , he would have represented his baptism , if he had judged the knowledg hereof necessary for this church , before they could lawfully receive him into their communion . yea a little before this , ananias at damascus had given him the right hand of christian fellowship in calling him , brother , before he was baptized . therefore our brethrens conceit of such an absolute necessity of baptism in order to church-fellowship , as they dream of , is but an apocryphal dream , without footing or foundation in the scriptures . how much more is the emphasis of this their conceit apocryphal , which beareth , not that baptism simply , but baptism according to their model of circumstances in every circumstantial punctillo administred , is of this soveraign and sacred necessity to qualifie and capacitate for church-communion ? do they affect to be either more wise or more holy then god ? consideration xxi . when christ ascended up on high , it is said that he led captivity captive , and gave gifts unto men ; some , apostles ; and some , prophets : and some evangelists : and some pastors , and teachers , for the perfecting of the saints , for the work of the ministery , and for the edifying of the body of christ , &c. ephes. 4. 8 , 11 , 12. from hence it appeareth by as cleer a light as any the sun shineth at noon day ▪ that christs gift of pastors , and teachers , was intended by him , not with limitation to saints baptized , or for the perfecting of them , but to saints simply and in general , whether baptized , or unbaptized , or ( which is the same ) to all saints without exception of any , in as much as the body of christ consists of all these , according to that 2 thes. 1. 10. when he shall come to be glorified in his saints , and to be admired in all them that beleeve . now if pastors and teachers were given by christ that all saints , one or other , baptized or unbaptized , should be perfected by them , and the whole body of christ edifyed , then certainly they have all right to church-fellowship , in as much as pastors and teachers have their callings only by , and residence in churches . neither are they in any capacity , or probable way of perfecting them , but only when , and whilst , they are incorporated with them in their churches ( respectively . ) if men will not allow the priviledg of church-membership unto the saints deemed by them unbaptized , do they not herein rise up against the councel and gracious intendments of jesus christ towards them for their perfecting ? fighting against christ is a sin most dreadsully terrible , whe●e forgiveness cannot be pleaded in prayer for the siners upon this account , for they know not what they do . but i trust , ignorance is the mother of that sad devotion of our brethren , whereby they reject , yea oppose , the councel of christ concerning his saints . consideration xxii . besides the many reasons and arguments in our way ( many of them of great pregnancy and strength , as they seem in our eye ) which seperate between our judgments , and the necessity , yea or expediency , of a baptismal dipping ( which reasons may be published in due time ) we have some discou●agements and disswasiv●s upon us otherwise from that way . first , we understand by books and writings of such authority and credit , that we have no ground at all ●o question their truth , that that generat●on of men , whose judgments have gone wondering after dipping , and rebaptizing , have from the very first original and spring of them since the late reformation , been very troublesome and turbulent in all places where they have encreased to any numbers considerable ; and wiser men then i are not a little jealous over the peace of this nation , lest it should suffer , as other places formerly have done , from the tumultuous and domine●ring spirit of this sort of men so numerously prevailing as they do . there is a strong tide of report both from ireland and scotland , that as far as the interest and power , so far the insolency also and importune haughtiness of that generation we speak of , extendeth in both these nations , and that all persons , of what integrity or worth soever otherwise , who are not enlightened with their darkness about their dipping , are troden under foot like unsavory salt , and judged unmeet for any place of trust or power with them , being allowed only the preferements of drawing water , and hewing wood . one of this faction or party in england ( and he no small begger neither ) speaking of a person , who , though not of his judgment about the necessity of dipping , yet otherwise a man ( to my knowledg ) that had very well deserved of that way in several respects , as well publique , as private , yet speaking ( i say ) of this person , he said in the prefence of several persons of quality , that he deserved to be hanged ; an aphorism consonant to the later saying of a preacher of that way about the city , who in discourse with a person ( walking in communion with me ) about his judgment , and being ( as it seems ) worsted in the skirmish , at last recovered all the ground he had lost with this or the like , epiphonema ; that she might find her church at tyburn , and the gallows . these words i regard but as muck , notwithstanding it may concern others to look after the fire . but surely these men , when they come into their kingdom of authority and power , will execute judgment and justice without partiality . if so , then , he that deserveth to be hanged , must expect no better quarter then that of the halter : and if justice be administred without partiality , all that are in the same condemnation of anti-dipping with him , may bear him company in the same expection . let no man think that because i write these things , i do not walk charitably towards the persons of the men , of whom i speak , or that i bear in my spirit the least touch or tincture of any sinister affection against the worst of them . my principles ( i confess ) are too lofty and stiff to honour any mans unworthiness whatsoever , so far , as for the sake thereof to become his enemy . jesus christ with the hand of his grace hath taken my gall out of my bowels , and divided it between sin and satan . my conscience beareth me witness in the holy ghost , that as i have been cordially and christianly respectful and friendly unto these men , as far as i have had opportunity to serve them , so am i still ready to bow down and lick the dust at the feet even of the meanest of them , and of him amongst them , who ever he be , that is my greatest enemy , for their spiritual , yea or temporal accommodation . nor do i deny , or doubt , but that as amongst the pharisees , though a generation of vipers a , there were some who beleeved in christ b ; so among those , who have been baptized in their own water , some there are baptized into the spirit of christ , and upright in the sight of god . but the israelites being mingled amongst the heathen , in time learned their works c and the nightingale ( some say ) by conversing among sparrows , will forget her native notes , and learn to chirp . moreover , those things were not in hazael's heart , whilest he was yet a subject , which were afterwards ingendered there , when he came to be king over syria d . secondly , there is scarce any of those worthy instruments , luther , calvin , beza , bucer , peter martyr , musculus , bullinger , with others of like name and worth ( almost ) without number , whose piety , zeal and faithfulness in conjunction with their singular gifts , and abilities of learning , god was pleased to honour and use in the glorious work of the reformation , and in the deseace and propagation of the reformed religion unto this day , but in their writings , commentaries upon the scriptures , and others , very frequently and upon all occasion take up most sad complaints against this generation of men , as enemies to the progress of the gospel , and by their unchristian and unworthy carriages , causing the good word of god and the reformed religion to be evil spoken of , and reproached by the adversaries thereof in the world . thirdly , we understand by the records of former times , and our own experience time after time informeth us in part , that many of the best , and most considerate persons , who have been for some time engaged in that way , after full tryal of it , have forsaken it , as not finding god , or christ , in it . fourthly , we understand by frequent and very credible informations , & some of us are able to testifie as much upon our own knowledg and experience , that in some of thier religious assemblies and conventions there is no considerable presence of god with them ; that there is little taught amongst them with any evidence or demonstration of the spirit , with any authority and power ; that the scriptures are very defectively and lamely opened and applyed , ever and anon wrested to the countenancing and magnifying of their own private conceit and notion about baptism ; and that the greatest part of the time , during these meetings , is spent in fruitless altercations , and vain janglings . nor know we any ground to beleeve that it is much better in those other congregations of these men , which we know not , then it is in those which we know . fifthly , another thing of little less discouragement unto us then the former , is , that there have been , and still are extant , three or four several editions , or man-devised modes , of dipping , every latter pretending to correct the insufficiency , irregularity , or inconvenience , of the former . in regard whereof , some ( we understand ) instead of being once baptized , have been dipped three or four times over , thus committing that sin in baptism , which christ prohibits in prayer , the sin , i mean , of vain repetitions . so that in case our consciences did lead us to a baptismal dipping , yet should we be at a loss concerning the particular mode or form , which is agreeable to the mind of christ , there being so many competitors for this honour . and for the mode of the latest and newest invention , and which ( as we understand ) is of greatest esteem , it is , as far as we are able to conceive by the representation of it made unto some of us , so contrived , and so to be managed , that the baptist , who dippeth according to it , had need be a man of stout limbs , and of a very able and active body : otherwise the person to be baptized , especially if in any degree corpulent or unwieldy , runs a great hazard of meeting with christs latter baptism * instead of his former . and if this manner of baptizing were in use in the apostles days , it is no great marvel that paul , being a man little and low of stature ( as history reports him , and himself overtures , 2 cor , 10 , 1 , 10. ) cared so little and seldom to adventure upon the work . and yet should we hesitate in our consciences much more , where to find a competent person amongst them authorized by god to administer such a kind of baptism unto us . for we are not yet baptized into the belief of either of these doctrines ; either , 1. that a person unbaptized , may , without a special call or warrant from god , like unto that of john baptist , luke 3. ● . undertake the administration ; or , 2. that that was a case of necessity , wherein either nicholas stork ( with his three comrades ) in germany about the year 1521 , or whoever he was that first , himself being in his own judgment and conscience un-baptized , presumed to baptize others after that exotique mode in this nation . nor are we convinced or clear in our judgments , that any of those , who have been dipped amongst us , have been rightly baptized , if it be supposed that true baptism consists in a total immersion , or submersion , by him that baptizeth ; because the baptized themselves are wont to submerge the greater part of their bodies , before the baptist comes at them ; and so are rather se-baptized , then baptized according to what the scripture seems to speak concerning baptism . besides , we do not read in the scriptures of any baptismal boots , or baptismal breeches , or of shifting garments to avoyd the danger of being baptized , or of encircling women with women after their coming from the water to salve their modesty , with some other devices now , or of late in frequent use amongst our new baptists in the way of their practise . all these things narrowly considered , minister a ground of vehement suspition unto us , left the whole story of baptismal diping should prove apocryphal . sixthly , another thing much discouraging and disswading unto us from the way mentioned , is , that they who have passed over the bridg of anabaptism , can find ( as it seems ) no firm ground to stand on on the other side , but are ever and anon shifting their judgments and their practises , running out into strange and uncouth opinious , heaping up observation upon observation : yea their own churches and congregations , notwithstanding their high purification by baptism , are sometimes unclean to them ; in so much that they divide , and subdivide , yea and are ready to divide again their divisions . seventhly , whereas antichrist himself is not more antichristian , then in claiming and exercising such a dominion over the faith of his proselytes and disciples , by vertue whereof he commandeth them to depend only upon ministers and teachers of his own faith and wicked perswasion in matters of religion , severely prohibiting unto them the hearing of protestant preachers ; we understand that the same high-imposing spirit domineers more generally in the churches and congregations which have been dipt ; and that they also solemnly conjure all their proselytes and converts not to hear jesus christ himself speaking by any other mouth , then theirs ; thus bearing them in hand , as if a voyce from heaven like unto that , which was heard by the people at christs baptism concerning him , had come unto them also in reference to themselves and their teachers , in this or the like tenor of words : we are the only true churches and ministers of christ : hear vs . yea there was of late a very great schism made in one of these churches , and the greater part aposynagoguized by the lesser , because of the high misdemeanor of some of the members in hearing the words of eternal life from the mouths of such ministers , who follow not them in their way . such principles and practises as these we judg to be most notoriously and emphatically anti-christian , and such wherein ( as was said in a like case ) the very horns and hoofs of the beast may be felt and handled . yea we cannot but judg them to be of most pernicious consequence to the precious souls of men , as depriving them of the best means and opportunities which god most graciously affordeth unto them for their recovery out of all such snares , wherein at any time their foot may be taken . this is another grand discouragement unto us from that way . eighthly , we observe , that ( more generally ) when men or women have suffered themselves to be intangled with a conceit of that way ; especially when they have bowed down their judgments and consciences unto it , they are presently found in that sad condition and distemper , wherein the apostle perc●ived the galatians , upon their subjection to the yoke of circumcision , when he demanded of them , who hath bewitched you a ? for as these were so strangely besotted and dissensed with their notion of circumcision and legal observations , that the apostle himself feared b that he should not be able to deliver them , no not by the clearest arguments and demonstrations of the vanity and danger of their new notion , and practise : so are the reasons , judgments and understandings of the persons we speak of , so stupified , distraught and confounded with the admiration of their water-work , and their airy conceits about it , that all reason opposing it , is a barbarian unto them ; common sence is a mystery inaccessible to their understandings , the light of the noon-day offering to discover any nakedness in their way , is as dark as the darkness of mid-night it self : men of sound and serious intellectuals are as men that speak unto them in a strange tongue , if they speak any thing against their way . they know not valleys from hills , nor hills from valleys , rivers from trees , nor trees from rivers , halfs from wholes , nor wholes from halfs , precepts from promises , nor promises from precepts , ceremony from substance , nor substance from ceremony ; every distinction that attempts to shew them the error of their way , ipso facto becomes a chaos and confusion . on the other hand , for the maintenance and defence of their way , the shadows of mountains seem valiant and armed men ; stubble and rotten wood , are turned into weapons of steel and iron before them ; letter becomes spirit , face becomes heart , promise becomes precept , ceremony becomes substance , apostles become ordinary men and women , disputeables become demonstrations , and peradventures become all yeas and amens . in respect of these marvellous and sad distempers in their fancies and understandings , to reason with them about their way , or to endeavor their conviction , seldom turns to any better account then a beating of the ayr , or then diogenes his begging applications to the statues of men . but ninethly ( and lastly ) the first born of all discouragements unto us in this kind , is , that which our eyes dayly see , and our ears oft hear , and wherewith our hearts are continually made sad within us , viz. that the generality or far greater part of those , who turn aside into this way , do , some more suddenly , others by degrees , impair and decline in their graces , lose that sweetness , meekness , love , and christian humility of spirit , wherewith they were formerly adorned , as if they were baptized in marah a , or in the waters of the red sea . never did we know any that by being dipped added thereby so much as an hairs bredth to his spiritual stature , or that became in any degree either more meek , or more humble , or more patient , or more merciful , or more mortifyed , self-denying , or the like ; but very many have we known and heard of , who upon such an engagement have made shipwrack of much spiritual treasure , wherewith god had blessed them under their first baptism . many have we known , who went into the water , lambs , and came out of it wolves and tygers : many who went in , doves , and came out , serpents ; as if they had met with the spirit that rules in the ayr under the water , in stead of the sweet spirit of christ . yea we have known some , who soon after their dipping have perpetrated and done things so unworthy and unsutable to their former genius , which if any man had challenged them before their dipping , that they would do after , we have reason to judg they would have replied to the challenge , as hazael did to elisha in somewhat a like case ; but what is thy servant a dog that he should do this great thing ? 2 king. 8. 13. so many sad spectacles and stories , wherewith our eyes and ears are fill'd from time to time , especially not being ballanced or counterpoysed with any thing desireable , or of moment , put us into some fears , lest as god , in his just , though secret judgment , gives sathan a permission to haunt some houses , and to misuse and terrifie those that shall lodg in them ; so he should , for causes best known to himself ( though somewhat might with good probability be conjectured in this kind ) have granted unto this enemy of mankind somewhat a like power , over the opinion and practise of rebaptizing , and to tempt those , who suffer themselves to be intangled with them , more dangerously and prevailingly , then those , who in simplicity of heart walk before him in the contrary way . we are not definitive in this ; but only crave leave ( without offence ) to make known our fears . and however , god having multiplied grace , mercy and peace unto us in that way of his worship , wherein at present we walk , we judge it no christian prudence to tempt him in another . but whether our brethren have any just cause to cast us out of their communion , for not forsaking a way of experienced peace and safety , to walk in a way of so much danger , as that they seek to conjure us into , we leave to their own consciences , and to all considering men , to judg and determine . consideration xxiii . the consideration that sealeth unto me the conclu●ency and force of all the former , against the practise of church-rending upon the p●etence of undipt members , is , the invalidity of any thing that hath been yet brought to light ( and i presume of all that ever will , or can be ) in justification of it . 1. it is not true , ( is hath been sufficiently proved ) that circumcision was constitutive of the jewish church , or gave being of membership to all the leg●●imate members of it . or if this could be made good , yet would it not follow from hence , that therefore baptism must needs constitute the christian church . for what though it be supposed that baptism succeedeth in the place of circumcision ( a supposition , which though true and demonstrable enough , yet neither lives , nor dyes , to me ) yet it followeth not , that it should succeed it in all its circumstantial ends and relations . solomon succeeded david in his kingdom , yet he did not succeed him in his wives or concubines , or any his relations of affinity . 2. nor do the contents of act. 2. 41. prove , so much as in f●ce , or appearance , that baptism is of the essence of a church-member . for , 1. those who are said to have been baptized ( in the former part of the verse ) are not said ( in the latter ) to have been added to the church , but simply , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , they were added , or added to . if the question be , to what , or to whom they were added , if not to the church ; the holy ghost himself may inform you , expressing himself more plainly in a like case , act. 11. 24. and much people was added to the lord . and , 2. it is said , act. 2 , 47. and the lord added unto the church , who ? such as were baptized ? no : but , such as should be saved , or , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , i. e. those who are , or were , saved , or delivered , viz. from the general impiety of the jewish nation , which was , not by being baptized , but by beleeving . 3. ( and lastly for this ) in case their baptizing having been mentioned in the former part of the verse , it should been said ( in the latter ) that they were added unto the church , yet {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} would not have proved {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ; the recording of their addition to the church after their being baptized , will not prove this addition to have been made by vertue , or by means of their baptizing . in the former part of the verse , ioh. 6. 49. christ telleth the jews that their fathers did eat manna in the wilderness : he subjoyneth in the latter , and are dead . will any man reason from hence ; because this eating manna is reported in the former part of the verse , and their death , or being dead , in the latter ; therefore their death was caused by their eating of manna . 3. nor doth that of the apostle , 1 cor. 12. 13. make any whit more ( if not rather less ) for church-constitution by baptism , then the former . for , 1. when the apostle saith , by one spirit we are all baptized into one body , it is not necessary we should understand him to speak of water-baptisw ; because , 1. here is another element expresly named , wherein this baptism might be administred , viz. the spirit , whereas there is no mention of water at all . 2. the phrase of being baptized with the spirit , or with the holy ghost ( as {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , might have been translated here , as it is in all other places of like construction , as viz. mat. 3. 11. mar. 1. 8. luk. 3. 16. ioh. 1 , 33. acts 1. 5 , acts 11 , 16. ) is most usual and frequent in the scriptures ( as the several texts now cited sufficiently declare ; ) whereas , to be with , or through , the spirit , baptized with water , is an uncouth and hard expression , no where found in the scriptures , nor carrying any regular sence in it . 3. if the unity or oneness of the body here spoken of , did , or doth depend upon their baptizing with water , and was caused by this , it had been impertinent for the apostle to mention the unity of the spirit , for we by one spirit are all , &c. he should rather have insisted upon the oneness , or same-ness of water baptism ( as he doth , ephes. 4. 5. ) 4. the unity or oneness of the body , of which the apostle speaks , is not so much , or so proper , an effect of water-baptism , no nor of the oneness of this baptism ( if it be any effect of either at all ) is of the spirit , by which this body is inspired , animated , acted , and moved , and the members of it knit together , and kept from dissolution . 5. whether all the members of the body were baptized with water , or no , is uncertain . the apostle expresly professeth that he baptized [ viz. with water ] very few of them ; and who else should baptize them all , no where appears ; whereas that they were all with , or by , the spirit baptized into the same body [ i. e. perswaded and over-ruled in their judgments and consciences to imbody themselves in a profession of the faith of jesus christ , and of the gospel ] is unquestionable . 6 , the spirit is no where said to baptize men with water by or through the spirit . 7. though there be no express mention in the vers either of god , or of christ , who elsewhere ( the one , or the other ) are said to baptize with the spirit , those who are thus baptived , yet verse . 6. god is named , and this under the consideration of his unity , or sameness , as working all in all : but it is the same god that worketh all in all . and in the next verse it is said ; but the manifestation of the spirit is given unto every man , &c. [ meaning , by god , mentioned in the verse preceding . ] besides , there is nothing more familiat in the scriptures , then to express such actions , which are proper unto god , or christ , indefinitely , and without the mention of either . all power is given unto me [ saith christ , meaning by god his father ] in heaven and in earth , matth. 28. 18. instances of this construction , see matth. 12. 37. and 25. 29. philip . 4. 12. ( besides many others . ) yea actions appropriate , whether to angels , or men , are sometimes thus expressed . 8. the resemblance which the apostle borrowed ( in the verse next preceding that in hand ) from the natural body , sheweth that the unity or oneness of that church body of which he here speaketh , is not such an oneness which accrueth unto it by water-baptism , or any external rite or ceremony , but by the oneness and sameness of that spirit , by which it is ( as it were ) inform'd inwardly , and supported in life , and spiritual being . for as the body ( saith he ) is one , and hath many members , and all the members of that one body , being many , are one body : so is christ ; intimating , that as the natural body , notwithstanding the plurality and diversity of its members , yet is , is made , or becometh , one intire body , not by any external or accidental thing befalling , or done unto , every of these members respectively , but by that spirit of life which diffuseth it self into all and every of these members proportionably , and so by means of the oneness or sameness of it , causeth a joynt coalition and natural consent in all these members to constitute and make one and the same entire body ; so is the mystical or spiritual body of christ made , and doth become , one and the same body in its kind , notwithstanding the great number and difference of the persons , who are the members of it , by means of that spirit , and his unity and sameness , which communicates himself inwardly unto them all , raising and begetting in them an holy consent to love and serve , and accommodate one another , much after the same manner , as the natural members in that other body do . 9. nor is it any ways probable , that in that clause , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , translated , and have been made to drink into one spirit , the apostle speaketh of the sacramental drinking in the supper ; 1. because drinking , or the sup , in this sacrament , is never found mentioned apart , or without mention of the bread in the same contexture of scripture with it . 2. to say that they , who have before this their drinking , received the same spirit , are made to drink [ at the lords table ] for , into , or unto , the same spirit , is very improper , and not without very much ado , so much as truth . 3. neither are beleevers anywhere said , to be made to drink , or to have drink given them , at the lords table , in order to their obtaining the same spirit , 4. learned expositors give notice of several different readings of this clause , found in manuscripts , and other copies . in a manuscript ( saith grotius upon the place ) this clause is thus read : {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , i. e. and we all are one body . oecumenius ( it seems ) did read it thus : {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , i. e. and we all drank , or were caused to drink , one potion , or one drinking , for , or unto , one spirit . some of the fathers read the clause in their language , et omnes unum spiritum potavimus , i. e. and we all have drank one spirit ; with which the syriac also accordeth . 5. the meaning of the clause ( if the reading we have be judged authentique ) construed with the former , seems to be this : we have by the same spirit , not only , or simply , been baptized into one and the same body , [ i. e. received such a proportion , or measure of the spirit given us , which is sufficient to make us one body , ] but we have also been made to drink unto one spirit , [ i. e. have received of this spirit of god so liberally , so plentifully , that we may very well become one spirit hereby amongst our selves , and walk together without either divisions in judgmēts , or distances in our affections . ] this construction of the preposition , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , might be exemplified from the scriptures : and however , there is no hardness or unpleasantness in it . and this exposition of the clause , receives countenance from all those passages in both epistles , wherein the apostle signifies the more then ordinary pourings out of the spirit in variety of gifts and graces upon these corinthians . but , 10. ( and lastly ) suppose it should be granted , 1. that the apostle in this verse speaks of water-baptism , 2. that his meaning is , that by this baptism , they had been all baptized into one body ; yet , 1. it doth not follow , that this must needs be understood constitutively , but declaratively only ; and that all implyed hereby should be , that by their baptism they did declare , or signo tenus pretend , unto the world , that they were one body , not that they were constituted , or really and actually made one body , by their baptism . 2. both the said particulars admitted , yea and this also , that they were ( in a sence ) by water-baptism baptized [ constitutively ] into one body , yet will it not follow from all these put together , either , 1. but that they might have been , yea and now were , the same body , which they were , by another constitution , and constitutor ( one , or more ) besides that of water-baptism ; or , 2. that no other kind of water-baptism , but only that by dipping , would have been every whit as effectual , as that by diping , to constitute or make them one body . as to the former ; men may be truly said to be justified [ i. e. constituted or made righteous ] by faith ; and yet as truly be said also to be justified by christ , yea and by god himself , and this with the self same justification . yea children without faith are justified with the same justification by god and christ , wherewith men beleevers are justified through faith . in like manner a company of beleevers , may be said to be constituted a church by baptism , and yet be said to be constituted and made this very church by the spirit of christ , or by faith also ; yea though baptism be wanting , yet may these persons be a church of a like , as sound , as worthy a constitution by means of the other two , the spirit of christ , and faith . to the latter ; suppose baptizing by sprinkling , or pouring water on the face , or head , were only the ordinance of men , and not of christ ; yet by common agreement and consent about the signification and purport of this ordinance , a general submission unto it by men , might as well and as much , constitute them one and the same body , as baptizing by dipping would do . it is true , upon such a supposition as this , the unity of the body , so far as the ceremony of sprinkling hath to do in it , is not raised , or effected , according to the mind or precept of christ ; but yet those other constitutors of the same unity ( i mean , the spirit of god , and faith ) are not defeated in their operations or effects hereby . so that the body , or church , we speak of , is a true body or church of christ , although the external contributor towards the unity of it , be not such as it ought to be . but in this latter part of our answer , we put our selves to more trouble then we need , by arguing against such thing● , which neither can be proved , nor are ( indeed ) in themselves probable . however our brethren may please to take notice here from how ready and desirous we are to give them satisfaction in the largest measure they can desire it . 4. ( and lastly ) whereas an unlawfulness of communicating with churches or persons unbaptized ( as some call unbaptized ) is argued from hence ; that the gospel no where records , or approves of , any such communicating by saints baptized , in the apostles days ; we answer , 1. that it is not recorded that the spring , or water , wherein the eunuch was baptized , was so deep as to reach , or come up to his ankles , when he went ( as is supposed ) into it : yet our brethren build very high , and with confidence ( more then enough ) upon a far greater depth then so in it . nor is it recorded that any of the seven churches of asia , or the greater part of the members of any of them , were baptized : yet our brethren would think it unreasonable in us to deny it . but by what law should our brethren judg it unreasonable in us to deny , upon the account of a non-being recorded , what they suppose to be true ; when as they judg it very commendable in themselves to deny that only upon the same account of not being recorded , which we judg to be true ? but if we deny them the principle , or priviledg of unreasonableness , their fabrick falls to the ground . 2. where the scripture , not only allows , but enjoyneth , the beleeving yoke-fellow in marriage , cohabitation with the unbeleeving , there it doth ex super abundanti both approve and require church-cohabitation and communion of the baptized with the un-baptized ; at least where both parties are really sanctified by faith in christ jesus , and the baptized have most solemnly , and in the presence of god , and before many witnesses of his saints , engaged themselves by promise unto the other , to walk with them in all the ordinances of god and of christ , as they should be at any time revealed and made known unto them . i shall not ( i suppose ) need to traverse the comparison . the argument a minore ad majus , from the less probability to the greater , lieth large above ground . if infidelity , which is ten times worse then the want of an external ceremony , yet hath no power to absolve the beleeving wife for her matrimonial engagement to her husband ; much less hath a defect of , or in , an outward ceremony , in one or more members of a christian society , any commission or authority from god to discharge those , who call themselves baptized , from those sacred promises or engagements , wherein they have openly and avowingly affianced themselves to this society . 3. where the lord christ saith , what god hath joyned together , let no man put asunder , ( mat. 19. 6. ) he doth more then justifie that communion , which is the subject matter of our present debate . for if it was god , that joyned together the persons who now look upon themselves , as baptized , with those who are challenged for unbaptized , in that holy communion wherein they sometimes walked together , then it is a plain case , that no man ( indeed no creature ) whatsoever hath any authority or right of power , whatsoever his pretence may be , to dissolve the band of this communion between them , except it be given unto him by god . and then this gift or grant from god must be made to appear to men , before they ought to own or countenance any man in his act of parting , or putting asunder what god hath joyned together . and the truth is , that that man , or creature , that shall claim a right of power to abrogate or disanul any act of god , otherwise then from god himself , maketh himself not only equal , but superior in power , unto god . so that all the question is , whether god may lawfully and with truth be entituled to those transactions , by which the respective members of a society or fellowship of saints , do at any time imbody themselves , or become a church or spiritual corporation . for if it be either granted , or proved , that god is the author of these councels or motions in the hearts of his saints , as well undipt , as dipped , by which they incorporate or imbody themselves , it will roundly follow , that men have no power , but that which is usurped , and sinfully used , to dissolve , either in whole , or in part , these imbodied societies , or incorporations . for if god , upon this supposition , should authorize or license men to make any such dissolution , he should be divided against , and inconsistent with , himself ; giving men leave , what he builds up in one day , to pull down the next . for certain it is , that they who separate and rend themselves off from any society of saints after one , two , or three years walking with them , had the same right or power of separating themselves the very next day or hour after their first uniting , unless it be supposed that this society in the mean time hath enormously corrupted it self , or apostatized from that faith , which it professed when the said persons first joyned themselves unto it . now whether god be the author of those counsels and motions in the hearts of his saints , whether dipt , or undipt , by the ducture whereof they are led to imbody themselves ( as hath been said , ) can be no mans question , who doth but know and consider the most gracious and blessed tendencies , yea and real effects of such incorporations , when the persons incorporated do but in any considerable degree walk according to their light , and perform the terms of their engagements , dipping , or not dipping , making no difference in this kind . notwithstanding if a thing so clear and evident as this should be any mans doubt , demonstrations and proofs are near at hand ; but till they be called for , the reader ( haply ) for his ease , had rather hear of them , then have them . but , 4. ( and lastly ) to justifie the practise of persons dipped in separating and tearing off themselves from the societies of saints undipt , it is not ( so much as in colour or shew ) sufficient to plead , that they find no example in the scripture of any such communion ; but it is absolutely necessary hereunto , that they find and shew some example ( and this attested by the spirit of god ) of such a separation , as they practise . they find no example in scripture of any beleever dipped after they had been dedicated in their infancy unto the service of christ by sprinkling , or washing ; yet they judg themselves bound to the practise . why may they not as well judg themselves bound to remain in communion with societies undipt , although they find no example in scripture of a like practise ? if they practise in one case without example , why do they not the like in the other ? as for matter of precept , whereon to build either the one practise , or the other ; certainly there is as much ( or rather much more ) for holding communion with saints , though undipt , as for dipping , after sprinkling , or washing . and as sprinkling , or washing in infancy , is no where expresly or literâ tenùs made an exception against after dipping ; so neither is this dipping made any exception or bar against holding communion with saints or beleevers , though undipt . yea whereas that communion ▪ we speak of is an act or service of love and of mercy , and consequently one of the great things of the law , dipping being only a ceremony , and so answering the tything of mint , anise , and cummin , certainly if men think themselves bound in conscience not to leave the latter undone , they are much bound to observe and do the former . therefore they who dip after sprinkling , in this very practise condemn themselves for breaking communion after dipping . post-script , to the reader . good reader , upon occasion of the foregoing considerations , and the argument traversed in them , i judged it not amiss to subjoyn in the cloze of them one consideration more ▪ which though it doth not so particularly relate unto the argument of the former , yet may it through the blessing of god comfort , strengthen , and relieve thee against such impressions of sadness , wherewith , as well that troublesom and disorderly behavior of men there counter-argued , as many other parts of no better , if not of a much worse import , like to be shortly acted upon the stage of the world yet standing , are like to fill thy soul . the consideration i mean , is , that the great troubler of the world , the devil , knowing that he hath now but a very short time , is like to arm himself with greater wrath then ever , against the poor generation of the children of men , the objects of his deadly fury and most inveterate indignation . they who have yet their turns of mortality to take , either in whole , or in part , are like to learn and know more within the space of one year what a devil meaneth , then those who have lived before them have done in seven . satan hath but dallied with the world in mischief and blood hitherto ( in comparison . ) the scope of time before him wherein to act , was a kind of temptation upon him to remissness in his work . now finding and feeling himself close begirt , and pen'd up in straits of time for action , it cannot be expected but that he should dayly break out upon the world like thunder and lightening out of the blackest cloud . acerrima virtus est , quam ultima necessitas extundit . he never rent and tare the poor child ( luk. 9. ) so cruelly , as when he knew that the date of his possession was now expired . and however his game by , as well the present troubles , perplexities , and confusions of the world , as the eternal ruine and perdition of the precious souls of men , ( for his motto may be , tam marte , quàm mercurio , ) yet when he can pursue and follow both in one and the same chase , he is in the highest extasie of his delight . his great and deeply beloved design is to dissolve his works in the world , who he knoweth came into the world to dissolve his . and as he knoweth that christ's method for the destruction of his kingdom was by kindling a fire of division in the midst of it , by means whereof , where five should be in an house , three should be divided against two , and two against three , the father divided against the son , and the son against the father , the mother against the daughter , and the daughter against the mother a , &c. in like manner his method , by way of revenge , and , if it were possible , to destroy the kingdom of christ , is , by casting fire too , a fire of division , into that also , whereby the saints in their families likewise should be divided , the husband against the wife , and the wife against the husband ; the father against his sons , and the sons against their father ; the master against his servants , and the servants against their master , &c. and though it be true , that the devil hath in former ages cast sundry fires of separation and division into that great body or bulk of the professors of christ in the world ( commonly called , the catholique church ) causing hereby great troubles and confusions in this church , and possibly might separate and divide some true saints and servants of god , from others , partakers of like precious faith with them , yet did he never ( at least since the apostles days ) attempt the kingdom of christ so compact in it self , and so well fortified for its own defence and preservation , as of late it was amongst us in the congregational churches of the nation , by any fire of division whatsoever like unto that , which is best known in the world by the name of , anabaptism . by other fires , for the most part he either separated the vile from the precious , or the vse amongst themselves , and from the vile ; in both which cases the spiritual kingdom of christ was rather a gainer , then a loser . but by this fire of anabaptism ( at least as the greatest part of the engineers , who work with it , do employ it ) he separates only the precious from the precious , saints from saints , beleevers from beleevers ; and makes the one to become as publicans and heathens unto the other . by means whereof many spiritual temples and habitations of the living god , fair and large , and wherein his soul delighted to dwell , are in imminent danger of being made waste and desolate . alass ! the fires of swenkfieldianism , famdism , antinomianism , lutheranism , calvinism , super-ordinancism , with the sparks of quaking and ranting , were , and are , but as ignes lambentes , fires running up and down and licking only the outside of the house , without kindling upon , or burning any the principals , or main timber ; whereas the fire of anabaptism , is like the fire kindled by god himself heretofore in zion ; the fierceness whereof was so sore , that ( as ieremiah lamenteth the case ) it devoured the foundations thereof , lam. 4. 11. and if we diligently consider the nature of that design , the accomplishing whereof sathan projecteth by this fire , we cannot reasonably conceive but that it should be very subtil and penetrating ( in its kind ) i mean very apt and proper to insinuate and convey it self into the judgments and consciences of good men , either less knowing , or less considerate ; and yet withall so propertied also , that persons who are diligent in the use of the touchstone , and of through judgments , may not feel the least warmth or heat of truth in it . that fire which is to separate between silver and silver , between gold and gold , had need have somewhat more then ordinary fire , in it . and when sathans device and work is to sever and divide saints from saints , true beleevers from true beleevers , imbodied as close and fast together as the scales of leviathan , the fire whereof he must make use in the operation , must be some notion , opinion , or apprehension , one or more , so calculated and conditioned , that in face it may look like a truth of god , and yet in heart be far otherwise . for by means of such a composition or constitution as this , it is apt to take good people of lighter and weaker judgments , and less considerate , and to leave those of stronger , and more inquiring : and thus the operation is finished , and the separation wrought . for there is scarce any church or congregation of beleevers , but is compounded of these two sorts of persons ; some who are more credulous , and more easie to be taken with appearances ; others , who are more jealous of faces , and who must see , a sound bottom , before they approve , or commend tops . now the doctrine or opinion ( with the concurrent practise ) imbraced by those , who are best known from others by the name of anabaptists ( i intend no reflection in the term , nor any avouchment of the propriety of it , in reference to those meant by it , but meerly designation ) is of that calculation we speak of : it hath a face or shew , both of truth , and godliness ; but it hath an heart of error , and prophaneness . by means of the former it captivateth one sort of men : by means of the latter , it alienateth the judgments and affections of others from it . i know not ( good reader ) whether thou hast taken any notice either of the fourty queries about church-communion and baptism ( some while since published ) or of the answer ( so called ) to them , published more lately . i judg it not worth , either mine , or any other mans pains , to make an anti-answer , or just reply . heaving at a feather is too childish a posture for a man . something may be said in commendation of a fair face , although the heart relating to it be never so foul and bad . my antiquerist is a man of parts and worth , in his sphere : but what the word of god , and evidence of truth make crooked , what parts or abilities of man are able to make streight ? i shall , upon occasion of the subject discoursed in the precedure of these papers , here only say this ( giving in withal a small first-fruits of an account for such my belief ) that i verily beleeve that there is nothing answered to any one of the said fourty queries , but what is defective , either in point of pertinency , or of truth , or at least of proof . the grounds of my faith in this kind , are partly the nature and import of the questions ; partly the tenor and substance of such of the answers , which i have had time to weigh and consider . for the former ; if i should propose such a question , the tenor whereof should import , that i verily beleeve the sun to be up at noon day , or , that the body ought not to be sacrificed upon the service of the shadow , or the rayment belonging to it , or the like ; could i expect , or think , that he who should undertake in answer to such my questions , to overthrow my belief imported in either , could alledg or insist upon any thing , but which of necessity must be , either impertinent , or untrue ( if not both ) or if neither , yet uncertain ; which in close disputations , especially if the degree of uncertainty be any thing considerable , amounts to little more , then to that which is untrue . for the latter ; because i would not be thought to seek out my antigonist , where possibly he may be more obnoxious , or weak , i shall give a brief account of his weakness in the best of his strength ; for i presume that if he be stronger then himself anywhere , it is in the front of his battail , and in his formost answers . therefore let us ( in a word ) see whether the foundations both of his first and second answers , be not less either in pertinency ( as hath been said ) or in truth ( if not in both , ) or least in proof . 1. in his answer to the first query , he layeth for one ground hereof , that which is the matter of question between him , and his querist , viz. that constituting of churches without baptism is a corrupt practise ; 2. that infant-sprinkling is a corrupt practise also . now what an impertinency is it in arguing , to assert that without proof , which is denyed by the adverse party ( and that in the question it self under debate , ) and withall to build the process of the dispute upon it ? 2. he layeth this for another ground of his answer ; that there was no such practise , as either constituting of churches without baptism , or sprinkling of infants , on foot in the world , till after all the books of the holy scriptures were finished . this likewise he affirms without all proof , notwithstanding he well knows that the sence of his querist stands to the contrary . this is of the same house and lineage of impertinency with the former . 3. he builds another strein of his answer upon this ground ; that the querist hath disclaimed communion with the church of rome , and the parochial churches in england ; and this upon this ground , because there is no example in scripture for such church-constitution , as that of rome and england is . here are more untruths then one , un ess a very improper construction of the phrase , disclaim communion , contracts the number . for i never disclaimed communion with the church of rome , more then i have done with the church of mahomet : nor had i ever occasion to do the one , more then the other . but the grand untruth here is , that i should have disclaimed communion with these churches , because there is no example in scripture of such church-constitutions &c. my anti querist is very much mistaken in this : for i disclaim no action whatsoever upon this account , because there is no example of this action in the scripture ; as neither do i perform any action , simply because there is an example of such an action here . but the adequate ground of my disclaiming any action ( and so of communion with any church whatsoever ) is , that i find no sufficient ground in the scriptures for my doing it . but i may ( and do ) find sufficient grounds in the scripture for my doing of many things , of which i find here no examples . however , upon this mistaken ground of my disclaiming communion with these two churches , he goeth on his way merrily , and builds as securely , as he that mistakes the sand for a rock . 4. he advanceth supposing yet further , that i hold communion with churches built upon infant-baptism . surely here is a pair of mistakes : one , about his own ; another , about my practise . for , 1. himself disclaims communion with those societies of saints , which here he calls , churches , meerly upon this account , because they are no churches . 2. whereas he chargeth me with holding cammunion with churches built upon infant-baptism , the truth is , that i hold no communion with such churches ; nor do i know any church , one or other , built upon any baptism , whether infant-baptism , or beleever-baptism . the churches with which i hold communion , are bvilt upon the foundations of the apostles and prophets , jesus christ himself being the chief corner stone , ephes. 2. 20. 5. neither is it at all pertinent to the business before him , to inform his querist , or others , that there is example in abundance in scripture of churches of a better constitution , [ he means , then of churches built upon infant-baptism , such as he supposeth i hold communion with , ] and that this is , of saints baptized after they had beleeved . we do not beleeve that baptism , whensoever , or howsoever administred , is any part of , or ingredient into , a churches constitution , more then the gospel it self , or the preaching hereof , or the service of the lords table . a church may be of a very ill constitution , though all the members of it have been regularly baptized ; and on the contrary of a good and sound constitution , though there have been some defect or irregularity in their baptism . baptism is extrinsecal to church-constitution , as the washing of a mans face or hands is to the constitution or complexion of his natural body . 6. another mistaken ground , upon which he builds very high , is , that the querist , and others of his judgment , plead the precept os circumcising infants under the law , as virtually requiring the baptizing of infants under the gospel . i confess if we should plead thus , we should plead much after the rate of those , who plead the unlawfulness of church communion with the saints , because they jump not in conceit with them in every circumstance about baptizing . we are far from either saying or thinking , that the precept of circumcising infants under the law , virtually requires the baptizing of them under the gospel . we hold , that had there not been a precept given , in , or under the gospel for baptizing , the precept of circumcising infants under the law , could not have justified us in our baptizing them under the gospel . we do not go about to prove the lawfulness ( much less the necessity ) of baptizing , from the precept of circumcising : this is a grand mistake in the antiquerist about the sence of his adversaries : but we receiving a precept , from god under the gospel for baptizing , without any determination of , or limitation unto , any certain age of the persons , to be by vertue of this precept baptized , and finding the councel of god to have pitched upon infancy , as the most meet age for the reception of a former ordinance of like spiritual signification and import with baptism , judg our selves bound in conscience rather to be directed to the proper subject of baptism by the councel of god in a case of like nature , then to consult the wisdoms ( or wills rather ) of men in the business . this considered , 7. how , not impertinent only , but importune and unsavery , is that insultation , if it be not good reasoning from circumcision to baptism , let the pedobaptists bid adieu to their cause of infant baptism , which is built and bottomed thereupon . alas , good man ! the cause of pedo-baptism is not at all built or bottomed upon any reasoning from circumcision to baptism , but upon the good word of god it self . neither have we any reason , or need , to bid adieu to this cause , although ( to please our friend the antiquerist ) we should take our leaves of our reasoning from the subject of circumcision to the more appropriate subject of baptism . yea this our good freind himself being so well acquainted with us , cannot be ignorant , but that we have many other pillars hewn out of the rock of the scriptures , whereon we build our cause of pedo-baptism , besides what we argue from the subject of circumcision . yea himself hath of late been hewing and hacking at some of them ( whereof notice may be taken in due time ) but his attempts against them have rather proved them to be strong , then any ways weak . 8. how impertinently weak is that insulting demand also ( in the process of this answer ) and now which of the horns of this dolemma will the pedobaptists suffer themselves to be gored by ? here the anti-querist ( it seems ) turns querist himself . but if he hath not an happier stroke in anti-querism , then in querism , he had better harken unto the proverb , manum de tabulâ , and leave his paper as white as he found it . the pedobaptists need not fear goaring by either of the horns of his dilemma : they stand so staringly wide , that there is roomth enough and enough for seaven men to pass abrest between them . for first , the mans dilemma taketh it for granted , that uncircumcised persons were excluded [ surely he means , always , not sometimes , or in some cases only ; for this would sink the saying too far beneath his cause ) from acts of church communion , whilst circumcision was in force . will he say that women were circumcised ? or that they were excluded form acts of church-communion , because they were uncircumcised ? or that all those , who were not circumcised in the wilderness , were excluded from all acts of church communion for forty years together ? 2. the said dilemma very weakly supposeth , that the author of it , may from the exclusion of uncircumcised ones under the law from acts of church-communion then , as well argue to the exclusion of unbaptized , or unduly baptized ones under the gospel , from church-communion now , as we reason from the subject of circumcision , to the subject of baptism . i wonder upon what principle or ground in reason such a supposition or conceit as this standeth . for what the antiquerist offereth upon this account , is no better then gibbrich or non-sence unto me . for ( sayth he ) the same things have the same consequences ; and two things alike , belong to the like reason and judgment . he that either can understand these topiques , or fit them to his case , must plough with a stronger and nimbler heyfer , then mine . that which i suppose the man would have , is this ( but his demand is most unreasonable and importune ) that if baptism succeeds circumcision in one thing , it must succeed it in another ; yea in all things . how empty such a conceit as this is both of reason , and of truth , hath been shewed in the last of our foregoing considerations . and however some of us upon occasion sometimes say , that baptism succeeds circumcision ( which is a truth evident enough , and acknowledged such , in some respects , by one of the great apostles of the anti-querists faith in the matter of baptism , ) yet have we no need of such a saying to support our cause of infant baptism . for the analogy or proportion of reason , from whence we argue , that infants may be as well the subjects of baptism , as of circumcision , may equally stand , whether baptism be looked upon as successor unto circumcision , or no . but if our good freinds intellectuals be not too far spent with the strength of the inchantment upon him , but that he yet remains in some competent capacity to receive instruction , i shall here ( once for all ) give him an account , why , though it were to be granted ( which yet it is not , but only with limitation , as was lately shewed ) that want of circumcision did exclude from church-ship under the law , yet this at no hand proveth , that therefore a defect of , or in , baptism , should do the like under the gospel . 1. the church of god being in the infancy or nonage of it under the law , the state and condition of it was more servile , then now under the gospel . now i say that the heir as long as he is a child , differeth nothing from a servant , though he be lord of all ; but is under tutors and governors , until the time appointed of the father . even so we when we were children , were in bondage under the elements of the world . but whtn the fulness of time was come , god sent forth his son made of a woman , made under the law , to redeem them that were under the law , that we might receive the adoption of sons * . in respect of this different state of the church under the law , and under the gospel , the churh is not to be looked upon as under a like rigour of subjection to any carnal ordinance or ceremony whatsoever , as it was under the law . nor are the external ceremonies of the gospel pressed upon like terms of peremptoriness and severity , upon the saints , as those of the law were imposed upon the carnal church of the jews . if they were , the two so different states of the church mentioned , should be confounded . but somewhat to this purpose we speak in our considerations ; where we declared , that in the gospel , no man is threatened for not being baptized , baptism being here enjoyned or recommended unto men by way of indulgence , and for their spiritual benefit and accommodation , not with any intention on gods part to render the bare omission of it an article of condemnation against any man , much after the manner of the law of the free-wil offering under the law . and whereas it was said unto abraham concerning circumcision , he that is born in thy house , and he that is bought with thy mony must needs be circumcised , it is no where said unto any person in the new testament , ye must needs be baptized ; yea unto the eunuch requiring baptism , philip answered , if thou beleevest with thy whole heart , thou mayst , not , thou must [ be baptized . ] there is an eye of this evangelical liberty concerning external observations in the institution it self of the other ordinance also , as the apostle paul recordeth it , 1 cor. 11. 25. 26. this do ye as oft as ye do it , in remembrance of me . for as often as ye eat this bread , and drink this cup , ye do shew the lords death till he come . here is no injunction of the quoties , but a plain intimation of a liberty touching this ; only the manner of the toties is strictly prescribed : which is the direct calculation , or manner of sanction of the institution concerning the free-wil offering under the law . this kind of offering was imposed upon no man , as of necessity : only the terms of the oblation of it , when offered , are strictly prescribed . see levit. 1. 2 , 3 , &c. and again , levit. 22. 18. 19. 20 , &c. but , 2. concerning circumcision , there never was any question among the jews , nor indeed any place or occasion for a question , either whether it was commanded by god , or no , or whether the practise of it was to continue till the coming of the messiah , or no ; no nor yet concerning the due mode or manner of its administration . so that whosoever refused to submit to circumcision , during the reign of it , did ipso facto and without dispute , openly manifest , yea profess disobedience to god in an express command . whereas the anti-querist well knoweth , that amongst the saints and servants of god themselves , and persons as tender conscienced , of as rich an obediential frame of heart towards god , as himself , or the best of his late-born perswasion , there are many scruples , questions , and cases of conscience about baptism ; some being unsatisfied whether there be any command of god , or of christ , in the gospel , requiring subjection of any person in these days , unto such a thing ; others , ohether the mind and pleasure of god be , that the ordinary and standing administration of it should be made to infants , or persons of mature years ; others again , whether the administration of it may not with as good , or better acceptance with god , be made by sprinkling , or pouring water on the baptized , as by dowzing or dipping ( besides several others of like nature . ) and such questions and dissatisfactions amongst holy , humble , grave and sober christians , as these , undeniably shew and prove , that the mind and will of god t●uching these particulars , is very sparingly , obscurely , and with much scantness of discovery , delivered in the scriptures . the premises considered , the case must needs become plain , why , though it should be granted that circumcision was made by god a necessary condition of church-ship under the law , yet this no ways proveth , that he hath made baptism , especially in any particular mode of its administration , a like condition of church-membership under the gospel . if god should have intended baptism ( as some men count baptism ) for a necessary requisite , or ingredient into churchship under the gospel , he should have made a law for the inchurching of his saints , which would have excluded the far greatest ( yea and best ) part of them from all part and fellowship in that gracious accommodation ; and which would have brought in an heterogeneal generation of vain and loose persons , in their stead ; as now the groundless conceit of such a law doth amongst us . nor can any man tolerably imagin , had the precept of god concerning circumcision under the law , been like to have occasioned as many doubtful disputations amongst the best of the jewish nation , as he knew the signification of his mind concerning baptism in the gospel , would occasion and raise amongst the best of his saints , that he would ever have regulated church-fellowship amongst them by circumcision . yea , 3. ( and lastly ) the regulation of church-communion under the levitical law by circumcision ( upon the terms , and with the limitations formerly specified ) is so far from being so much as a probable argument , that church-communion should be intended by god to be regulated by baptism under the gospel , that it rather evinceth the quite contrary . for as the communion of the church under the law , whilst it [ the church ] was yet carnal , and servile , in the infancy or nonage of it , was regulated by a rule or law suitable to the state and condition of it , i. e. by a law of a carnal ordinance ; so is it reasonable to conceive , that the church under the gospel being spiritual ( 1 pet. 2. 5. ) and of mature growth , the communion thereof should be regulated by a law or rule agreeable to the condition and state hereof , and which requireth , and consiseth in , somewhat that is more spiritual , and not by baptism , which is a carnal ceremony ( so acknowledged by the greatest masters themselves of the way called anabaptism ) as well as circumcision . thus they who have eyes to see , and hearts to understand , may clearly enough perceive , that however the subject of baptism under the gospel may be rationally calculated by the subject of circumcision under the law ; yet the regulation of church-communion by circumcision under the law , can be no ground of estimating church fellowship by baptism under the gospel . we have assigned reason upon reason of the difference . and thus having felt and handled the two insulting horns of the late-threatening dilemma ; we find them to be made of brown paper . but ( to proceed yet a little further with the answerer in his answer to the first query ) 9. another ground whereon he builds , is , that the scripture is every whit as express ; for baptism , to precede the enjoyment of church priviledges , as it is for a voluntary consenting to church order and government , to precede the same enjoyment . but how impertinently to his cause , and with how little proof , is this affirmed ? first , if by , church-priviledges , he means , all church-priviledges , how can the scripture be express for baptism to precede the enjoyment of them , when as it self is one of these priviledges ; and ( doubtless according to his sence ) one of the greatest of them ? is the scripture express for any thing to precede the enjoyment of it self ? if by , church-priviledges , he means , some of these priviledges , when he hath specified which he means , we shall consider further of his assertion . but , 2. the scripture may be express enough for baptism to precede the enjoyment he speaks of , [ i. e. that baptism did sometimes precede this enjoyment , and may precede it still , yea and haply that in some cases it ought to precede it , ] and yet be neither express , nor virtual or implicit , for the absolute or universal necessity of such a precedure , which is the point wherewith the query before him pincheth him . 3. ( and lastly ) the scripture may be as express for what he saith it is , as for a voluntary consenting to church order , &c. and yet be neither express , nor yet virtual or consequential , for it . for the truth is , that the scripture is not express for the said consenting : only some of us judg it meet to desire such a consent of those , whom we judg otherwise meet to admit into communion with us in church-priviledges , to prevent some grand inconveniences , which it is not pertinent here to specifie ; although the sence of others of us is otherwise in the case . and , 10. how impertinent to his cause is this reasoning : if one person may be admitted upon such terms , [ he means , to church-priviledges without baptism , ] then why not two ? if two , why not ten , and so an hundred , or a thousand ? and consequently such gospel order layd totally aside ? if an hundred , or a thousand , or ten thousands , should be admitted to church-priviledges upon a manifestation of their faith ( which may be otherways , and to far better satisfaction , done , then by a being baptized ) with an exclusion of all others , who are able to give no such account of a work of faith in them , would this be a total laying aside of gospel order ? good reader , consider and judg . 11. he affirms , that those precepts , exhortations , or doctrines by which men stand enjoyned to observe gospel order , do virtually prohibit men baptized communion with unbaptized in church-fellowship , as that which is contrary thereunto . but at what a distance do his proofs stand from his position , as if they were meer strangers to it . for , 1. his first proof is built upon a clear mistake of the word , teach , go and teach all nations , mat. 28. 19. ( and indeed upon a misunderstanding of the whole verse . ) for {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , to teach , doth not signifie to teach men so , as to make them willing to obey the gospel , [ which sence notwithstanding bears the whole burthen of his first proof of the said position : ] this sence of the word was ( i beleeve ) never heard of from any author that hath written in the greek tongue ; and however , cannot be the sence of it here ( as will appear presently : ) but the word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , properly signifies to instruct or teach ; or ( which is the same ) to do that , which is apt and proper to make a disciple , one or more , whether any person be actually , or by way of event or success , made a disciple , or no . and that this was the proper and only sence of the word intended by the lord christ here , is evident ; because otherwise , 1. he must be conceived to give a commission or charge to men to do that , which was not in their power to do , as viz. actually to regenerate , or convert men to the faith , &c. 2. it would follow , that although the apostles should have taught and preached the gospel with never so much faithfulness , yet they had falsified the trust reposed in them by christ , and acted short of their commission , if they did not at all times when they preached , make those , to whom they preached , actual beleevers . this considered , how impertinent and insulse is that conceit , that an injunction to baptize is therefore put by a participle of the present tense , teach all nations , baptizing them &c. to imply , that they were presently to baptize men upon their being taught . if this were so , all persons whatsoever , to whom the gospel was at any time preached by the apostles , were , upon their bare hearing of it , and whether they beleeved , or blasphemed , to have been baptized by them . and if there be any sence at all in these words , as all examples of that nature in the acts of the apostles do declare , how loud an untruth is it . there is not so much as any one example throughout the acts of the apostles , of a person baptized barely or meerly upon his hearing of the gospel preached unto him . but how impertinently this piece of scripture is alledged , either to prove who , or what kind of person , is the proper and adequate subject of baptism ; or a necessitie that all beleevers to the worlds end , should be baptized , or otherwise be guilty of sin , hath been argued in the preceding considerations . 2. how little truth , or pertinency there is in his second proof of the aforesaid position , sufficiently appears by the examination of the first . for though the apostles did put the said commission of christ into execution according to his command , i. e. did both teach and baptize , yet it doth not follow from hence , either , 1. that they baptized all that they taught , ( the contrary hereunto is evident from the story , act. 2. 41 , 43. and 5. 33. and other places ) therefore the teaching mentioned in their commission , was not the rule of their baptizing . nor , 2. doth it follow , that because upon their first preaching of the gospel in jerusalem , they baptized those who gladly received their word , and beleeved , therefore they baptized in like manner all those , or any of those , who were converted to the faith by their after-preaching in the same place . we read of no such thing as this in any place of the acts , or elsewhere ( as we formerly observed . ) nor did the tenor of their commission impose this upon them . for he that is simply and only commanded to teach , and to baptize , as he is not hereby commanded to teach continually , so neither is he commanded to baptize always when he teacheth . but whereas he demandeth ; what is more plain then that the commission of christ to them , was to teach and baptize first , and to admit into church-fellowship thereupon , as is visible in that prime example of theirs , acts 2. 41 , 42. i answer , this is much more plain , viz. that they were not commissioned in that commission we speak of , to admit into church-fellowship , either upon terms of baptism , or any other , there being not so much as the least mention or hint here about admission into church-fellowship . nor is it said , acts 2. 41 , 42. either that the apostles admitted any into church-fellowship ; or 3. that any were admitted into church-fellowship , much less that they were admitted into this fellowship , because they had been baptized ; but all that is here said ( as to the point now in hand ) is : then they that gladly received his word , were baptized , and the same day {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , i. e. there were added , or added to [ not , to them , as our antagonist emphaseth , or , to the church , but rather , to the lord , as it is , acts 15. 24 ] about three thousand souls . neither is the addition here spoken of , ascribed to the apostles : it is not said , that they , or any of them , added so much as one soul . but if we will entitle him unto the addition here spoken of , to whom the holy ghost ascribeth it , vers. 47. we must say , that it was made by the lord ; and the lord added unto the church dayly such as should be saved . here , where there is express mention made of adding to the church , there is no mention made of baptism . 3. his third and last proof is as irrelative to his purpose , as both the former . for christians are not said ( rom. 65. ) to be planted together in [ it is not , into , as our anti-querist takes a most unworthy liberty , both here , and elsewhere more then once or twice , to mis-cite his scriptures ] the likeness of christs death , by reason , or means , of their water-baptism ; for then it would follow ( from the latter clause of the verse , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ) that all who are thus baptized , should be everlastingly partakers of his resurrection ; but we are said to be {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , complanted with christ , in , through , or by means of , a likeness of his death , when we are truly and really mortified , and become dead unto sin , and to the world : which is a kind of death holding some analogy with , and carrying in it some resemblance of , that death which christ suffered upon the cross . and the apostle informs us , that by such a death as this , we become planted together with christ , i. e. interested with him in that most stable , fixed , and unchangeable councel and purpose of god , wherein he hath decreed the immortal glory and blessedness of all those that shall obey him . this sence of the place considered , how frivolous and impertinent is this supercilious interrogatory , which he builds upon it ? and may you not therefore as well suppose trees to grow together , before they are planted together , as to suppose christians to grow together before they are planted together ? yes surely , as well the latter , as the former : but the mischief of the impertinency is ; that christians may be planted together in christ by a work of mortification , and so grow together , whether they be baptized , or no : and they may be baptized together , and so be planted together as far as water can plant them , and yet not grow together ; but some wither and dye , whilest others grow and prosper . or however , such a plantation which is by baptism only , is no way , or means , of growth unto any man . and yet of the two , it is a broader impertinency , to make this demand , in stead of a proof that a church cannot stand but upon baptism , and what house stands without its principles , or is built without a foundation , only upon occasion of this admonition of the apostle to the hebrews ; leaving the word of the beginning of christ , let us advance towards perfection ; and his making , not the practise , but the doctrine , not of any one baptism determinately , but of baptisms ( plurally ) a part of the foundation ; i. e. of the body or systeme of that doctrine , which young beginners in the school of christ were wont to learn in the first place , as in building a foundation is first to be layd in order to a superstruction . but what is there in this passage , to prove that one baptism , or one kind of baptism , is the foundation of a church , more then another ? or that any kind of baptism , more then imposition of hands ? or that either imposition of hands , or baptism in one kind or other , more then repentance from dead works , or faith towards god ; especially considering that these two are named in the first place , as the principal parts of the foundation he speaks of , and first to be layd ? yea supposing that the hebrews , to whom he writes , were a constituted church , and that he had taught them the doctrine of baptisms under this constitution , it evidently follows , either that they were a church before they were baptized , or that they had been baptized before they had been instructed in the doctrine of baptism . i beleeve it is much harder for the anti-querist to escape goaring ( as he calls it ) by one or other of the horns of this dilemma , then we found it to make an escape from both the horns of that dilemma , which was prepared by him to do the mischief . 12. concerning the text , 1 cor. 12. 13. where the apostle saith , not as our anti-querist citeth the words shorter by the head , that they were all baptized into one body ; but , by one spirit they were all baptized , &c. this scripture ( i say ) we argued somewhat at large in the last of our considerations ; and found war in the heart of it against church-constitution by water-baptism . and running is no posture for repetitions . only whereas my friend the anti-querist challengeth me that some while since i interpreted this scripture comportingly with his notion ; the truth is , that i do not find such a line in any fragment of the history of my life extant at present in my memory ; yet because i dayly find so little stedfastness in my memory , as i do , i had rather in the business trust my friend and his memory , then mine own . but this i well remember , that long since i learned this christian principle from an heathen philosopher , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , a man must be content to sacrifice even his own sayings , and opinions , upon the service of the truth . this kind of sacrifice i have oft offered : and if my antagonist , and some others , could be perswaded to consecrate themselves priests of this order , with me , the water of baptism would be no longer a fire to divide between friends and friends . but they rather chuse to be priests of that order , whose hierourgy or priestly function mainly stands in sacrificing the body upon the service of the rayment , or the substance , upon the service of the shadow . 13. whereas he demands , ought not that , which was a reason to them [ he means , the apostles in the primitive times ] not to admit church-members into church fellowship [ we pardon the impropriety ] without baptism , to be a reason unto us likewise to steere the same cou●se , &c. doth he not very impertinently and groundlesly suppose , that they had a reason not to admit the admission he speaks of ? he hath not hitherto so much as intimated unto us any reason at all of such a non-admission in the apostles , as that now mentioned . if that should be granted him , which he will never be able to prove , viz. that the apostles did not admit into church-fellowship without baptism , yet it will not follow from hence , that therefore they had a reason to admit none without it ; especially if the case were so , as the anti querist seems to suppose it , viz. that no unbaptized person ever desired such admission of them . and suppose ( for argument sake ) that they had de facto admited into church-communion only unbaptized persons , it would not follow from hence , that therefore they had reason to exclude all others , as all that were baptized , in case they had desired it . if all who desired church-fellowship , and consequently all who were admitted unto it , were baptized ; is this any argument or proof , that therefore in case others had desired it , they must needs have been rejected ? if a man should go a fishing upon the seas , and should catch only of one sort of fish , as suppose whiteings , would it follow that therefore he had reason to catch no other ? 14. how importune and impertinent are these words also ! if so , then farewel all gospel obligations . for if we may take liberty to cast away one law of gospel order , and worship , then why not two , and so three , and in the end , all ? &c. for doth he not here suppose , that separating from churches , or persons , unbaptized ( though esteemed in the world , and by all but himself , and his , baptized ) is or was , a law of gospel order , binding christians of the first age ? surely this law is written on the back-side of some of pauls epistles , where no man did ever read it . and they that take liberty to cast away this law , are more like to bid all gospel obligations , welcome , then to bid them farewel . secondly he supposeth that those rules , by which the apostles ordered themselves in their times , were binding to christians of that age ; which is broadly importune and truthless . for the truth is , that no rule whatsoever , by which the apostles ordered themselves , as apostles ( and certainly they ordered themselves by many such rules as these ) was binding unto any other christian of that age , but unto themselves only . thirdly ( and lastly ) he supposeth it a grand absurdity , and tending to a dissolution of all gospel order , to imagin , that there were any gospel rules binding only to christians of the first age of the gospel . doth he think , that when christians of the age he speaks of , sold their possessions , lands , and houses , and brought the prices of them , and laid them down at the apostles feet , they did this irregularly , or without rule ? or without a rule binding unto them ? if this latter , then it follows , that either christ himself , or his apostles , prescribed some rules , which were not binding , no not unto christians of this first age ? or doth he think that that rule , by which those christians acted in the case specified , is binding unto us now ? yet that rule respected charity , and self-denial ; and so in reason should be more binding unto us now , then rules respecting only an outward rite or ceremony . again it was a rule binding unto those christians he speaks of , that their women praying or prophesying , should have their head covered , and that men on the contrary should have their heads uncovered . doth he judge this rule binding unto us now ? or do all men sin who prophesy [ i. e. joyn with him that preahcheth the word , in the act of hearing ] with their heads covered ? i beleeve there are many who should sin much more , if they should prophecy with their heads uncovered ; viz. all those who by reason of weakness or tenderness are like to suffer in their healths , if they should sit uncovered for an hour or two together , in a cold place and cold season . there is the same confideration of a frosty-dipping to persons that are valetudinary , of a crazy and infirm constitution , though it were supposed that there was a rule binding christians of that age , and of those warm countries , to dip at all times immediately upon their beleeving . instance might be given in several other gospel rules , which were binding unto christians of the first age , at least unto those particular christians to whom they were prescribed , and yet are not so unto us now . the rule which prescribed the holy kiss , which prescribed the speaking in an unknown tongue by two , or at the most by three , ( 1 cor. 14. 27. ) which prescribed the holding of the peace to him that was speaking in the church , in case any thing were revealed unto another , ( 1 cor. 14. 30. ) which prescribed abstaining from meat offered to idols , and from blood , &c. were binding unto those christians of the first age , to whom they were given ; but are they all binding unto us now ? or in case they were all now binding , but one or more of them not so apprehended by christians now , and upon this account not observed by them ; doth it follow from hence , that they must needs bid farewell to all gospel obligations ? if my anti-querist not seeing , or minding a friend of his passing by him in the street , should omit the salutations accustomed between friends , doth this tend to the abolishing or casting away all friendly commerce or expressions between them otherwise ? or in case a man gathering his apples , overlooks one that is more covered with leaves or boughs , then the rest , and so leaveth it ungathered , doth he hereby either dispose , tempt , or encourage , either himself , or others , never to gather apple more ? what frivolous and empty reasonings are these ? let me here observe this one thing more . the apostles were not so uniform in imposing ordinances upon churches in their days , but that what upon occasion they imposed upon one , sometimes they relaxed unto another . they imposed abstinence from meats offered to idols , and so from blood , upon the church at antioch , simply and indefinitely , act. 15. 29. whereas the apostle paul enjoyneth the former abstinence unto the church of corinth only in the case of scandal unto weak brethren , and of encouragement to idolaters , 1 cor. 8 7 , 9 , 10. compared with chap. 10. 23 , 27 , 28 , &c. and concerning the latter , he seemeth to relax it unto the generality of christians ( those haply excepted , to whom it had been enjoyned , together with others lying under the like circumstantial obligations thereunto ) in that passage to timothy , 1 tim. 4. 1 , 2 , 3 , 4. where he saith , that every creature of god is good , and nothing to be refused , if it be received with thanksgiving ; yea and ( which is more considerable ) maketh it a character of men giving heed to seducing spirits , and speaking lyes in hypocrisie , to command to abstain from meats , which god created to be received with thanksgiving , &c. 15. whereas he saith , that it is said in effect in 1 cor. 12. 13 , and the like scriptures lately quoted by him , that all of all sorts , ranks , and degrees , that were of the body , were baptized into the body , &c. it is indeed said ( as we heard ) that they were all by one spirit baptized into one body . but how impertinent , yea and voyd of truth is it to ascribe that unto water-baptism , which is so expresly attributed by the apostle to a baptizing in , or with , the spirit ? but this scripture hath been argued more at large . 16. ( and lastly , for this answer ) he saith , that the same ground which did satisfie beleevers then [ in the apostles days ] in not joyning in church fellowship with persons unbaptized , though they did beleeve — will serve to satisfie baptized beleevers now touching the lawfulness of the same practise , which is the will and appointment of jesus christ that so it should be , &c. but to how little purpose is this said ? for , 1. he hath not yet proved ( nor i beleeve ever will ) that baptized beleevers in the apostles days did not joyn in church-fellowship with persons un-baptized , though beleevers . and how impertinent is it in arguing , to suppose that without proof , which a man knoweth is denyed by his adversary ? 2. in case he had proved , or could prove , such a thing , ( i mean , that baptized beleevers did not joyn in church-fellowship with unbaptized beleevers , ) yet would it not follow from hence , that therefore they did not thus joyn with such upon any such ground as this , viz. because it was the will and appointment of iesus christ that so it should be . christians in these times ( as in all other ) did , and especially did not , many things , upon other grounds , then this , as viz because they have no occasion , opportunity , or necessity to do them . they did not joyn themselves in a team with horses , or after the manner of horses , to draw carts , or wains ; they did not , at least many of them did not , joyn with merchants where they lived , in their adventures by sea . did they omit the doing of these things ( and twenty more like unto them ) upon this ground , or motive , because it was the will and appointment of iesus christ that so it should be ? how uncouth , sapless , and without savor , are such conceits and reasonments as these ? the baptized beleevers he speaks of might possibly not joyn in church-fellowship with unbaptized beleevers , only upon this ground ; viz. because no such desired this fellowship with them . but will this ground serve to satisfie baptized beleevers now touching the lawfulness of such a practise , when as there are beleevers , whom they call unbaptized , who desire this fellowship with them ? but it is no great marvel that the carver , though a good artist , can make no better a mercury ; the wood he hath to work upon , is not for it . 3. ( and lastly ) the nonjoyning of baptized beleevers in church-fellowship with beleevers unbaptized , could it be proved , would serve to satisfie baptized beleevers now touching the lawfulness of the same practise . but not to joyn , and to break off or separate after joyning , are two very different practises . that ground which would satisfie a beleeving man or woman for their not joyning in marriagewith an infidel or unbeleever ; will not serve to satisfie them touching the lawfulness of the practise of separation from him , or her , after marriage . therefore my anti-querist doth not argue pertinently at this turn neither . he pleads another cause in stead of his own . for a cloze to what at present i reply to his answer given unto my first query , it is very observable , that he doth not at all , his long answer throughout , so much as touch upon one thing , which the said query asketh after with as great a desire of satisfaction , as after any thing besides . the query thus saluteth him : whether is there any precept , or example , in the gospel , of any person , how duly soever baptized , who disclaimed christian communion , either in church-fellowship , or in any the ordinances of the gospel , with those , whom he judged true beleevers , upon an account only of their not having been baptized , especially after such a manner , as he judged it necessary for them to have been ? these last words , especially after such a manner , &c. which are as emphatical as any other in all the query , and with which he found his cause harder pinched then with any thing besides , he prudently dissembles in his answer , as if they were not . to give a just and competent answer to the query , he should not only have attempted to prove , that there are examples in thegospel of baptized persons , who disclaimed church communion with beleevers upon the only account of their not having been baptized ( which indeed he hath attempted , though successlesly , ) but also that they disclaimed this communion with them upon the account only of their not having been baptized after such or such a particular mode , as they judged necessary . but speaking neither little nor much to this point , in stead of an answer in full to the query before him , he giveth us an answer that is empty ; and which speaketh short to other things , but to that which is most material , nothing at all . concerning his answer to the second query , it is of a like raw spinning with the former , and in neither respect , either of pertinency , or of truth , any whit more considerable then it . for , 1. ( to take notice in the beginning of this answer , of the same tergiversation , which we respited to the cloze of the former ) he doth his good will to say somewhat to what he conceived more repliable in the query ; but that which he apprehended ( as he had reason to do ) more intractable , he answereth with silence , and a prudential slip . yea whereas by transcribing so much of the query , as he doth , he induceth his reader to conceive that he presenteth him with the whole ; the truth is , that he wholly suppresseth and keeps out of sight , that intire clause , wherein the query beareth hardest upon him . for these words are not extant in his edition ; especially in case they had been baptized and solemnly consecrated by washing with water unto the service of jesus christ before . and as his prudence taught him not to acquaint his reader that there were any such words in the query , as these , so the same guide directed him to undertake somewhat else , in stead of answering any thing to the matter contained in them . for had his answer kept way with the demand intended in these words , it must have proved not simply , or only , that the apostles , or christians in their days , denyed church-communion unto beleevers not baptized , after their beleeving , but unto such beleevers also , who had been solemnly consecrated by washing with water unto the service of iesus christ before their beleeving . this he wisely considered was impossible for him to do : therefore he abandoneth it from amongst his undertakings . in the mean time we are like to have but a lame answer to the query . 2. how little savor , either of reason , or of truth , is there in the very first words of this answer ! for are they not these ? it doth not only appear , that the apostles and other christians would have declined church-communion with beleevers , because not baptized , but it appears that they did do it . for it sufficiently appears that men and women did beleeve , before they were baptized . by the way let this be minded ; that here also he evades and slips quire besides that , which that part of the query , to which here he pretends an answer , principally demanded . for it is here demanded , not only whether it can be proved , that the apostles , or other christians , would have declined church-communion with , but further , whether they would have denied this communion unto , such persons , whom they judged true beleevers , because not baptized . now the difference between , declining communion with , and , denying communion unto , is very broad . a man may decline , i. e. not do , many things , [ viz. in case he be not requested , or desired to do them ] which yet being requested , he would not deny to do . the apostles might very possibly decline , i. e. non-admit unbaptized beleevers into church-communion , upon a supposition that they desired it not . and yet as possibly , nay much more probably , not deny this communion unto them , in case they had desired it . but in as much as the anti-querist had not so much as in colour what to answer to this strein , or touch of the querie , his prudentials befriended him with this stratagem ; to leave out those words of the querie in the transcription , wherein this unruly demand was contained . but passing by this , how impertinently doth he argue that little which he undertakes , in the words mentioned ? for , first , suppose it should be granted him that the apostles and christians did decline communion with beleevers unbaptized , doth it presently follow , that therefore they declined it , because they were unbaptized ? a man declines such and such meats , which are tender and easie of digestion : but this proveth not , that their tenderness , or easiness of digestion is the reason why he declines them . every quality or property in a subject , is not the reason or ground of every thing that is done unto it , nor yet of the forbearance of every act , that is not acted upon , or about it . if my antiquerist demands ; but what can reasonably be supposed to be the reason or cause , why the apostles or others , should decline communion with un-baptized beleevers , but only their not being baptized ; i answer ; 1. that a simple non-admiting to communion , can in no tolerable construction be called , a declining of communion , or , of admiting to cōmunion . there be an hundred godly persons about thecity , whom i do not admit intochurch communion with me , whose communion notwithstanding i cannot with truth be charged to decline . therefore whilst my anti-querist only shews or proves , that the apostles , or others , did not admit into church-communion , beleevers unbaptized , he doth not at all hereby satisfie or answer thequestion propounded : this speaks of declining communion : he answers of not admiting to communion , here is only a stone given , when bread was demanded . yet , 2. to the question now propounded , i answer ; the reason why the apostles did not admit beleevers unbaptized into church-communion ( if this either should be granted , or could be proved ) is most probably this ; viz. because such beleevers desired it not of them . the apostles were not wont to admit into church-communion ( in that sence we now speak of admission ) any person against his will , or without his desire signified on such a behalf . if my friendly antogonist here replies ; but if the primitive beleevers did not desire admittance into church-communion , until they were baptized , why is not this primitive pattern followed now ? i answer ; 1. it is not affirmed , or granted , that they made no such desire , but only upon supposition , and for argument sake . yet , 2. the pattern mentioned , is , as far as i understand , generally followed in these days ; no person that i know , desiring church-communion , but such only , who judg themselves baptized , as the primitive christians did in their days . how untruly he saith , that it appears that the apostles and other christians did decline church-communion with beleevers unbaptized , because unbaptized , needs no further evidence then the late premises . the reason which he subjoyns , is most importunely impertinent . for what though it never so sufficiently appears that men and women did beleeve before they were baptized ? what is there in this to prove , that therefore the apostles and christians did decline church-communion with beleevers unbaptized , because unbaptized . he that can make hand and glove of this reason , and that which was to be proved by it , how gladly , were it possible , would i exchange understandings with him ! whereas he demands ; what is a not admiting , less , then a refusing to admit , them to such communion ? i answer ; that though i cannot tell what [ i. e. precisely how much ] less it is , yet this i am certain of ( and so may any other person readily be ) that very much less it is . a non-acting dothnot necessarily suppose an unwillingness to act , but possibly a want of an opportunity only for acting , and sometimes a want of power . but a refusing to act , always imports a want of will to act . 3. whereas he turns querist , and demands : will it follow , that because these external rites , baptism and the like , do not avail unto mens justification , when they are observed , that therefore they are not necessary unto church-communion . i answer affirmatively , yes , it will follow , for if men may be justified without baptism ; it follows that they may beleeve and be sanctified also , andconsequently brought into the number of saints , without it . now that the will and pleasure of the lord christ is , that all saints without exception , whether baptized or unbaptized , whether convinced of the necessity of baptism , orunconvinced , should be perfected [ i. e. built up to the greatest meetness for their inheritance in light , that may be ] and consequently admitted into church-communion , where the best means of such an edification are to be found , hath been sufficiently ( i trust ) proved in the preceding considerations . concerning the rite of circumcision , how , and with what limitations it was necessary to church-communion amongst the jews ; as likewise how different the consideration of circumcision , and baptism , is , about the regulation of church-communion , hath been argued at large already . and whereas he demands ; how then can the querist estimate the usefulnes and disusefulness of baptism as to church-communion , by circumcision , as he doth , &c. the querist answereth , that he is so far from doing that , which he is here charged to do , that ( as he even now intimated ) his since is , that there is altogether a different consideration between circumcision and baptism , in their respective relations to church-communion . only herein he confesseth an agreement between them , that as that is not circumcision , which is outward in the flesh ( rom. 2. 28. meaning , not the circumcision which much commendeth any man unto god ) so neither is that baptism which is externally administred and received , the baptism that much interesseth any person in his favour . 4. whereas he yet demands , how the apostles or others christians in these times would have known , or have been able upon good ground to have concluded , that such persons had truly beleeved in christ unto justification , and had been meet to be admitted to communion with them , who should ( if any such had been ) have refused to obey christ in submitting to baptism , &c. i answer ; whosoever refuseth [ i. e. professedly denyeth ] to obey christ , not only in submitting unto baptism , but in any other of his commands , [ being made known to be his unto him ] cannot ( i suppose ) by any argument or testimony whatsoever be concluded to beleeve in christ unto justification . but this nothing hindereth , but that in case any person be in the general course of his life conscientious , and observant of the laws of christ as far as the knowledg hereof shall come to him , he may be upon this account concluded a beleever unto justification , although being ignorant of , or dissatisfied about , any particular law of christ , as suppose his law concerning baptism , he should not exhibit obedience unto it . nor is a refusal to submit unto baptism , in these days , of a like interpretation with such a refusal in the days of the apostles : because then there could be no place for any question or doubt , whether a submitting unto baptism , at least being required by the apostles , were an act of obedience unto christ , or no ; whereas now it is the sence of some worthy christians ( i do not say it is mine ) that a submission unto baptism is rather an act of will-worship , then of obedience unto christ , and others are dissatisfied about the necessity of it . therefore although a refusing to be baptized then , did argue a rejection of the councel of god , in the refusers ; yet supposing that god hath now layd baptism aside ( which is the judgment of those lately mentioned ) a refusing to submit unto it rather argueth an accepting , then a rejecting , of the councel of god . as the jews who refused to submit , unto circumcision after the gospel had been preached unto them , did not herein reject the councel of god concerning circumcision , but imbrace and accept it ; however such a refusal before would have been a rejection of it . 5. neither doth the querist estimate the apostles judgment of gospel rites by what he speaks of circumcision , but by what he opposeth both to circumcision , and to uncircumcision , and speaketh concerning them . for whereas the apostle expresseth himself , thus : in jesus christ neither circumcision availeth any thing , nor uncircumcision , but faith which worketh by love : and again , circumcision is nothing , and uncircumcision is nothing , but the keeping of the commandments of god ; he plainly declares and avoucheth , that that which is opposite to such things which are nothing , a vail nothing , ( and consequently , which is somewhat , and which highly availeth ) is not baptism , nor any other external rite or ceremony , but such a thing , which is as contra-distinguishable against these , as against circumcision , or uncircumcision themselves , viz. faith which worketh by love ; and , the keeping of the commandments of god . nor doth an opposition made between faith , and gospel ordinances , any whit more set them together by the ears , then the evangelist john sets moses and christ ( who were and are , as good friends , as faith and gospel rites ) together by the ears , in making this opposition between them : for the law was given by moses : but grace and truth came by jesus christ . joh. 1. 17. or then john baptist set his baptism , and the baptism of christ , together by the ears , by opposing them thus : i indeed have baptized you with water : but he shall baptize you with the holy ghost and with fire . mar. 1. 9. he that saith , luther was of an active resolute , and tearing spirit , melancthon of a gentle and soft , doth not set these good friends together by the ears , but only shews wherein , notwithstanding their agreement as dear consorts and friends , they yet differed the one from the other . there are no two things in the world , but differ in something the one from the other : and consequently may in respect hereof , be opposed the one unto the other . yea though baptism ( i mean a submitting unto baptism ) be the keeping of a commandment of god ; yet may it regularly enough be opposed to the keeping of the commandments of god , as one man may be opposed unto many , or the setting of a mans foot out of his door , to the performance of a long journey . but these things are ( i suppose ) a little out of my anti-querist his element . 6. whereas he demands ; why doth the querist make circumcision a gospel rite , which is indeed a rite abolished by the gospel ? i may much more honestly demand , why doth the anti-querist lay to the querist charge a thing which he knoweth not , no nor yet the words of his querie ? for though he should say ( which yet he doth not , the anti-querist making too bold here , as too frequently elsewhere , to mis-recite his words , as the reader may readily observe by comparing the original all along with the transcript ) that under the gospel circumcision by a synechdoche speciei is put for all external rites and ceremonies , yet doth not such a saying as this necessarily suppose , or imply , circumcision to be a gospel rite . for rites , or ceremonies , being of two kinds , some of divine , others of humane institution , the apostle may by the sayd figure synechdoche , mention only circumcision , in stead of all other divine rites , without supposing it to be a gospel rite , inasmuch as there were far more rites of divine institution under the law , then there are under the gospel . his following words , and if for all kind , then certainly for gospel rites and ceremonies ; for they are some of all , have neither goodness of sence in them , nor pertinency to his business in hand . for what though circumcision be put for all kinds of rites [ of divine institution ] and consequently , for gospel rites also , yet doth it follow from hence , that it self must needs be a gospel rite ? by what principle in reason is this consequence formed ? supposing there are two sorts of men in the world , rich , and poor , and i , having occasion to speak of men in general , should , to give some light to my discourse , instance in john , thomas , or james , i should not by my instancing iohn ( for example ) in this case , suppose him to be determinately either a rich man , or a poor . but these things ( i confess ) are scarce worth the examining , excepting only that me thinks i perceive my anti-querist in a little extasie of contentment , by vertue of a conceit he hath that i have so ill behaved my self in the passage in hand , that he can make large earnings by descanting upon it . and i would wilingly awaken him out of his extasie . for certain i am , that there is nothing in the query , rightly understood , but is exception-proof . and the truth is , that all things in his answer to this query from first to last , duly considered , together with that his contentment mentioned , there seems to be a mixture of a kind of discontent against the apostle for opposing faith , the new creature , keeping the commandments of god , unto circumcision , and not baptism rather . for if it had been written thus ; in christ jesus neither circumcision availeth any thing , nor uncircumcision , but baptism which is by dipping , or plunging into water , i beleeve he would have been as hard or heavy to be born , as an hand maid that is heir to her mistris : prov. 30. 23. and i understand that a great doctor of that way , taking occasion not long since to open the said passage of the apostle to his people , made speciall treasure of this observation from it , that although the apostle saith , that in christ iesus circumcision availeth nothing , yet he doth not say that baptism availeth nothing . if he had understood the apostle ( a trouble of mind not much incident to th●● generation ) he must needs have known , that however the apostle did not in so many words say , that baptism availeth nothing , yet constructively and in pregnancie and neer-handedness of consequence , he said every whit as much , yea and somewhat more too . for by shuting out circumcision instance-wise , together with uncircumcision , and letting in onely faith , the new creature , the keeping the commands of god , it is a plain case that together with circumcision he excluded baptism also , yea and all other ceremoniall practications whatsoever . but such an observation as that now specified , is a competent instance , or example , whereby to estimate how unworthily the scriptures are commonly handled in those congregations . but , 6. my anti-querist greatneth the pile of his former impertinencies by heaping all these words upon it : neither surely would any man ( much less the querist ) be so impertinent , as to assert no externall rite availeable under the gospel , because circumcision is not , unless he held circumcision to be as much a gospel rite , as any other ; since it is against common sence to say , that which is greater is not available to such or such an end , because that which is less is not ; and yet more irrationall would it be to assert the non-availeableness of that which is , from the non-availeableness of that which is not : which yet would be the trip of the querist , if he should not think that circumcision had some manner of institutive being , yea as eminent a being under the gospel , as any other rite of the gospel hath . hereunto add we this vaine-glorious vapour in the following paragraph : truly i cannot but think that cause hard bested , that is fain to beg its bread out of such desolate places as is that of circumcision for one , whose foundation was long since rased by the hand of the gospel to the very ground . the long thread of all this discourse is spun of tow that hath touched the fire . the basis and ground work of the whole fabrick hath been already , rased to the very ground . for my friend al along supposeth , 1. that i make the best and most conscientious observation of gospel rites , of no acceptation at all with god . 2. that i argue that comparative non-availableness of gospel rites , which i assert and hold , from the non-availableness of circumcision simply considered . against both these i have sufficiently explained my self already , and likewise vindicated the words of the queree from any intimation or supposition of either . touching the former , i shall add nothing to the premises relating thereunto . for the latter , i have likewise shewed in as plain english as i know how to write , that neither do i , nor the queree , argue the comparative non-availableness of baptism , which the queree onely asserteth ( as the anti-querist himself yeildeth , as we formerly heard ) from the non-availableness of circumcision simply considered ( this we have formerly shewed to be a palpable mistake ) but from circumcision considered in that opposition , which the apostle maketh ( in the scripture before us ) between it , and faith ; and again , between it , and the new creature . from this opposition it evidently appeareth , that the apostle by excluding circumcision ( with uncircumcision ) from that availableness with god , which he solely ascribes unto faith , the new creature and the keeping the commandments of god , intended together with circumcision , to exclude all ceremoniall observances , as well those of the gospel , as those of the law . this considered , it had been more honour for the anti-querist to have kept himself as free from the charge , as the querist is from the crime or trip , of reasoning at any such rate of non-sence , at this : because that which is less , is not available to such , or such as end ; therefore neither is that which is greater available hereunto : or again , because that which is not , is not available ; therefore neither is that which is . how can i but think that my friend dreamt waking , when such reasonings as these , presented themselves to his imagination , as the arguing of his friend the querist ? either he complements profoundly in his private address by letter unto him , wherein he pretends to give him the right hand of himself in abilities to manage a discourse ; or else he renders himself weak indeed in such affairs , by making himself an underling in abilities to a man , the tenour and strain of whose reasonings is so far beneath the line of the most irrationall of men . by this time we suppose that the vapour also mentioned is wholly vanished into the ayre . the cause he speaks of , cannot well , at least needs not , beg the bread of it's support out of desolate places ; there being very few places , especially in the new testament , but which yeild this bread plentifully . a taste hereof is given in the premised considerations . but concerning the place , which he calls desolate , it hath been proved over and over , that there groweth a strong staff of bread for the support of the cause depending , in the very midst of it . 7. and lastly , whereas he demands ; but why also doth the querist oppose the rites and ceremonies of the gospel , or under the gospel , to the keeping the commands of god , &c. he should rather have demanded a reason why the apostle doth it . but whether it be the apostle , or the querist , or both , who makes this opposition , a plain reason hath been given of it , and the sense declared wherein this opposition is to be understood . yea i suppose the anti-querist himself can hardly be so enormously extravagant in his opinion or notion about baptism , as not to judg but that an habituall and constant course of obedience to the rest of the commandements of god , doth much more highly commend a person unto god , then one single act of an externall submission unto baptism . if so , then is there a manifest ground for an opposition between baptism , and a keeping of the commandments of god , yea though a subjection unto baptism be supposed to be an act of keeping one of these commandments , yea and available also , to a degree , for a commending of men unto god . for as little may very regularly be opposed unto much , and so , less , unto more ; so may that which is less acceptable unto god , be very properly , and according to the strictest rules of opposition , be opposed unto that which is more . neither is there so much as a face , or the lightest appearance of a contra-diction , between denying the observation of the ceremonies of the gospel to be available ( comparatively ) to any mans acceptation with god , and an affirming that a keeping the commands of god is highly available to such a purpose . but enough of this with a surplussage , formerly . thus we see plainly , and without a parable , that no answer hath as yet been given by the anti-querist to the two first queries , unless by answer we understand any thing which he that makes it is pleased so to cal . nor is it any disparagement to any mans abilities or worth , that he isnot able to make an egg stand end-ways upon a smooth table , without cracking it , though such an undertaking may ( i confess ) somewhat reflect upon him . my friend ( my anti-querist ) hath susteyned no loss at all in my esteem of his parts and abilities , by drawing up so insufficient an answer to the queries , as he hath don . for i well know and consider how far a mistaken province will oppress , abuse , and belye any mans learning , knowledg , parts , and abilities whatsoever . i suppose there is no need of any further ingagement of mine against the said answer ; the first fruits being polluted , the whole lump is hereby sufficiently proved to be unclean . only i shall take notice from his answer to the fourth query , how impertinently he citeth ( and upon no better account , vindicateth ) this of the apostle . ( 1 tim. 6. 1. ) let as many servants as are under the yoke , count their own masters worthy of all honour , to overthrow this assertion of his querist , that this particle , as many as , in such constructions as those rom. 6. 3. and gal. 3 27. is always partitive . when the apostle ( saith he ) saith , let as many servants , as are under the yoke , count , &c. doth he thereby suppose , or imply , that there were some servants that were not under the yoke , or who were not to count their masters worthy all honour ? yes ( my good friend ) the apostle doth here suppose that there were some servants not under such a yoke as that , whereof he here speaks ; as is most evident from the opposition which he makes in the very nex words , verse . 2. speaking of servants of another kind ; but those who have beleeving masters , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , let them not despise them , &c. and the best expositors generally acknowledg and give notice of a distribution or partition of servants into two kinds , in this context of scripture ; yet not into two such kinds neither , as my antiquerist notioneth in his objection , which he so favorably frameth against himself , that he may plaufibly ( at least ) answer it . servants are not here distributed into beleeving , and unbeleeving ; but into such who are under the yoke , [ viz. of unbeleeving masters ] and such , who are free from this yoke , as being servants to masters , who beleeve . both the one and the other kind of servants are plainly enough supposed by the apostle to be beleevers . nor was it his manner in any of his epistles , to give directions about the carriage or behavior of infidels , or to prescribe matters of duty unto them . how impertinent then is that which he pretends in the answer , which he draweth up to his own objection , viz. that these expressions , as many as , used . rom. 6. 3. gal. 3. 27. intentionally only respect those at rome ( and so in galatia ) who did beleeve , and were baptized , and therefore are partitive in respect of others the inhabitants of those places , dividing those of these churches from others dwelling in the same places , &c. for what can be more evident then that the apostle by the particle , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , as manyas , in the scriptures before us , did not intend to divide the beleeving members of the churches of rome & galatia , from the unbeleeving party of men in these places , but only beleevers themselves amongst themselves , the baptized , from the un-baptized ; considering that in the former of the said places , he expresseth himself thus ; know ye not that so many of us as were baptized into jesus christ , &c. and in the latter , thus : for as many of yov as have been baptized , & c ? is it worthy any mans belief , that paul writing thus to the beleeving members of the church at rome , know ye not that so many of us that were baptized , &c. should either in the pronoun , us include nero , with all the rabble of pagan idolater in rome , as if he wrot to these , as well as to the saints or that he intended to signifie unto them , that himself was one of those , who dwelt in rome ? or is not his meaning in saying so many of us as , &c. clearly this , that as many of us saints , or of us beleevers , who have been baptized ? for in what other consideration , rel●●ion , or respect , he should make himself one of them , is not easie to imagin . evident it is from chap. 1. 13. 15. that he was no dweller in rome , at the time of writing this epistle , nor had been any time before . so likewise when he writes to the churches , and members of the churches of galatia , thus ; for as many of yov as have been baptized , &c. can his meaning be , as many of you who dwell in galatia , as have been baptized ? or doth not such a sence as this plainly imply , that he wrote his epistle aswel to the infidels in the countries of galatia , as to the members of the christian churches there ? therefore ( questionless ) the apostles meaning in the words before us , is plainly and directly this : as many of you , who being members of the churches of galatia , have been baptized into christ , have put on christ : and consequently the particle {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , as many as , is not partitive of the beleevers in the places mentioned , from the rest of unbeleeving inhabitants there , but of beleevers amongst themselves , those that had been baptized , from those who were at present unbaptized , in either place respectively . this to be the express sence of the two passages mentioned might be further evidenced by the light of sundry considerations , but that we judge the premises already levied sufficient to establish that conclusion . it being then so clear a case , that there were some members of churches in the apostles days , who were unbaptized , at least for a time , it undenyably follows , that baptism is no constitutor of churches ; as the beloved notion of my anti-querist beareth . concerning that copweb-piece , stiled by the author , some baptismal abuses briefly discovered , wherewith some silly flies ( as i understand ) have been intangled and catched , there is a besome preparing for the brushing away of that also from the temple of god , so far as it is catching , and hath not been dismantled by the contents of these papers . for the tail of it , wherein the sting , and the worst of the poyson lies , hath been cut off and swept away hereby . the anatomy of ana-baptism . ana-baptism , is , by the modern architects of it , built upon foundations , or grounds of three sorts . some 1. true , but not pertinent . 2. fals , and therefore not pertinent . 3. conjecturall onely , and therefore very little pertinent . 1. of the first sort are 1. all those texts of scripture , on which they mis-ground , first their opinion , and then their practictise . as , mat. 19. 28. mar. 16. 16. act. 2. 38 , 41. act. 8. 37. rom. 6. 3 , 4. coloss. 2. 12. heb. 6. 2. ( possibly with some others ) these are true grounds of doctrines , and practises corresponding ; but are irrelative to the doctrine and practise of ana-baptism . 2. of this sort also , are these , and some other like tenents upon which they build their said fabrick . 1. that in the scripture there is no particular or expresse , either precept , or example , for infant-baptism . 2. that no ordinance of christ , can be neglected , or omitted , without sin . this rightly understood , and with due limitation , is a truth also : but thus understood , it reacheth not their practise . 2. of the second sort are these , 1. that in case infants were not baptized in the dayes of iohn the baptist , nor of christ , nor of his apostles , then ought not baptism to be administred unto infants now . 2. that circumcision was neither sign nor seal of the righteousness of faith , or of the covenant of grace , but unto the person of abraham onely . 3. that baptism it self is no seal of the covenant of grace unto any person whatsoever , but a sign onely . 4. that an administration of baptism made to professing beleevers , doth more conduce unto , and better answer the ends of baptism , then that which is made to infants . 5. that infant-baptism is disagreeable to the ministration of the new testament . 6. that none ought to be baptized but such who [ in their own person ] appear voluntarily willing to be baptized in obedience unto god . 7. that infant-baptism is a nullitie . 8. that infant-church-member-ship was a leviticall ceremonie , and abolished ( with the rest of the legall ceremonies ) by christ in the gospell . 9. that a profession of faith , whether reall , or feigned , is a more warrantable ground , whereon to administer baptism , then an estate in grace , though attested by god himself . 10. that any person un-baptized , may , without special commission from god , and without proof-making of such a commission , administer baptism ; and that such a mans administration ( together with all the administrations lineally descending from it ) is the institution of christ . 11. that any person whatsoever pretending to beleeve , and to have been baptized , whether invested into any office , or not , may as lawfully administer baptism , as he that is an officer in a church . 12. that not simply baptism , but the administration of baptism to beleevers onely , is an ordinance of christ properly so called . 13. that there can be no warrantable ground for the administration of an ordinance to such or such a subject , or after such or such a manner , but either a particular and express precept for , or example of , the one , and the other . 14. that there ought to be a resemblance , or similitude , between the sign , and the thing signified [ as there is between the bush , and the wine in the vintners celler ; and was between the streight pole on which the brazen serpent was lift up , and the cross timber , on which the lord christ was crucified ; and again between the rain-bow , and the safty of the earth from drowning , between circumcision , and the covenant which god made with abraham , and his seed . ] 15. that the baptizing of infants is unlawful , because it is not a ordinance of christ . 16. that obedience to external rites , ordinances and institutions , is to be preferred before obedience to the law of nature , or to the precepts of the moral law . 17. that no circumstance mentioned in the tenour of an institution , or observed in the first administration thereof , can without sin either be omitted , or varied , in after administrations , upon any occasion or consideration whatsoever . 18. that persons baptized after the new mode of dipping , though void of saving grace , and strangers unto holiness , are notwithstanding , by vertue of such their baptism , rendered visible saints ; whereas others not so baptized , are invisible , notwithstanding the greatest exemplariness of saint-ship in the whole course of their lives , and conversations otherwise . 19. that children under the gospel are more unworthy , more unmeet , less capable , subjects of baptism , then they were of circumcision under the law . 20. that it was better , and more edifying unto men to receive the initiating or first sacramental pledg of gods fatherly love and care , in the time of their infancy , under the law ; and that now under the gospel , it is worse , and less edifying unto them to receive it at the same time , and better and more edifying to receive it afterwards , viz. when they come to years of discretion . 21. that the jews , who beleeved in christ , and so came under the gospel administration , were , in respect of their children , in a worse condition , then they had been in under the law : and that such of the gentiles , who were by faith engrafted into their olive , did , in their children , partake less of the root and fatness thereof , then the iews themselves , before the coming of christ in the flesh , had done : and consequently , that god was much more indulgent unto children , yea and unto parents in reference to their children , under the law , then he is under the gospel . 22. that parents may dis-interess their children of church priviledges , by their apostacy or unbelief ; but cannot restore them hereunto by their repentance , or beleeving . 23 that such iews , who , together with there children , were church-members , before their coming in by faith unto christ , by this coming in to christ , bereaved their children of this priviledg without any recompence . of the third ( and last ) sort are these . 1. that there was no child in any of those families or housholds , which are recorded in the new testament to have been baptized . 2. that no infant or child was baptized in the days of iohn the baptist , or of christ , or of the apostles . 3. that all , and every the respective members of all and every the respective churches in the apostles days , were baptized . 4. that the eunuch baptized by philip . act. 8. and those gentiles commanded by peter to be baptized , act. 10. were baptized by a total immersion of their bodies under water by those , who baptized them . 5. that persons , who from their infancy , or first capacity of making any profession of religion at all , have publiquely and constantly professed the name and faith of christ in the world , ought to be baptized into this profession after ten , twenty , forty years spent and passed in this profession . 6. that infant-baptism was first brought into the christian church after the days of the apostles . 7. that baptism ought aswel to be administred , yea and urged and imposed , in a place , city or country , where the gospel hath flourished for an hundred years together , or more , as at , or about the time , when ( through the providence of god ) it first came in the ministry of it , unto this place . of these three kinds of arguments or grounds ( as they have been now represented ) that the first are impertinent ( as to the justification of ana-baptism ) the second , erroneous ; the third and last , conjectural only , i am all thoughts made ; and shall , god sparing me health and life , and more material occasions not intervening , give an account of my faith herein in due time . finis . errata . pag. 24. l. 36. read , operatio . pag. 30. l. 27. r. actuall . pag. 36. l. 25. r. separate . pag. 37. l. 24. for muck r. smoak . pag. 44. l. 26. r. should have . pag. 45. l. 1. r. baptism . pag. 46. l. 37. r. or the cup . pag. 51. l. 35. r. much more . pag. 56. l. 4. r. or at least . pag. 59. l. 29. for , two r. to . pag. 61. l. ult , r. whether . pag. 69. l. 13. r. admitted . pag. 77. l. 34. r. other . notes, typically marginal, from the original text notes for div a85422e-220 fides cum haeretic●s non est servanda . notes for div a85422e-350 * by son of man here , is not meant christ ( personally considered , ) but any person of mankind . see hugo grotius upon the place , who giveth a sufficient account of this exposition . * eos quoque asserit diabolico ut● spiritu , qui separant ecclesiam dei : ut omnium temporum haereticos & schismaticos comprehenderet , quibus indulgentiam negat , quod omne peccatum [ aliud ] est circa singulus , hoc in universos . soli enim sunt qui volunt solvire christi gratiam , qui eccleslae membra discerpunt , propter quam passus est dominus , spiritusque , sanctus datus est nobis . ambr. de poenitentia . lib. 2. c. 4. † treatise entituled , of baptism , ( p. 22. ) generally presumed written by mr lawrence . see rom. ● . 7. 1 cor. 1. 2. 2 cor. 1. 1. ephes. 1. 1. phil. 1. 1. col. ● . 2. 1. cor. 5. 11. 2 thes. 3 6. * mr fisher . baby-baptism , p. 370. act. 15. ●0 . the doctrine of baptism is numbred as mongst the foundations of christ ( i.e. such principles or doctrines , as were usually first taught and learned by yong scholars in christianity , as being easie of perception ) but this proveth not the actual reception of the rite of any baptism , one or other , is essential to the making a man a true member of christ , nor yet of a church of christ , any whit mo●e ( if so much ) then a cordial beleif of that far greater foundation ( of the two ) the resurrection of the dead . * this commission cannot be thought to obliege , or impower , ordinary pastors or teachers ; because they were not to go and teach all nations ; but to watch over those particular flocks , over which the holy ghost maketh them overseers , acts 20. 28. 1 pet. 5. 2. a those words dan. 12. 13. but go thou thy way til the end be , for thou shalt rest & stand up in thy lot at the end of the days , are commonly understood in a sence of much affinity hereunto . a the word , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , is commonly rendred , sect. see act. 5. 17. act. 15. 5. act. 24. 15. 5. act. 26. 5. act. 28. 22. a mat. 3. 7. & 23. 33. b luk. 3. 1. & 7. 50 act. 15. 5 c psal. 105. 36. d 2 kin. 8. 12 , 13 * luke 12 , ●0 , mat , 20. 22 23 a gal. 3 1. b gal. 4. 11. a exod. 15 23. first argument against lawfullness of communion with undipt churches , answered . second argument answered . the third argument ans●ered . fourth ( and last ) argument against the lawfulness of communion with churches undipt , answered . notes for div a85422e-6350 seneca . a luk. 12 49 , 51 , 52 , 53. * gal. 4. 1. 2. 3 , &c. the answer to the second query , examined . vindiciæ vindiciarum, or, a vindication of a late treatise, entituled, infant-baptism asserted and vindicated by scripture and antiquity in answer to mr. hen. d'anvers his reply : to which is annexed, the right reverend dr. barlow (now bishop-elect of lincoln) his apologetical-letter : also an appeal to the baptists (so called) against mr. danvers, for his strange forgeries, and misrepresentations of divers councils and authors, both antient and modern / by obed wills. wills, obed. 1675 approx. 290 kb of xml-encoded text transcribed from 82 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a66526 wing w2868 estc r38662 17882180 ocm 17882180 106704 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a66526) transcribed from: (early english books online ; image set 106704) images scanned from microfilm: (early english books, 1641-1700 ; 1110:13) vindiciæ vindiciarum, or, a vindication of a late treatise, entituled, infant-baptism asserted and vindicated by scripture and antiquity in answer to mr. hen. d'anvers his reply : to which is annexed, the right reverend dr. barlow (now bishop-elect of lincoln) his apologetical-letter : also an appeal to the baptists (so called) against mr. danvers, for his strange forgeries, and misrepresentations of divers councils and authors, both antient and modern / by obed wills. wills, obed. barlow, thomas, 1607-1691. appeal to the baptists against henry d'anvers, esq. [8], 154+ p. printed for jonathan robinson ..., london : 1675. errors in paging: p. 66-68, 70-71, 74-75, 78-79 misnumbered 50-51, 61, 54-55, 58-59, 62-63 respectively. imperfect: "an appeal to the baptists against henry danvers, esq." lacking. reproduction of original in the union theological seminary library, new york. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng wills, obed. -infant-baptism asserted and vindicated by scripture and antiquity. danvers, henry, d. 1687. -innocency and truth vindicated. infant baptism -controversial literature. baptism -early works to 1800. 2005-03 tcp assigned for keying and markup 2005-04 apex covantage keyed and coded from proquest page images 2005-05 judith siefring sampled and proofread 2005-05 judith siefring text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion vindiciae vindiciarum ; or , a vindication of a late treatise , entituled , infant-baptism asserted and vindicated by scripture and antiquity . in answer to mr. hen. d'anvers his reply . to which is annexed , the right reverend dr. barlow ( now bishop-elect of lincoln ) his apologetical-letter . also an appeal to the baptists ( so called ) against mr. danvers , for his strange forgeries , and misrepresentations of divers councils and authors , both antient and modern . by obed wills , m. a. he that is first in his own cause , seemeth just ; but his neighbour cometh and searcheth him . prov. 18. 17. london , printed for jonathan robinson , at the golden-lion in st. pauls church-yard , 1675. the preface . the wise man tells us pro. 17. 14. that the beginning of strife is as when one setteth out water , therefore leave off , saith he , contention before it be medled with . the original is big with an emphasis , and is rendred by arius montanus , [ aquas aperiens , or qui aperit aquam ] that is to say , opening the bay , or making a gap in the banks for the water to run out ; so that at first , though the matter may seem inconsiderable , yet the waters widening their passage , become impetuous , grow stronger and stronger , carry all before it , drown the country , and cause great devastations : in like manner from small beginings of controversy , breaches are enlarged , animosities fomented , the world filled with variance , noise , and clamour : so that he that first starteth the same , without being compell'd thereunto , especially if it be about theological points , and those circumstantials and punctilio's , shews himself to be a man of little judgment , and less affection to the churches peace . for though disputes about religion are sometimes necessary , yet are they alwayes dangerous , too often emptying the heart of christian charity , and filling it with carnal zeal , and passion : upon which account few there are to be found , who are fitly qualified to manage such undertakings , which are usually carried on with more heat than any other subject . for that besides reason , learning , reputation , confidence of verity , and interest , which warm men in other polemical encounters , they are in this inflamed with a zeal for god , and the impulse of conscience to appear in his cause , and for his truth impugned . the concurrence of all which , or some of them , have perhaps induced mr. danvers to appear once more upon the stage , and thereby given the ansa , or occasion of another duel , between him and me , who both being of no great strength , might well have given place to others , as fitter champions for the truth , on which side so ever it be . i must therefore acquaint thee , reader , that my antagonist having formerly published a treatise for the baptism of believers only , i presumed to declare my dissent from him , and in my preface to the answer have expressed the reasons that obliged me thereunto . and besides my endeavours to refute all his arguments against infant-baptism , i did more especially detect his failings in the historical part of his discourse , and how extreamly culpable he was in his collections , and in perverting the sense of authors , contrary to their intentions : and though some thought it was impossible for him , not to be convinced of the offence he had done antiquity , yet instead thereof , and an ingenuous acknowledgment of his aberrations , he hath attempted to vindicate himself , and by all artifices imaginable to cover or guild over his defects ; and for a pretext to hide them , hath as much as in him lies , insinuated a disesteem of my labours , making use of the politick engine of repercussion , retorting and bandying back the charges which i bring against him , with a sufficient talio , and large requital . herein much resembling verres , who when tully framed an oration against him for thievery , he knew no better way to discountenance the same , than by accusing tully , a true man , that he was a thief . but this will prove but a poor salvo ; for when the vanity and injustice of such a procedure appears , will not his face be covered with redoubled shame ? i am sorry he hath obliged me to consume more precious time with him , and am not willing to say any thing that may disturb the tranquillity of his soul , and that because he is deeply touch'd at what is past ; for however he pretends to patience , and suffering , 't is easy to observe in him the marks of a great animosity and discomposure : and can any man blame him ? since he ( as he tells us ) had formed his treatise in a new method for the benefit of this age , and consequently might expect it should have been a standing-book for the whole nation , to be universally received without contradiction . but instead thereof , to have the mummery discovered , the mask and vizard pluckt off , to have his darling child , his first born in this kind , anatomized , it 's unsoundness and rotten parts laid open , and exposed to shame , censure , and loathing , this must needs exasperate a great spirit . this was such a provocation , that his fancy hath been more busily imployed in inventing charges against me , then in clearing himself . he hath mainly improved his study ( in conjunction with what help he could get from the wits of his party ) to disparage my book , vilify my person , and to render both odious , and to be suspected . and what a noise doth he make in the preface , with the remarkable exaggerations of my curtilations , misquotations , mistranslations , misapplications , when all this while he looks upon what i have written through the multiplying-glass of prejudice , taking mole-hills for mountains , and peccadillo's and little escapes for unpardonable crimes ; and what is wanting in weight , he makes up in number . never did any momus more industriously set himself to carp ; and some of his accusations are so trivial , that they may be brought against the exactest writer living . and yet after all these exclamations , having compared notes with him , and examined quotations , i find my self little more concerned , then in the mistake of a name , a century , and a passage of cassander . and since my antagonist hath the confidence to refer matters in debate between us to the tribunal of the reader , i willingly joyn issue with him , not doubting ( if he hath honesty and ability to judg ) but that he will find me innocent , and this accuser a delinquent . there is no way to try our metal , but to bring it to the touch-stone of the original authors , from whom we pretend our authorities . there are some things in debate ▪ that they who understand only their mother tongue , cannot possibly be competent judges of which side the truth lieth : some other things are obvious to the unlearned , and they that have read only p. perin in english , and mr. foxes book of martyrs have wondred at mr. danvers errors . in respect of these i have the less need to vindicate my self from some of his charges . and truly if the satisfying some mens importunity , that i would endeavour to disabuse credulous souls , had not been more important than any fear of suffering my reputation by this satyrist , i should have been altogether silent : for though it be certain , there is nothing so far from truth , which a craftily composed discourse cannot make to appear probable , yet my private thoughts were , that i might have saved this labour : since the learned are well satisfied of the truth of what i have written , and the more illiterate that are paedobaptists are not over-forward to believe what mr. danvers saith , and for his own party , many of them will boast still . partiality and prejudice will not suffer them to believe what is said in opposition to him , and from them i must expect no milder penalty , then what i suffered for the first piece , viz. to be looked upon with a squint-eye , and wounded in reputation . but methinks there should have been so much nobleness in mr. danvers , being a gentleman , and a christian , as to have forborn his invectives , and instead thereof , have attacqued some of our arguments for pedobaptism , against which he hath brought no other weapons than what every zantippe can afford , viz. the sword of the tongue , and the arrows of bitter words . but i must expect an after-clap of thunder , for he saith he hath much to reckon with me for mistakes in the doctrinal part . i would advise him rather , first to take off the exceptions i have made against his historical part of baptism , which he cannot but be convinc'd of , unless he wink hard . let him clear his accounts with me in respect of that , before he enters upon new work ; or rather , which is most ingenuous , let him publish a retractation of his errors , and so desist : for experience at tests the truth of that maxim , veritas non quaerenda in cristicis . moreover he cannot be ignorant that the nation hath taken a surfeit of these baptismal-controversies ; there is more said already pro and con , than we are able to speak , and few have patience to read any more , and if we fall to it again , doubtless our books will prove waste paper . and i must further acquaint mr. danvers that he having treated me with so much rudeness in what is past , i have little heart to have any more to do with him , ( unless i see better cause ) and do hereby promise him security , as from me , from all contradiction , when-ever he lets fly . there is no gaping i find before an hot-oven ; and silence is accounted the best answer to such as super-add contumacy to their mistakes : for when men are grown so tenacious of an opinion which once they have espoused , as never to admit of a divorce , though by conviction they find it adulterate , all disputing is to no purpose : such were anciently condemned , quos non persuadebis , etiamsi persuaseris . if mr. danvers be not to be numbred amongst them , i should be glad ; for what ever he hath said of my malignity against his person ( altogether unknown to me ) i here declare before all men the contrary , and that i love him as a brother , though erring , and had mu●h rather convince , than shame him , heartily advising him to cease tossing the ball of contention ; to be humble and loving to all christians ; to mortifie his passions , and follow peace with all in every place that call on the name of the lord jesus . mr. danvers's defence from the charge of prevarication , falshood , and perverting the testimonies of the ancients , found insufficient ; and the same further made good against him . in the 20th page of his reply , entituled innocency and truth vindicated , he tells us , that he doth not quote the sayings of the ancients as if they had been anabaptists , or to prove , that believers baptism is the only baptism of those centuries ; for , he saith , that would have been madness and contradiction : and indeed to quote them for such an end had been little less ; and i presume , if that were not his design , he will be hardly put to it , to give any rational account why he produced them , and not be found at last to contradict himself : for in his treatise of baptism edit . 1. ( which was the book i answered ) next to the preface we have the contents of his book , consisting of two parts : the first proving believers , the second disproving ( as he tells us ) that of infants-baptism , under these two heads . 1. that the baptising of believers is only to be esteemed christ's ordinance of baptism . 2. that the baptising of infants is no ordinance of jesus christ. the first of these he attempts to prove in seven chapters , and the last is from the testimonies of learned men in all ages since christ , witnessing to it . witnessing to what ? why , to the truth of his first assertion , viz. that the baptism of believers is the [ only ] true baptism : had he said no more than a true baptism , he had been safe . and again , in his 7th chapter of the same treatise , p. 56. he thus expresseth himself : not only scripture , but even antiquity it self ( of which they so much boast ) is altogether for believers , and not for infants-baptism : now whether these sayings of his , compared with that above-mentioned , that he doth not quote the ancients to prove that believers baptism is the only baptism of those centuries , be not pro and con , and evident contradiction , i will not say madness ; and whether he hath not shamefully relinquished his thesis , yea whether he doth not prevaricate to free himself from the charge of prevarication , is submitted to the judgment of the reader . and although it must needs be obvious to every impartial eye , that mr. d. is herein found tardy ; yet , as one that hath quite forgotten himself , he doth also in the third page of his reply tell us , that he hopes it will be acknowledged he doth not prevaricate and pervert the testimonies in the three first centuries , and that believers baptism was the only baptism for near 300 years , flatly gain saying what he hath in the 20th pag. of the same book , as we have above mentioned . thus , proteus-like , he often changeth shapes , and being so wavering and fickle , as we have noted , it is a shrewd sign he will also faulter in making good what he pretends to as to the 3 first centuries ; namely , that he hath not prevaricated or perverted the testimonies thereunto belonging . which whether it be so or not , we cannot come to know but by making some reflections upon the 7th chapter of his treatise of baptism , where he begins with the first century , thus — the magdiburgenses in their excellent history do tell us , that as to the subject of baptism in the first century , they find they baptized only the adult or aged , whether jews or gentiles . how well mr. danvers doth excuse himself for adding the word only , we shall hereafter see . we are now upon the trial of prevarication ; which is a concealing or letting pass that which ought to have been declared , on purpose to deceive ; and this i charge him with : for though the magdiburgs do say ( what every one knows ) that we have examples of adult persons both jews and gentiles that were baptized , but as touching infants there are no examples recorded , exempla annotata non leguntur ; yet they add in the very next line , that origen and cyprian affirm , that even in the apostles days infants were baptized , & since these fathers lived in the next century after the apostles , they may very well be thought to understand what the apostles did . in the 2d century , mr. danvers quotes from the magdiburgs some of justin martyr's words in his apology to antoninus pius , where mention is made of instruction and fasting , and prayer before baptism , but withal conceals what in the same place the magdiburgs tell us , that this was the method which was used in reference to aliens upon their conversion to christianity ; for these are their words — cum qui ad fidem christianam conversus esset sat instructus &c. that is , when any one was converted to the christian faith , he was sufficiently instructed before baptism . in the 3d century he doth egregiously prevaricate in telling us , that the magdiburgs say , as to the rites of baptism they have no testimony of alteration : for hereby he doth suggest to the reader , that in this age as well as in the former there was no baptism owned but that of the adult : whereas , 1. those words [ as to the rites of baptism they have no testimony of alteration ] are his own words , and not the magdiburgs , who say only this , viz. baptizandi ritus in ecclesiis asianis observatos hoc seculo , quia omnium ferme doctorum asiaticorum scriptis destituimur , commemorare non possumus ; that is , we cannot rehearse the rites of baptizing observed in the asiatick-churches , because we want for the most part the writings of the asiatick [ doctors . ] 2. he silently passeth by what they do expresly say was in use in this age , namely , that adult persons of both sexes , and also infants , were baptized ; baptizabantur in utroque sexu , adulti simul et infantes , cent. 3. c. 6. p. 124. 3. further : under this head he perverts the sence of mr. baxter's words , and carrys them quite off from the intent and scope of his discourse , as you may see in his saints rest , part 1. c. 8. sect . 5. for what is there spoken from origen and cyprian of an express covenanting before baptism , is meant of adult strangers ; nor is mr. baxter treating there of baptism , but something else . and at this rate what author can be secure from the violence of his interpretations ? and if he had thought on it , he might have urged for adult baptism that of the magdiburgs , cent. 3. c. 6. p. 124. where having said as before , that persons of both sexes , both aged and infants , were baptized ; the words immediately following are these , adultorum autem aliquandiu antequam baptizabantur , fides explorabatur , i. e. but as touching the adult , they enquired after faith and repentance before they were baptized . thus much for the 3 first centuries , wherein as you see mr. danvers is sufficiently faulty ; and yet as if he were most innocent , he doth ( in the preface to his innocency and truth ) most confidently address himself to the reader , and complements him in a high strain , saying , that at his bar the matter is now brought betwixt me and him ; and all that he asks , is only to do themselves and the truth in question so much right , as to afford the common justice of an open ear ; that having heard the recrimination ( he means crimination ) they will also attend to what is said for vindication . but the specious title of a book , or daring preface , will never blind an intelligent reader , who will judg of things not by a parcel of confident words , but secundum allegata & probata , according as things are alledged and proved . in the next place we come to the 4th century , concerning which mr. danvers saith , i make a great cry ; though i know no such vociferation , but only a just censure made against him , by reason of the authorities of this age which he hath so much abused . for in his treatise of baptism in both editions he thus speaks — in this age they [ the magdiburgs ] tell us , that it was the universal practice to baptize the adult upon profession of faith : if he quotes it not to shew that it was the practice to baptize only the adult , it is impertinent ; but his grand assertion both in his treatise of baptism and in his reply , p. 4. that adult baptism was only practised in the 4th century , denotes in what sense we are to understand him . now for mr. danvers thus to father on the magdiburgs what they never spake , and also to pervert what they did speak , renders him chargeable with falshood and prevarication ; for , 1. they say no such thing , that it was the universal practice to baptize only the adult upon profession of faith. but of this in its proper place , when we shall make good the charge of falshood against him in divers other things as well as this . 2. they do indeed tell us , that in the churches of asia the baptized were for some time first instructed , and were called catechumens ; wherein then lies the prevarication ? why , 1. because the instances there given by the magdiburgs were aliens : for they tell us of some jews ( taking it from athanasius ) that being newly converted to christianity , prostrated themselves at the feet of the bishop , and desired baptism . narrat de judeis berythi athanasius in lib. de passione domini , quod ad episcopi ejus urbis genua advoluti baptisma petierint , quos ipse cum clericis suis suscipiens per dies multos in doctrina christianae pietatis , erudierit ; which jews , after they had been for many days instructed in the doctrine of christian piety , the said bishop with his clarks baptized . 2. because a little before in the same chapter the magdiburgs have these words — baptizabantur autem aquâ publicè in templis cujuscunq ▪ sexus aetatis et conditionis homines ; men of all ages , sexes and conditions were baptized publickly in the temples , ( how could this be by dipping ) and lest it should be thought children were not comprehended under those universal terms , they say in the same chapter — de asianis ecclesiis nazianzenus loquens infantes baptizandos esse ait &c. nazianzen speaking of the churches of asia saith , that children were to be baptized . and note here by the way , reader , that because in my answer i have not gone on with the following words of nazianzen , si aliquid immineat periculi , that is , in case any thing of danger happen , mr. danvers doth in his preface exclaim against me for curtailing that father : but the judicious reader may understand ▪ that he quarrels at me without a cause ; for my business was to prove , that infants baptism was owned in that century , as to matter of fact , and not to discourse the ground of it , or to enquire in what cases it was done , and therefore he might have spared his frivolous charge about that matter . it is truely observed by one of the anabaptists party , that my antagonist is so tenacious that he will stand in a thing , although all the world gainsay it : for though the baptism of infants in this 4th century , be so frequently attested by the magdiburgs , yet he will not receed from his former position ; but hath invented a threefold evidence ( as he calls it ) to prove , that adult baptism was only practised in this age. 1. from the sayings of the fathers and great men of this century , both in africa , asia , and europe . 2. from the positive decrees of the three eminent councils of this age. 3. from the pregnant instances of the most eminent men that were not baptized till aged , though the children of christian parents in this century . 1. he begins with the sayings of the african doctors , athanasius and arnobius , two of the most eminent of this age , who ( saith he ) do positively affirm , that teaching , faith , and desire , should , according to christs commission , preceed baptism ; whereby it appears that no other than adult baptism was practised in the churches of africa . to this i answer , that having searched after the doctrine of athanasius in the 4th century of the magdiburgs , i find not any thing of him mentioned about baptism , but only one saying contra arrianos sermone tertio , viz. that the son is not therefore commemorated in baptism , as if the father was not sufficient , but because the son is the word of god , and the proper wisdom and brightness of the father , with a passage or two more concerning christ's divinity . nor is there any word concerning baptism to be found in athanasius his life , cent. 4. c. 10. from pag 1027 to 1053 , for so far it reacheth . but suppose this father hath something of that import elsewhere , according as mr. danvers reports of him in his treatise of baptism , namely , that our saviour did not slightly command to baptize ; for first of all he said , teach , and then baptize , that true faith might come by teaching , and baptism be perfected by faith . will this think you do the business ? will this prove that he owned no other baptism but that of believers in opposition to that of infants ? no such matter : for , as hath been shewn in our answer , the commission it self for baptism doth not exclude infants that priviledge , as appears by the consideration of the condition of the persons to whom christ sent his apostles who were aliens ; and of such ought we to interpret the sayings of athanasius , because of the instance before-mentioned from him , viz the jews at berythrum , who being proselyted to the faith of christ craved baptism of the bishop , and they were made catechumens , and instructed & fasted 3 days , & baptized by the bishop . but mr. cobbet in his just vindication , examining a book called a well-grounded treatise &c. takes notice of this very passage mentioned by mr. d. from whom i suppose he therefore had it . and page 219 , 220. mr. cobbet demonstrates that athanasius's words are wrested to another sense than the scope of his discourse tended , and some words left out which served to declare his meaning , and other words so palpably mistranslated , that the reader is grosly abused thereby as well as the author . the next is arnobius upon the 146 psal. it is very strange to me that when mr. danvers had rejected origen upon the romans . as spurious , though perkins only tells us , it was not faithfully translated by ruffinus ; he should quote arnobius upon the psalms for his own opinion , which is altogether spurious ; being ( as perkins saith ) of a far more modern forge . it seems it is lawful for mr. danvers to quote spurious authors , though not for the pedobaptists . but i hope the judicious reader will hereby be satisfied that this testimony doth not prove his assertion , that no other than the adult-baptism was practised in the churches of africa in the 4th age. he also adds a saying of optatus milevit . out of the magdiburgs , cent 4. p. 237. namely , that none deny but that every man by nature , though born of christian parents , is unclean , and that without the spirit he is not cleansed ; and that there is a necessity of the spirit 's cleansing before baptism ; so that the house must be trimmed and fitted for the lord , that he may enter in and dwell in it . but this authority signifies as little as the other : for suppose this passage rightly translated , as it is not , yet the quotation is very insignificant to prove that for which he brings it , viz. that no other than adult-baptism was practised in the churches of africa in the 4th cent. for optatus presently adds , hoc exorcismus operatur , exorcism doth this ; which mr. d. knows an infant as capable of as the adult , and which was equally practised on both ; and therefore he did discreetly to leave it out , but how honestly , is left to the reader to judg , and to his own conscience . but indeed the whole sentence is miserably mistranslated , as all scholars may see by the latin which runs thus : [ neminem fugit quod omnis homo qui nascitur quamvis de parentibus christianis nascatur , sine spiritu mundi esse non possit , quem necesse sit ante salutare lavacrum ab homine excludi & separari . hoc exorcismus operatur , per quem spiritus immundus depellitur & in loca deserta fugatur . fit domus vacua in pectore credentis , fit domus munda , intrat deus & habitat , apostolo dicente , vos estis templum dei , et in vobis deus habitat . ] another by this true translation viz. [ every one knows that every man that is born , though of christian parents , cannot be without the spirit of the world ( the unclean spirit he means ) which ought to be cast out and separated from a man before baptism . this exorcism doth , by which the unclean spirit is driven away and flys into desert places . the house is made empty in the breast of a believer , the house is made clean , god enters and inhabits there according to the apostle , ye are the temple of god , and in you he dwells . ] and is it not strange that mr. danvers who in his preface charges me with the notorious abuse of authors in curtilations and mistranslations , should be thus notoriously guilty of both himself ? qui alterum accusat moechum , seipsum intueri oportet . 2. thus having travelled through africa , we shall now set footing in asia , where mr. danvers would have us believe , that it was the faith and practice of the churches , to baptize the adult , in opposition to that of infants . and this he saith appears by the like sayings of bazil , gregory nazianzen , ephrim syrus , epiphanius . reader , thou must know that mr. danvers cuts out work for me that i am not concerned to take notice of ; for my business was to answer his first treatise of baptism , and these two last men are not therein mentioned , but brought in since , as auxiliary forces : nevertheless i shall not wave them . 1. for bazil , the passage which mr. danvers quotes from him and inserts in both his tratises of baptism is this , viz. must the faithful be sealed with baptism ; faith must needs preceed and goe before . contra eunomium . in answer to which , 1. i deny that any such sentence is to be found in bazil , for i have perused all that he saith in reference to baptism in his 3 tomes , nor have the magdiburgs any such saying of his where they repeat his doctrine and sayings , contra eunomium ; they mention only this against eunomius , that baptismus est sigillum fidei , baptism is the seal of faith , cent. 4. c. 4. p. 234. 2. there is a great absurdity in the words , as they are placed by mr. danvers . for the interrogation is , must the faithful be sealed with baptism ? and the answer is , faith must needs preceed and go before ; and how absurd is it ? for it supposeth that the faithful could be without faith. but what can be said to that which is further urged from bazil ? that none were to be baptized but the catechumens , and those that were duly instructed in the faith. i answer , that those words are not to be found in terminis in any part of his discourse about baptism : but do not the magdiburgs say thus , bazilius ait non alios quam catechumenos baptizatos esse ; bazil saith none but the catechumens were to be baptized ? but when i tell mr. danvers that cyprian held infants baptism an apostolical tradition , as the magdiburgs inform us , he replyes , that is just as much as if mr. wills should so affirm except some authentick authority be produced for the same , pag. 91. of his innocency &c. and may not i be bold to assume the same freedom , and retort , that if we cannot find the afore-mentioned words in bazil , though the magdiburgs tell us so , 't is just as much as if mr. danvers should so affirm . but suppose bazil had said it , what will it amount to ? surely no convincing testimony : since whether the non alii quam catechumeni , no other than the catechumens doth exclude the infants of believers from baptism , we are yet to seek ; for that passage may very well be interpreted that no pagans were baptized till first they were made catechumens or instructed ; so that it is left to the reader to judg whether from that speech of bazil ( if it were his ) it may groundedly be concluded , he was against infants . baptism , which that he was not , i shall give you reasons shortly . the next is nazianzen , who was very positive and express for childrens baptism , as shall be demonstrated when we come to discover the weakness of our antagonists cavils against it . the third man is ephrim syrus , the monk , whom the magdiburgs so much blame for ascribing such wonders to the cross , that ( if you will believe him ) the devil flys and is not able to stand before it , as the other said of baptism ( strange anabaptists as ever the world heard of ! ) this ephrim termed the cross daemonum expultrix , et paradisi reseratrix ; that which routs devils , and opens heavens-gate , and therefore adviseth all christians to cross themselves in divers places of their bodies , which will notably fortify and preserve them from the devil . madg. cent. 4. c. 4. p. 302. this is a witness that seems to be spit out of the popes mouth , for he is for praying to the martyrs and saints departed , and helps us to some pretty little forms , as , pro nobis miseris peccatoribus interpellate ; pray for us miserable sinners . and , o gloriosissimi martyres dei me miserum vestris juvate precibus ; o ye most glorious martyrs of god help me a miserable wretch with your prayers . but it may be said what of all this , he may not withstanding his superstition be an authentick witness of what was in his day as to matter of fact : it may be so : what then is his testmony as to baptism ? why , this : those who were to be baptized did profess their faith before many witnesses , & renounce the devil and all his works , &c. as it is in the church-catechism . and ambrose that was so much for infants-baptism , and lived in the same century with ephrim , speaks his very words , as the magdiburgs inform us from his 3d book of the sacraments . chap. 2. confessos baptizandos scribit &c. ambrose writes there , that those who confest were to be baptized , where he recites , how that the baptized declared , he renounced the devil and all his works ; and then withal in the same place tells us , that in his 84 epistle of his 10th book of epistles , he is for infant-baptism , cent. 4. p. 239. which clearly makes this quotation of ephrims very insignificant as to his purpose ; because he might say that , and yet be for infant-baptism as ambrose was . but mr. d. quotes his 3d orat. of baptism for this passage ; which i presume is a manuscript , as not being to be found among his printed works . and if so , i hope mr. d. will discover himself such a friend to the common-wealth of learning , as to bless the world with its publication . but i am afraid at last it will appear that mr. danvers is every whit as guilty in mistaking nazianzens 3 orations of baptism for ephrims book de paenitentiâ cap. 5. as i was for mistaking bazil for nazianzen . and it is as much a making an authority . 3. mr. danvers tells us , it was the universal practice of the western or european churches , as appears from hilary , ambrose , jerom , and marius-victorinus , to which i reply more generally . 1. that in this he doth designedly go about to delude the reader , for these four ancients were contemporaries , and flourished in the 4th century ; and they are all put together by the magdiburgs in one chapter , where they give us their saying from their several works . one of them speaks of baptism upon profession , and there is no sentence quoted from him in reference to infants , whereas they give the words of all the rest of these fathers concerning profession before baptism , and withal divers passages of the same men asserting infants-baptism ▪ which being so , mr. danvers can never be excused for his partiality and falshood , in saying as he doth , that it was the universal practice of the western churches to baptize the adult , that is , only such , which is the point prae manibus . 2. particularly . 1. for hilary , he doth very ill in saying as he doth expresly , treatise of baptism , edit . 1. that all the western-churches did only baptize the adult , quoting hilary lib : 2. de trinitate ; whereas hilary hath no such saying there , but is for infants baptism , as appears in his 2d epistle to austin . then for ambrose , he is large for it in his 2d . book of abraham , chap. 12. which the magdiburgs have amply set down , cent. 4. c. 5 : p. 239. and in the same chapter nazianzen is mentioned for it , whom we shall suddenly vindicate , and evince , that he was absolutely of our side , notwithstanding the frivilous distinction whereby mr. danvers would render him otherwise . 2. marius victorinus speaks nothing about infants . but lastly , as for jerom , the magdiburgs give his testimony for infants baptism in words at length , and not in figures , cent. 4. c. 5. p. 239. hieronimus quoque lib. 3tio dialogorum adversus pelagianos critobulo sic scribit : jerom also ( having spoken of ambrose just before ) in his 3d book of dialogues against the pelagians writes thus to critob . tell me , i pray , and resolve the question , why are infants baptized ? attic. that their sins may be done away in baptism . critob . but what sin have they commited ? is any one loosed that is not bound ? attic. dost thou ask me the question ? the evangelical trumpet or dr. of the gentiles , that vessel that shineth throughout all the world will answer thee — death reigned from adam unto moses , even over them that have not sinned after the manner of adams transgression , which is the figure of him to come : but all men are guilty either in respect of themselves , or adam ; qui parvulus est parentis in baptismo vinculo solvitur : he that is a child , is freed in baptism from the bond of his parent [ that is , original sin , or guilt contracted from them ] . 2. his second medium or argument , to prove that adult baptism was only practised in the 4th century , is the positive decrees of the 3 eminent councils of this age , viz the garthaginian , laodicean , and neocesarean ; which , he saith , do positively decree that teaching , confession , faith , and free-choice ought to preceed baptism . we omit speaking to these councils for the present , intending to do it in a more convenient place . 3d argument that adult baptism was the only approved baptism of this age , is , his ten remarkable instances in this century , that were not baptized , though the children of christian parents , till they were able to make profession of faith , viz constantine , basil , gregory , nazianzen , ambrose , chrysostom , jerom , austin , nectarius , valentinian , and theodosius . here mr. danvers ( and others of his party , as i hear ) triumphs over me , because in my answer i speak not to every one of these , and besides i am upbraided by him for excepting only against 4 of the ten testimonies of the fathers , viz athanasius , bazil , ambrose , and nazianzen , who , as i told him in my answer , were for infants baptism . to which he replys ; 1. that if but four of the ten be excepted against , then he hath six more stands good , besides the former ( viz. 15 not excepted against as perverted ) . but really i have endeavoured to understand his account , but cannot : and therefore either he is very confused , or i am very dull . 2. the four that i lay claim to , viz. athanasius , bazil , ambrose , nazianzen , he will not grant me , being , as he saith , full in their testimonies for adult baptism ; he begins with bazil's saying , that faith must preceed baptism . to this i have already reply'd , that notwithstanding this he might be as much for infants-baptism , as ambrose , who spake the same words ; and moreover , i shall now give you some reasons from whence we may conclude , that bazil was for infants-baptism . 1. because two of the most eminent greek fathers his contemporaries , were for it , viz. as nazianz. appears in his oration in sanctum lavacrum , madg. cent. 4. c. 6. p. 417. likewise chrysostom in his homilies ad neophytos , besides those eminent latin fathers , as ambrose , jerom , and others that were such zealous assertors of infants-baptism who lived in the same age with bazil . 2. because in all the three tomes of bazil , there is not one word to be found against infants-baptism ( though he be very large in his discourses about baptism ) and certainly he would have said something against it , had he deem'd it an errour , for as much as it was practised not only in the age wherein he lived , but in the churches of asia , where he was bishop . nazianzen speaking of the churches of asia , saith , infants were to be baptized . mag. cent. 4. c. 6. p. 461. because nazianzen his most intimate friend and fellow-student was for infants-baptism . the magdiburgs say there was so great an endearedness between these two fathers , that they had as it were but one soul. nazianzen is called animae bazilii dimidium , the half of bazils soul , if in them both , say the magdiburgs , there was not una prorsus atque eadem anima . they further tell us that from the time of their first acquaintance there was such a conjunctio animorum et studiorum , such a conjunction of spirits and studies that they continued in most entire friendship ever after . cent. 4. c. 10. p. 939 , 940. 4. we do not find that in any of their epistolary entercourses , any thing that may argue them to be of different judgments in this point ; hence i suppose it may be rationally concluded , that as nazianzen was for baptism after preparation and confession , and condemns those that enter upon it rashly , magd. cent. 4. c. 6. p. 417. and yet in the fore-going page tells us , the churches of asia owned infants-baptism in case of danger , and declares his own judgment absolutely for it , without respect to danger . orat. quarta ad baptismum , as you shall hear more anon ; so might also bazil be notwithstanding he hath any-where said , faith should preceed , or go before baptism . 5. t is no wonder we read not of bazils insisting upon infants-baptism , for such was the errour , and superstition of those times wherein he preached , ascribing such virtue to baptism to do away the guilt of sin , that they would delay the taking up that ordinance , till they thought they should dye , that so they might depart with pure souls ; so that , as far as i can find , bazil had much ado to perswade his hearers to be baptized , and spends abundance of his pains in quickening them to take up baptism , without longer delay : as appears in his exhortation to baptism , where he doth most sharply inveigh against procrastinating the same . if mr. d. would but weigh these things without prejudice , i doubt not but 't would abate much of his confidence that bazil is on his side . nor will he allow me athanasius , but concerning him we shall speak in another place . then for ambrose he saith , that he is full also , that the baptized should not only make profession but desire the same . but then ( as conscious of prevarication ) he adds , that if any of them should contrary hereto say , they would contradict themselves and the practice of the age : but this is meer shuffling . since the practice of the age , as to profession , had respect to pagans as we have often told him , and in this sence we are to understand ambrose ; and whereas in my infants-baptism asserted , i prove ambrose was for us from those words of his lib. 2. de abraham . c. 12. being these — because every age is obnoxious to sin , therefore every age is fit for the sacrament ; to this he replys , that this is no proof that he was for infants baptism . first , because circumcision is hereby meant . secondly , if baptism , then those of every age that are fit for that sacrament , must not be supposed , viz. those that are capable to confess faith , and desire baptism , otherwise not only children but all good and bad , being obnoxious to sin are to be esteemed fit subjects for baptism . neither will this evasion serve mr. danvers turn to put by this our testimony ; and i wonder , he should labour thus to darken truth , and delude the reader ; for 't is true , those words before-mentioned were spoken of circumcision , but he knows it was by way of introduction to the baptism of infants ; and therefore that he may not impose upon the reader , i will give the whole sentence of ambrose from the magdiburgs , cent. 4. c. 5. p. 240. the law commands the males to be circumcised when newly born , and as soon as they begin to cry ; because as circumcision was from infancy , so was the disease [ sin ] : no time ought to be void of a remedy , because no time is void of sin — neither the old man that is a proselyte , nor the new-born infant is excepted ; then comes in those words , because every age is subject to sin , every age is fit for the sacrament ; and the very next words are these , eadem ratione baptismum asserit pervulorum , lib. 10. epistolarum , epistola 84. that is , by the same reason he asserts infants-baptism in the eighty fourth of his 10th book of epistles . whether now mr. danvers hath not weakly opposed and dealt sophistically with this quotation of ambrose , and whether it be not a pitiful shift in him to say , the being fit for the sacrament of which ambrose speaks , must be supposed to be meant of those only who are capable to confess faith , is submitted to the judgment of the impartial reader . as for what he objects that if every age be fit for the sacrament , in regard every age is obnoxious to sin , then infidels are fit subjects of baptism : i answer that the foregoing words of ambrose , viz. neither the old man that is a profelyte , nor the new-born infant is excepted , shew , that he speaks of those who are within the church . the last man that we bring for infants-baptism , and excepted against by mr. danvers is nazianzen ; and 't is observable , that he confesseth what we urge from him hath most in it : it seems then i was mistaken , for i thought what we bring from chrysostom and ambrose , had altogether as much in it , as what is re-urg'd from nazianzen . the words quoted from this father are out of his 40 oration , viz. hast thou a child ? let it be early consecrated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from its infancy . to which he replyes , that i impose a fallacy upon the reader , for translating the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , infants , thereby concluding him absolutely for infants-baptism , and that because , saith he , the word signifies a state of childhood , as 2 tim. 3. 15. and therefore nazianzen must be understood by his early consecration to mean , not in the cradle , but as he explains himself , so soon as they are able to understand mysteries , except in case of death : and when i pray according to nazianzen were they capacitated for the understanding mysteries ? the magdiburgs inform us from his 3d oration , it was about the age of three years : extra periculum , triennium aut eo plus minusve expectandum esse censet , cent. 4. c. 6. p. 416. that is , if there be no danger of death , his judgment was , they should stay till they are about 3 years old or something less , and so be baptized ; nevertheless , say they , in some other place of that oration nazianzen declares , omni aetati baptisma convenire , that baptism is fit for every age , comporting herein with ambrose as before : but whether i or mr. danvers do impose a fallacy , let the reader judg by what follows . 1. nazianzen was for baptizing children in case of danger , though as young as the children of the jews that were circumcised the 8th day , as appears by the reason which he gives for their baptism , viz. it is better to be sanctified ( by which he means baptized ) without knowledg , than to die without it ; for , saith he , it happened to the circumcised babes of israel , upon which vossius hath this note , in his thesis of baptism , non igitur nazianzenus &c. nazianzen was not against infants-baptism , and his judgment will be taken as soon as most mens . 2. though [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] should be taken for a state of childhood , yet in that place of nazianzen we mention , it is not to be taken so largely ( that is , children of some understanding , ) as mr. danvers doth suggest , because of the instance of circumcision given by the father . 3. nazianzen being a greek-father , intends the word according to its proper signification , and as it is generally taken in the new-testament as well as in prophane authors , and that is a state of infancy ; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies an infant , saith mr. leigh , crit. sac. and is properly spoken de partu recens edito , of a child newly born , quoting beza on luke 18. 15. who saith , the word properly is taken for infantes teneri nimirum , & adhuc ab uberibus pendentes parvuli , ( i. e. ) sucking babes , such as are carried in arms . the same word is given to christ , when the wise-men found him in swadling-clouts , luke 2. 12. and we have it again for a new-born babe , 1. pet. 2. 2. as new-borne babes desire the sincere milk of the word &c. but mr. danvers hath not done with nazianzen yet , and therefore frames an objection for us and answers it himself thus . it is not manifest that in case of death , he would have an infant baptized ? to which he answers , it is true , but that was not quà infant , but as a dying person . we see by this acute distinction that our antagonist is not only a critick , but that he hath some logick too , in which he saith he owneth little skill ; but that little , i suppose , is in that part which they call sophistry , or the abuse of logick . but that the weakness of this distinction may appear , consider , 1. that it is true nazianzen would not have an infant baptized quà infant . 2. it is untrue , that nazianzen would have an infant baptized quà a dying person ; for if they were to be baptized under either of these considerations , then had he been for the baptizing all infants , and dying persons promiscuously . 3. but nazianzens judgment was to have them baptized because they were the children of christians in iminent danger of death ; they were such as were capacitated for that ordinance on the account of god's covenant ; else why doth he speak of circumcising children in the very place which is now under debate ; melius est enim nondum rationis compotes sanctificari quam non signatos et initiatos vitâ excedere , nazianz. orat. 40. it is better , saith he , they should be consecrated without their knowledg , than to die without the seal , and not be initiated , idque nobis designat octavum diem circumcisio illa , itaque fuit figurale signaculum ac propter irrationales introducta : for so it happened to the circumcised babes of israel . but let the account be what it will upon which nazianzen would have children baptized , it is not material ; since he owned their baptism in some case , which is sufficient , if we had no more to overthrow mr. danvers's position , that the baptism of adult persons was the only baptism owned in this age ; and it is excentrical to the question to talk of the consideration on which they were baptized but to give mr. d'anvers full measure , pressed down , and running over , we shall acquaint him with some other place of nazianzen , where he is for the baptizing children absolutely without respect to dying state , and that is in his 4th oration , p. 648. edit . lutetiae par. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1. it belongeth to all degrees of ages , to all kinds and manners of life . wherefore it should be carried through all : art thou a young-man ? then 't is of use against the turbulent motions of the soul : so he speaks of its conveniency for old age. then he comes to infants , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. hast thou an infant ? let him be sanctified [ baptized ] from his infancy , let him be dedicated to the spirit , lest wickedness should take occasion , &c. and then he concludes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . art thou afraid of the seal ( mr. d'anvers will not have baptism to be a seal ) because of the tenderness of his nature ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; thou art a pusillanimous mother , and of a weak faith. as for that jeer with which he concludes , that we may as well bring protogenes for an authority , that pretended to baptize children in this age to cure diseases , as gregory nazianzen to save their souls ; i shall retort what i find in his friend haggar , in his book called the foundation of the font discover'd , pag. 94. where he thus speaks i can boldly say with a good conscience , in the presence of god to his glory , i have known many weak and sickly before , that have recovered health and strength afterwards ( that is , after being dipt ) and some immediately in a few days , yea and that when they have been so ill , that all doctors have given them over . a good encouragement to proselyte credulous souls to their way , and to augment their churches apace ; for if dipping prove usually so medicinal and succesful , even in desperate cases , it will undoubtedly impair , if not render altogether useless , the practice of physick . but whether this story of haggar be not as fabulous as that of protogenes , i leave to the reader to judge . 2. mr. danvers in the next place comes to the decrees of the three councils , to prove that it was the universal practice of this age to baptize upon the profession of faith. to which i gave this answer : 1st , that we have ten-times three for infants-baptism , and if we must go by number of councils , we shall carry it . 2. i told him that the 3 councils , which he mentions for adult baptism , had respect only to pagans ; to which he gives this answer , it is granted i think ( as i have made it ready to his hand ) he may quote the canons of thirty councils for infants-baptism in the following ages ( and a stout argument no doubt for it ) : but what are such decrees saith he to this 4th century , which are for believers-baptism on profession , and free choice , and 't is impossible to produce one for infants-baptism till after this century . to this i reply : 1st , mr. danvers boasts too much in saying he made the 30 councils ready to my hand for infants-baptism ; and he is too vain-glorious to confess who made them ready to his hand ; but , without disparagement to his reading , i think verily 't was baronius or vossius , or some other . 2dly , he confesseth that we have 30 councils for infants-baptism ; what then is become of his stout assertion in his treatise of baptism ? chapt. 7. p. 56. that not only scripture but antiquity it self , which ( saith he ) hath been so much boasted of , is altogether for believers and not for infants-baptism . 3dly , let it be further noted , that we can produce 30 for it , and he not one against it ; but he tells us 't is impossible for us to produce one for infants-baptism till after the 4th century . but 4thly , mr. danvers hath forgotten himself ; for we have an african council about an age before his three councils , consisting of 66 bishops ( where cyprian was present that flourished in the year 250 ) who determined , that children might & ought to be baptized , before the eight day . cent. 3. cap. 9. p. 205. synodus africana de infantibus baptizandis , and to which synod jerom refers for the antiquity of infants-baptism , mentioning cyprians epistle to fidus , as the magdiburgs have it , cent. 4. c. 5. p. 239. nor is that to be slighted which austin speaks concerning this synod , cyprianus non novum aliquod decretum condens , sed ecclesiae fidem firmissimam servans &c. cyprian was not devising any new decree , but followed the most sure faith of the church , aug. epist. 28. ad hieronimum . but if infant-baptism was owned in the 4th century why is it not mentioned in any of those three eminent councils which were then held , the carthaginian , the laodicean , and neocesarean ? they speak not a word of it , but positively decree that teaching , confession , faith and free choice , ought to preceed baptism . i answer , that as it is certain that almost all the canons of those councils are taken up about discipline , and have hardly any thing of doctrine in them ; so it is to be observed that councils do not mention all things controverted in one age , but rather are concerned in resolving the doubts which troubled the church when such councils were convened ; since therefore there is no canon in those three councils before-specified for infants-baptism , it may well be thought the reason was , because in those dayes none did scruple it ; which we may the rather believe because it was in practice before those councils and in the same century also , as is before fully shewn . but since mr. danvers glories so much in these councils , and prefers them before all those many ones that follow after , it will not be amiss to examin what they are that he stands so much upon ; for certainly if we must give them the preheminence , it must be upon account of their purity , whereas truly we shall find if they are not altogether as corrupt as those that follow , yet certainly in some things as gross for error and superstition , as the popish councils themselves . the 4th council of carthage , which is that mr. danvers intends , and it is the 85th article , those who are to be baptized , must give in their names , and abstain for a long time from wine and flesh , and after often examination may receive baptism . the 7 and 90 canons owneth exorcism , or conjuring out the devil . though , if mr. danvers is to be believed , exorcism was added to the former filthy customs in the 9 cent. as he tells us in his 2d ed. p. 11 , 7. the 74 , 75 , 76 , canons are for penance . also the 76 canon is for pouring in the eucharist into mens mouths that are upon the point of dying . but notwithstanding mr. d's . confidence , it is very clear that that 85 canon was not intended by the council to exclude infants from baptism , because augustin , who was ( as mr. d. tells us 2d ed. p. 108 ) a great patron and defender of infants-baptism , subscribed all the decrees of this council : so that only the adult are herein intended . next for that of laodicea , the 2d canon is for penance according to the quality of the sin. the 26th owneth exorcism , the 48th for anointing with oyle after baptism ; the 59th contains the canon of scripture , and rejects the revelation , and what then will become of mr. danver's theopolis , or discourse made upon some part of it , which is in print ? but what doth this council say against infant-baptism ? why , that the baptized should rehearse the articles of the creed ( 2 ed. p. 59 ) but do they say that none must be baptized but such ? and why may not this intend only the adult as well as that above ? let mr. danvers render a satisfactory reason against it if he can . synodus neocaesariensis , lastly the neocaesarean council , upon which mr. danvers lays so much stress , determines in the 6th canon , that a woman with child might be baptized ; because the baptism reached not her womb , for in the confession made in baptism each ones free choice is shewed ; hence mr. danvers from mr. tombes concludes against infants-baptism . to this i answered in my infants-baptism asserted &c. that the canon respected pagans , as mr. marshal notes from balsamon the glossator , who saith , such women as went with child , and come from the infidels ▪ and what is this to the question which is about children born in the church , of believing parents ? and balsamon himself upon this canon , saith with respect to these , they may be said to answer by such as undertake for them . but mr. danvers out of self-opinion that he is still right in his baptismal notions , and that no gloss can be good that thwarts with him , rejects it , and tells us we do miss the case . but what thinks he of dr. hammon : he may be thought to hit the case as likely as mr. danvers . the said dr. speaking of this cannon brought against the baptizing the children of christians , saith , is it far enough from it , for as for the words of the latter part of the canon : each ones will or resolution , which is professed or signified in the confession , or profession , ( for so he words it in his translation of the greek ) it imports no more than that the confession or ) profession of a woman that being with child is baptized , doth only belong to her self , not to the child , and consequently that her baptism belongs only to her self ; [ so as the child cannot be said to be baptized because the parent is ] . and all , saith he , that can be concluded from hence , is , that the child of such a parent that was baptized when that was in her womb , must when it is born have a baptism for it self , and the baptism of the parent not be thought to belong to it . and this , as he observes , in opposition to the conceit of the jewish rabbies , who say , si gravida fiat proselyta , adeoque lavacro suscipiatur , proli ejus baptismo opus non est ; that is , if a woman great with child become a proselyte , and be baptized , her child needs not baptism . but if this will not satisfie mr. danvers , i must tell him that the magdiburgs do question ( if i understand them aright ) whether that council ever made this canon . canon concilii neocaesariensis ( si unquam fuit ) permittit , &c. and certainly those excellent historians ( as mr. danvers calls them ) would never have put such an if to it , if they had wanted ground for so doing . and mr. d. cannot be ignorant how usual it hath been , to have canons foisted in by others that were never thought one by the councils themselves . nay , i think i have more reason to deny the very being of this council , than mr. danvers hath that of cyprians 66 bishops . for neither eusebius , nor socrates , nor theodoret , nor sozomen , nor evagrius , those ancient ecclesiastical historians , make any mention of it , that i can find ; nor our modern collector of the councils , sympson : but however suppose there was such a council , and that they made such a canon , just as mr. danvers words it ; there is nothing positive against infant-baptism , ( which certainly there would have been , had their judgments been against it ) : and mr. danvers only gathers it by consequence , because they say , that confession and free-choice was necessary to baptism . but this is not sufficient ; for our saviour tells us , that he that believes not shall be damned ; which is as much against the salvation of infants , as these words of the council against their baptism . and yet mr. d. will not deny but that some infants are saved . and why may not the other expression be as well taken in a limited sense ? but suppose not ; mr. d. must remember that he tells us in his second ed. p. 65 that austin saith , that none without due examination , both as to doctrine and conversation , ought to be admitted to baptism ; and yet austin was for the baptizing of infants . and why may not this council be supposed to be as inconsiderate ? certainly they were corrupt eonugh in mr. d's . judgment , to take up such an antichristian error ( as he is pleased to call it . ) for the 1st . canon is against ministers marriage . the 2d . is for penance . the 3d. against often marriages , and penance for the same , &c. thus far we have tried mr. danvers his strength , and let the reader judg upon the whole , whether he hath any ground to conclude himself free from prevarication both in councils as well as fathers : for after all this clutter , and great noise of councils and fathers , he hath not produced so much as one man that denyed , and condemned the practice of infants-baptism , nor one canon that ever was discharged against it . thirdly , in regard i except only against four of those eminent men before-mentioned , as not baptized till aged , though born of christian parents ( as mr. danvers will have it ) and they are , constantine , nazianzen , chrysostom , and austine , he therfore triumphs , and saith ▪ he hath six other unperverted authorities unexcepted against , who were not baptized till they could make confession of faith , which he conceives , is a substantial argument , that believers baptism was the baptism generally owned in this age. to this i answer . 1 that for to say believers baptism was generally owned in this age , comes short of his former assertion , that it was the only baptism owned ; 2. and that it was generally owned because of those six mens not being baptized till aged , is a non-sequitur ; and the quite contrary may be much more rationally argued : for , if upon his inquisition through asia , africa , and europe , [ that is , all the world where christianity was professed ] he can find but six persons born of christian parents remaining unbaptized , till they were able to make a profession of their faith , will it not follow , that the baptizing of believers children in their infancy , was generally owned in that age ? especially if we consider , upon what suspicious grounds baptism was retarded in those days ; sometimes to the very point of dissolution , concerning which we have spoken before . but i shall not contend with mr. danvers about the grounds , why the baptism of all those ten was delayed , since neither of us , without great presumption , can absolutely determine ; and unless we are instructed by a sure light , from the records of antiquity , when all is said that we can say , we shall but impose upon the reader our uncertain guesses . but having a good foundation in history for what i have formerly said , concerning constantine and austine not being baptized till aged , which was their fathers being infidels at their birth , and so continuing ( for ought we can learn to the contrary even to their death . i conceive mr. danvers cannot clear himself from perverting their testimonies , being unserviceable to his purpose : for , 1st . for constantine , we have told him ( in our infant-baptism ) from mr. marshal , that it doth not appear that his mother helena was a christian at his birth ; and for his father , constantius , every one knows that is acquainted with history , that he was none , although he favoured the christians , and grew into a good esteem of their religion , especially towards his latter end . mr. danvers hath only this to say against it , that good historians are of another mind , and that helena was a christian , before the birth of constantine , quoting grotius and dailly for it : but if this were so , what hath he to say for constantius his father ? why , the magdeburgs give this account of him from eusebius , that constantine was bonus a bono , pius a pio ; a good man from a good man , a holy man from a holy man. to this i reply ; 1. that constantius his being denominated a good man , doth not argue him to be a christian , but only morally good , as many other heathens were ; nor is pius always taken for a holy man though sacer be : for antoninus , the pagan emperor , ( to whome justin writ an apology for the christians as mr. danvers notes , ( treatise of baptism . p. ) was called pius for his clemency , and modest behaviour , having raised no persecution against the christians , and putting a stop to the same , when moved , by sending edicts into asia , prohibiting all persecution , meerly for the profession of christianity . fox act. & mon. v. 1. p. 37 , 38. but if it could be proved that constantius was at any time a christian , yet that would not serve our antagonists turn , unless it could be made out , that he was such at constantine's birth , which no man will affirm . neither is it likely he was a christian , when constantine was grown up ; for then how could he have permitted his son to be educated in the court of that tyrannical pagan emperor , dioclesian ; so that it is no wonder constantine was not baptized till aged , especially if it be considered , that he continued a pagan sometime after the imperial crown was put upon his head. for socrates in his first book and first chapter , tells us at large , qua ratione constantinus imperator ad fidem christianam se contulerit , by what means constantine the emperour became a christian ; and the story is to this effect , viz. that when he heard how maxentius ruled tyranically at rome , he was resolved to go against him , and as he was marching with his army thither , he considered with himself ( being not without some fear of maxentius , by reason of his sorceries and devilish arts ) quem deum sibi adjutorem ad bellum gerendum advocaret , what god he should invoke for his assistance in the war ; and being in doubtful deliberation , he saw a pillar of light representing the effigies of a cross. and for the more credit of this apparition , eusebius in the first book of the life of constantine witnesseth , that he hath heard constantine himself oftentimes report it to be true , and that not only he , but his soldiers saw it . at the sight of which being much astonished , and consulting with his men upon the meaning thereof , it so happened that in the night-season , in his sleep christ appeared to him , with the sign of the same cross which he had seen before , bidding him to make the figuration of it , and to carry it in his wars before him , and he should have the victory . where by the way , let us observe what mr. fox saith concerning this story : it is to be noted , saith he , that this sign of the cross , and these letters added withal , in hoc vince , that is , in this overcome , was given to him of god , not to induce any superstitious worship , or opinion of the cross , as though the cross itself had any such power or strength in it , to obtain victory : but only to bear the meaning of another thing , that is , to be an admonition to him , to seek and aspire after the knowledg and faith of him , who was crucified upon the cross ▪ for the salvation of him and all the world , and so to set forth the glory of his name ; as afterward it came to pass . fox act. and mon. lib. 1. p. 77. 2. that austin had christian parents mr. danvers cannot prove by any antiquity , but recommends us to dr. taylor , and mr. baxter , who have , it seems , said somthing to that purpose , when in the mean-while he makes no reply to what i alledg to the contrary , in my infants-baptism asserted &c. part 1. p. 21. where i prove from austin's own pen that his father was an infidel , when he was grown up to understanding , and he relates how he came afterward to be converted : aug. confess . lib. 2. c. 6. and though dr. taylor and mr. baxter may be of another mind , yet dr. owen , who is not inferior in learning to either , tells us in his late book of the spirit , p. 294. sec. 11. that the reason why austin was not baptized in his infancy was , because his father was not then a christian . by this time i suppose the reader may guess how well mr. danvers hath purged himself from the charge of prevarication , and proved his grand assertion , that believers baptism was the only baptism for the four first centuries . for if he reflects upon the whole that hath been hitherto disputed between us , he shall find that as to the first century , the magdiburgs ( from whom we have our light in the history of baptism ) tells us , that origen and cyprian affirm , that infants were baptized in the apostles days . in the 2d century , he perverts the words of justin martyr by applying that which was spoken of baptizing pagans against the baptizing of believers children , as appears by what the magdiburgs say in that very place . in the 3d century , he suggests that no baptism was owned but that of the adult , when they tell us plainly , both persons grown up , and infants of both sexes were baptized . and for the 4th century , mr. danvers is so bold as to say , that the magdiburgs tell us it was the universal practice to baptize the adult upon profession of faith ; treatise of baptism , edit . 1. p. 64. when they say otherwise , namely , that persons of all ages were baptized in the temples , and cite nazianzen for baptizing of infants in the churches of asia , to which also we have added the testimonies of hillary , ambrose , jerom , chrisostom , austin , all of the 4th century : and for infants baptism , lastly he brings the canons of the 3 councils of carthage , laodicea , and neocaesaria , which have not a word in them against infants baptism , and what is decreed about confession before baptism relates to strangers , as i presume i have made it appear beyond all doubt in the two last of them ( if that of neocaesaria ever had a being . ) but i must proceed on , and follow mr. danvers , for he tells us he is not alone in his opinion , and therefore brings in divers authorities to confirm it ; that only the adult upon confession of faith were the subjects of baptism in the first times , p. 14 , 15. he begins with strabo , that saith , in the first times baptism was wont to be given to them only that could know and understand , what profit was to be gotten by it . but it seems by the story , that strabo his first-times go no higher than austins days ; for he instanceth in his being baptized at age , when-as we have testimony that childrens baptism was in use in the church above a hundred years before austin was born . and austin ( that lived about four hundred years nearer the primitive times than strabo ) affirms , that the church always had it , and always held it . besides , the testimony of strabo ) is not to be valued , being condemned by vossius and others for a false historian : we have formerly in our answer given instances thereof , and particularly we noted that gross mistake of his , that sureties ( called god-fathers , and god-mothers , were first invented in austin's days , when tertullian speaks of them , above a hundred years before . next follows beatus rhenanus , rupertus , boemus , dr. hammond , and mr. baxter ; the eldest of whom lived but in the 12th cent. according to mr. danvers , and had no other way of knowing what was don in the first times than we : and therefore let them affirm what they please , unless they can prove it by the records of those times , it signifies no more than if mr. danvers told us so . and the contrary to what he asserts is apparent from antiquity . but because mr. danvers shall not say i slight his authorities , i shall particularly examine them . and as for b. rhenanus ( who lived in 15. cent. ) what mr. danvers makes him say is very impertinent to his purpose . for his business is to prove , that only the adult were then baptized , which his quotation affirms not : and what then doth it signifie , but to help to swell his book ? but i shall make it appear that mr. d. hath shamefully mistaken rhenanus's sense , and thereby exceedingly abused him . for b. rhenanus in his annot. upon tertullian's corona militis , on those words , aquam adituri , saith thus , p. 500. baptizandi ritum ostendit , qui in usu veterum fuit , de quo consuetudo quaedam mutavit . nam tum adulti regenerationis lavacro tingebantur , quotidie externis e paganismo ad nostram religionem confluentibus . siquidem id temporis ubique reperire erat ethnicos christianis admixtos . postea statis temporibus nempe bis in anno celebrari baptismus caeptus , ejus enim rei nullam hic facit mentionem , alioqui non omissurus . qui mos antiquus etiam per tempora caroli magni et ludovici augusti servatus est . judicant hoc leges ab illis sancitae , quibus cavetur ne quemquam sacerdotes baptizent ( excepto mortis articulo ) praeterquam in paschate & pentacoste . that is , he ( tertullian ) shews the rite of baptising that was in use among the ancients , from which a certain custom hath made a change . for then for the most part the adult were baptized , strangers daily flocking from paganism to our religion : because at that time heathens were every-where to be found mixed among the christians . afterwards baptism began to be celebrated at stated times , to wit , twice in the year , for of this thing [ the two stated times of baptism ] he [ tertullian ] makes no mention here ; otherwise [ had it been in use ] he would not have omitted the mention of it . which ancient custom [ to wit of celebrating baptism at two stated times of the year ] was also observed in the days of charles the great , and ludovick the emperor , as appears by the laws made by them , whereby care is taken that the priests baptize none ( except those at the point of death ) but at easter and whitsontide . by this it is apparent ( 1st . ) that by the adult he means only heathens newly converted , and ( 2. ) by the ancient custom ▪ baptizing at the two stated times of easter and whisontide ; and not the baptizing those that were come to their full growth , as mr. d. saith . and to assure him infants are not hereby excluded , rhenanus presently adds , hoc sic accipiendum ut sciamus infantes post pascha natos ad baptismum pentacostes reservatos , et natos post pentacostem , ad paschatem festum diem bapismo offerri solitos , excepta , seu dixi , necessitate , una cum adultis catechumenis qui de externis nationibus danorum , &c. & similium populorum , christianae religioni initiabantur . that is , this is so to be understood that we may know that these infants that were born after easter were reserved to the baptism of whitsontide , and those that were born after whitsontide to the easter following , except in case of necessity , &c. and now i perswade my self mr. d. for very shame , will take no more notice of this quotation , unless it be to acknowledg his inadvertency in producing it . his next author is rupertus in his 4th book of divine offices , c. 18. here mr. d. is guilty of most notorious forgery . for in his second edition , p. 73. he hath the same quotation , and there he tells us rupertus saith , that in former times the custom was that they administred not the sacrament of regeneration but only at the feast of easter and pentecost . and here in his reply , p. 15. he alters the words and makes him say , that they administred but only to the catechumens , &c. if mr. d. must have the liberty thus to deal with authors , i confess there is no standing against him . but i hope the reader will hereby be satisfied , that this signifies no more as to his purpose , than the former , but deservedly renders him unworthy of belief in his quotation of authors . boemus follows who lived in the 16 cent. ( though m. d. brings him into the 12th ( 2. ed. p. 73. ) and he tells us there , that he saith , that in times past the custom was to administer baptism only to those that were instructed in the faith , and seven times in the week before easter and pentecost , catechised . suppose this to be a right translation , it makes no more against the baptizing of infants than the other of rhenanus : for it clearly appears that by in times past , boemus intended then when persons were appointed to be baptized at easter and pentecost ; at which very time rhenanus tells us infants were baptized . and it is most certain that baptizing of infants was before then , because cyprian , origen , tertullian , do all mention it , who lived before that custom was brought into the church . dr. hammond is the next ; and i need not search to see whether he is rightly quoted ; for he makes the dr. say nothing but what all the paedobaptists acknowledg , viz. that all men were instructed in the fundamentals of faith anciently , before they were baptized . but how doth this prove that only the adult . were then the subjects of baptism ? i wonder mr. d. is not ashamed to quote authors at this rate . his last is mr baxter . and he tells us that tertullian , origen , and cyprian do all of them affirm that in the primitive times none were baptized without an express covenanting . but this falls out very unluckily for mr. d. for those three fathers being every one of them for infants-baptism could intend no other than heathens converted to christianity ; which all acknowledg ; and it is plain mr. baxter so intended it , because he hath written largely to prove that none are to be baptized but such , and the children of such . and after this manner doth mr. d. prove his assertions . but i am confident it will prevail with none that have not given themselves over to an implicite faith. his next testimonies for it ( beginning with particular persons ) are from duch authors : we shall speak with them in due time and make it appear , how grosly they erre in their relations of divers things , as particularly about cresconius ; but of this when we come to examine his pretended witnesses . then we have faustus regiensis named , who said , that personal and actual desire was requisit in every one that was to be baptized , which that it was meant of adult pagans , needs no other proof than this , that he was a pelagian , and they were for the baptism of children by the confession of mr. tombes , and i presume mr. d. will not persist in denying it . concerning alban that suffered for opposing infants baptism in the 6th century , i cannot give credit to the dutch martyrology which it seems affirms it , because there is nothing to be found in the century-writers , nor any martyr of that name noted , but only st. alban the first ( as mr. fox tells us ) that ever suffered martyrdom in this island ; but that was under dioclesian , and not for opposing infants-baptism , but refusing to offer sacrifice unto devils . i cannot find the swermers under the 6th century in the magdiburgensian history , as suffering under justinus , or justinianus for being anabaptists : nor in sympsons history of the church , nor in any other authors as i have met with . and certainly , if indeed they had convinced the imperial council to leave off childrens baptism , as mr. d. mentions it twice in the compass of twelve lines , all historians would have taken notice of so remarkable a story , which yet i can find mentioned by none . as for peter bishop of apamen , and zoaras the monk , we told him formerly that the magd. told us , they were for rebaptization ; but that did not prove them against infants-baptism : their words are these . cent. 6. c. 5. de anabaptis . anabaptismum defendisse petrum apameae syriae episcopum , et zoaram monachum cyrum , scribit nicephorus . but saith mr. d. in his reply , p. 106. the late century-writers calling them anabaptists in a modern sense [ that is , for those that deny infants-baptism ] we have no reason to doubt it . but how doth m. d. prove this ? because they say nicephorus writes they defended anabaptism [ that is re-baptizing ] risum teneatis amici ! but let mr. d. take them and make the best of them he can ; i shall not envy him such patrons . for the magdeburgs tells us in the same place , out of niecphorus , that they owned but one nature in christ : and were guilty of most wicked obscenities . another which mr. danvers quotes is adrianus bishop of corinth . i granted in my answer that this man was against infants-baptism , where-as since i have understood from a learned divine , well-read in church-history , that adrianus was falsly accused to have turned away children from baptism ( for that was the charge ) when-as in truth his fault was only his remisness , not taking care in his diocess for the timely baptizing of them , whence it happened that many died unbaptized , which was judged dangerous . nor should i have granted hincmarus to be of mr. danvers party , who is brought in next to adrianus , for refusing infants-baptism . i was told of the mistake ( though led into it by what i found in the magdiburgs , who represent him as accused by his enemies for denying childrens baptism ) by the afore-mentioned learned person : and having since met with sympsons history of the church , i find this following account of hincmarus under century 9. and in pag. 566. edit . 3 that in the council of acciniacum in france , hincmarus , bishop of rhemes , accused his own nephew hincmarus bishop of laudum , a man disobedient to his metropolitan , and a man who for private injuries had excommunicated all the presbyters of his church , debarring them from saying mass , baptizing infants , absolving the penitents , and burying the dead , and was condemned of petulancy and deprived of his office. judg reader by this , whether this man be to be lookt upon under the notion of an anabaptist by the character yet given . but ( to go on with what sympson saith afterwards ) he was restored to his office by pope john the ninth , and that because he made his appeal from his metropolitan , and the synod of his own country to be judged by the chair of rome . a pure anabaptist indeed ! there are three other of mr. danvers's witnesses yet behind , ( and had there been but one more it would have made a compleat jury ) but those three speak nothing at all of infants ; so i let them pass . the dutch-martyrology ( mr. danvers's common-place book ) name also smaragdus : but he hath the wit now to leave him out , though he is in his treatise of baptism , edit . 1. under cent. 10. but i minded him in my answer with those words of smaragdus , that little children are to be baptized , grounding it upon mat. 19. 15. suffer little children to come unto me &c. thus reader thou hast heard what mr. danvers's witnesses can say , and what exceptions i have made against them ; they all stand at thy bar , and i hope thou wilt give righteous judgment , and dost by this time see , that my antagonist hath no need to complain , that i allow him but two witnesses , viz. hincmarus , and adrianus , having been too liberal in that . 2. in the next place he produceth another parcel , that he saith denyed infants-baptism ; but as the donatists , waldenses : but how false this is we shall hereafter shew . and as for those of germany we are contented he shall have them , some of which he may be ashamed to own . as for what he saith of the churches of helvetia , flanders , bohemia , hungaria , poland , france , and silvania ; as i take it , those of them who were really anabaptists , are of no higher antiquity than luthers days : and for his pretending to the ancient britains , i shall reckon with him for that in its proper place ; so for the lollards , they are of the same stamp with the waldenses , whose confessions will confute mr. danvers . for the wickliffians ; the council of constance that accused wicklif for other things and condemned him , never charged him with denying infants-baptism ; and walden that writ against him shews from his own works , that he was for it . lastly , since henry the eight's time , there hath been of this sect here in england . but what dangerous errors some of them held in that kings reign , and in queen elizabeths , we have shewn in our infants-baptism asserted , part 2. p. 90 , 91. to which mr. danvers saith nothing in his reply . and really i wonder he should not publiquely disown munzer , john of leiden , phifer , knipperdoling with their comragues ; i hope he reckons not those synagogues of sathan into the number of the churches of christ , though 't is to be feared , since he is so much their advocate . but concerning the anabaptists of this age here in england i have sufficiently published to the world , that i believe many amongst them are persons truly fearing god. 3. mr. danvers brings testimony for adult-baptism from paedobaptists ; and it seems a strange design to all that i have spoken with about the same , that he should offer to bring chrysostom , austin &c. against infants-baptism , so making the fathers to contradict themselves , and for which i rebuke him in my answer . but he takes much pains to vindicate himself , in which undertaking i find him so full of meanders and tedious circumlocutions , that i judg it not worth while to follow him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , step by step ; and there is no great reason i should take notice of it . since he confesseth , 1. the sayings of those men [ pedobaptists ] are expresly for his opinion , though it may be [ o sad is it but a may be ? ] not intended so , and therefore saith he , i have done them no injury . 2. he saith , he quotes them not to prove believers-baptism was the only baptism of those centuries : why then did he quote them ? why , to shew how they contradicted themselves , and likewise his dexterity , how well he can beat them with their own weapons . o prodigious self-conceitedness ! what doth he think he can see ( having washt his eyes so profoundly ) the folly of contradiction in the sayings of such a numerous company of fathers , and learned godly divines ? and yet he is so blind as not to see in how many things he contradicts himself . i shall give you a catalogue of some of them before we part . mr. danvers might have forborn his wrangling , and attended to the distinction which we gave in our answer of ecclesia colligenda and collecta , which serves very well for the reconciling the fathers , and modern divines to themselves : for when they speak of teaching , confession and examination , requisite before baptism , they intend it of the way that is to be taken in the first planting of a church , when pagans are brought into the faith of christ ; and when they speak of the right of infants , it is in a church already gathered , of which infants being a part they must not be denied baptism . but this mr. d. likes not , and therefore , hath invented a way to reconcile the seeming difficulty ( as he calls it ) and what is that ? why all the sayings of the later doctors and learned men ( why not of the ancient ones too ? ) wherein confession and profession is required , are to be understood , not , saith he , as mr. wills would have it , to intend onely adult persons and pagans , but infants also , because they hold infants to repent and believe by their sureties . which he conceives he hath sufficiently proved by the instance which he gives from the catechism of the church of england , just before mentioned , which ( after his usual manner ) he doth pervert . for it being said in the catechism , that faith and repentance , is required in persons to be baptized ; the question is , why then are infants baptized , when by reason of their tender age , they cannot perform them ? to which mr. danvers makes the catechism give this answer , they do perform them by their sureties ; as if that was all the answer they gave : whereas indeed the answer in the catechism runs thus ; they perform them by their sureties who promise and vow them both in their names ; which when they come to age , themselves are bound to perform . and as if the bishops foresaw that such as mr. danvers would cavil at the word perform ; in the last edition of the common-prayer book , they have left it out , and only say , because they promise them by their sureties , which promise when they come to age , themselves are bound to perform . so that it appears , the sense of the answer in the catechism is to be understood , according to what we find mentioned by the magdiburgs , cent. 4. c. 6. p. 422. neque enim hoc ille ait , ego pro puero abrenunciationes facio , aut fidei sacramenta profiteor ; sed ita puer renunciat et profitetur , id est , spondeo puerum inducturum cum ad sacram intelligentia venerit , sedulis adhortationibus meis , ut abrenunciet contrariis omnino , profiteaturque &c. which in english is to this effect ; the sponsor doth not say , i do renounce the devils works &c. and profess faith for the child , but promises , when the child comes to understanding , he will exhort him to renounce the devil , and world &c. but mr. danvers conceives that the sayings of the doctors and learned men , when they speak of profession before baptism , is not by them intended of adult persons , and pagans , but of infants also : otherwise it would be , saith he , to make two baptisms and necessitate two commissions ; one for the adult , and the other for infants . to this i answer , there is no such need of two baptisms , for the baptism of adult persons and infants is one and the same , as to the matter , both being baptized with water , and so also , as to form , in the name of the father &c. nor doth it necessitate two commissions , one will serve the turn very well , and comprehend both parent and child ; and to make this clear , i will give the judgment of some of our modern doctors and learned men as to the sense of the commission for baptizing , differing toto caelo from mr. danvers's fancy . perkins upon mat. 28. 29. go teach all nations baptizing them : in these words , saith he , the baptism of infants is prescribed , and the apostles by vertue of this commission , baptized whole families , as knowing in gods former administration to his people , the children were taken into covenant with the fathers . as the nation of the jews , were first taught , and then they and their infants being confederates were circumcised ; so saith our saviour , go disciple the nations , and baptize them . paraeus upon matth. 3. 7. hath those words : ad eos [ infantes ] etiam pertinet universale christi mandatum , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; nec obstat , quod infantes doceri nondum possunt : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enim christo proprie non est docere ( ut vulgo redditur ) sed discipulos facere , sicut exponitur , joh. 4. 1. in christi enim mandato , doctrina etiam sequitur baptismum , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , facite discipulos baptizando et docendo , &c. non quod doctrina non debeat praecedere baptismum in adultis , sed quod debeat etiam sequi in infantibus baptizatis . 1. the general command of christ ; go , disciple all nations , appertains to infants ; neither doth it hinder because infants can not be taught , for the greek word doth not properly signifie to teach as it is commonly rendred , but make disciples as it is expounded joh. 4. 1. according to christ's command teaching doth follow baptism : for it is baptizing them , and then teaching them to observe . make disciples by baptizing and teaching &c. not that teaching ought not to go before baptizing in the adult , but that it ought also to follow in baptized infants . spanhemius in his dubia evangelica , tells us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which we render [ teach ] signifies to make disciples , which is done , saith he , by baptizing and teaching ; and he gives this reason for this his analysis ; because , if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should signifie only to teach , there would be found a tautologie in christ's words . thus , go , teach all nations , baptizing them , teaching them : the sense therefore ( saith he ) of christs words , is this , goe ye , make disciples to me out of all nations by baptizing and teaching , and the former way of making disciples , infantibus etiam aptari poterat , may be applyed to infants . 4 i think i could bring some scores that understand the commission in this sense , and therefore argue against the anabaptists thus — the gospel is to be preached to every creature : all nations must be discipled ; but infants are a part of this creation , are included in all nations ; therefore they must be made disciples also : for [ them ] in the commission , must refer to nations , or else it relates to nothing , for it hath no relative besides to answer to , and therefore infants being a part of the nation , where the gospel is preached , must be baptized . thus we see hitherto mr. danvers cannot discharge himself of the charge of prevarication , and perverting the authorities produced by him , but like a discontented man , is angry with every body he meets with , that crosseth his humour , and therefore falls a skirmishing with the lutherans , calvin , baxter , and concludes bitterly against me with an appeal to the reader , whether it can be supposed , i did read his book , and answer it with consideration , and so whether i ought not to be esteemed a person extreamly void of reason and conscience . and let the reader likewise judge whether this be suitable to the title of his book , a sober reply to mr. wills , against whom i may rightly object that of ambrose on the 119 psal. quem veritate non potest , lacerat convitiis secondly , concerning the falsehood chargedu pon mr. danvers which is fully proved in what follows . page 30. after some scornful jeers which he is pleased to cast upon me , as that i profess my self a solid grave person , a minister of the gospel , a master of arts and a learned man , and one that hath spent much time in the university ( which is more than ever i profest or pretended to ) he thinks it not enough to render me ridiculous , but wicked also , and therefore insinuates , that i have a peculiar malignity against his person ( whom i never saw ) as well as against the truth . to which i shall only say , that mr. danvers hath cause to repent of his great uncharitableness , especially because i have exprest my charity towards him , declaring in my infant-baptism asserted , part 2. page 224. that i hope he is a godly-man , and i appeal to the searcher of hearts in this matter ( who knows that he wrongs me ) that i look upon him rather as an object of pity than hatred . and for that other which is much worse , that i have a malignity against the truth , i can speak it in sincerity , ( my conscience bearing me witness ) that i can do nothing willingly and knowingly against the truth , 2 cor. 13. 8. wherefore i desire him to search his own heart , whether the malignity be not there , and so i shall leave him to our great master , whose prerogative it is to judg , and who i hope , may in time convince him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , jude 15. of all his virulent speeches . mr. danvers having thus discharg'd his stomach , offers to joyn issue with me , in order to the speedy trial , at whose door the falshood lies . he hath made a good beginning , hath he not ? and 't is very like we shall have as good an end . 1. first i charge him with falshood , for saying the magdeburgs tell us , that in the first century the apostles baptized only the aged ; i told him the falsehood lay in this , because he addeth the word only , which is not spoken by them . and how doth he clear himself of this ? why , by inveighing against me suo more , and telling the world , that i am an injurious man , and charge on him a falsehood of my own making ; how so ? since , saith he , my words are thus ; as to the subjects of baptism the magdeburgs tell us , that in this age they find , they baptized only the adult or aged , i do not say , saith he , that they tell us , that in this age they baptized only the adult : risum teneatis amici ! reader , i think thou art hard put to it , to find how i have injured him ; for it seems by his own confession , they tell us they baptized only the adult , but i wrong him , for not putting in his other words [ that they did find it ] ; but it is to be supposed that whatever they did tell us , they did find it . but i must tell mr. danvers that they do not say that they find , they [ only ] baptized the adult . this is all they say , baptizatos esse adultos exempla probant , de infantibus baptizatis exempla quidem annotata non leguntur . examples prove that the adult were baptized , and as for the baptizing of infants , we read not any examples upon record . now for to say that the magdeburgs tell us , they find , they baptized only the adult , is ( as he brings it in ) a subtle insinuation to deceive the reader ) for the words being placed in that order by themselves , do import , as if the magdeburgs did not look upon infants-baptism as apostolical , or that any such were baptized in the apostles days ; whereas their very next words are : nevertheless origen and cyprian tell us , that even in the apostles days infants were baptized ; and that it is evident from the apostles writings , that infants were not excluded from baptism : which words being concealed by mr. danvers , shew him ▪ to be as guilty of substraction in this latter as of addition in the former . had mr. d. said , they only find they baptized the adult , i should have let it pass ; because there are no particular examples thereof upon record ; but there is a vast difference between that , and they find they baptized only such : the first leaves room for infants-baptism , for a non dicto ad non factum , nonꝰvalet consequentia , but the latter is totally exclusive thereof ; could mr. d. find it ; but he is as unable to do that , as to prove the magdeburgs said so . and yet he would have his reader believe , it is most manifest that i am an injurious man in charging this falshood of my own making upon him , there being no such words in his book , though but three lines after he fully acknowledges what i charged him withal ; as may be seen p. 31 of his reply , where he saith , my words are expresly thus , that in this age they find they baptized only the adult . and now let any sober man in his senses ( to use mr. d's own words ) judg whether indeed i have done him injury in charging this upon him , or those ministers he informs us of , who said upon the reading thereof , he wanted morality in so dealing with authors . a second falshood for which i censure him is for saying the magdeburgs tell us , that the custom of dipping the whole body in water , was changed into sprinkling a little water in the face , in the first century ; whereas they say no such thing in this century , nor any of those that follow . so that i charge him with a double falshood . 1. for representing them , as if they asserted the ceremony of baptism was only by dipping , which they do not , but the contrary . 2. in affirming that the rite was changed in that century from dipping into sprinkling . let us now observe , how mr. danvers vindicates himself as to this . 1. he saith , the magdeburg's own words will clear him for dipping , and refers us to cent. 1. c. 6 p. 148. where they speak nothing at all of this matter : indeed i find in cent 1. lib. 2. c. 6. p. 497. we have these words ; as to the place of baptism , it was as occasion was offered , in rivers and fountains , and the manner was thus ; minstrum baptismi in aquam baptizandos immersisse seu lavasse in nomine patris &c. probat verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which mr. danvers thus translates , the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifying immersion or dipping in watter [ thus far he is right ] proves that the minister of baptism did dip the baptized , washing them in the name of the father ; which is a very corrupt translation of the words , as all scholars know : for it ought to have been translated , the minister of baptism doth dip or wash them , according to the genuine signification of the word , as they give it us , cent. 1. lib. 1. c. 4. p. 152. vocabulum baptismus significat tinctionem seu lavationem a graeco verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so mar. 7. 4. say they ; for it is taken a judaica l●tione , the jews washing which [ was otherwise besides dipping ] : the words of mark are ; the yeat not except they wash . how now can mr. danvers justifie himself to represent them , as restraining the word only to dipping , when they give us to understand , it signifies any kind of washing , rinsing , or cleansing , as a man will wash his hands , as well by pouring water on them , as by dipping , 2 king. 3. 11. here is elisha which hath poured water on the hands of elijah , being his servant , as 't is noted in the margent . 1. the other falshood is for saying that the magdeburgs tell us , that the custom of dipping the whole body was changed into sprinkling in this century : let the reader judge , how lamely he comes off here ; for he saith , those words of changing the custom were his own , not the magdeburgs : but what had he to do , to interpose his own words , when he undertakes to tell us what the magdeburgs say as to the manner of baptizing , when he repeats their words all along , and then concludes , which said custom of dipping the whole body was changed into sprinkling a little watter in the face . there is no man living but would have taken those words , to have been the magdeburgs as well as the rest , being all joyned in the same sentence , and one and the same character . see his treatise of baptism edit . 1. pars 1. p. 58. surely in this any ordinary reader may see , we have found mr. danvers faulty , nor will any evasion serve his turn for an excuse ; yet hath he still something to say for himself , and that is , that in the 2d . impression of his book , he did for the better distinction ( that all men might know those words of altering the custom of dipping the whole body into sprinkling a little water in the face , were his own , not the magdeburgs ) put them into a different character ; and then saith , that prejudice blinded my eye , my business being to make a hole if i could not find one . what unparalelled confidence is this ! but be it known unto him ; ( and his eye might have seen it in my preface to infants-baptism asserted , that my business was to answer his 1st edition , and he knows very well , ( by a good token which i shall forbear to mention ) that my book was printing , when his 2d edition came forth ; which is sufficient , ( i doubt not ) with an impartial reader to clear me from blame in not taking notice of his different character , had he really made it . but when upon examination the reader will find no such thing , to convince him of mr. d. care in this particular ; ( there being only a semi-colon between , and not the least distinction to make it possible for the most intelligent reader so much as to suppose it ; ) i presume he will wonder at it , that a good man should talk at such a rate . but if he did indeed on purpose put those words in this fifth head into a different character , left they should be supposed not to be his own ; why did he not do so in the 2d . head , the four last lines being his own ? nor in the 3d. head where the three last are his own ? nor in the 4th head where the last is his own ? as the reader may see ed. 2d . p. 46. certainly if he had so honest a design , as he pretends , he would have done so throughout , and , i appeal to his conscience whether he ever thought of such a thing as a different character before he saw my answer to his book . a third falshood , which i lay at his door , is for saying , the custom of dipping was changed into sprinkling in the third century . to this mr. danvers answers p. 36. of his reply , i do him manifest injury : how so ? why , because he tells us , he saith only this , viz. many were the corruptions about baptism , that were creeping in , some whereof he confesseth , he mentions , and amongst the rest , altering the form from dipping to sprinkling . where then is the manifest injury ? i know not , unless it be because i say he changed and altered : and being it seems pincht with this charge , he calls me unfaithful man : and though as above , he confesseth , that he said among other corruptions that was one , the altering the form from dipping to sprinkling ; yet he denies it again presently with a severe increpation , and wonders that i am not ashamed to assert , that he saith the custom of dipping the whole body was changed into sprinkling in the third century . i suppose reader , thou hast seldom met with the like ridiculous contradiction in any author ; i assure thee some have set their wits on work to find out the injury i have done him , and cannot hit upon it , unless it be because i have asserted that he saith the custom of dipping the whole body when he only names dipping : i thought indeed when ever people are dipt it had been the whole body , and i borrowed the form of expression from himself , p. 57 , 58. of his first edition ; so that he is the man that hath cause to be ashamed , and is found very unfaithful , in speaking thus forward and backward at his pleasure , yea that which is manifestly false , and then denying it in the same breath , so adding one falshood to another ; which is a sorry way of vindication . but he would say something if he knew what , to clear himself ; but 't is very confused , and impertinent , as that he did not quote p. 125 , 126. for that , but for the superstitious rites , and did thereby only intend , &c. with more such stuff which i let pass , and think it necessary to give the reader an account of the whole that he hath upon this matter in his treatise of baptism 1 edit . p. 113. 2 edit . p. 101 , 102. and so he will be the better able to judg , whether i have wronged him , or he me . thus he speaks there verbatim . [ many were the corruptions about baptism , that in this age were creeping in , as the confining baptism ordinarily to be performed by a bishop ] quoting magd. cent. 3. p. 123. limiting the time to easter and whitsontide , p. 129. altering the form from dipping to sprinkling ; ( there 's that for which i accuse him ) and the place from rivers and fountains to baptisterions ; with divers superstitious rites , as p. 125 , 126. the 4th . falshood i charge him with is for fathering several things upon the magdeburgs respecting the 4th . century , when not a word of it is to be found in them ; as 1. that they tell us it was the universal practice to baptize the adult upon profession of faith ; and how he clears himself of this , let the reader observe : all the reply , that he makes to it , is , that he doth not say , that the magdeburgs do say in so many words , that it was the universal practice of this age , to baptize the adult upon profession of faith , as he saith , i would insinuate . but for this , let mr. danvers's own book decide the business . i confess i wonder he should deny it when there are a thousand witnesses to prove it ( for so many books were the first impression as they say ) . for my part i have exprest the very syllabical words without altering one tittle , as the reader may see if he please to look on mr. danvers's treatise of baptism , edit . 1. p. 64. under century the 4th these are his words , — in this age they tell us , that it was the universal practice to baptize the adult upon profession of faith , and for which they give us several authorities , out of the learned fathers , and councils at that time , some whereof you have as followeth . if mr. danvers can excuse himself no better than he hath done in this , it had been more for his credit to have been silent . and whereas he excepts against the two instances i bring from the magdeburgs that baptizing of children was owned in the eastern-churches . the 1st was nazianzen : mr. danvers puts this off easily , telling us : he hath answered that already , and refers the reader thereto , and so do i , to the reply i make him , where is manifested the vanity of his distinction that nazianzen was not for baptizing children quà children , but as dying persons . the other instance given by me from the magdeburgs is , that of athanasius question to antiochus , which they bring for infant-baptism , used in the african churches : the words are , quod et in africanis ecclesiis receptum fuisse athanasius testatur , quest. 124. ( 1 ) athanasius doth witness in his 124. question , that it was received in the african churches . and for quoting this mr. danvers is in a pet , and saith , i produce a spurious piece [ is the magdeburgensian history such ? ] why then doth he call it an excellent history ? and further addeth , that i was not ignorant of this , but went on purpose to abuse the world . this is very harsh , but i will not be moved , but only tell him , he does very ill thus to load me with undeserved calumnies ; for , 1. i took up the quotation from the magdeburgs : cent. 4. c. 6. p. 419. where they produce it for a testimony for infants-baptism in the african-churches . 2. they give not the least hint in that place , of its being spurious , but introduce it , with other testimonies that are authentick , without the least censure . 3. i never understood that it was reputed spurious ( as mr. danvers presumptuously saith i did ) for , i never read the life of athanasius , till after i received this severe correction ; who also saith , i did , out of meer design , fall in with the wicked cheat . this is more of mr. danvers's charity and sobriety , and another of his great charges in the preface , saying , that i abused the reader with a supposititious testimony of athanasius , &c. but is this so great a crime in me as to deserve such severe reprehensions ? certainly not from mr. d. who is equally guilty with me in this particular : for in his 1. ed. p. 66. p. 2. ed. p 56. he quotes arnobius upon the psalms for his opinion , which perkins tells us is spurious . now if i should have told mr. d. that he was not ignorant of this , but went on purpose to abuse the world ; and that he did of meer design fall in with the wicked cheat , and abused his reader with the supposititious testimony of arnobius ; how would he have liked it ? i believe he would have called me the most disingenuous person in the world ; when yet i took mine out of the magdeburgs ( his excellent history ) where i think his is not to be found ; though his expressions would induce us to believe he had it from them . a fifth thing charged upon him is the curtailing and leaving out part of a sentence quoted by bazil , vix . must the faithful be sealed with baptism ? faith must needs preceed . and i do in my answer censure him for stopping there , when he should have proceeded with what follows , which is this : what then say you of infants , which neither know good nor evil ? may we baptize them ? yea for so we are taught by the circumcision of children . now how doth mr. danvers clear himself of this ? why by telling us there are no such words to be found in bazil : and i do freely confess my mistake of a name , and fathering upon bazil the words of nazianzen : but withal i must tell mr. danvers that he in his treatise of baptism 1 edit . cent. 4. pag. 66. 2 edit . p. 56. fathers upon nazianzen that which he never spake , viz. that the baptized used in the first place to confess their sins , and to renounce the devil and all his works before many witnesses ; and that none were baptized of old but they that did so confess their sins : and for which he quotes no place , where we may find it in that father , which put me and another to some trouble in perusing all that nazianzen hath writ upon the subject of baptism ; so that i can confidently affirm those words ; that none were baptized of old , but they that did confess their sins , are coin'd by mr. danvers and none of nazianzen's . and i am apt to think he cannot find in nazianzen , that the baptized renounced the devil and all his works before many witnesses ; because the magd. have no such quotation out of him as i can find ; but they tell us indeed ephrim said so . by which it appears to me that mr. d. is as guilty in making an authority of his own as i am . for he saith pag 47. of his reply , it is true the words i find to be exactly the words of gregory nazianzen : and then withal let me mind him that nazianzen's authority for infants-baptism in the 4th century is altogether as good as bazil's being of as great repute in in the church as he ; and what pregnant grounds we have to believe that bazil was for infant-baptism likewise you have heard before . to conclude this , although it be not possible for any unprejudiced man to conceive otherwise of my naming bazil instead of nazianzen , than that it was an innocent mistake ; yet doth mr. danvers ( according to his accustomed charity ) declare his fear that i did knowingly impose upon the reader , and that it was not lapsus calami , but mentis , not a sin of ignorance or a meer mistake , but a wilful mistake . but in these his uncharitable surmises he is very injurious to me , but most of all unto himself who is more guilty in this very particular . a sixth falshood he is censured for is for bringing in the waldenses as witnesses against infants-baptism , &c. but as for this , he tells us he will examine it in his 3d chapter whereto he refers the reader , and so do i to my reply to him under that head , where is sufficiently discovered his falshood and weakness . the seventh charge is for dealing craftily with mr. baxter and traducing his sayings , quoting divers of his arguments to mr. blake , as though he had been only for believers baptism , when in the same place he so fully explains himself , that as for infants right to baptism he takes that for granted , upon the account of their parents , and that the dispute is wholly managed with respect to adult , not infants-baptism . now as to this mr. danvers hath nothing to say , but that mr. baxter contradicts himself , as before he hath said of the fathers and doctors of the church , and all our learned and godly divines , according to the verdict of his modest intellect . the eight and last i charge him with is that of delusion , which he endeavours to fasten upon the reader in reference to dr. taylor , by improving that argument which he hath in his liberty of prophesie as though he were against infants-baptism ; when the dr. himself saith , his design in that piece was only to draw up a schem of the anabaptists arguments , and to represent their fallacious reasonings , and declares , that he conceives them to be in an error , and that he was for infants-baptism . to this mr. danvers replyes , in way of vindication , that what-ever the drs. judgment or end was in writing , yet god's wisdom and power in it the more appears , if an enemy , to bring forth such convincing arguments from his own mouth , to witness to his despised truth . to all which this may suffice for answer . 1. god is infinite and unsearchable in his wisdom and power , and hath made even satan himself to bear witness to the divinity of christ ; but whether mr. danvers's opinion be a truth sub judice lis est , is the thing in controversie . 2. as touching his argments , how convincing they are , we do not deem mr. danvers a competent judg . 3. the dr. himself who hath so much discust the point , and examined what can be said pro and con is more likely to give a right judgment , and to penetrate into the strength of the arguments on both sides , and he hath declared himself fully for infants-baptism , and given us his arguments for the same , in a book entituled the consideration of the church in baptizing the infants of believers ; the which he published since his liberty of prophesy . but notwithstanding all this mr. danvers takes much pains to make the world believe , that the dr. in his liberty of prophesy , spake his own judgment as well as theirs . and in his preface to his treatise of baptism , edit . 1. says , surely dr. taylor had the reputation of a person of more integrity , conscience and honesty , than so egregiously to prevaricate in the things of god. but what prevarication is it in him when he gives us to understand he doth but personate an anabaptist , and tells us he will draw a scheme of what they can say for their opinion , which he looks upon as erroneous , and in the same place positively declares himself for infants-baptism ? and whereas dr. hammond hath answered that collection of antipaedobaptistical arguments put forth by dr. taylor , mr. danvers tells us dr. hammond hath rather confirmed than answered them : but i hope not all of them ; for that had been a strange way of answering indeed : there is one of his mediums to prove infants-baptism by , which mr. danvers saith i much glory in , and which he is pleased to except against ; the rest , it seems are not worthy of his notice , and that is the drs. argument taken from the use of baptism amongst the jews , as a kind of initiation ( of which mr. ainsworth gives divers testimonies upon the 17. gen. ) and saith he , the institutions of christ ( who came first messias to that people , was born of that nation , lived regularly under their law , and observed their customs ) were by him drawn from their former practices in the old testament , and so were lightly changed , and accommodated to his own purposes . and after that he had instanced in divers things , he pitcheth upon the lords-supper instituted and taken from their post-caenium , and cup of blessing , solemnly used by them at the close of a festival , and from thence passeth on to that of baptism , or washing , a known rite solemnly used among the jews as a form of initiation into the covenant of god , and so into the congregation : and shews out of the talmud , that the way of entering into covenant was by circumcision and baptism , and then comes to improve the argument thus : that as the natural jews were thus entered , so were the proselytes ; and as the proselytes of age , so also were their infant-children . from which it appears that the jewish ceremony of baptizing , was accommodated by christ to the right of our initiation of the profession of christ , whereof , saith the dr. we have as little reason to doubt , as that a picture was taken from that face which it resembles to the life , and from whence we have , as he conceives , no obscure ground for our practice of baptizing , not only those who make profession of faith , but also their children with them . in answer to which mr. danvers refers us to the animadversions of sir norton knatchbul where we have such censured , that fetch the foundation of truth from the rabbies , and no doubt deservedly . but as for infant-baptism , the foundation thereof is laid in the covenant of god's grace that takes in the child as confederate with the parent , and consequently the child must not be denied that seal , which under the gospel-administration , is baptism . but that baptism was a way of initiating the proselytes of age with their little ones , we have it several ways attested . see godwin of the jewish antiquities , c. 3. p. 10. quoting moses kotsen , moses aegyptius , drusius de trib . sec. p. 102. who saith , that to the making of males proselytes were required circumcision , and purification by water ; and for the females , only purification by water . from whence mr. godwin concludes thus ; hence we may observe that a kind of initiation by water was long in use among the jews ( having before found it to be as high as davids time ) though , as he saith , it was not sacramental till christ his institution : yea therefore it may seem to have been used by them , because they expected it at the coming of the messias , as appeareth by their coming to john , questioning not so much his baptism as his authority : by what authority he baptized , joh. 1. 15. but what need more be said to this ? when mr. tombs himself ( to whom i hope mr. danvers will subscribe ) acknowledgeth , examen p. 89. that it is well known , baptism was in use among the jews , in the initiating proselytes , for many years together with circumcision . chap. ii. wherein mr. danvers pretends to shew that infants-baptism hath neither foundation in scripture , nor antiquity , with an answer thereto . § 1. the arguments used in his treatise of baptism , we have again in this his reply thus . that if infants-baptism had been any appointment , or ordinance of jesus christ , there would have been some precept or example ; but the scripture is wholly silent as to either , &c. to which i gave this answer , in my infants-baptism asserted &c. first , a thing may be said to be commanded in scripture two ways : 1. expresly , or litterally and syllabically , that is , totidem verbis , in so many words : thus we acknowledg infants-baptism is not commanded ; it is no-where said , go baptize infants , if it had there would have been no controversie . 2. a thing may be commanded in scripture implicitly , and by good consequence ; and what is thus commanded is as valid and obliging , as if it were in so many letters and syllables , and thus we affirm infants-baptism is commanded . there are in scripture clear grounds and principles , from whence by just and warrantable consequences it may be deduced , that beleivers children ought to be baptized ; for if they belong to the covenant and are holy , if they are members of the visible church &c. then they have right to baptism with more to this purpose , infants-baptism asserted , pars 1. p. 36. to which mr. danvers says nothing in his reply , but plays the sophister , mangles my discourse , picks up words scattered in my book about a hundred pages each from other , and spoken upon different accounts , and withal foisteth in some of his own with them , and then falls a-skirmishing with the man of clouts which he hath made . to give you some instances of his disingenuity herein . 1. he represents this to be my argument for infants-baptism , viz. that as there is no scripture expresly commanding , so neither is there any scripture excluding infants from baptism , nor any scripture that saith there was no infants baptized , and then refers the reader to p. 36. 38 , 101 , 131 , 132 , where note , what a compass he fetcheth to glean up words and then patcheth them togetther for an argument : and after all this , the words are not to be found in those pages , but are more his than mine : i have told you before , what is asserted by us , namely , that infants-baptism is implicitly , though not expresly commanded in scripture : pag. 36 , and pag. 38 , i speak thus — to say , infants-baptism is no ordinance of christ because we have no examples in scripture , of any that were baptized , is a pittiful argument : for we have no examples of most of the apostles that they were baptized , and shall we say therefore they were not baptized ? pag 101. which is another of my places that mr. danvers turns the reader to ; i shew , that the want of an express command makes not against the lawfulness of it , and that the anabaptists want an express command or example ( there being neither to be found in the book of god ) to plunge men head and ears under water , as they use to do ; nor have they any precept or example , to baptize people with their cloaths on . and in p. 131. and 132 , the last of my pages he refers to , i thus express my self , that there is nothing in christs commission that is against childrens baptism ; for the teaching that is therein required , excludes not the children of believers ( if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , be restrained to teaching ) as appears by the consideration of the conditions of the persons to whom christ sent his apostles to baptize who were aliens , and though believing goes before baptism in mark it doth not exclude infants ; because the same condition , that is required there to preceed baptism , is required to precede salvation : so that if the sense be that infants must not be baptized , because they cannot believe , it will as directly follow they must not be saved , because they cannot believe . the way of answering one answers both , by the same distinction the salvation of infants may be maintained , their baptism may . thus reader , i have given thee the whole which mr. danvers improves into an argument against me , as before ; but how justly i shall leave to thy consideration . and i must crave leave to say that this argument : infant-baptism is lawful because no-where forbidden in scripture , nor nowhere told where it was not done , is a brat of his own begetting , which he would fain lay at my door . next follow some passages quoted from divines that are pedobaptists ; as , first from dr. owen in his book called innocency and truth vindicated ( by which name mr. danvers hath baptized his book , though little of either is found in it ) ; who lays down this position , that no part of gods worship , either in the old or new-testament , was lawful , but what had some express warrant from his word for the same ; in opposition to what dr. parker asserts , that what is not forbidden may be lawful : to this i answer that i humbly conceive , that his position of express warrant is to be understood with some limitation : for i have learned from mr. ger●● , and some other divines , that there is a great difference between an ordinance it self , and some particular circumstances or the subject to which that ordinance is to be apply'd : for the ordinance it self , as the setting up baptism as a sacrament of the gospel-covenant , renewed by christ , it requires express warrant in the word of god : but when we have such warrant for the ordinance it self , to whomsoever we find by grounds or principles in scripture that it doth of right belong , there we may apply it though we want express testimony for it , if we have none against i● . and that this is the doctor 's meaning is clear from what he tells us in his exposition of heb. c. 1. p. 86. viz. that it is lawful to draw consequences from scripture-assertions , and such consequences rightly deduced are infallibly true , and de fide : nothing will rightly follow from truth , but what is so also , and that of the same nature with the truth from whence it is derived ; so that whatsoever by just consequence is drawn from the word of god , is it self also the word of god , and of truth infallible . and if mr. d. will please to ask the doctor what he intended by express warrant , i am confident he will find him exactly of bucers mind who thus expresses himself on rom. 6. lex dei perfecta est , docet que quibus totam vitam ad voluntatem dei instituere licet , quare contineri in scripturis necesse est certa , & non expressa nominatim , oracula , de omnibus quaecunque afillis dei , sive publice , sive privatim suscipi convenit . mr. danvers hath pickt up another saying of mr. collins before his vind. minist . evang. viz. that in things relating to the worship of god nothing ought to be done without express warrant in the gosple . this assertion of mr. collins's in that latitude as it is laid down is liable to exception ; for there are many circumstances relating to gods worship , as time , place , and order , that are not so expresly set down in the word , which nevertheless may lawfully be prescribed by the church , provided that it agrees with the general rules set down in the word : and i find this was written in opposition to souldiers that took up the practice of preaching without ordination : and his endeavouring to make the bow straight might make him bend it a little too much the other way . but i am confident if he was to explain what he meant by those words , mr. d. would find them very little for his purpose . but to come more closly to the matter , what express command have we for the observation of the christian sabbath ? for want of which , many anabaptists ( notwithstanding the apostles met on the first day of the week ) own not the morality of it . again , what express command , or example have we , for womens receiving the lords-supper ; good consequence there is for it , but no express mention of it . but this satisfies not mr. danvers , for he is for express scripture , to prove women received the lord's supper ; as you have it in his reply to mr. blinman : who very rationally and truly argues against mr. danvers that the words upon which he lays the stress of womens receiving the lord's supper are in express terms against him , it being these [ all that beleived were together ] and as he argues rightly , the greek phrase is expresly of men and not of women , viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , being masculin expresly limits it to men and not to women , &c. mr. danvers replies very confidently , that the exception of mr. blinman seems to be as defective in grammar as in divinity [ and why in divinity , since mr. blinman holds that women received the lords-supper , and this is not the thing disputed ] and then he paedagogue-like , sends the reverend learned man to his grammar to learn what syllepsis means : which is nothing to the purpose but to make a noise . to gather up then the discourse , we grant all this is good by consequence , that the first-day ought to observed as a christian sabbath , that women ought to receive the lord's-supper , but we cannot prove either by express terms . to conclude then , how injurious and no less ignorant a spirit appears in those words of mr. danvers ; that mr. blinman trifles in the things of god , and plays with words to pervert the truth , when he only tells him ( being challenged thereunto ) that as much might be said for infant-baptism as womens receiving the lords-supper , there being no express command for either , but only implicit , and both warranted by consequence . there is a third author quoted by mr. danvers , viz. dr. hammond , who saith , that an institution of christ , such as each sacrament is , should not be judged by any other rule , than either the word wherein the institution is set down , or the records of the practice of christ or his apostles . a sound position , but such as toucheth not the case before us , for we judg of the sacrament of baptism as belonging to the infant-seed of believers by the word wherein the institution is set down , as before is shewn . thus we have manifested the sophistry and weakness of mr. danvers's arguings together with the impertinency of his quotations . nevertheless he concludes , as if he had done some great thing . by all this evidence it appears that mr. wills is so heterodox in his positions , that he hath neither scripture reason , antiquity , or the learned protestant-writers to stand by him , and wherein if he persists , he gives up not only the independent , but whole protestant cause ( as if all the protestant cause depended upon the sayings of those three men before mentioned , or on my opposing him for wresting and misapplying the same against infant-baptism ) . but what should make him fancy the protestant cause depended upon the sayings of this triumviri , i cannot imagin , unless it be because one is an independant , the other a presbyterian , and the third man an episcoparian , and protestantism is only found among the men of these professions , the anabaptist being not concerned in it . and truly if we consider what mr. danvers hath said of the protestants in some parts of his discourses , we had need of much charity to believe , it would be at all grievous to him , if the protestant cause miscarried ; for we are all in his esteem a company of erroneous persons , not of the church of christ , having no true ministry or baptism , antichristian enemies to the truth , as well as to them , and ever and anon linkt by him with the papist , as conspiring togethher in upholding the tradition of infants-baptism , and therein grounding all our christianity , and against which he bids defiance ; and declares against all possibility of communion with us , whilest we adhere thereto , as may be seen in his preface to his treatise of baptism , edit . 2. but will mr. danvers allow of no consequences , or are not implicit commands obligatory ? you have his judgment in what follows . 1. he tells , us he will allow of consequences when there is express scripture for the thing else-where , as in the case of the resurrection , else not : and i pray , who now is heterodox ? no thanks to him for his grant , for we have no need of consequences to be drawn , where the thing is set down in express terms : it seems if the doctrine of the resurrection had not been delivered in scripture plainly in so many words , all consequential arguings from the infinite power and justice of god requiring it , would little have avail'd with him . but he might have learned from mr. sydenham ( with whom he is acquainted ) that to deny consequences to have the strength of commands is to leave very few duties to be practised , or sins to be avoided : expound the ten-commandments without consequences , and very few will be found literal transgressors , but most deplorable debaucht persons . and since the bible is but a short system of religion , every place is fitted to expound each other , and this must be done by rational , spiritual , comparisons and inferences : and how doth mr. danvers prove that those of his way , must be covered when baptized , have they any express word , or example for it ? doth he not fly to rational inference ? how doth he know baptizing is by plunging ? hath he any other way for it than consequential reasonings ? it must be so , he conceives , for the word signifies it ; see his reply , p. 34. 2. he saith , he will admit of plain consequences , which mends the matter very little . for now we shall want some supreme judg to determine , which are plain , which not ; must we go to him and his party for resolution ? certainly it must be so according to his mode of arguing , for though he will admit of plain consequences he presently adds , therefore we deny the inferences usually drawn from circumcision under the law for baptism under the gospel to be either plain , proper , or true : how blind was nazianzen , jerom , austin , and the rest of the fathers , to infer infants-baptism from circumcision ? and how irrational are the deductions of such an innumerable company of doctors and learned divines ? had they lighted their candles at mr. danvers's torch , they might have seen what had been plain , proper and true inferences ; but the vanity of his discourse in this kind , we have shewed in our infants-baptism asserted , part 1. 116 , 117. and answered their objections against our arguments for infants-baptism drawn from circumcision . in the next place he saith , that as to the antiquity of infants-baptism , with its impious concomitants of salt , oyl , spittle , chrism , exorcism , it was not about 400 years after christ , in the milevitan and carthaginian council , and that according to my own grant . to this i answer , that here mr. d. doth impose : for in the 106 page of my infant-baptism ( the place which he intends ) i do not calculate the antiquity of infant-baptism , from those councils 400 years after christ ; nor is there any thing there spoken of salt , oyl , spittle , &c. this trumpery is an addition of his own , to render infant-baptism odious , although he knows it was used also in the baptizing of grown persons in those days . 2. what is there spoken of infants-baptism is from dr. taylor , and no grant of mine , about the necessity of infant-baptism not determined till the canon of the milevitan council . 3. he makes me to say positively , that the reason why it was not enjoyned sooner was , because the lawfulness of it was rarely , if at all questioned before , and then glories that i have confirmed his witness against infants-baptism ; whereas all that i say amounts but to a conjecture , and that upon a supposition of the truth of dr. taylors speech concerning the time when infant-baptism was established by canon ; for these are my words : belike the reason why it was not established sooner by council , under an anathema , was , because it was rarely , if at all , questioned or opposed till then . it was indeed determined in cyprian's council about a hundred and fifty years before , that infants might be baptized before the eight day , but no anathema was made about this point of baptism so early . 4. observe reader what an idle inference my antagonist draws from the pretended grant of mine ; then saith he , if it be so , that the canons in the milevitan council , and inforcing infants-baptism [ with thirty more councils doing the same ] were only made upon the occasion of those that denied , or opposed it . we have then , saith he , our witnesses throughout all ages confirmed by himself , the reader must needs see how precarious he is in his reasoning , and if he hath no more to say for his witnesses in all ages than this , i am sure he will never carry it at the bar of an impartial judg : he must seek elsewhere for his witnesses than in my writings , or he is never like to find them , and if i had argued at the rate as mr. danvers doth in this thing , i might justly have deserved his censure for folly , and falshood . lastly , he concludes that till any instance be produced of any child that was baptized , as an ordinance of christ , within the first 300 years , he is yet unreprovable in his assertion , and very safe in what he hath said . i answer , 1. that this is very weakly spoken , in as much as he confesseth just before from the magdeburgs , that the records of antiquity say nothing of the particular persons , either infants or adult , that were baptized in the third century , but only ; there is mention made of one family baptized , in which there was a young man named symphorianus , magd. cent. 3. c. 6. p. 1. 25. 2. what though we have not the particular names of children ( having not the church-registers ) it is sufficient that we are informed in general that it was then the practice of the church to baptize children , as we have it in the same place before-mentioned , p. 125. significat cyprianus in epistola ad fidum , etiam osculum infanti a ministro baptizante dari solitum , that is , cyprian in his epistle to fidus doth likewise intimate , that the minister used to kiss the child when he baptized it : let mr. danvers's friends judg , whether this be not enough , if no more could be said , to confute all his discourse about antiquity . add hereunto this consideration , that in this century tertullian perswading to defer both the baptism of children , and others who are of age , doth thereby intimate that it was the custom of the church at that time to baptize the one as well as the other ; otherwise there was no reason why he should desire that they would defer the one as well as the other . concerning tradition , which mr. danvers saith , is the principal ground that hath been urged for infants-baptism , with an answer thereto . sect. 2. to make out this he quotes austin , who calls it an apostolical tradition ; to which i said in my answer , that anciently the greatest points of faith were by the fathers named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; so they are called by the apostle , 2 thes. 2. 15. which is all one with divine doctrines or ordinances , for so the word is rendered , 1 cor. 11. 2. and to make this more fully appear , the magdiburgs tell us , that bazil calls the manner of baptizing in the name of the father , son and holy ghost , a tradition , by which he means the doctrine of the lord christ. magd. cent. 4. c. 4. p. 235. egregie & basilius hâc de re scribit , lib. 3. contra eunomium , baptismus noster est secundum traditionem domini in nomine patris , &c. that is , our baptism is according to the tradition of the lord , in the name of the father , &c. again bazil in his book de spiritu sancto , by tradition means the scripture , as hermannus hamelmannus observes de tradit . apost . & tacitis . p. 355. certum est quod basilius per vocabulum traditionis , aliquando scripturam intelligit ; it is certain that bazil doth sometimes understand by the word tradition , the scripture ; for so he speaks to amphilochius in his 10th chapter of the above-mentioned book of the holy-spirit . hanc traditionem quae me perduxit ad lucem ac dei cognitionem largita est , &c. if austin then means the same that bazil doth by tradition , viz. the scripture , he says true , when he tells us that infants-baptism were not to be believed , unless it were an apostolical tradition , and although he intends the word otherwise in that famous speech of his in his 4th book against the donatists , chap. 24. ( which mr. danvers doth ill in curtailing ) namely , that if any do inquire for a divine authority for the baptizing children , let them know , what the universal churh holds , nor was instituted in councils , but always retained , is most rightly believed to have been delivered by no other than by apostolical authority ; to which this is added in the next words ▪ tamen veraciter conjicere possumus quid valeat in parvulis baptismi sacramentum , ex circumcisione carnis quam prior populus accepit , that is , nevertheless , we may conjecture how much the sacrament of baptism is available to children , by the circumcision of the flesh which the former people received . his next instance is from bellarmin , that it is an apostolical tradition , &c. but mr. danvers is not ignorant that bellarmin saith , satis aperte coll●gitur ex scripturis , to which purpose we have him , tom. 3. lib. 1. c. 8. de sacrament . it is clearly gathered from scripture . a third passage mr. danvers brings from dr. field in his book of the church , chap 20. where speaking of the several sences in which the word tradition is taken he saith , that infants-baptism is therefore called a tradition because it is not delivered in the scripture that the apostles did baptize infants , or that they should do so : and is it fair dealing for mr. danvers to stop here , when the following words would have cleared the point , which are these ; yet is not this received by bare and naked tradition , but that we find the scripture to deliver unto us the grounds of it , lib. 4. p. 375. and the more inexcusable is our antagonist being formerly minded of this unfaithfulness in our infant-baptism asserted , &c. and when i shewed to a friend that hath a great respect for the anabaptists , how he had served dr. field , the said person presently said , certainly mr. danvers is either weak or wicked . the last instance is from the convocation at oxford , and he deals unfairly with them likewise , by altering , and disordering their words ; for he quotes them thus . that without the consentaneous judgment and practice of the universal church they should be at a loss when they are called upon for proof in the point of infant-baptism : whereas they are expressed in another strain , and less advantageous to mr. danvers's purpose , being thus . that the consentient judgment and practice of the universal church is the best interpreter of scripture in things not clearly exprest ; and then they say , that without it they should be at a loss in sundry points of faith and manners , believed and practiced when by socinians and anabaptists , they are called upon for proofs , instancing in the trinity , and coequality of persons in the godhead : baptizing infants , ●●e observation of the lords day , and even the canon of the scripture it self , &c. mr. danvers having as he thinks cleared his position , proceeds to draw a parallel between papists and protestants , to shew that there is no great difference between them , after the manner as i have represented the protestant sentiments in the point . to which i reply , 1. that the papists hold many things that are orthodox and sound , especially in doctrinals , but are very corrupt in discipline , and abominably unsound in the point of tradition , for they equal it with scripture : and the council of trent determined that tradition was to be entertained pari pietatis affectu , with the like affection as the scripture , &c. the protestants abhor this , as may be seen at large in the afore-mentioned author hamelmannus in his book of traditions , where disputing against staphilus , and cassander , and speaking particularly of infants-baptism , p. 818. he saith non nobis satisfaeceret , nisi peteretur probatio paedobaptismi ex scripturis ; tradition would not satisfie us unless we had scripture-proof for it . now for his parallel . 1. do the papists , saith he , maintain that the ecclesiastical tradition of infants-baptism , as it is gathered from the scripture , and appointed by the church , is of equal authority with scripture it self ? so , saith he , doth mr. wills assert for protestant doctrine , that the tradition of infants-baptism , proved by consequential arguments from the scripture , ought to be esteemed as firm and good , as the scripture it self ; and to prove that i say so , mr. danvers refers the reader to p. 117. of my book , where there is nothing spoken of tradition ; but only a position quoted from mr. baxter's scripture-proof , viz. that evident consequences , or arguments drawn by reason from scripture , are as true proof as the very words of a text. and is there any hurt in this ? can any man that is rational deny it ? doth not dr. owen positively assert it ? nay , doth not mr. danvers himself tell us we admit of plain consequences ? reply p. 69. though he will not grant infants-baptism to be of the number of them . but what saith mr. baxter in the forementioned place ? if i prove , saith he , that all church-members must be admitted by baptism , and then prove that infants of believers are church-members , is not this as much as to prove they must be baptized ? what thinks mr. danvers of that passage of nazianzen in his 5th book of theology ? quae colliguntur ex scripturis sacris , perindè habenda sunt , ac si in illis scripta essent : those things that are gathered out of scripture are to be of like esteem with us , as that which is written in scripture . without doubt mr. danvers look's upon this as a popish saying in nazianzen . the rest of his parallel is so frivolous , that i will not trouble my self , nor the reader with it . and truly if one were minded , how easy is it to retort upon him , and shew the vanity of his discourse in such a manner ? as for instance . doth mr. danvers say that the promise gen. 17. 7 , pertains not to the carnal seed of abraham , but to the spiritual ? so doth estius the jesuit against calvin , about which mr. danvers committed so great a mistake , that if i had done the same he would have said i had belyed calvin , and abused the world. doth mr. danvers say , circumcision was only a seal to abraham , not to believers and their seed ? so saith cardinal bellarmin , in his first book of the sacraments , and after him other papists , affirming that circumcision is not said to be a seal universally to any faith , but only a seal of the individual faith of abraham . doth mr. danvers say , it could not be a seal to an infant that had no faith ? bellarmin speaks the same ; if it be a seal , saith he , ( in that baptism comes in the place of circumcision ) it is in vain to baptize infants , because they have no faith : so that it seems , his sentiments about these points are the same with the papists also . mr. danvers exceptions against our testimonies for infants-baptism from the ancients , examined and confuted . his first exception is against that passage we bring from justin martyr in his dialogue with triphon , part . 2. propos . 3. where he saith , it was lawful for all to receive the spiritual circumcision , which was done by baptism : from whence we argue , that if it was lawful for all to receive it ; then infants who were the subjects of the legal circumcision , for they must be part of the all , and not excluded . to this mr. danvers saith two things . 1. that it is a meer impertinency , and nothing to the purpose , why so ? 1. because there is not one wo●d of infants , nor of infants-baptism , nor its apostolicalness : and what of that ? doth he not know that omne universale continet in se particulare , every universal contains within it self the particular ? and doth not justin say it was lawful for all to receive the spiritual circumcision , which is baptism ? nor do we stand in need of a word for its apostolicalness here , since the only end for which the quotation is urged is to prove that justin was for infants-baptism . 2. he tells us it is not only impertinent , but absurd , to interpret the word [ all ] to be all men , for then it must comprehend wicked as well as good , unbelievers as well as believers . but this is a shift ; for i say , [ all ] is here to be limited to those who are within the church , for to them only appertained the legal circumcision under the law , of which justin speaks , and by proportion to such only , the spiritual circumcision [ baptism ] now under the gospel . as to what he further objects , that justin in this very dialogue tells us , that by the word and baptism regeneration was perfected in all mankind : as it is more than the magdiburgs say , for their words are , per aquam et fidem regenerationem fieri humani generis ; so it makes nothing at all against us , because this is added by the magdiburgs in the same place ( speaking how they baptized in justin's time ) de adultis paenitentiam requirunt &c. they required repentance of the adult before baptism . if mr. danvers had set this down , he could not have framed his objection . just thus he deals with mr. baxter's treatise of baptism , ch. 7. p. 49. 2d edit . where he quotes mr. baxter as rendring some part of justin martyr's apology in these words in his saints rest , ch. 8. sect. 5. viz. [ i will declare unto you how we offer up our selves to god after that we are renewed by christ &c. where if you will compare , you shall see both how considerably he varies it in the words from mr. baxters words , and likewise how he leaves out that which would have shewn the quotation nothing to his purpose , viz [ justin martyr speaking of the way of baptizing the aged . ] in the next place he excepts against what we urge for infants-baptism , from irenaeus , who lived in the same century with justin , in the age of those that saw the apostles , and so must needs know their practice : it is a passage of his in lib. 2. advers . haeres . c. 39. where discoursing of christ that came to save all ages , he specifieth particulars , as infantes et parvuli , infants and little ones , as well as pueros et juvenes , et seniores ; boys , young men , and old men : and then concludes , omnes inquam qui per eum renascuntur in deum ; all , i say , who by him are born again unto god. where , by infants being born again unto god , must needs be understood , after the scripture-notion and sence , and as the ancient fathers usually took the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , baptism . for as mr. mede observes , that by the washing of regeneration , tit. 3. 5. none will deny is meant baptism : and vossius , upon that scripture saith , that to call baptism renascentia , [ regeneration ] is usitata veteribus loquendi forma , an usual form of speaking among the ancients . and to put this out of all doubt , justin martyr , in his apology before-mentioned , speaking of the manner how they were baptized , saith , the party was brought to the place where the water is , and regenerated in the same manner , wherein we were regenerated . to this mr. danvers hath little to say , and if i mistake not , very little to purpose , as , that it is impertinent as before and far-fetched , and that there is not a word of infants-baptism in it , or apostolicalness : which is just the 2d part of the same tune which was sung but now : and further he adds , that as the interpretation upon which it is founded is fallacious ; so neither scripture nor justin , doth call baptism , regeneration absolutely [ who saith they do ? ] but only the symbol of regeneration . and this is very true , and which no body denies but i must tell mr. danvers that this is altogether impertinent , and far off from the matter we are upon . but his confidence doth not abate , for he tells us , 't is manifest these authorities are to little purpose , yea wholly insignificant , and nothing to the purpose [ do not only tell us this story , but give us reason for it , or say nothing ] and that they failing , as he concludes they do , there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pedobaptismi , a fearful tumbling down of the whole fabrick of infants-baptism , repl. p. 79. and to help after , he presents us with a pretended saying of dr. barlow , but he doth not point to any book or page where we shall find it . the words which mr. danvers saith the doctor speaks are , these ; viz. i believe and know that there is neither precept nor practice in scripture for pedobaptism , nor any just evidence for it for above two hundred years after christ. reader , thou must understand that mr. danvers hath made mention of this reverend and learned mans name , above twenty times in his treatise of baptism , edit . 1 , 2. and in his reply , as if he had spoken much in derogation of the antiquity of infants-baptism . for in the 1st edition of his treatise of baptism p. 74. we have him thus , dr. b. late doctor of the chair , a person of great learning and eminency , hath these words in a letter i have seen in print ; i do believe , and know , there is neither precept nor example in scripture &c. as before : and for as much as i questioned the truth of this , [ that is , that the doctor was of this opinion ] and being desirous to know his judgment , and whether he owned any such printed letter , i did therefore write to him , and received this following letter from him , viz. dr. barlow's letter . sir , i understand by your letter ( and the books you mention , which i have since read ) that some late writers have made use of my name , ( giving me the title of dr. of the chair in oxon ) and cite ( as they say ) a printed letter of mine , wherein i declare my judgment against infant-baptism . you desire to know of me , ( who should best know my own opinion ) whether or ( how far ) those things are true which they say , and cite in my name ? and therefore out of that respect , which is due , and i owe to truth and you ; and that i may undeceive others , and give you that satisfaction which you so civilly desire , i shall crave leave to tell you ( and all whom it may concern ) these few things . 1st . that 't is a great mistake , to call me doctor of the chair in oxon , when it cannot be unknown to any who know that university , that a very reverend and far more worthy * person possesseth , and ( with great learning and general approbation of all ) performs the duties of that great place . 2dly . that never any thing of mine was printed ( by any knowledg or permission of mine ) against the received doctrine or practice of paedo-baptism , as it is warranted and approved by the church of england . 3dly . that ( about twenty years ago ) mr. tombes writ to a then reverend ( since a right-reverend ) person of the university , desiring himꝰ to examine , and give him the true meaning of certain places in tertullian , and some of the ancient fathers , which were usually produced for infant-baptism . that reverend person , whom i was bound ( for many reasons ) to obey , commanded me ( who had more time , though less ability ) to examine those quotations , and return an answer to mr. tombes : which i did , in a letter then sent him : and ( as mr. baxter † truly sayes ) this is that secret letter which they are pleased to cite . 4. i acknowledg that such words as are cited by mr. * danvers ( and such others , spoke and writ then , with more confidence than judgment or discretion ) are in that letter , which had been secret still , if some had not betrayed that trust which was reposed in them . 5. lastly , it is to be considered , that that letter was † writ about twenty years ago , ( when i talk't more , and understood less ) and yet what-ever doubts or objections i had then against infant-baptism ; i never thought them so considerable , as to warrant any division , or schismatical disturbance of the peace of my mother the church of england : and therefore i did then , and since , and ( when i have a just call , god willing ) ever shall baptize infants , according to that form and those rites , which our church has prescribed in her sacred office for infant-baptism . in short , mr. baxter's candid and charitable * answer for me , [ that 't is not likely that i , who have subscribed the articles and liturgy of the church of england , will be against infant-baptism ] i shall endeavour to make good . i have ( with assent and consent ) subscribed our liturgie and articles : and ( god willing ) never shall practise , or print , or say any thing in contempt of , or contradiction to the doctrine , or those innocent ceremonies contained in them . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . t. b. oxon apr. 13. 1675. our 3d testimony is origen , who in divers places of his works , as in his homilies upon rom. 6. saith , the church received a tradition from the apostles to give baptism to little children : the same we have again in his homilies and luke 14. to this mr. danvers objects . 1. that of dr. taylor , that origen is but one single testimony . 2. that his writings are notoriously corrupt , and particularly in the point of baptism . 3. many of his works , and particularly those that treat of baptism , fell into ill hands . in answer to the first ; let dr. taylor in his later discourse of the consideration of the church in baptizing the children of believers , answer dr. taylor in his former book of the liberty of prophesy , where he saith , that origen is but one single testimony . in his later discourse ( put out since ) he cites justin and irenaeus , saying positively , that the tradition of baptizing infants passed through irenaeus his hands . so then he , by this acknowledgeth that we have more than the single testimony of origen : and if he hath put forth any thing else since in contradiction to it , i may say his words are not much to be credited , for we know not where to find him . 2. origen's writings ( saith he ) are corrupt : who denies it in some things ? so are tertullian's , so are all the fathers . to which mr. danvers vauntingly replyes , let both origen and tertullian go together , only i shall thereby have the better bargain ; for mr. wills in parting with origen parts with all , but i have many more to witness for me besides . to which i only say , i wish i could see them , or if it were possible to speak with them face to face , as i lately did with dr. barlow , 't is very like i should have the same account of their judgments , as i had of his ; and let mr. danvers know , that one word of solid reason , hath more weight in it , and is more taking with the judicious , than all his thrasonical boasts and calumniating reflections ? 3. his works fell into ill hands ; which is true of some , yet not all of those that treat of baptism : for i tell him in infant-baptism asserted p. 135. that origen's homilies on the romans and luke , are translated by jerom , and to be esteemed authentick , quoting erasmus for it : and for this mr. danvers falls foul on me , this being another of his great charges in his preface , that i abuse erasmus , who saith quite contrary to what he saith i father on him . as 1. that the translation of the homilies on the romans appeared to him to be ruffinus's and not jeroms . 2. that the preface to the translation which represents it as jerom's was a cheat of the bookseller , as erasmus notes . to this i answer , 1st . that erasmus doth not say that the homilies upon the romans , set forth as translated by jerom , were ruffinus's homilies , and not origen's . 2. the magdeburgs reckoning up the legitimate works of jerom in the story of his life , do mention that of translating origen on the romans to be one , and that according to the judgment of erasmus , cent. 4. cap. 10. p. 1218. extant inter origenis opera latinè facta quaedam quorum interpres fuit hieronimus , erasmi judicio : that is , among the works of origen , some are translated into latin by jerom , in the judgment of erasmus ; and then they nam which they are , as follows . as the homilies upon jeremy , which have jerom's preface to them , the homilies upon ezekiel , the 39. homilies upon luke cum praefatione hieronymi , with jeroms preface , and ten books of origen's comments upon the romans . [ there 's that which will clear me against all mr. danver's reproaches ] cum ejusdem praefatione , with jerom's preface . i appeal now to the reader , whether i had not good authority for what i said , that according to erasmus's judgment jerom translated origen on the romans . you see from whence i had mine information , the magdeburgs affirm that both translation and preface too were jerom's , and mr. danvers knew it to be so , for in my answer i directed him to the century and page in the magdeburgensian history , from whence i had it . and therefore 't is a sorry trick , of him to slur me as he hath done in this thing , and make such an exclamation against me . what credit is to be given unto mr. wills let all men judg ! he might rather have said what credit is to be given to the magdeburgs ( and their excellent history as mr. d. calls it ) let all men judg ! for if i was deceived , they deceived me . 3. i have yet further to say , and that is that i have another to speak on my behalf , dr. hammond ( of no small note for his knowledg in antiquity , and perhaps not inferior to erasmus ) who tells us in his letters of resolution , p. 215. that though we have not origen upon the romans in greek , yet being translated by jerom , and so owned by him in his epistle to heraclius , prefixt before the commentary , we have his authority to secure us that the words [ about infant-baptism ] were origens . and let it be supposed that jerom did not translate those on the romans , and that the homilies themselves are spurious , and none of origens ; yet those on luke pass for current without controul , and there the point of infant-baptism is as fully asserted , as in the other place on the romans . against this also mr. danvers hath borrowed a scrap from mr. tombes ( who finding nothing in erasmus censures ) hath yet by good hap hit upon a word in erasmus comment on luke 1. 3. the words of erasmus are [ for so he seems to think , whosoever he was , whose commentaries are extant upon luke under the title of admantius ] which shews ( saith mr. tombes ) that erasmus took them not to be origens , or at least doubted thereof . it is very remarkable that mr tombes should spy out this passage , much more that he should comment thus upon it . for what erasmus speaks of origen upon luke , might as well be said of every book ; nor can any man say posatively these are the books written by justin martyr , or tertullian ; so that to interpret that passage of erasmus for a doubt is but a meer cavil . but that he doubted not that jerom translated origen on luke , take his own clear word for it in his censure , homil. in lucam , dubium non est quin 39 homilias in lucam verterit hieronimus , quod ipse palam in praefatione profitetur . there is no doubt to be made of it , saith he , that jerom translated the 39 homilies on luke : and if jerom translated them ( as there is no doubt according to erasmus ) then we need not doubt but he did it from the original copy of origen . judg now reader what mr. d. hath got in this business , notwithstanding all the clutter he hath kept with his boastings and defamings : we see by what is said , that we have infants-baptism owned as from the apostles by origen on luke [ whatever becomes of that on the romans , ] and translated by jerom , of which erasmus doth not in the least doubt ; so that the fabrick stands yet upright never like to be demolisht by mr. danvers , what-ever great exploits he hath done heretofore in the days of his colonelship . our last testimony is from cyprian against whom also he hath something to say , though methinks that of vossius is enough to silence all cavils , viz. that the testimony of cyprian , for infants-baptism both in his time and before , is beyond all exception . and grotius speaks to the same purpose , viz. that the epistle of cyprian to fidus maks the matter plain that there was then no doubt of infants-baptism . against this he gives in three exceptions , in his treatise of baptism , presented again in his reply ; as first , infants-baptism is not urged by cyprian for an apostolical tradition , nor upon any authority of scripture , but upon his own , and bishops arguments ; though if he should have said it was an apostolical tradition , his word , he saith , would have no more been taken than when he tells us chrysm was so . to which i replyed , in my answer , that though cyprian did not say it was apostolical ; yet it follows not he did not own it as such : yea , to put it out of doubt , the magdeburgs tell us he did own it as apostolical , cent. 1. l. 2. c. 6. p. 496. but what though the magdiburgs tell us so ( saith he ) that 's no more than if mr. wills had said it : strange ! that such venerable persons as those famous divines were , that have written such an excellent history , as mr. danvers else-where terms it , should be of no more credit with him than my self , whom he so much vilifieth ? but hath he not forgotten what he speaks just before , that cpyrian held chrysin to be an apostolical tradition ? and is it not strange ! that he should not hold the same of pedobaptism ? but whether he did or not , is not material to the point which is now before us ; for we are inquiring de facto , what was done in cyprian's time , as to the baptizing children ; not de jure , upon what ground they did it , or whether 't was esteemed apostolical : if the practice was owned 't is as much as we need to put by mr. danvers's cavil ; and that it was so , mr. tombes his great tutor , had never the face to deny , but confesseth plainly , that it was a truth , that cyprian assured fidus , that by the unanimous consent of sixty-six bishops gathered together in a council , baptism was to be administred to infants , as well as grown men . tombes examen , page 11. and since cyprian flourished in 250 according to perkins , and usher placeth him in 240 , what is become of mr. danvers proposition , that believers baptism was the only true baptism for near 300 years after christ , page . 3. of his reply ? mr. tombes himself doth lend us his helping hand to pluck down this rotten fabrick . i am not willing to let any thing pass , that may blind the weaker sort of readers , and therefore shall go on with him : if cyprian ( saith he ) should have said infants-baptism had been an apostolical tradition , his word would have been no sooner taken , than when he tells us , chrysm was so . this crambe we had in effect long since by mr. tombes in his exercitation : there were many other things ( saith he ) went under the name of a tradition , which were but meer humane inventions : what then ? ergo infant-baptism , which went under the name of a tradition , is also human invention . shall i shew ( saith mr. marshal ) the natural face of this argument in a glass ? such and such men , who went under the name of honest men , were knaves , ergo all that go under the name of honest men , are knaves : 't is true ( saith he ) many things in those days went under the name of apostolical tradition which were but humane inventions ; and 't is as true , [ as before is fully shewn ] that many points of faith went in the same ages , under the name of tradition . but to proceed , his second exception is , because it is questionable , whether there were ever such a council . this is to lay the ax to the root of the tree . but to this i answer : 1. the magdiburgs do not question it , but own it as authentick , as any of the rest of the councils , cent. 3. c. 9. p. 203. 2. mr. tombes was so wise as never to question it , in all the contest he had with mr. marshall , and others that ever i observed . but why should we question it ? why ? because ( saith he , ) there is no place mentioned where that council was kept . what if i say 't was at carthage ? no doubt mr. danvers would then give me the lye : and yet dr. featly calls it the council of carthage ; and well he might , because cyprian was bishop of that place . and for his further satisfaction , that he might not cavil against the being of this council , i reckon up in my infants-baptism divers of the ancients that make mention of it with high esteem ; as nazianzen , crysostom , [ greek fathers ] ambrose , austin , jerom , of the latines . so that i conceive mr. danvers is very perverse to question it . and as much weakness follows , in that he saith ; it was no argument , it was a decree of such a council , because so many had a good esteem of it , for the same fathers esteemed very well of chrysm , &c. but when i speak of an esteem of it , my meaning is , that they did not judg it a fictitious council , but a real one , which is obvious . i wonder mr. danvers should not apprehend it . but since he is not a man of that sagacity as i thought him , but runs on upon a falle scent , i shall leave him . a second reason of his doubt , is because the grounds brought by cyprian for infant-baptism are weak : and because i gave no answer thereto in my infant-baptism , mr. d. taxeth me , and it is one of the charges in his preface to the reply , that i am notoriously partial in my answers all the book through , replying to what i judg weak , and leaving other unanswered . whenas i profess , i let many things pass because of their weakness , and have even wearied my self out with making answers to his impertinencies . i could have given him the same answer , which mr. marshall did to mr. tombes near 30 years since , when he objected the weakness of cyprian's grounds , viz. if what cyprian spake was weighed in the ballance of his judgment , it would not be found light : and even mr. tombes himself confesseth , that jerom and austin , relyed upon that epistle for the proving of baptizing infants : which acknowledgment ( saith mr. marshall ) strengthens my opinion of the worth of cyprians grounds ; for two such eminent men would not have relyed on that which had no weight in it . but what are the weak grounds which mr. danvers mentions ? 1. because he and his council held , that baptism was simply necessary to salvation . but is not this more than mr. danvers can prove ? i do not find the magdiburgs mention it ; although mr. tombes saith , tossanus notes it for cyprian's error , that infants should be baptized ne pereant , lest they perish . 2. that it washeth away original sin , so as it is never to be imputed . this is the judgment of many learned protestant divines , especially the famous dr. davenant in his epistle speaks positively , omnes infantes baptizati , ab originalis peccati reatu absolvuntur . others are not so general , but conceive it to be a truth with respect to elect infants : and they judg they have good reason to conclude , that since they must be discharged from the guilt of original sin , or cannot enter into the kingdom of heaven , god doth apply the blood of his son to them , in the use of that ordinance of baptism . 3. because the grace of god is to be tendred to all , therefore all children should be baptized . i see no such weakness in this ; for though it be laid down in such general terms , that grace is to be tendred to all , and none hindred from coming to christ ; yet , as mr. marshal observes , what he saith , ought to be understood of the church , because he speaks of such as god hath cleansed , or purified ; and 't was concerning such , that fidus stood in need to be informed , as to the time of baptizing ; and the magdeburgs conjecture , that fidus episcopus ad cyprianum scripserat , he had written to cyprian about it . 4. because children have lesser sins than others . this is harsh : but you must know , this is mr. danvers's dress . the magdeburgs express it otherwise , thus ; si quid hominem impedire a baptismo , potius adultos , peccata sua arcere deberent , quam infantes , qui nihil peccaverunt , nisi quod ex peccato originis vitia trahant ; which is to this effect : grown persons should rather keep off from baptism by reason of their sins , than infants , which have contracted no guilt but that which is original . i hope there is no great hurt in this . 5. because in their first birth they do nothing but pray , crying , and weeping . well said mr. danvers ! the words are these ; because in their first beginning ( or birth ) crying and weeping , they can do nothing but call for mercy : which ( what ever ignorant people may think of it ) is a high strain of rhetorick in cyprian , importing only , that children are objects of mercy . 6. because the soul that is not baptized is lost . this is to the same purpose with the first : but the magdeburgs have it not , nor dr. taylor , who translates the epistle to fidus out of the greek , at the end of his consideration of the practice of the church of baptizing infants . therefore mr. danvers must find it elsewhere , or else he split the first reason into two ; cujus est dar● , ejus est disponere . there are two other things which he brings as reasons why he questions this council , which are very frivolous ; as that tertullian , cyprian's master , was against infants-baptism ; which is not so absolutely , for he was for it in danger of death : and the other is , that many things were fathered on cyprian which were none of his . if i should let but this one pass , mr. danvers would cry out against me for partiality . but , why should he fancy that this of infants-baptism , was one of those things fathered upon cyprian ? when the council is owned by the magdeburgs , the fathers greek and latine , and even by mr. tombes himself , as before . his third reason i have spoken to already , being co-incident with the latter part of his first . one thing i had almost forgotten , and that is ; whereas in my infant-baptism asserted , i tell mr. danvers , that his pretended witness tertullian was as corrupt as cyprian , and that the magdeburgs inform us that he was the first inventor of chrysm , and that cyprian belike took it up from him ; he retorts in his reply thus , that if tertullian was the first inventor of chrysm , which cyprian calls an apostolical tradition , what credit then ( saith he ) is to be given to his testimony that dare to avouch so fearful a lye ? a rude speech ! altogether unfit to be uttered against so glorious a martyr as cyprian was ; but any thing is good enough to be spoken in contempt of those who are for infant-baptism . but i assure the reader , that as there is no good manners , so neither is there truth in that passage of mr. d's : for i cannot find that cyprian held chrysm an apostolical tradition ; it being not reckon'd amongst his naevi , which after the magdeburg's account are six , and the last is , sumpsit ceremonias , ex traditionibus montani a tertulliano , consecrationem & unctionem post baptismum ; that is , he took up the ceremonies , viz. consecration and unction , ( that is , chrism ) from tertullian out of the traditions of montanus . here 's nothing of apostolical tradition . and hamelmannus shews what traditions cyprian held , that he took up the ceremonies of consecration and unction from tertullian , but not a word of calling it an apostolical tradition . there is nothing in this section more , but only that mr. danvers doth endeavour to vindicate himself from a mistake about austin's words , which i charged upon him ; but it is so intricate and dark , that i do not very well understand him . also there is some disparagement cast by him upon that blessed martyr of jesus christ , mr. philpot , and a fling against the new-england way of baptizing the children only of in-churched parents , with some other reflections which i let pass as futilous , having no mind to spend time in such small matters . chap. iii. wherein mr. danvers endeavours to vindicate his witnesses against my exceptions , and the same examined and found insufficient . 1. he begins with particular persons ; but first minds me , with my penuriousness in my preface to infants-baptism , where i allow him from the first century to the end of the twelfth only two persons against infant-baptism , viz. adrianus , and hincmarus . but what will he think of me now ? for i have denied him those two also , as before ; and have shewed the ground of the mistake why they have been looked upon under the notion of antipedobaptists . the first witness mentioned is tertullian , who ( saith mr. danvers ) opposeth it in six arguments . we shall inquire into them by and by . mr. danvers saith true , that i acknowledg tertullian hath divers passages seemingly against infants-baptism : but , according to his humor , he is catching me up before i am down : for he calls upon the reader to take notice , that his witness is owned by me . and is it not a very great owning indeed , to say , he hath divers passages that seem to be against it ? but in the 38 page of my infant baptism , i give a reason why it 's more than probable that tertullian was for infant-baptism ; in the 41 page , that he was no more against their baptizing , than of grown persons baptizing ; and in the 43 page , we shewed that the reason why he would have infants-baptism delayed , was , not because he judged it unlawful , but inexpedient ; for he was for it , rather than the child should dye unbaptized . and now i tell mr. danvers further , that as for those seeming passages against infant-baptism , they are spoken in reference to the children of pagans , not believers , according to the judgment of estius and other learned men : for ( as mr. marshal observes ) tertullian in that book of his de baptismo c. 18. speaks of the baptism of such as were not born of christian parents , and therefore desires the baptism of such infants should be deferred till they come to years , and be able to make confession of their sins , and profession of faith , their parents being infidels , and their sponsors mortal . and that this is the meaning of the place , seemed evident to him , because in the 39 chap. of his book de anima , tertullian acknowledgeth that the children of believers had a priviledg tam ex seminis praerogativa , quam ex institutionis disciplina ; a prerogative by their birth , besides that of their education . and by this time me thinks mr. danvers should be sick of his witness tertullian , as mr. marshal said to mr. tombes in the same case . as touching the reasons which tertullian urgeth for the delay of the baptism of infants , and which mr. danvers undertakes to vindicate as proper and good , against those who would make those words , suffer little children to come unto me , to be a coming to baptism , i shall only remind him with two or three things . 1. with what we have from the magdiburgs cent. 3. c. 4. p. 83. sentit tertullianus in libro de baptismo , mira opinione , pueros non tam cito baptizandos osse , atque ad illud matthaei 19. nolite parvulos prohibere &c. tertullian ( say they ) is of a strange opinion to disswade the baptizing of children by such reasons as he gives in his paraphrase upon the 19 of matthew . 2. none that ever i heard of , have brought this text of coming to christ , as a full and direct proof for baptizing of children , or have urged that the coming there was a coming to christ for baptism , who never baptized any ; nevertheless it proves two points , which lay a good foundation for infants-baptism . 1. that the kingdom of god is made up as well of infants as grown persons . 2. that infancy is no bar or exclusion of any from coming to christ and receiving a blessing . infants are capable of receiving benefit by christ , though they do not actually believe ; though they cannot lay hold on christ , yet christ can lay hold on them , and bless them . object . but baptism is not concerned in the text , except it can be made out that blessing was baptizing . to this i replyed in my former answer , that it 's true , blessing is not baptizing , but 't is something more ; and christ in blessing them , vouchsafed that to them , which usually was as an ordinance administred after baptism , and which is of an higher nature , and so we may argue from this to baptism inclusively , or à majori , from the greater to the less . 2. and further , though blessing be not baptism , yet in as much as they were of the kingdom of heaven whom he blest [ let it be meant if you will of the kingdom of glory , it supposeth that they must be first of the kingdom of grace , and were of the visible church , and so it comes all to one ] it follows , they were qualified subjects for baptism . for , grant to children a church relation ( as i have proved it is their right ) , and their right to baptism will unavoidably follow upon it . mr. danvers might have done well to have shewn us the weakness of our arguings from this text , as containing in it a good foundation for infants-baptism , instead of undertaking to vindicate tertullian's paraphrase thereon , grounded on a mistake , as if pedobaptists made the word come in the text , to be a coming to baptism . and for tertullian's reasons against childrens coming to baptism , i shall not scruple upon second thoughts , to say they are childish ones , and the magdeburgs wonder at their silliness . for , 1. ( saith he ) children cannot come till they are elder , till they know & are taught why they come ; and may not the same be as well urged against the circumcising children of old ? let them stay till they are older , till they can know what the ordinance meaneth . 2. and then for the weightiness of the ordinance , in which regard he would have them forbear ; were there not also many deep mysteries wrapt up in circumcision ? as that it was a seal of the covenant . did it not shadow forth the mortification of sin , regeneration , and redemption by the blood of christ ? and was it not a ridiculous reason which he gave why young men , and those who were newly married , and young widows should delay baptism ? namely , that the lust of concupiscence should be first extinguisht . one would rather have supposed , that the ordinance might have proved a remedy against such violent passions as they were supposed to be subject to : for the more temptation any state is obnoxious to , the more need it hath of helps , specially such as do not only lay ingagments , but contribute strength , as mr. geree speaks . most of the rest of his reasons , as our divines observe , do argue that his words for the putting off infants-baptism , are to be expounded of aliens ; as that about not giving holy things to dogs ; and that of the inconveniency by reason of the mortality of sponsors , or sureties , for in that chapter he is speaking of infidels as we have shewed before . but mr. danvers being willing to make the most of a little , will not by any means part with this witness ( such as it is ) and therefore brings in dr. barlow to confirm it , that tertullian disliked infants-baptism , as unwarrantable and irrational : but the doctor having now declared his judgment , i hope mr. danvers will for the future forbear quoting him as he hath done . then we have daille , scultetus , and the magdiburgs &c. but we have told you before , from learned men , that it is to be understood of the children of pagans ; to which we may add , the judgment of junius ( that famous expositor ) concurring with them . as for the testimony he brings from b. rhenanus of the ancient custom of baptizing those of full growth , we have spoken to it already , and shewed how grosly mr. danvers did mistake him . and for the rest of his regiment , vincentius , victor , heribertus , cresconius , fulgentius , regienses , albanus , the swermers , arnoldus , henricus , &c. we shall confer with him about these , or the most of them , very shortly ; and when this is over , he wil have no need to complain of my silence ( which he saith gives consent to the whole ) or of my unfair and disingenuous dealing . lastly , he endeavours to clear himself from some exceptions , which i have made against some of his witnesses , saying they are frivolous ; which whether it be so , i leave to the reader to judg . 1. i tell him berinus is nothing to his purpose : because it is evident that his sayings have respect to pagans : but that he conceives will not do , because berinus saith , baptism ought not to be administred to any without instruction . but i must tell mr. danvers , that bede saith no such thing , lib. 4. c. 16. nor anywhere else that i can find . indeed l. 3. c. 7. bede tells us of berinus , that britanniam perveniens , ac primum genissorum gentem ingrediens , cum omnes ibidem paganos inveniret , utilius esse ratus ibi potius verbum dei praedicare , quam ultra progrediens eos quibus praedicare deberet requirere : itaque evangelizante illo in prefata provincia , cum rex ipse catechizatus fonte baptismi cum sua gente ablueretur &c. but what is this to mr. d's . purpose ? berinus herein did as all pedobaptists would have done : and if mr. d. can gather from hence that berinus affirmed that baptism ought not to be administred to any ( be they within the church or without ) without instruction , i think he will go far beyond either t. aquinas or mr. baxter in the profoundness of his speculation , and subtilty of his distinction ; there being none , i am confident besides himself , able to perform such an undertaking . 2. next i blame him for bringing in durandus for believers baptism in opposition to that of infants , when he expresseth himself positively for infants-baptism , and most severely against the anabaptists . for this he hath nothing to excuse himself , but that durandus is in his index , but he doth not know how , put in among the witnesses . 3. i charge him with another falshood , in b●inging in the bishop of apamen among his witnesses : because , though he were for rebaptization of such as he conceived were not rightly baptized , yet was he not an anabaptist , as the word is now taken , for being against infants-baptism . of this he would excuse himself if he could , by telling us the late century-writers do call him so in a modern sense ; which is notoriously untrue . 4. i charge him for abusing peter bruis , having nothing to evidence that he denyed infants-baptism but the lying stories of abbots : but he saith he produced three or four evidences more to prove it . but i can find only two , treatise of baptism , edit . 1. in the 290 page . the first is that of the magdeburgs , cent. 12. p. 843. where they tell us nothing but what they take from cluniacensis , and so name his hypotheses , or opinions , quoting that abbot for every thing : but withal manifest their suspicion that he wronged him with an utinam vero ipsius petri scripta extarent , ex quibus multo rectius facere judicium liceret , quam ex illis , qui in defensionem pontificiarum abominationum conspirarunt : would to god the writings of peter bruis were extant , for out of them we might give a truer judgment , than from them who have conspired to defend the popish abominations . and then again ( say they ) non est certum &c. it is not certain , that they were for the rebaptization of children baptiz'd in their infancy , when they come to be of age , nam malevoli quaedam commentiti sunt , p. 836. they feign some things , & then fasten them per vitiosas consequentias , by vicious consequences . the other is osiander , & he takes it up at second hand from the magdiburgs ; & saith withal , that what peter bru●● and others are charged with , 't is from their enemies ; and 't is uncertain whether they held those things : for the papists did charge them with gross things , because they inveighed against their idolatry ; osiander cent. 12. l. 3. c. 3. and when i read these passages in the century-writers , i could not but wonder mr. danvers should have no more conscience of what he writes ; and thus go about to delude the reader , by telling him he quotes others besides those lying abbots in this matter . 5. i accuse him for traducing wickliff , he having no ground at all to say he denyed infants-baptism ; and when i discoursed with dr. barlow , i told him this story that mr. danvers confidently reports that wickliff was of their way : to which he presently said , i have wickliff by me , and could never observe any such thing in him . but how doth mr. danvers make good what he affirms of wickliff ? why , he tells us he hath produced much evidence to prove it pag. 283 : even to 289 of his treatise of baptism edit . 2. demonstrating not only that believers were the only subjects of baptism , but withal , that children were not sacramentally to be baptized . to this i replyed in the recapitulation at the end of my answer , that the name of wickliff being famous , mr. danvers would fain get somthing out of him for his turn . but i must tell mr. d. that all that he hath produced to prove wickliff against infant-baptism , is very insufficient to prove him so . his asserting , that there are only two sacraments ; and that believers are to be baptized in pure water , thô they have received the baptism of the spirit , is very insignificant to his purpose . his 3d assertion indeed is considerable , if mr. danvers can prove he ever said so , viz : that believers are the only subjects of baptism ; as appears ( sayes he ) in his 11 chap-trial : where he saith , that persons are first to be baptized with that he calls the first or insensible baptism , viz. in the blood of christ , before they are baptized in water ; without which their baptism in water profits not . one would think this was certainly so , because mr. danvers is so free as to give us wickliffs own words , which he subjoyns to his translation . but it thereby appears he hath so grosly perverted the sense , that i cannot conjecture the reason of his so doing , unless he presum'd his quoting the original would satisfie the reader he had rightly translated it , and so supersede any further examination . if that was his design 't was boldly done ; but the discovery doth not advance his reputation . for wickliff doth not say that persons are first to be baptized with the insensible baptism , as mr. d. would make us believe , but only this , that one without the other avails not to salvation . and how doth this prove believers the only subjects of baptism ? the rest of his proofs are just like these , that is , very insignificant ; because indeed wickliff was for infant-baptism , as i could plainly demonstrate from his own words . but mr. baxter hath saved me that labour , having done it so substantially already in his answer to mr. d. ( see his more proofs for infant-baptism , lately printed ) p. 354 , &c. as must needs satisfie all impartial readers , and convince mr. d. himself of his mistake , if he is not resolved to stand out against the clearest evidences : to him therefore i refer them both . but suppose wickliff had not been so very express in his words as to this point ; yet his making an apparent difference between the children of believers and others , in his saying , quod definientes , not , desinentes ( as mr. d. ) parvulos fidelium sine baptismo sacramentali , decedentes non fore salvandos in hoc presumptuosi et stolidi . and that ample testimonial which the university of oxford gave him , is enough ( if we had no more ) to confront mr. d. although he had the confidence to print them both in his treatise of baptism , from whence the reader hath ground enough to infer ( unless he first supposes wickliff considered not what he wrote , and the whole university were anabaptists ) that he was not against infants-baptism . and give mr. d. as good ground to expunge wickliff out of his index of witnesses as durandus . in the last place , he complains of another piece of injurious dealing in me , and that is for fathering so notorious a fallacy upon the reader , and abuse upon him ; because i charge him for bringing in a great bed-roll of witnesses against infants-baptism , when those men were so firmly for it , as austin , chrisostom , &c. and that mr. danvers is blame-worthy for so doing ( nowithstanding his equivocation ) appears by this : for though he would excuse himself , by saying they were not in his catalogue , yet they are found in his 7th chapter of his treatise of baptism , edit . 1. which serves to prove that believers baptism is the only true baptism ; and that i do not wrong him , let the reader judg , when he hath lookt upon the contents of the same just ▪ after the preface , as also the 56 page of the first edition chap. 7. his pretended witnesses the waldenses , found not to be against infants-baptism , but for it , and what is said to the contrary , answered . that the waldenses were against infants-baptism he labours to prove by a four-fold demonstration . ( 1 ) from their confessions of faith : ( 2 ) the witness thereto by their most eminent men : ( 3 ) from the decrees of councils , popes , and emperours , against the body of the people for the same : ( 4 ) from the footsteps thereof they have left in the several regions , and countries where they have been dispersed . to which i replyed in the first place : ( 1 ) that there are no such confessions to be found ; infants-baptism asserted p. 46. ( 2 ) that the quite contrary appears by their confessions of faith , witnessing how firmly they did assert infants-baptism , p. 40. and 64. of the same book . to both which mr. danvers makes reply , ( viz ) that it may be manifest to the reader that their confessions do exclude infants from baptism , and witha gives in a parallel betwixt what their confessions say , and what ( as he words it ) i make them to say , and so leaves it to the reader to judg , how fairly i have dealt therein ; and truly 't is my desire also that the reader compare us with the confessions , and see which of us hath dealt most fairly or foully with them . there are five confessions of the waldenses , besides some passages out of a treatise , to which mr. danvers hath recourse for information touching their faith and practice about baptism . there are two things , to be observed in us , in reference to these confessions . 1. what mr. danvers picks out of them for his purpose as he conceives . 2. whether i have offered any violation , by mangling the confessions , or leaving out any thing that is material against infants-baptism , which i desire the reader the more diligently to note , because this is another of his great charges against me in his preface . 1. the first confession that is quoted by mr. danvers in his treatise of baptism bears date 1220 , of which this is the 13 article ( viz. ) they say we acknowledg no other sacraments but baptism , and the supper of the lord. i have not left out a word of this ; and i told him in my answer , that to bring this article , was rather a witness of his own weakness than against infants-baptism , and therefore upon second thoughts this is cashier'd , for we have it not in the reply . the next is the 28 article of another confession , that god doth not only instruct us by his word , but has also ordained certain sacraments to be joyn'd with it , as a means to unite unto , and to make us partakers of his benefits , and that there be only two . in my answer , i left out the begining of this article , that is , [ that god instructs us by his word ] which i am sure containeth nothing in it against infants-baptism ; and also the latter part of the article , which runs thus [ belonging in common to all the members of the church , under the new-testament ( viz ) baptism and the lords supper . ] another ancient confession of faith hath this , artic. 7. we do believe that in the sacrament of baptism , water is the visible and external sign , which represents unto us that ( which by the invisible vertue of god operating ) is within us , the renovation of the spirit , and mortification of our members in jesus christ , by which also we are receiv'd into the holy congregation of the people of god , there professing and declaring openly our faith , and amendment of life . here was left out a parenthesis ( viz ) ( by the invisible vertue of god operating ) and the last clause , by which also we are received into the congregation &c. and with respect to this article , i have this saying in my answer , namely , that there is a harmony between all the protestant churches in the world , and the waldenses ( in this article . ) the next is out of vigniers history , where the words are thus : they expresly declare , to receive the canon of the old and new testament , and to reject all doctrines which have not their foundations in it , or are in any thing contrary to it : therefore all the traditions and ceremonies of the church of rome they condemn and abominate , saying she is a den of thieves , and the apocalyptical harlot . this confession mr. danvers hath left out in his reply , and i know not the reason , unless it be beeause i have every word of it exactly , and it would have hurt his parallel if it had been set down . in their ancient confession , artic. 11. we esteem for an abomination and antichristian , all humane inventions , as a trouble & prejudice to the liberty of the spirit . and in their ancient catechism thus ; when humane traditions are observed for gods ordinances , then is he worshipped in vain , and which is done when grace is attributed to the external ceremonies , and persons enjoyned to partake of sacraments , without faith and truth . i have also set down every word of this , and made this paraphrase on it in my answer . this is a good testimony against humane traditions , but doth not in the least touch infants-baptism , as also against the popish error , that baptism confers grace ex opere operato , from the work done : for that 's the meaning of attributing grace to the external ceremony here mentioned . in their ancient treatise concerning antichrist they say , that he attributes the regeneration of the holy-spirit unto the dead outward work of baptizing children into that faith , [ that faith was omitted ] and teaching that thereby regeneration must be had : the words are , [ baptism and regeneration , must be had ] i left out [ baptism ] because it seems to make it nonsense , as it is there placed . also the conclusion of the sentence was pretermitted , which is [ grounding therein all his christianity , which is against the holy-spirit . ] upon this article i have thus paraphrased in my answer . here at last , by good hap , we have the word children named , but not a jot serving mr. danvers his design , for they do not hereby except against childrens-baptism , but only against the corrupt ends that antichrist hath in it ; for whether it be in children or grown persons , it is an antichristian , or popish tenent , to ascribe regeneration to the dead outward work of baptism ; and this is that before mentioned , that baptism confers grace , ex opere operato . and because the waldenses did deny that it did thus conser grace , the papists , did accuse them that they denied gratiam baptismi : and for refusing to have their children baptized with the superstitious rites of salt , oyl spittle , &c. they charg'd them with denying insant-baptism . this is the judgment of bishop usher in his succession of the church , where he treats of the waldenses , and their faith at large . if i had been mistaken in my paraphrases upon the above-mentioned confessions , mr. danvers should have rectified me , and forborn the out-cry which he makes in his preface , for abusing the consessions of the waldenses ; and some that look no further into a book than the preface will suppose me to be guilty of a notorious crime . but as to this also i freely submit my self to the judgment of the reader , and refer it to his consideration , whether innocency and truth be not by him rather abused , than vindicated . he chargeth me deeply of unfaithfulness in misrepresenting their confessions in many material and considerable parts ; but i perswade my self an impartial eye cannot discern it ; but 't is easily observed how unfaithful he is at the same time in misrepresenting my words , and fathering that on me , which is not mine , but his own invention , on purpose , forsooth , that he might have a substratum for his following queries ; for he makes me to say , that there was a harmony betwixt all the protestant churches in the world , ( in those articles ) and the waldenses , because all that are for infants-baptism believe the same . had i said those words in reference to every article , it had been truth ; whereas i do only speak it with respect to one of them , and that is to the third ; and what is spoken by me , with respect to one of them , he represents as spoken of all , the better to accommodate his quibling queries . it is sad to see how much he doth abuse those confessions , how he doth wire-draw them ; as if they were homogeneal with anaxagoras his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon aristotle's record ; how he draws quidlibet ex quolibet , every thing out of any thing . never was any confessions in the world so prostituted to a corrupt fancy ; for thus he begins : 1. do all the pedobaptists believe that baptism and preaching the word are joyn'd together to instruct the baptized parties , and that thereby they have union with christ , and partake of his benefits ? observe how mr. danvers stumbles at the threshold , how he preverts the article . for look back upon the article , and you will find it doth not say that baptism and preaching are joyned together to instruct the baptized party ; baptism is not mentioned in the article , though it be included in the word [ sacraments ] ; afterward the article speaks thus , that we are instructed by the word , and then that god hath ordained the sacraments to be joyned with it , as a means to unite us to him . 2. do they indeed , saith he , believe the lord's supper to belong in common with baptism to all the members of the church ? why then do not infants partake of one as well as the other , since it belongs to them in common , if members of the church ? why , if mr. danvers would know the reason , it is this , because though the child has a right as a member to all the ordinances , yet he is not in a capacity to enjoy his right , thus ; that persons may have a right to ordinances , and yet in no capacity to enjoy them , appears in such as are sick , or those that lose their reason , that are church-members . 3. do paedo-baptists indeed with the waldenses believe , that water in baptism is the usual sign , representing to the subjects thereof the invisible vertues of god operating in them , ( viz. ) the renovation of the spirit , and mortification of their members ? and can it be truly said it is so to an infant that is not capable to put forth any act of faith , repentance , or mortification , or discern the least sign in the water ? yes , it may be said , it is so to an infant , very well , and that upon as good a ground , as circumcision shadowed forth mortification of sin , regeneration , though the israelitish babes understood none of this . but mr. danvers doth ill again in altering the article , as you may perceive by looking back , for it is not as he represents it : the article runs thus ; we believe that in the sacrament of baptism , water is the visible and external sign ( which represents to us ) [ not representing to the subjects ] for unless i mistake , as it is so worded , it serveth more to his purpose . 4. we agree with the waldenses in the 4th article ; for we have told mr. danvers formerly that baptism it self is a real , though implicit , profession of faith , and the express verbal confession of the parent is reputed by god to be the childs , and so it was under the law , when the parents humbled themselves , and confessed their sins , and brought their little ones with them , even they also are said to be humbled before the lord. 5. the 5th query is precarious , taking that for granted , which we utterly deny , and that is , that the baptizing children , is an antichristian humane invention . 6. do they believe , saith mr. danvers , that antichrist grounds all christianity , and religion in the baptizing of children , attributing regeneration to the outward work done contrary to the holy-spirit , why then , saith he , do they baptize children , which as acknowledged is the basis and foundation of the false church , and contrary to the spirit , and for which there is nothing but the doctrine of popes , and antichristian councils , to warrant it ? not to say any thing of these unworthy reflections , let the reader once more take notice how he hath also perverted this article , look back , and you will see what a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he makes of it , and metamorphoseth the article into another thing ; for do but observe , ( 1. ) they do not say antichrist grounds all christianity in baptizing children ; but if they had spoken it , it had not been against infants-baptism , but against placing too much in it . ( 2. ) they say antichrist attributes regeneration to the dead outward work of baptizing children , and that regeneration must be had thereby , and herein they say , he grounds all christianity . ( 3. ) it is extreamly scandalous and false for mr. danvers to say , that there is nothing for infants-baptism , but the decrees of popes and antichristian councils , when we have so fully proved the use of it some hundreds of years before the coming of the pope , in the sense that the word is commonly taken , ( viz. ) for oecumenical bishop , challenging to himself , and usurping authority over the whole church : have we not before told him , of cyprian , and nazianzen , and chrysostom , &c. and was there not a canon for it in the milevitan council , and that before the pope came in , or any of his decrees ? so that now , upon consideration of the premises , i suppose the unprejudiced reader may be confirmed that the waldenses were for infant-baptism , by those very confessions which mr. danvers cites against it ▪ we shall now give you some account of some of their confessions , which speak them expresly for it . there is an ancient confession that we meet with in dr. ushers succession of the church . c. 8. p. 242. made by the waldenses about the year 1176. as he takes it from jacobus gretserus his proleg . in script . edit . contra waldenses . c. 1. and hovenden's annal. fol. 329. the words are , nos credimus unum deum trinum & unum patrem , & filium , & spiritum sanctum , &c. and in the body of the confession there is this article , credimus parvulos salvari per baptismum , we believe children are saved by baptism : which though it speak error according to the darkness of those times , being about five hundred years since ; yet it proves they were for infant-baptism , for gretserus saith they were waldenses that made this confession , and not as is falsly suggested , that it was the inquisitors confession ; for it was made before the inquisitors , to purge themselves from the arrian and manichean heresies , of which they were accused . another confession , is that published by balthazar lydias , which was presented to uladislaus king of hungary , where after they have given an account of their faith in other points , they come to that of baptism , and having spoken of adult baptism , they add , professio ista nostra etiam in pueros extenditur , our profession concerning baptism extends also to children , but against this mr. danvers objects , that this confession said to be made by the waldenses in bohemia to king uladislaus , were not waldenses , as they themselves acknowledg in the preamble . and further tells us out of osiander , that they were a mixt people of calextines that separated from rome in the business of the cup : hussites that went further than they ; thaborites that were more thorow for reformation , and under these were comprehended the brethren , or picards , many of whom did oppose infants-baptism , whereas dr. burigenus that writ their apology speaks otherwise , and gives this title to it , apologia verae doctrinae eorum , qui vulgò appellantur waldenses , vel picardi , qui retinuerunt johannis hus doctrinam ; ( i. e. ) the apology of the true doctrine of those , who are commonly called waldenses or picards , who have retained the doctrine of john hus : so that this differs quite from the tale which mr. d. hath told us again and again . and whereas he speaks of the title of the confession , whereby it appears they disclaim'd the denomination of waldenses , he might have done well to have quoted some authour where we might find it : but in defect thereof , i shall bring you an author , that gives the title without any hint thereof , and that is orthuinus gratius in fasciculo rerum expetendarum , &c. thus. nos homines depressi ac vestrae majestati humiliter subjecti , contemptibili quoque nomine amicti , &c. burigenus that translated into latin their confession from a bohemian copy , mentions this article concerning baptism , iam baptismus christi aeque ad pueros , qui ex fide illi offeruntur & consecrantur , atquè ad adultos attinet : the baptism of christ doth as well belong to children , who are offer'd up in faith , and consecrated to him , as unto grown persons . in the history of the waldenses lib. 1. c. 4. p. 15. so cent. 6. p. 43. the waldenses purge themselves from the charge of denying infants-baptism , and shew the reason why for a long time they forbore it , namely , because they could not endure to have it done in the corrupt popish way : and in the third part of the aforesaid history , we have their doctrine set down thus ; and whereas baptism is administred in a full congregation , and for this cause it is that we present our children in baptism , which they ought to do to whom the children are nearest , as parents . but mr. danvers objects against the confessions of provence , so full to the point , that they were in a declining condition , that some of them went to mass : what then ? were they against infant-baptism before they declin'd ? and did they take up the practice with the mass ? i believe mr. danvers doth not think it : and he knows very well they recovered out of this apostacy , after they had received those godly admonitions from oecolampadius and bucer , and were confirmed in the truth , and gave proof thereof by their sufferings , in the violent persecution , which happened soon after , and was more raging than ever . there is one confession more which mr. danvers's invention will not serve him to say any thing against , and therefore silently pretermits it , and it is that of angrogne in the year 1535. where an assembly of the waldenses , from all the valleys met , and there they signified what they understood of their brethren of provence and dauphine , namely , that they sent into germany their pastors , to confer with oecolampadius and bucer touching the belief they had time out of mind , where saith perin in his history of the waldenses lib. 2. cap. 4. pag. 57. when they had read certain letters of encouragement sent from oecolampadius to those of provence , concluded on certain articles as being conformable to the doctrine which hath been taught from father to son for these many hundred years out of the word of god : and art. 17 is for infants-baptism , thus , touching thematter of the sacrament it hath been concluded by the h. scriptures that we have two sacramental signs , the which christ jesus hath left unto us , the one is baptism , the other the eucharist , which we receive to shew what our perservance in the faith is , as we have promised when we were baptized being little ones . this expression , as we have promised when we were baptized being little ones , mr. danvers tells us , 2d ed. pag. 313. is foisted into the article , though impertinent and nonsensical , because an infant is not capable to make a promise . but i don't judg mr. danvers the fittest in the world to determine what is impertinent and nonsensical . and as wise-men as he , or any of his party , have affirm'd the same , and therefore that doth not prove it to be foisted in . for instance , the assembly in their larger catechism tell us , that , baptism is a sacrament , &c. whereby the parties baptized are solemnly admitted into the visible church , and enter into an open and professed engagement , to be wholy and only the lords . and in their very next answer , tell us , the infants of believers are to be baptized . and dr. manton in the supplement to the morning exercise serm. 10. tells us , that baptism is an open and real profession of christ crucified , and that we must personally and solemnly own the covenant made with god in infancy . and many more i could produce , if need were , speaking ▪ after this manner ; that yet understood themselves as well as mr. danvers . and why may we not suppose these waldenses to be guilty of as much impertinency and nonsensicalness as the assembly and dr. manton ? 2. his 2d . demonstration ( as he calls it ) is from particular eminent persons amongst them , which he would have us believe deny'd infants-baptism . as berengarius in the 11th . cent. peter bruis , henricus , and arnoldus in the 12th . 1. for berengarius he goes about to prove that he denied infant-baptism from lanifrank , by cassander out of guitmond , by a council called by h. 1. of france , and by thuanus , and then saith , that i except against none of these , but have this only for a reply , that there were several councils in which berengarius was persecuted for the real presence , but no mention made of his denying infants-baptism . seeing this general reply doth not give mr. danvers satisfaction , i shall now be more particular ; and convince him he had better have taken that answer , than thus forced me to a more particular examination ; by which i have made a further discovery of his guilt in abusing authors . he begins with launifrank to prove beringarius against infant-baptism , and he tells us ( 2. ed. p. 241 , 242 ) out of the magdeb. cent. 11. cap. 5. p. 240 , 243. [ that beringarius did publickly deny transubstantiation , and infant-baptism under five heads ; which launifrank in his book called scintillaris answered at large . and as for his denying infant-baptism , he answers ( that is , launifrank ) by saying , he ( that is , beringarius ) doth thereby oppose the general doctrine and universal consent of the church . ] and this is all mr. danvers hath from launifrank to prove beringarius against infant-baptism . but this is a shameful mistake , and the magdeburgs say no such thing . they give us his hypotheses de caenâ domini : and his 6th argument against transubstantiation , and launifrank's answers to each : and tell us that ad quintum & sextum , ( that is to beringarius his 5th and 6th arguments against transubstantiation , ( not against infant-baptism ) launifrank answers , opposuit doctrinam perpetuam & consentientem ecclesiae dei : so that this authority is quite cashier'd ; and mr. danvers must have an unparallel'd confidence to attempt the retrieving him . the next is cassander out of guitmundus , who saith , that with the real presence , he denied baptism to little-ones , though the latter not so publickly as the former : but guitmund and cassander say , quem tamen errorem in publicum non produxit ; that is , he never publickly denied infant-baptism . mr. d. translates it not [ so ] publickly , because else it might be presently queried , how then could guitmund tell ? and rather than lay such a stumbling-block in the way , he thinks it expedient to make bold with his authors , and abuse them , than by telling truth , undeceive his reader . this might be a sufficient answer ; but to give mr. d. fuller satisfaction , i shall make a more particular inquiry into this business . and as for guitmundus the magdeburgs tell us , ait eum ( beringarium ) de baptismo infan : & de conjugio non recte docuisse . which proves him as much against marriage as against infant-baptism . but bp. usher tells us in his book de successione , cap. 7. § 37. that deoduinas leodiensis , took it upon common fame that bruno and beringarius did quantum in ipsis erat baptismum parvulorum evertere . and adds , deinde ex leodiensis fide refert guitmundus , so that guitmundus took it from leodiensis , who had it from common fame ; which indeed arose from their denying it to be necessary to salvation . as clearly appears , by walden , charging wickliff to deny it , who yet was so positive in the point as mr. baxter hath proved . and usher also tells us that , in tot synodis adversus beringarium habitis nullam de anabaptismo litem illi intentatam invenimus . which further proves it . and whereas mr. danvers insinuates ( 2 ed. pag. 243 , 244. ) that beringarius recants this opinion against infant-baptism , and then recanted his recantation ; there is not a word of infant-baptism in his recantation . he produceth also thuanus to prove beringarius and his followers were great asserters of baptism after faith ( 2. edit . pag. 73. ) and in his reply pag. 116. he quotes his preface to his history to prove that the arch-bishop of triers did persecute the beringarians for denying infant-baptism ; it is true he tells us that the arch-bishop did eos diocesi sua expellere , because illius doctrinam populis disseminarent ; but that thuanus should say he did it because they denyed infant-baptism , is one of mr. danvers's mistakes , there being not the least syllable of any such thing in that preface , or in the whole history that i can find . his last evidence to prove it , is a council called by h. 1. of france , to suppress the heresies of bruno and beringarius for denying transubstantiation and infant-baptism : for which he quotes bibliotheca patrum pag. 432. but i can't find either in bibl. pat. or the councils , or any where else , ( but in mr. danvers's book ) that that council ever charged beringarius with denying infant-baptism . let mr. danvers prove it if he can . and just after this rate doth he prove his matters . but suppose these authors had affirmed what mr. d. would make us beleive they did , yet it falls short of sufficient proof because the same sort of men charged luther and calvin to be against infants-baptism , and this we have acknowledged from mr. danvers's own pen in his innocency and truth vindidicated , p. 127. the next of his witnesses are peter bruis , henricus , arnoldus ; but of this i have spoken already that even the magdiburgs and osiander ( who relates what peter cluniacensis and bernard say of them ) do question the truth of what their wicked adversaries lay to their charge , to which i refer the reader , and shall only add what mr. marshall says to mr. tombes : the truth is , saith he , these two men did for 20 years together so much spread the doctrine of the waldenses , and so plague the bishops mitre , and the monks bellies , that i wonder not though they charged any thing upon them , that might make them odious to the people . he that reads the railing book of cluniacensis will find , that he acknowledgeth most of what he layeth to their charge to be upon the report of others : he lays this to their charge , that children that die before they could actually believe were damn'd , and that they did not altogether believe the apostles , prophets , no nor christ himself . by their corrupt consequences , say the magdiburgs , they would make them hold any thing , as before ; to deny chrisme , and oyl , and spittle in the baptizing of children was all one with them . and if mr. danvers believes cluniacensis did slander them in the other things , he must excuse us if we believe he did also in this about infant-baptism : one thing i shall mind the reader with , and so pass on , and that is , the good intelligence mr. danvers holds , since almost all the testimonies that he brings through-out all his book , are borrowed either from monks , abbots , jesuits , inquisitors , or some cankered popish priests that make no conscience of loading the professors of the truth with all manner of calumnies . but , saith he , cassander witnesseth the same in his epistle to the duke of cleave ( viz. ) that peter bruis , and henricus denyed baptism to little ones , affirming that only the adult should be baptized . 't is true , he saith so : and withal tells us [ cum baptismo & fide etiam salutem et regnum dei infantibus ademerunt , quod ad credentes tantum et baptizatos pertinere sensuerunt ] with baptism and faith they took salvation also from infants , as judging it belonged only to believers that were baptized : but how comes cassander by this good intelligence ? why , the abbot of cluni told him so ; and if mr. danvers will not believe they damned all infants , though the abbot affirms it , why should we believe they denyed them baptism for which he can produce no better proof ? but if cassander is a person of such credit with mr. danvers , i hope he will no longer reckon peter bruis and henricus among the waldensian barbes ; because he tells us in this very epistle , that the waldenses were for infants-baptism . dr. prideaux is also introduced to confirm it , how that they were condemned in the second lateran council , for rejecting infants-baptism : it is common for the popish councils to condemn men for that which they never held . but mr. baxter tells us there is not the least proof of any such matter medled with in that council . i let pass also vice-comes , because he writes palpable lyes ; how that luther , calvin , beza , denyed infants-baptism ; and why ? because ( as mr. danvers say's truly in his reply , page 127 ) they did oppose and neglect to do it as the church of rome ordained it , without the ceremonies of their church , which was all one to them , as if it was not practised at all . we are much engaged to mr. danvers for this , he hath as it were spoken all in a word , given us a key to open the mystery of the business , and rightly to understand why beringarius , peter bruis , arnoldus , were charged for denying infants-baptism . i must now prepare my self with patience , for mr. danvers is come to his paroxysme , and would even move a stoick . i perceive he is strangely transported with passion , and makes proclamation against me . know , saith he , that hence you have a further discovery of his unfaithfulness , and want of conscience , for daring thus to abuse the world with a cheat , and that which he knows to be a mere forgery of his own — the flame is not yet extinguished , but spreads into two pages more , and is rather increased . he hath injuriously belyed osiander , belyed cluniacensis , belyed peter bruis , belyed the truth , which by this forgery he would cover ; abused the world , belyed and abused me , and much to be feared his own conscience , by this piece of folly and falshood . now what shall i say to all this ? shall i implore an increpation from above , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ? jude 14. or shall i bespeak mr. danvers in the language of craesus to solon in lucian's dialogues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good words o man ? would any one have expected such polluted feet of clay , with which he kicks at me , should be attendants to that head of gold , i mean those christian words in mr. danvers's preface , i will not render railing for railing , it being ever judg'd the sign of a bad cause , for persons to betake themselves to such courses , and thereby supply the want of matter with , rage , clamour and noise . who would not have judg'd mr. d. by those lines a person able to command his passion , yea a second moses ? parsons the jesuit , notwithstanding he wanted nothing but a glass to view the effigies of a railer , yet he censureth the practice as unworthy . but to speak something for vindication from these foul , and shamefully-invective accusations : first , i confess my inadvertency in mistaking the century , and from hence it was that i related things , charged upon the albigenses of the 12 cent. and applyed them to peter bruis , and henricus of the 11th ( though i find all of them joyned together by the magdiburgs under cent. 12th . ) the occasion of this mistake was a cursory reading of dr. homes his answer to mr. tombes ( the book being lent only for a day or two ) where the said doctor reckons up about 20 errors charg'd upon the albigenses , as he hath it from osiander . i profess , that i speak the truth , i had no design to misrepresent mr. danvers's pretended witnesses , and to cast a slur upon it ; and i hope this is enough to satisfie the ingenuous reader , and may also work some conviction in mr. danvers of his uncharitableness of spirit , and the intemperancy of his pen in such frequent judgings of my heart and conscience , that i did knowingly and out of design , go about to deceive the reader : and what should tempt me hereunto ? was it to cast dirt on his witness ? how blind a thing is prejudice ! mr. danvers is not ignorant , that if that ▪ had been my aim , i might have furnished my self with sufficiency of that nature even from cluniacensis and bernard : but he saith , i did it knowingly and went on purpose to deceive ; why so ? because i picked only five particulars out of those twenty articles that were laid to the charge of the albigenses : a convincing argument ! no doubt , though no body can fathom the mystery of the policy in so doing , unless i open it , which plainly is this . the reason why i transcribed no more out of dr. homes was , because i do not judg it commendable to write whole pages and more out of authors , and to conceal their names , as mr. danvers useth to do ( 2 ) it was done out of design , as he saith , because i knew osiander saith , these things are not reported by cluniacensis and bernard , but by others ; whereas i never read those things in osiander , until mr. danvers's reply came forth . ( 3 ) it must be so he concludes , because i neither mention century , book chapter , or page ( for the greater blind no doubt ) as he saith i use to do in other quotations out of osiander ; whereas i have not mentioned , so much as one chapter or page out of osiander in all my answer to him . thus reader , thou see'st what this mighty charge amounts to , and which is one of these heinous crimes i have committed , mentioned in the preface to work prejudice against me : and if i were now given to revenge , i could presently ballance accounts . he knows i have advantage enough against him for that shameful mistake of his in saying calvin interprets that promise gen. 17. 7. to be understood of the spiritual seed of abraham , when it was estius the jesuit , and calvin doth most expresly say the contrary ( viz ) that 't is meant of the fleshly and natural seed ; and estius declares his judgment against him . and if i were addicted to such billings-gate language , i could retort upon him ; he belyes calvin , he belyes the truth , which by that forgery he would cover and hide , he abuseth the world with a cheat , and much more fear his own conscience by this piece of folly and falshood . 3. as for his 3d demonstration , that the waldenses were against infants-baptism , fetcht from the catholique emperours , and popes councils , and the rest of the tribe that follows , monkes , abbots , inquisitors , i shall believe it as much as that of vice-comes , who saith not only peter bruis &c. was against infants-baptism , but also calvin , luther ; nor will that serve mr. danvers turn to tell us that they were so reputed , because they did oppose , and neglect to baptize children as the church of rome ordained and practised , unless he can give us some assurance that the waldenses were not accused and condemned by these councils upon the same account . moreover he tells us , rainerius the inquisitor in his book contra waldenses , saith , de baptismo dicunt quod ablutio quae datur infantibus nihil prosit , &c. concerning baptism they say that that which is given to little ones profits nothing . and this evidence mr. danvers would have noted , because i do positively deny , that rainerius in the catalogue of their errors gives the least hint of any such thing , that they denyed infants-baptism . this is another of his great charges against me in his preface , where he saith rainerius tells us totidem verbis ( i e ) in so many words they denyed it . for vindication of my self , let the reader ( 1 ) know , that in my infants-baptism asserted p. 96. i quote dr. featly's roma ruens for what i have said ; who gives us a catalogue of the errors which rainerius charged the waldenses with in his book contra waldenses , chap. 4. and this of denying infants-baptism is not amongst those which he recites . ( 2 ) i must tell mr. danvers that the words he quotes don 't prove , rainerius charges them with denying infants baptism , for by nihil prosit , they intend only ad salutem . but can mr. danvers find any-where in rainerius where he positively saith , the waldenses were against the practice of baptizing infants ? this i confess would be something to his purpose ; but till then i perswade my self the impartial reader will acquit me from having abused this author , though mr. danvers will not . next he brings favin the french-chronologer testifying that in those times ( viz ) 12 and 13 centuries the albigenses did deny infants-baptism esteeming it superstitionus ; no doubt as we have often made appear , their refusing those superstitious additions of chrism , oyle , spittle , annexed to the sacrament by the papists , is the ground why they are by all popish writers represented to deny infants-baptism . those two abbots cluniacensis and bernard of the 12 cent. gave favin this information ; but osiander says well , hi autem articuli petro bruis ab adversariis adscribuntur ; the articles were charged by adversaries : and then he adds , whether those tenents were theirs , or no , non satis certum est , it is not enough certain . we are now come to another of mr. danvers's charges , which will appear to be a strange mistake ; so that i may truly say of him , if he cannot find a hole he will make one , to his own shame . in his calumniating preface he falsly represents me to have quoted vice-comes , to prove that the doctrine of opposing the baptizing infants of believers , was no ancienter than the anabaptists of germany , and to make this good , he ( with great confidence ) turns the reader to page 60. of my infants-baptism asserted , as if he should be sure to find it there : whereas any body that will but peruse the page shall see , i quote vice-comes to shew what a false account he gives of luther , calvin , beza , as if they denied infants-baptism ; and besides , his name is only in one place , in the margent of my book , and that borrowed from mr. marshal , who also quotes him for the same end , as is signified ( viz. ) to shew what little credit is to be given to proofs from popish-writers against the waldenses for denying infants-baptism , when they are so impudent , as to charge luther , and calvin with the same ; who , ( saith he ) did in a special manner oppose this error , and then he concludes thus : unless some one dothout of their own confessions give better evidence , i shall believe that this doctrine of opposing of the baptizing of the infants of believers is an innovation no ancienter than the anabaptists of germany . and now let any man judge whether mr. danvers doth not deal very unworthily , in accusing me , that i have abused the reader by a quotation from vice-comes . but how can the opposing the baptizing the infants of believers be an innovation no ancienter than the anabaptists of germany when we are otherwise informed by vice-comes in the same place where he accuseth luther , calvin , beza , for being anabaptists . for vincentius , victor ( two witnesses made of one mans name ) hincmarus of laudum , the henerici and apostolici ( in bernard and cluniacensis time ) john wickliff in his 4th book of trialog . walfrid , strabo , ( another dichotomic making two of one man , an excellent way to encrease the number of mr. danvers's witnesses ) ludovicus vives witnessed against it . in answer to these ; as for vincentius victor i shall presently shew when i speak of the donatists , that he was not against infants-baptism . for hincmarus of laudum , we have more than once vindicated him from this blot : the same we have done in the behalf of the henricians , or waldenses . and for wickliff we have brought sufficient evidence to satisfie any rational man , that he is so far from speaking a word in derogation of infants-baptism , that he is expresly for it . as for strabo he was highly for infant-baptism , and therefore when he saith none were anciently baptized , but those who could profess their faith , he intended only none that were adult : but however we have given sufficient reason , why his word is not to be taken , being a false historian and a heedless writer , condemned by vossius , and others . lastly , for ludovicus vives , who is yoked to the former , hear what mr. marshal speaks of them both . must we ( saith he ) take the bare word of vives , a man of yesterday , or of strabo in matters of fact , in things done so many hundred years before they were born ? and that against the express witness of so many worthy men , who lived a hundred years before them ? and i conceive he speaks to the purpose . for any indifferent man will acknowledg , that austin ( who saith the church always had , and always held infant-baptism ) was more likely to know what was done in the primitive times , than strabo , who lived 400 years remoter from them , or than ludovicus vives that was above a thousand years further off from the times of which he witnesseth , than that ancient father was . 4. in the last place he attempts to prove the waldenses denyed infants-baptism , by the foot-steps found thereof , in those respective regions and places where they had heretofore imprinted it , as germany , switzerland , flanders , holland , bohemia , hungaria , transylvania , poland , england , &c. but as to this , i said in my infants-baptism asserted , that for mr. danvers to tell us that the opposers of infants-baptism , in upper and lower germany , ( and in those other countries ) were the remains of those the waldenses had before instructed , was his own private conceit , forreign to all history and hath no foundation in reason or truth ; and whether i have not ground for that assertion , let the reader judg , when he hath perused what i have written in my book from page 69 , to 112. to most of which mr. danvers saith nothing at all , and therefore i conceive he is drain'd dry ; only 't is true he persists in his former endeavours to palliate the horrid actings of the german anabaptists , and asperseth me for my reflections upon the story of thomas munzer , and john of leyden . lastly he presents us with further testimony from a novel peice the dutch martyrology , that the waldenses and albigenses , were against infants-baptism ; concerning which i only say : 1. that herein mr. danvers produceth more testimony than the university of oxford doth afford ; for this book is not to be found in the publick or private libraries , or the booksellers shops . 2. it being it seems not yet translated into the english-tongue , though he hopes it may be in good time ; if i could have met with it , i should not have understood , whether he relates things truly for want of an interpreter . 3. therefore we must take mr. danvers's word for all ; both that there is such a book , and that the passages he presents us with from thence , are truly translated . 4. we dare not say of it , as the papists do of mr. foxe's book of martyrs , that it is a book of lyes ; but this we say with confidence , that divers of those testimonies mr. danvers takes from thence , are notorious untruths ; and that jacob merning and sebastian franck , are not to be credited having abused the world with such palpable falsehoods : neither is twisk ( another of them ) found to be a true chronologer , all which we shall suddenly make appear , when we come to shew their aberrations . 5. yea , some are of opinion that this dutch martyrologie wherein we have such a collection of pretended martyrs for anabaptism , is designedly calculated for the meridian of anabaptistery , which whether it be probable , i leave to the reader to judge , when he hath pondred the meaning of one passage , which mr. danvers hath quoted in his treatise of baptism , edit . 2. p. 232. ( viz. ) sebastian frank ( one of the principal authors frequently named in the martyrologie ) saith , that about the year 610 childrens-baptism was held in many places , of little esteem , by the learned endeavours of adrianus , and others , and therefore the popes set themselves to uphold it by the braceren-council : that the vanity and falshood hereof may appear , let it be considered . 1. that there is nothing of adrianus extant against infants-baptism , in the century-writers ; but only the magdeburgs say , he was complained against by gregory , to john bishop of larissa , that he turned away young children from baptism : but we have shewn before , that he was not against their baptism , but only remiss in looking after the same in his diocess ; so that many children died unbaptized , which was then judged dangerous , and from hence he was reported to have turned them away from baptism . 2. there is none else in this age , so much as suspected against the baptism of children , mentioned by the century-writers ; and how grosly then is it said , of sebastian frank , that the practice thereof was of little esteem in this century ? 3. how weakly and falsly , is that said that the popes set themselves to uphold infant-baptism in the braceren council [ in the 7th century ] because it was of so little esteem when the magdeburgs make mention of so many for it in this century ? as maxentius gregory , and bishop of larissa ; else gregory would not have complained to him about adrianus : and besides particular persons they mention the council of matiscons , 3 canon for it , cent. 6. c. 9. p. 613. and by this we see what a false historian sebastian frank is , and jacob merning , whom mr. danvers brings as avouching the same , quoting the 204 pag. of the dutch martryology for it . and as for sebastian frank , osiander cent. 16 p. 121. tells us in plain terms , he was a ringleader of the anabaptists , from whom his followers were called frankists ; and they taught , omnia in sacris literis incerta , dubia , & contradictoria esse ; that is , all things in the holy scriptures are uncertain , doubtful , and contradictory , which is a most horrid blaspheming of the holy scriptures ; but may be true when applyed to his own history . having thus found these dutch authors so tardy , we shall leave them for the present , and conclude with what we find related from our own country-man , the famous bishop usher , in his succession of the church , chap. 7. sect. 23. p. 196. being a saying of windelstinus , qui hodie dicuntur protestantes , novi sunt waldenses ; they who at this day , are called protestants , are new waldenses , which is confirmed by another saying of poplinerus , who tells us , that albigensium religionem parum admodum ab ea discrepasse , quam hodie profitentur protestantes , &c. the religion of the albigenses doth very little differ from that which the protestants at this day profess ; as appears by the fragments and monuments of history written in their ancient language ; and then he further saith , that it appears by very ancient manuscripts , that their articles of faith are doctrinae protestantium usquequaque conformes . tout conformez a ceux des protestans , altogether agreeing with the protestants , usher succession , chap. 10. sect. 19. p. 308. mr. danvers's pretended witness born by the donatists against infants-baptism confuted . mr. danvers is full of complaints of the great injuries he hath received ; and amongst others this is one , that i tell him he hath nothing in his treatise of baptism , to prove that the donatists were against infants-baptism , but his ipse dixit ; whereas he saith he hath given us divers authorities for it . and the reason of my saying so , was , because the magdeburgs that do in a particular manner set before us what the donatists held from point to point , do not charge them with antipedobaptism ; nor do any of the church-historians , eusebius , socrates , theodoret , sozomen , or evagrius , mention it . neither do any of our modern writers give any hint of it . further i told him in my answer that danaeus ( who gives us the sum of their tenents , and of all austin's disputes with them , in his opusculum ) mentions not one word of their denying infants-baptism . neither doth zanchy who treats of them , and shews what they held in divers places of his works , nor mr fox in his act. and mon. nor mr. clark in his martyrology ( where there 's a great story of them ) speak any thing of their being against infants-baptism ; no nor any other that ever i could hear of , but only mr. danvers , and therefore i said as i did . and if our antagonist had not been extremely tenacious of his opinion , this had been ( as is conceived ) enough to have taken him off from his mistaken conceit . but all the thanks i have for endeavouring to rectifie him , is still more and more reproaches . mr. wills , saith he , deals according to his wonted manner very disingenuously with me ; but wherein i pray ? 1. that i , saith he , having given so many authorities and of such antiquity to prove it , he yet tells me [ as before . ] to which i answer ; i must needs say the same still , being not in the least convinced by mr. danvers's reply . for whereas he saith he hath given many authorities and of great antiquity , to prove it ; most of them mentioned not only in the treatise but reply , are but of yesterday . viz. seb. frank , jac. merning , and twisk , ( if i mistake not , three german anabaptists ) vicecomes , spanhemius , osiander , fuller , and bullinger . as for the three first , it is sufficient to say concerning them , istis authoribus non stamus , we own them not ; because they speak falsly in many things , and that which none of the ancient writers do affirm . as for instance , mr. danvers tells us , seb. frank , and twisk , affirm that donatus taught that no infant should be baptized , but only those that believed and desired it , which is false ; and neither they nor mr. danvers can prove it out of austin or any ancient writer . but suppose donatus himself had been against infant-baptism ; yet una hirundo non facit ver ; one swallow doth not make a spring ; it will not follow that the rest of the donatists were so likewise ; no more than because mr. tombes the head of the anabaptists doth conform , therefore all the anabaptists of england do conform . again , jac. merning saith , that cresconius opposed austin in that point , viz. of infants-baptism . but in the whole dispute between austin and cresconius , i can find nothing like it . and vicecomes is as false as them ; for he tells us , luther , calvin , beza , &c. were all of them against infants-baptism ; and that fulgentius a learned donatist did deny , ( if mr. danvers mistakes him not ) infants-baptism , and asserts only that which was after faith. whereas fulgentius himself ( de fide ad petrum cap. 30. ) expresly tells us , that baptism is sufficient to take away original sin from infants ; and mr. danvers hath so branded spanhemius ( in his reply , ) as a very partial and unfaithful writer , one guilty of lying fictions and chimeras , that 't is strange to me he should produce him . and what do osiander , fuller and bullinger say ? why , that the donatists and our modern anabaptists were all one . but do they say in all things ? i have already told mr. danvers that they were one in regard of their concurrence in very many things , and drew the paralel between them . and we say denominatio sumitur a majori . and indeed the rigid anabaptist does symbolize with the donvtists in nothing more than in confining the church of christ to their party , so no true church out of mr. danvers's party . and if we will not renounce infants-baptism and be dipt after their way , he bids defiance to all overtures of union and communion ; for he saith in his preface to his treatise of baptism , that whilst such a foundation of antichrist is held fast , all exhortations to union , viz. in church-fellowship and communion , will signifie little . his other authorities i confess are more significant to wit ; austin , tho. walden , eckbertus and emerieus ; and therefore i shall a little examine his quotations out of them . ( 1 ) he tells us , reply 134 [ that austin against the donatists , tom. 7. l. 3 , 4. c. 23. doth with much zeal and fury manage the argument for infants-baptism against them , bitterly cursing them that oppose it . ] but i cannot find that austin takes the least notice of infant-baptism throughout the whole 3d book ; wherein yet ( if mr. d. may be believed ) he manages that argument with much zeal and fury : nor in the 4th book , till he comes to the 23d chap. and there ( as mr. baxter hath already informed him ) he is so far from controverting infants-baptism with the donatists , that he makes use of it as a medium in his arguing against them . ( 2. ) he tells us , that austin in his epistle to marcellus ( it should be marcellinus ) tom. 7. c. 6. p. 724. opposed himself against them ( the donatists ) for denying infants-baptism . a great mistake ! for all he saith of marcellinus there as touthing infant-baptism , is this , viz. octavum errorem fuisse de infantibus , qui priusquam renascantur in christo praeveniuntur occiduo , scriptum esse , raptus est ne malitia illius intellectum mutaret . sap. 4. that is , his eight error was concerning infants that dye before they were baptized , that they were taken away lest malice should change [ corrupt ] their understanding , quoting the 4. wisdom in the apochrypha for it . and let the reader judg whether this is to deny infant-baptism . ( 3. ) he tells us that austin and walden do both affirm , that vincentius victor a donatist , denied baptism to little ones : austin in his third book de anima c. 14. and walden in his book de sacrament . tit. 5. c. 33. fol. 118. as for austin , there is not the least syllable to be found of any such matter in that 14 chap. nay , so far is austin from charging vin. victor with denying infant-baptism , that in the preceding chapter he tells you , his opinion was that only those infants that dyed baptized went immediately to heaven ; and as for others , they continued in paradise till the last resurrection , and were not till then admitted to the happiness of heaven . haec verba tua sunt ( saith austin to vincentius ) ubi te confiteris consentire dicenti , quibusdam non baptizatis sic temporarie collatum esse paradisum ut supersit illis in resurrectione praemium regni caelorum , contra sententiam principalem , qua constitutum est non intraturum in illud regnum qui non renatus fuerit ex aqua & spiritu sancto . quam sententiam principalem timens violare pelagius , nec illos sine baptismo in regnum caelorum credidit intraturos quos non credidit reos . tu autem & originalis peccati reos parvulos confiteris , & tamen eos sine lavacro regenerationis absolvis , & in paradisum mittis , & postea etiam regnum caelorum intrare permittis . and walden ( in the place mr. d. quotes ) saith the same directly . vincentius dixit eos ( scil . infantes ) trahere originale peceatum , sine baptismo tamen duci posse in regnum caelorum in resurrectione finali . as for eckbertus the monk and emericus , i can find no such matter in the magdeb. that they likned the waldenses in the 12 cent. to the donatists . and yet i deny not , but it might be so , because , as perin saith , the popish priests did reproach them with the odious name of cathari , because they prest after purity ; by which name the donatists were heretofore called , because they held a sinless state of perfection attainable in this life . and this may serve as a sufficient answer also to mr. d's . last argument to prove the donatists against infant-baptism , because they and the novatians were the same in principle with the waldenses . it being only a foul aspersion cast upon them by their malicious adversaries . posterior aetas ( saith danaeus ) ad praegravandam bonam evangelii causam , homines vere evangelicos infami catharorum nomine calumniata est . thus reader , it is left to thy judgment ( as mr. danvers speaks ) whether he hath sufficiently justified his sixfold testimony , that the donatists did deny infants-baptism . i hope ( whatever mr. danvers may say to the contrary ) i have sufficiently invalidated all that he hath brougat for that end , and that thou wilt acquit me from the charge of disingenuity in condemning his witnesses without cause . so we are come to his last witnesses the ancient britains ; which may well be called his , because no man ever before him affirmed they were against infants-baptism . of the witness pretended to be born against infants-baptism by the ancient britains . mr. danvers is singular in his opinion ; for never did any anabaptist that i have read of hit upon this topick , to prove the antiquity of their way ; no not mr. tombes ( whose invention is admirable for arguments , in that part of his anti-paedobaptism which i have lying by me , which consists of above 260 pages in quarto being part of the 1500 which mr. danvers says in his preface was never yet replyed to . and 't is no wonder that no body hath undertaken it ; for as the author of the history of the popes nephews speaks , the jesuits are politick in writing large volumns , on purpose to discourage the protestants from answering them . mr. danvers gives four arguments that the ancient britains that inhabited wales , when austin the monk was sent by pope gregory into this island to preach the gospel about the year 604. did bear their testimony against infants-baptism . 1. because mr. fox out of bede tells us , they refused to baptize after the manner of rome , which fabian particularly explains to be in the point of infants-baptism . in answer to this i did ( in my infants-baptism asserted ) 1. except against fabian's paraphrase upon the words , which bede gives us from austin ; and that for these reasons , 1. because in the preface to fabian , we there read that what he relates of these matters is taken from bede's ecclesiastical history , in which there is no mention of the britains denying to give christendom to children , for all that he saith is in his second book , and the words are , — in as much as you do contrary to our custom , yea to the custom of the universal church , nevertheless if you will obey me only in these three things , soil . that you keep your easter in its proper time ; administer baptism , whereby we are born again to god , after the manner of the holy church of rome ; and the apostolical church , and preach the word of god together with us unto the english nation , we will patiently bear all other things which you do , although contrary to our customs . but they answered they would do none of these . mr. fox relates it thus , that they would not agree , refusing to leave the custom which they so long time had continued without the assent of them all which used the same . fox . act. mon. 1. book , p. 107. 2. because fabian is not lookt upon as a faithful historian , and therefore mr. fox in the aforesaid book suspecteth him of divers mistakes , and follows not his relation of giving christendom to children in this story , as it is set down by him ; for he gives us it in the words of bede , viz. that they refused to baptize after the manner of rome . 3. none of the other ancient historians , as cretensis in polychron . huntington , &c. mention their refusing to give christendom to children ; they only speak generally of refusing to baptize after the manner of rome . some other reasons were given which i let pass , having already said enough to shew on what a sandy foundation mr. danvers builds this his peculiar assertion , that the ancient britains denyed infants-baptism , he having nothing for it but fabians conjecture , wherein he differs from all other historians in the world. but saith mr. danvers , fabian hath fully hit bede's meaning : why ? 1. because austin tells the brittish christians , that among many things , wherein they were contrary to the custom of rome , and to the universal church , one was in this particular of baptism ; and this he conceives must needs be in their refusing to baptize children : and his reasons are ; 1. because as to the baptizing the adult they were not contrary to the church of rome . i answer , though they were not contrary to them , as to the subject of baptism , viz. the adult ; yet they might be , and were so ( if so pure as mr. danvers represents them ) in regard of the adjuncts which the church of rome annext to baptism , viz. those superstitious additions of chrysm , oyl , &c. they both baptized the adult , but not after the same manner : and this was that which austin stood upon , he would have had them baptize after their manner : but mr. danvers objects , 2. it could not respect the mode of baptism , that 's strange ; for doth he not tell us just before , p. 38. of his reply , from mr. fox , who takes it from bede , that they refused to baptize after the manner of rome ; and can he tell wherein the difference lies between mode and manner . but let us weigh his reasons ( which are as light as a feather ) why it could not respect the mode of baptism . his first is , because the custom of the church of rome was not universal , but opposed by the greeks and eastern churches , & not at all to be made out to be apostolical . he says true indeed , though it be not ad rhombum , and though the church of rome was not so universal , neither could be made out to be apostolical ; yet they are so proud as to term it so , and say what we can to the contrary , they do still arrogate as much to this day . 3. therefore , saith he , it must needs respect infants-baptism ; whether this be intended as an argument , or a conclusion , who can tell ? it is brought in as a third argument , and then it is idem per idem : it must needs respect infants-baptism , because it must needs . but he wheels about again after a confused manner , and comes in with five other arguments . 1. because the church of rome had particularly enjoyned , and imposed it to beget infants to regeneration , and therefore must intend the substance and not the ceremony . to which i reply ; 1. it is very strange , that mr. danvers's mind should thus run altogether upon childrens baptism , when the work which austin would have had them gone upon , was to baptize the adult pagans , such as the saxons then were , and to preach the gospel to them , and we reade not ( unless i mistake ) of any children that he baptized at all , nor any of his company , although he sent to gregory to know how long the baptizing of a child might be deferr'd , there being no danger of death . 2. how came the canon of the church of rome into mr. danvers's mind , of childrens being born of god by regeneration ? for austin spake not of this ; but only exhorts the britains to administer baptism , whereby , saith he , we are born again , as holding that grown persons are born again to god as well as children , according to the judgment of the church of rome , as well as the ancient fathers . doth not just in martyr say the same , speaking of the manner how the christians were baptized : they go ( saith he ) to the water and are regenerated , as we our selves were regenerated , &c. so that these are but childish cavils against childrens-baptism . 2. he urge● another , and that is , because infants-baptism was universally received in this seventh age , in other parts of the world for this end . this is such an argument that i know not well what to say to it , unless it be that since infants-baptism was so universally received in other parts of the world , it 's altogether improbable it should be shut out of wales . the third and fourth arguments make but one , which is , because infant-baptism was received , and enjoyned as an apostolical practice , and it had been childish and ridiculous to have said baptism in general was apostolical . mr. danvers says true , it had been indeed ridiculous for austin to have said baptism in general was apostolical , and therefore he speaks of the manner of baptizing , which he would have the britains observe as they did , that is , to do it in that superstitious way with chrysm , oyl , &c. which is held by the church of rome to be apostolical . and whereas i say the britains did no more reject infants-baptism , than they did preaching to the saxons . he thus replys ; true , having as much reason to reject the one , as the other . a strange assertion ! for though infants-baptism be in his account unlawful , yet the preaching of the gospel , one would think , should be lawful , and more reason there is to preach the gospel , than to baptize either the adult or infants . but what makes mr. danvers judg otherwise as to these britains ? it is because he conceives , by preaching here must be understood authoritatively , by being ordained by them , and not as a company of lay-men , or mechanicks . it seems than this gentle-man is for mechanicks preaching ; but that which is remarkable is , to see how much he hath overshot himself in the heat of disputation : for the britains , to whom austin addrest his speech , were not lay-men or mechanicks , but seven bishops and an arch-bishop , as mr. fox informs us , act. mon. 1. book , p. 107. although 't is true they admitted not romes supremacy over them , which was the main quarrel , as mr. fox tells us out of cluniacensi , who gives this reason why they would not comply with austin , because they would not admit of the bishop of romes supremacy over them , ex pet. cluniacensi ad bernardum . reader , thou must know that mr. danvers gave five other reasons in his treatise of baptism to confirm his former position ; and because i said in my answer they were trifles , he tells me in his reply that that is an excellent way of answering , & next to bellarmin , thou lyest . but i must tell mr. danvers , i did not only say they were trifles , but proved them such . and because he doth so cunningly insinuate the contrary , i shall now repeat my answer to his reasons , adding a little , and submit it to judgment . 1. his first argument , that the britains were against infant-baptism , was , because they kept themselves both in discipline and doctrine expresly to the scripture . before i speak to this , know , that he hath altered his note ; for his first argument in both his treatises of baptism was this , because the britains received the christian faith , doctrine and discipline from the apostles and asiatick churches , who had no such thing as baptizing children . now this being more than he can tell , and a negative argument as to matter of fact , is not valid , as i told him in my answer : and besides , i minded him with that of the magdeburgs , who expresly tell us that infants-baptism was in use in the asiatick churches , cent. 3. c. 6. p. 124. he is so ingenious as to wave that argument . but to the 1st , as it is here in the reply , which is , because they kept themselves in discipline and doctrine expresly to the word . this he thinks will effectually do the business , that is , casheer infants-baptism from them . to this i answer . 1. to say they kept themselves expresly in discipline and doctrine to the word , is more than mr. danvers can prove , and it is more than jeffery monmouth speaks , from whom he hath his intelligence . this therefore , that they keep to the express word is his own dictate . 2. it is not true what he saith , nor can i apprehend how mr. danvers should believe himself ; for no anabaptist believes episcopal government to be so expresly set down in the word , and mr. fox tells us as before , that no less than seven bishops and an arch-bishop came out of wales at austin's summons ; who were also so proud , that wanting some ceremonious observance at their first coming to austin they took such offence , that in disdain and great displeasure they went away . and observe , reader , the sense of mr. fox upon this their carriage ; i profess , saith he , i cannot see but both austin and them were to be blamed , who so much neglected their spiritual duties in revenging their temporal injuries , that they denied to joyn their helping hand to turn the idolatrous saxons to the way of life and salvation , in which respect all private respects ought to give place , and be forgotten , and for which cause he conceived the stroke of god's punishment did light upon them afterward . the business of infants-baptism never entered into this good-mans mind , as if they refused to comply with austin on that account , nor is it like that ever the britains thought of it . 2. his next argument is , because they were zealous impugners of tradition . but by the story we find no such zeal unless it was against austin for not honouring them : and besides , this argument of mr. danvers is altogether precarious ; for we have shewed before that though austin held infants-baptism a tradition , yet withal it was in his opinion grounded on circumcision , and the papists ( as bellarmine ) affirm the warrantableness of it may be collected from scripture . but to make short work with it , i deny that they were such impugners of tradition , if the discpline of arch-bishops , and the observation of easter be traditions ( as mr. danvers judgeth them to be ; ) for as the difference between austin and them was not about the subject of baptism , but the ceremony ; so they differed not about keeping easter , but only as to the circumstance of time , when it was to be kept . that the britains and picts kept easter , though not at the same time as the romish church did , see mr. fox act. mon. page 111. where mention is made of a synod in which the controversie about keeping easter was debated before king oswie , alfrid's father ; and 't is said coleman then bishop of northumberland , followed not the custom of rome , nor of the saxons , but the picts and britains in celebrating easter from the 14th day of the first month , till the 28th of the same , against whom wilfrid replied , — the easter we keep , we have seen at rome , — the same is used in italy and france , and finally all the world over , save only by these here present , with their accomplices the picts and britains . 3. reason is , because constantine the son of christian parents was not baptized till aged , so in his treatise of baptism ; but in his reply , 't is , not baptized in this island . but we have shewn constantius his father was no christian at constantine's birth , and in all likelyhood lived and dyed a pagan , though he had much respect for christians ; and even constantine himself was a pagan for sometime after he was emperor . 4. another of his reasons is , because the custom of the britains was to baptize after confession of faith , being in union and communion therein with the french christians ; and i told him this was a good argument to prove they were for infants-baptism , because the french christians afterward called waldenses were for it , and had used it so many hundred years ; witness the confession at angrogne . nor will mr. danvers his old salvo serve his turn , which is , that the ancient waldenses were against infants-baptism , though he cannot but grant the more modern were for it . for we have met with something of late that must needs convince him , and that is , that infants-baptism was practised in the country where the waldenses do inhabit , near twelve hundred years since . for the famous french historian , john de serres , in his history of france translated into english , tells us , p. 12. that anno christi 500 , clovis the great king of france , then an heathen , desired to marry clotilde daughter of chilperic brother of gondebault , king of the burgundians , ( whose seat was then at arles in provence ) gondebault denyed clovis , because of the difference of religion : clovis to remove this , promised her liberty of conscience , so the marriage was concluded . and ( saith the author ) although clovis were a pagan , yet he was no enemy to the christians , sitting himself to the humour of the gauloys , who generally followed the christian religion : he suffered his wife likewise to baptize her children . so it 's plain the burgundians ( from whence the waldenses sprang ) were for baptizing infants ; and belike it was also at that time the universal practice of the gauls . 5. the last of mr. danvers's arguments , that the britains were against infants-baptism , is , because austin himself was so raw and ignorant in the rite , that when he came into britain , and the question was here put to him ( i know not by whom ) how long a child that was in danger of death might stay unbaptized ? he was fain to send to rome for solution . this is so raw an argument indeed to prove the britains were against infants-baptism , that instead of an answer , it deserves to be laught at . for at this very day wherein infants-baptism is so generally practised , some take a liberty to delay longer than others who are for the speedy administration thereof . and if this argument doth import any thing , it is , that austin himself was not so well studied as he ought to have been as to the time when children should be baptized . what in the last place he speaks of hilary , that none were baptized in the western churches but the adult , is confronted in the beginning , where we have shewn that he hath no such saying in lib. de trinitate , the book referr'd to , and how he himself was for infants-baptism from his 2d epistle to austin . as for his other witnesses , munzer and john of leyden , with the rest of that faction , though he doth pertinaciously persist against the clearest evidences , in palliating or rather denying the horrid crimes laid to their charge , and withal ( very disingenuously ) reflects dishonour upon those of the reformation , i shall not be at so much expence of time and paper as to expose his gross aberrations herein , but quietly permit him to injoy the comfort and honour of such witnesses . finis . notes, typically marginal, from the original text notes for div a66526-e180 preface to the reply . notes for div a66526-e1070 synodus 4tae carthaginensis cent. 4. cap. 9. pag. 873. laodicens . concilium cent. 4. cap. 9. p. 833. common-prayer book last edit . dipt by washing is nonsense . notes for div a66526-e14040 * dr. richard allestree , the worthy provost of eaton-colledg . † in his book entit . more proofs of infants church-membership , pag. 343. * in his treatise of baptism . london , 1674. pag. 65 , 66. † anno. 1656. * pag. 343. of his book before cited . ☞ ☞ notes for div a66526-e20620 ☜ ☜ a counter-antidote, to purge out the malignant effects of a late counterfeit, prepared by mr. gyles shute ... being an answer to his vindication of his pretended antidote to prevent the prevalency of anabaptism, shewing that mr. hercules collins's reply to the said author remains unanswered : wherein the baptism of believers is evinced to be god's ordinance, and the baptized congregations proved true churches of jesus christ : with a further detection of the error of pedo-baptism : to which is added, an answer to mr. shute's reply to mr. collins's half-sheet / by benjamin keach. keach, benjamin, 1640-1704. 1694 approx. 286 kb of xml-encoded text transcribed from 33 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a47448 wing k54 estc r18808 12350372 ocm 12350372 59964 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a47448) transcribed from: (early english books online ; image set 59964) images scanned from microfilm: (early english books, 1641-1700 ; 213:4) a counter-antidote, to purge out the malignant effects of a late counterfeit, prepared by mr. gyles shute ... being an answer to his vindication of his pretended antidote to prevent the prevalency of anabaptism, shewing that mr. hercules collins's reply to the said author remains unanswered : wherein the baptism of believers is evinced to be god's ordinance, and the baptized congregations proved true churches of jesus christ : with a further detection of the error of pedo-baptism : to which is added, an answer to mr. shute's reply to mr. collins's half-sheet / by benjamin keach. keach, benjamin, 1640-1704. [2], 54, 8 p. printed for h. bernard ..., london : 1694. errata: p. 54. reproduction of original in british library. "an appendix, being a reply to mr. shute's last single sheet, in answer to mr. collin's half-sheet": p. 44-54. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng collins, hercules, d. 1702. -antidote proved a counterfeit, or, error detected and believers baptism vindicated. shute, giles, b. 1650 or 51. -antidote to prevent the prevalency of anabaptism. baptism -early works to 1800. infant baptism -early works to 1800. anabaptists. 2005-04 tcp assigned for keying and markup 2005-05 apex covantage keyed and coded from proquest page images 2005-06 rachel losh sampled and proofread 2005-06 rachel losh text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion a counter-antidote , to purge out the malignant effects of a late counterfeit , prepared by mr. gyles shute , an unskilful person in polemical cures : being an answer to his vindication of his pretended antidote , to prevent the prevalency of anabaptism . shewing that mr. hercules collins's reply to the said author remains unanswered . wherein the baptism of believers is evinced to be god's ordinance , and the baptized congregations proved true churches of jesus christ. with a further detection of the error of pedo-baptism . to which is added , an answer to mr. shute's reply to mr. collins's half-sheet . by benjamin keach . london : printed for h. bernard , at the bible in the poultry . m dc xc iv. the introduction . i cannot , without grief and sorrow of heart , reflect upon the sad consequences of our present differences in and about the smaller matters of religion , whereas we agree in all the essentials thereof ; but do much more resent that bitter and censorious spirit many shew , and particularly appeareth in the person i have now to do with , which all that read his books will quickly perceive . pray do but see what a kind of advertisement he put twice into the city mercury of his last treatise , &c. wherein he positively denies those he calls anabaptists to be churches ; and their baptism he affirms to be a counterfeit , which is the baptism of believers or adult persons ; and that because we do not ground gospel-baptism upon the covenant god made with abraham , but upon the great commission our blessed saviour gave to his disciples after he rose from the dead , as it is contained , mat. 28. 19 , 20. mark 16. 15 , 16. this is such an attempt , that none of our brethren who are pedo-baptists ( nor any that ever i read of ) assayed to do . whether our baptism be a truth of christ , or a counterfeit , will appear in our answer ; but why are we no churches ? certainly we are churches ; for a church may consist of wicked men as well as of good men ; but i suppose he means we are not true churches of christ ; he , as i judge , not knowing from what theam that word is derived , we must be wicked persons or else churches of christ. this man hath come too near to the expressions and bitter reflections john child uttered against us , falsely called , anabaptists ; who soon after fell under fearful horror of conscience and desperation . he wrote a book against us , rendring us very odious to the world , and casting contempt upon our saithful ministers , but quickly was convinced of his horrid design , crying out , in despair , that he had touched the apple of god's eye ; for , said he , if god has any people in the world , those that i have vilified are his , or to that effect . the lord deliver this man from such a spirit and dismal end ; but 't is bad modling ( as we used to say ) with edge tools . our saviour shews the danger of rash judgment ; and what have ●e to do to judge our fellow servant , much less churches ? we may judge of things , and freely speak our minds , according to light received ; but to censure a people after this manner , and only because 〈◊〉 differ from him about the subject and mode of baptism , is hard ; 〈◊〉 , considering , that we are in all other things of the same faith with himself , and such that he hath daily church communion with ; is this lovely or just ? is this the spirit of jesus christ ? o● doth he appear in the wisdom that is from above , that is first pure , then peaceable , gentle , ●a●●e to be intreated , full of mercy and good fruits , without partiality and without hypocrisie , and the fruits of righteousness that is sown in peace of them that make peace , jam. 3. 17 , 18. what kind of scoffing , reproaching , railing and opprobious language he hath cast on us , i shall collect and set down in its proper place ; and yet at the same time he bears very hard upon his antagonists for using such kind of terms , &c. p. 4. how will he escape , who says a man should not steal , if he steals ? or , that a man should not commit adultery , if he commits adultery ? rom. 2. 22. or that says , a man should not scoff or rail on , and vilifie his brother when he doth the same thing , and yet pretends he hath not do●e it ; i will not render railing for railing , these are his words ; and again saith , i shall labour to declare in the spirit of meekness , pag. 4. hath he been as good as his word , or hath he not ? ( they are proper judges who have read his book . ) i think few men who have had to do with us in this controversie shewed a more four spirit than mr. eaxter ; and yet did he ever deny us to be churches , or call our baptism a counterfeit ? pray take his sentiments of us , when in a co●l spirit , these are his words , viz. that the anaebaptists are godly men ; that differ from us in a point so difficult that many papists and prelatists have maintained that it is not determined in in the scripture , but dependeth upon tradition of the church ; and i know as good and sober men of that mind as of thei●s , who are most against them , &c. and again he saith , that augustin and many children of christians were baptized at age , and that the controversie is of so great difficulty , that if in all such cases none that differ be tollerated , we may not live together in the world or church , but endlesly excommunicate or persecute one another , baxter's book , principle of love , page 7. but mr. shute hath appeared so bold and rash as if he had an infallible spirit , and seems to be so lifted up as if he hath done more in his short tract , than all those learned men who have formerly and of late times asserted pedo-baptism . and that now we are totally confuted , and we , and our cause of believers baptism gone for ever . see his title page . and in pag. 113. saith he , thus i have given you one broad side more , by which i have brought your whole opinion by the lee , and all the carpenters and calkers in the nation cannot save it from sinking . i wish he knew his own spirit and weakness better , and not thus to admire what he hath done : doth he think there is none can answer his arguments ? no saving our baptism and churches from sinking to the bottom , which he hath so furiously attacked ? sad case ! what could goliah of gath , or proud rabshaketh say more ? but he forgot the old proverb , let not him boast that puts on his armour as he that puts it off . if i or my reverend brother collins , have in any writings of ours used hard words , we have cause to be troubled , for the truth never gained any thing that way : 't is not hard words , but hard arguments that must do the business ; a soft answer ( as solomon saith ) turneth away wrath. i must say , i had rather have to do with a man that hath more argument and less confidence than i can find in his writing , or spirit . i am sorry he had no better counsel , or followed no better conduct , at such an hour as this is ▪ it sure concerns us all to study the things that make for peace , and that by which we may edifie one another ; the breach is too wide already . o what want of love is there in christians to each other , who are all members of the mystical body of christ , and children of one father , and heirs of the same glorious inheritance ! sure we shall love one another when we come to heaven ; and i hope his reverend pastor ( whom i have more cause both to love and honour than ten thousand instructors in christ , he being the blessed instrument in my conversion all most forty years ago ) gave no encouragement to him thus to write and abuse his brethren . i would he had consider'd the text , he that hateth his brother , is in darkness joh. 2. 11. for my part i hope i can say i love them in whom i see the image of god , that differ from me , in the like degree as those of mine own opinion . i am persuaded the want of love to one another is one of the greatest sins of this age , and that which is a high provocation to god ; and if that which this man hath done is a fruit of love , or tends to promote it , i am mistaken . true , i have ( may be ) wrote as much of late as another on the subject of baptism ; but never without provocation , by means of divers persons who have of late times wrote against us . i have not begun the controversie , but have still been on the defensive side ; nor can any justly blame us to clear our selves , and defend that which we believe to be the truth of christ when urged to it . as to his answer to mr. collins , he hath said something , 't is true , to one or two of his arguments , but the rest he has passed by in silence , and left the chief argumentive part , in a great measure , unanswered . and as to his reply to me , i cannot see he hath said any thing that deserveth my notice at all ; but lest the easie , unwary and prejudiced reader , should conclude he hath done wonders , should we aot return an answer . i have examined the stress of all that seems argumentive , which contains but a small part of his book , and having studied moderation and tenderness , i hope it may tend to allay and quench the fire of his passion , and bring him to a more moderate temper . however , i shall leave it to the blessing of god to dispose of the issue of it , as he shall seem good in his all-wise providence ; and to help the reader , i have divided his book into chapters in my answer ; and since he begins with the form or manner of baptizing there , i shall begin also . chap. i. wherein it is proved , that baptism is not sprinkling nor pouring of water on the face , nor dipping of the head only ; but that it is dipping or plunging of the whole body under water . i shall begin with mr. sbute's fifth page , and shall shew him that he hath not yet buried mr. collins his answer , but that it is still alive , and as lively as it was before his pretended answer came forth . in pag. 6. he r●cited what mr. cobins mentioned in the 2d page of his reply to his antidote , viz. where mr. cobins says , the right mode of baptism is by dipping . to which mr. shute saith , ( in p. 5. ) i think there is more to be said for sprinkling or pouring water on the face in baptism than there is for dipping or ducking over head and ears in a river or pond : for the latter is more like a punishment of criminals than the solemnizing of an ordinance of god ; pray hear what the scripture saith of sprinkling and of pouring water upon sinners to cleanse them . heb 12. 24 and to jesus , the mediator of the new covenant , and to the blood of sprinkling , & c. ● pet. 1. 2. elect according to the foreknowledge of god the father through sanctification of the spirit , unto obedience and sprinkling of the blood of jesus christ. and isa. 44 3. for i will pour water upon him that is thirsty , and f●oods upon the dry ground : i will pour my spirit upon thy seed , and my blessings upon thine off-spring . ez ● 36. 25. then will i sprinkle cl●an water upon you , and ye shall be cl●an from all your filthiness , and from all your ●●ols w●● i cleanse you . ed●d . 2● 8. here you see ( say you ) we do not read of dipping , nor ducking in all those spiritual metaphorical baptisms , which are all nearly re●ued unto the ordinance of baptism and t●n● to the fam thing , but more effectually and perfectly , and are accompanied with the same promises , namely , the remission of sins , sanctification by the spirit , and the gift of the holy ghost ; compared with acts 2. 38 , 39. answer 1. you might have added many other places of scripture , where we read of sprinkling : but what would it signify ? the sprinkling and pouring mentioned in these scriptures , refer not to water ▪ baptism : read your learned annotators and expositors , and you will find they agree as one man ▪ that sprinkling and pouring of water ( in isaiah and ezekiel , &c. ) do refer to the graci us effusion of the spirit in the times of the gospel , and to the purifying and purging vertue of the blood of christ ; and so that in heb. 12 24. is to be understood , you should not only say , but prove baptism to be here intended , and then yoù had said something . 2. should the sprinkling or pouring in these scriptures , be meant of baptism , then it would follow that baptism has mighty vertue in it indeed , even to wash away all sin and filthiness : i thought nothing could cleanse from sin out christ's precious blood , as it is applyed by the spirit , through faith. baptism , peter tells you , washes not away the filthiness of the flesh. not the putting away of the filthiness of the flesh , but the answer of a good conscience towards god , by the resurrection of jesus christ , 1 pet. 3. 20. 3. if you should say , baptism is chiefly a sign or lively symbol of our being sprinkled with the spirit , or with the blood of jesus christ , we do deny it . you have not attempted to prove it , 't is evident baptism is principally a sign or symbol of christ's death , burial and resurrection , see rom. 6. 3 , 4. col. 2. 12 , 13. compared with this in 1 pet. 3. 20. which sprinkling or pouring cannot hold forth . 4. but you intimate , that these spiritual metaphorical baptisms are nearly related to the ordinance of baptism . i answer , by pouring floods of water , or by the great effusion of the spirit ; i deny not but the baptism of the spirit may be held forth ; and the baptism of the spirit signifies immersion . ye shall be baptized with the holy ghost , &c. acts 1. 5. the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 says casaubon , is to dip or plunge , in which sense , saith he , the apostles might be said to have been baptized , for the house in which this was done , was filled with the holy ghost , so that the apostles might seem to have been plunged into it , as in a large fi●h-pond . see dr. duveil on acts 1. 4 , 5. the learned casaubon was a pedo-baptist , yet knew better than to assert baptizo is to sprinkle or pour , but to dip or plunge , as you here . friend , what do you mean by saying , all those metaphorical baptisms are nearly related to the ordinance of baptism ; if you intend both signifies sprinkling , i deny it , for both of them signifie dipping or overwhelming , and so doth the baptism of afflictions also , 't is not every small degree of suffering that is the baptism of suffering : great afflictions are so called , and that from the literal and genuine signification of the word baptizo , to dip , to plunge under ; and hence ( as i have elswhere shewed ) vossius notes , that every light affliction is not the baptism of affliction , but like that of david , psal. 32. 6. he drew me out of deep waters ; hence also sufferings and afflictions are called waves , thy waves and thy billows are gone over me , psal. 42. 7. it refers to christ's sufferings , who was overwhelmed with afflictions , even unto blood and death . the same as i have hinted is to be noted as to the baptism of the spirit , it signifies the miraculous effusion of the holy spirit , like that at the day of pentecost , acts 2. 1 , 2. now , in this respect the metaphorical baptisms , are nearly related in signification with the ordinance of baptism : i do confess , for to baptize in the name of the father , &c. is to dip in the name of the father , &c. and for a more full and clear demonstration of this from a multitude of learned men , both ancient and modern . see my late answer to mr. burki● , entituled , the rector rectified , from page 157. to page 206. scapula and stephens , two famous men for their great learning , and accounted masters of the greek tongue , tell us , that baptizo from bapto , as to the first and proper signification , signifies mergo , immergo , item tingo quod fit imm●rgendo , inficere , im●uere , viz. to dip , plunge and overwhelm , put under , cover over , to die in colours , which is done by plunging . grotius saith , it signifies to dip over head and ears . pasor , an immersion , dipping or submersion , it appears you neither know nor enquire after the proper , literal and genuine signification of the word , if you did you would certainly not say , you think there is more to be said for sprinkling ; for i would have you ask such as can tell you , whether in those places in the hebrews , where sprinkling is mentioned , the word signifies baptizing , or whether it is not rantizing , another word and of another signification . and as you regard not the literal , so you mind not the mistical signification of baptism ; which is not chiefly to represent the sprinkling of christ's blood , but to hold forth in a lively figure his death , burial and resurrection , together with our death unto sin , and rising again to walk in newness of life ; as will farther appear in its proper place . see our late annotators on matth. 3. 6. and were baptized of him in jordan . a great part of those who went out to hear john , say they , were baptized , that is , dipped in jordan . tho' they would have the word to signify washing also , which we deny not ; but then say we , 't is such a washing as is by dipping , always , when applyed to this ordinance . 5. you seem very bold , in saying , dipping over h●●d and ears is more like a punishment of criminals than the solemnizing of an ordinance of god. 't is no marvel you reproach us , when you dare cast such contempt upon christ's sacred institution ; it is to me a trembling consideration thus to arraign the wisdom of god : nor will it salve the matter should you say , you do not think baptism is dipping , for it may be so as far as you know ; and if you had read what a multitude of learned men ( who were pedo baptists ) do affirm it is dipping , you would not sure have adventured to assert such a thing : suppose it be found at the last day to be dipping , the lord give you repentance , that you may have this evil , and all others done away through his blood. sure there was as much , nay more cause for during men to have cast such a reflection on that legal ordinance of circumcision . but you say page 6 , 7. we do not find that there was either a river , or pond of water in the jaylors house for himself and all his houshold 〈◊〉 be dipped o● ducked under water , for they were all baptized the same hour of the night , &c. 1. answer , sir , you should take more heed to your words and to what you assert . is it said they were baptized in the jaylors house ? if it 〈◊〉 been done in a house , our saviour needed not to have gone to the river jordan to be baptized ; much less into jordan . nor was there any reason for philip and the e●●●ch to have gone into the water . 2. moreover , doth not the holy scripture tell you that john also was baptizing in aenon near salim , because there was much water , john 3. 23. pray reader note this well ; mind the reason why the holy ghost ●aith , he baptized in aenon ; 't is po●sitively affirmed , because there was much water in that place , intimating clearly that a little water will not serve to baptize persons in : also observe what mr. pools annotations say on this place of scripture ; thus you will find it expressed , viz. it is from this apparent , that both christ and john baptized by dipping the body in water , else they need not have sought places where had been great plenty of water . these are his words that wrote those annotations . and if it be so apparent , 't is as apparent you have been too bold to say , that dipping is more like a punishment of criminals than an ordinance of god. 3. what though we do not read that the jaylor had a river , or pond , in his yard , or near his house ( 't is rediculous to talk of a river or pond in his house ) yet we ought to believe there was water enough by , or near his house , to baptize him and all his , who believed . you see it is granted by your own worthy brethren , baptizing is dipping ; there was n● need for the holy ghost to speak of the place where this water was , or whether it was a pond or river : and certainly they did not baptize some , and sprinkle or ●antize others ; gospel-baptism being but one and the same , as to the subject and mode of administration . 4. how can you say page 7. that they were all baptized in his own house , when the text speaks not any such thing ? 2. how can you presume to assert , that they did not go out of the house ? reader observe the text well , acts 16. 30. and brought them out and said , sirs what must i do to be saved ? vers. 31. and they said , believe on the lord jesus christ and thou shalt be saved , and thy house ; and they spake unto him and to all that were in his house , vers . 32. and he took them the same hour of the night and washed their stripes ; and was baptized ●e and all his , straight way . now from these words mr. shute affirms , that they were all baptized in his house , that is , in the jaylors house . 2. that they were baptized the same hour of the night . 3. that they did not go out of the house to a river . if you can see these three things in these verses you have better eyes than i have . as to what was done the same hour of the night 't is directly in plain words asserted , viz. he washed their stripes . as to the time when baptized , it is said , straight way . if you will have the same hour and straight way to intend both the washing their stripes , and their being baptized , it is more than can be gathered therefrom ; but if that be granted , might they not in that hour go a little way out of the house and be baptized ? 't is evident he abuses the sacred text. 4. what reason hath he also to affirm , that none believed but the jaylor himself ? for so he asserts . these are his words . page 7. we do not read of any one soul of them that did believe besides the jaylor himself , before they were baptized ; nor of any one act of faith they exerted . 1. answer , we do read in vers . 34. and when he had brought them into his house he set meat before them , and rejoyced , believing in god with all his house . 2. he will say , may be , this was after they were baptized . i answer , we read not one word of the jaylors believing himself tell then : i mean tho' he believed before , and all his house believed before either were baptized ; yet 't is not expressed by the holy ghost until after they had been baptized , and were come into his house , and he set meat before them believing in god with all his house ; so that here is as much mention made of that act of faith his whole house exerted , as of the jaylors own faith , and as soon also . 3. and is it not evident likewise that they were before out of the jaylors house , else why is it said when he had brought them into his house , &c. that is , after they were baptised ; take heed how you write at another time , lest you provoke god by adding and diminishing from his sacred word . in page 12 ( you say ) you believe , that there were more modes in baptism than one , for some went down into the water , and others were baptised in their houses : but ( say you ) i understand not that any were ducked all under water ; it is possible their faces might be dipped , without plunging the whole body under water , or by pouring water on their faces . 1. answer , that which you again assert . i again affirm , is not true , viz. that some were baptised in their houses ; what you have said of the jaylors being baptised in his own house , all may see is without book , and without the least shadow of proof , nor do you , nor can you prove it of any other . 2. if there were more modes of baptism than one , then there were different significations of the same ordinance , and all of them could not be held forth in the baptism of each person ; for such that were dipped , tho' it was but the head only , were taught the proper mysteries represented thereby , and those that were sprinkled only with water , or had water poured upon them , were taught the proper symbols or signification of that mode ; but how absur'd that would be i leave to all impartial wise men to consider . 3. and if this was so , how then was the way and ordinance of god in their holy administration , one and the same in all the churches of the saints ? you may as well say the modes of the administration of the lords supper were more than one , and so allow of the popish mode therein , who deny the lai●y the cup. is this to make the holy god , a god of order , or of confusion ? 4. if dipping was one mode and sprinkling another , then would baptism and rantism be both ordinances of christ , ask the learned what the word for ( sprinkling ) is in the greek tongue , and if they do not tell you ( if they speak the truth ) 't is ( rantising ) i will confess i have in this done you wrong , and mistook my self : but we deny sprinkling is baptism for dipping of the whole body ; is an essential , not an accident of baptism . baptism is compared to a burial , that 's clear from rom. 6. 3 , 4. as it is confessed by a multitude of learned men who were pedo baptists , as you shall hear anon . now will you say , if the face or head only of a dead corps was covered with earth , and not the whole body , that the corps was buried ? if you should , would you not be laught at ? our saviour was buried , not his head only , but his whole body also in the heart of the earth , and he whose whole body is not covered all over in the earth , is not buried ; no more is he whose whole body is not covered all over in the water-baptised . baptism is a lively figure of the burial of our blessed lord , and of our death to sin and being buried with him both in sign and signification . in page 12. ( say you ) produce one positive command or example to prove , that ever any woman went down into a river , or pond to be dipped , or ducked , all under water in baptism , throughout the book of god , or else take your human invention to your self ; these are your words . answer , if we prove that a woman by name was baptized , then we prove a woman was dipped , because baptized in greek is dipped in english : and the dutch ( as i have elsewhere shewed ) have so translated the word , viz. dooped or dipped in the name of the father , and of the son , and of the holy ghost . now in act. 16. we read of lydia who was baptized , that is , dipped ; and in act. 8. 12. when they believing philip preaching the things concerning the kingdom of god , and the name of jesus christ , they were baptized , both men and women : that is , saith the dutch translation , they were dooped both men and women : our translators have left the greek word untranslated into our tongue . what difference is there between baptisma ( greek ) and baptism ? 2. but sir , i cannot but take notice how often you add ducking to dipping : is not this to reproach and cast contempt upon us , and on the ordinance of christ of dipping believers in his name ? the lord open your eyes and give you repentance , in mercy to your poor soul. in page 13. because every sinner god draws to christ must come to him naked , &c so you say it must be in baptism , viz. that part of the man , woman , or child that is baptized must be naked , and so plead only for the baptizing of the face . 1. answer , sir , what reason do you give for this ? have you any ground to run that parallel from any text of scripture ? is it not of your own making and devising ? but since you are for plain texts of scripture for every thing , pray where do you read that any man , or woman● face , or head , was only baptised , or that ●ver john baptists or christs disciples baptised any person naked ? you tell us of the immodesty and evil of such a practice , and that it may tend to gratifie the devil and to the sin of adultery ; certainly such a thing is utterly to be condemned and never was practised , you know well enough , by us whom you reproachfully call anabaptists . as touching what mr. baxter ( to which you might have added dr. featly ) hath said concerning baptizing persons naked ; we know they as well as you , were too much guilty of backbiting , v●lifying , and reproaching of us ; yet they had no ground in the least to cast this odium upon us ; we challenge all men or any person living to produce one instance that ever any man or woman by any of our perswasion was baptized naked . as to what mr. tombs said to mr. baxter , of a former custom in some nations of baptizing naked , it affects not us , nor do i believe there was ever any such custom used among any godly christians . nor did mr. tombs ever so baptise any maids in bewdeley nor any where else . if he said he could do it , it was doubtless his weakness so to speak ; but i am not bound to believe all that mr. baxter hath wrote of worthy mr. tombs ; but since they are both dead we will say no more to that ; but any thing you can catch up you resolve 't is plain to make the greatest use of imaginable to reproach your godly neighbours and the truth of christ. in pape 15. the anabaptists ( you say ) make a great deal of pudder and stir about the apostles words in romans 6. 3 , 4. and have pressed them into their service ; the words are as followeth ; therefore we are buried with him by baptism ; they will ( say you ) have it that this respects burying in water over head and ears in baptism , and therefore they make it an argument for dipping : the apostle ( you say ) seems to have been stirring them up , and puting them in mind of their baptismal vows and obligations : it may be as well to children of believing parents that were grown up , as to themselves ; for in vers . 3 saith he , know ye not that so many of us as were baptised into christ , were baptized into his death ? that is ( say you ) as they were baptized into all the priviledges , that were purchased by the death of christ , so they were baptised also into the sufferings of christ , for they were obliged by their baptismal covenant to take up their cross and follow the lord jesus christ , &c. 1. answer , you shall now see whether 't is only those whom you call anabaptists , that make such improvement of this text ( you say pudder and stir about it ) or whether others who were and are pedo baptists , do not make the like use of it , viz. to prove baptism is an image , symbol or representation of christs death , and burial and resurrection , together with our death unto sin , and vivification to a newness of life : but before i shall quote the authors i must tell you the apostle is not in the context speaking of the sufferings of believers , not a word of bearing the cross : therefore from the scope and coherence of the text you cannot infer any such conclusion as you do . pray reader take notice of the 5th chapter and the beginning of this 6th , and see if i or this man speak the truth of the texts in , vers . 1. of this chapter ; the holy apostle says thus , i. e. what shall we say then ? shall we continue in sin that grace may abound , god forbid ; how shall we that are dead to sin live any longer therein , vers . 2. know you not that so many of us as have been baptized into jesus christ , were baptized into his death , vers . 3. therefore we are buried with him by baptism into death : that like as christ was raised up from the dead by the glory of the father , even so we also should walk in newness of life , vers . 4. for as we have been planted together in the likeness of his death , we shall be also into the likeness of his resurrection , vers . 5. is here a word of the cross , or suffering for christ , or that we are baptized to shew we must suffer martyrdom with christ ? no , no , unless it be the death or mortification of sin or the old man. tho' i deny not but such that are baptized must look for suffering . you say , our saviour calls his suffering his baptism , and a blood bloody baptism it was ; but i have a baptism to be baptized with , and how am i straightned till it be accomplished ? now ( you say ) the apostle draws his argument from the premises in verses 4 , 5 , p. 16. answer , 't is very true , the apostle doth draw his argument from vers . 4 , 5. &c. but not from luk. 12. 50. the text you mention about christs baptism of suffering , so that 't is evident to all you have abused this sacred text also , and prest it in , to serve your purpose : pray read all the annotators you can get on the place particularly , mr. pools , and see if any favour your exposition of it . 2. tho' i have said enough to silence this man or any other upon this text , rom. 6. 3 , 4 , 5. in two treatises , yet left they come not into the author or readers hand , i shall repeat some passages once again . let all men consider in the fear of god , and take notice of the gracious design , and condescention of our blessed saviour in his instituting of the two great ordinances of the gospel , viz. the lords supper and baptism ; for as that of the lords supper doth in a lively figure represent the breaking of his body , and the pouring forth of his blood , so the ordinance of baptism doth as clearly ( if rightly administed ) represent or hold forth the death , burial , and resurrection of the same lord jesus : together with our death to sin and rising again to walk in newness of life ; and that this appears from this text and that in col. 2. 12. shall , god assisting , be evinced . the whole church of the romans , and every member thereof were to reckon themselves dead to sin , and were bound to live no longer therein , because by baptism , as in a lively figure they had held forth the same thing , nay by that baptismal covenant they were obliged to live and walk in newness of life . see pools annotations on the place , where you will find these words , viz. he seems to allude to the manner of baptizing in those warm countries , which was to dip or plunge the party baptised , and as it were to bury him for a while under water : see the like phrase , col. 2. 12. baptism doth not only represent our mortification , and death unto sin , but our progress and perseverance therein ; burial implies a continuing under death , so mortification is a continual dying unto sin : look as after the death and burial of christ there followed his resurrection , so it must be with us , we must have communion with , and conformity to the lord jesus christ , in his resurrection as well as in his death ; both these are represented and sealed to us , in the sacrament of baptism , &c. thus pools annotations . the assembly also in their annotations on this text say much the same things , viz. in this phrase the apostle seems to allude to the ancient manner of baptizing , which was to dip the party baptized , and as it were to bury them under water for a while , and then to raise them up again out of it , to represent the burial of the old man and the resurrection to newness of life . diodate in his annotations saith the same . cajetan upon the place says we are buried with christ by baptism into death ; by the ceremony of baptism , because he ( that is , the party baptized ) is put under water , and by this carries a similitude of him that was buried who was put under the earth . now because none are buried but dead men , from this very thing that we are buried in baptism we are assimulated to christ buried , and when he was buried . tilenus a great protestant writer in his dispute on this text page 88 , 89. speaks fully to this case : baptism , saith he , is the first sacrament of the new testament instituted by christ , in which there is an exact analogy between the sign , and the thing signified . the outward rite in baptism is threefold . 1. immersion into the water 2. abiding under the water 3. a resurrection out of the water . the form of baptism , viz. external and essential , is no other than the analogical proportion which the signs keep with the things signified thereby ; for the properties of the water , washing away the defilements of the body , does in a most suitable similitude set forth the efficacy of christ's blood in blotting out of sin ; so dipping into the water in a most lively similitude sets forth the mortification of the old man , and rising out of the water , the vivification of the new man — the same plunging into the water ( saith he ) holds ▪ forth to us that horrible gulph of divine justice , in which christ for our sakes for a while was in a manner swallowed up ; abiding under the water ( how little a time so ever ) denotes his descent into hell , even the very deepest of lifelesness , which lying in the sealed or guarded sepulchre , he was accounted as one dead : rising out of the water holds forth to us a lively similitude of the conquest which this dead man got over death ; in like manner we being baptized into his death and buried with him , should rise also with him , and go on in a new life . thus far the learned tilenus . sir , 't is time for you to lay to heart what you have done in trampling upon dipping or baptising , that is such a glorious significant ordinance as these authors tell you , and no doubt speak the mind of god : and in the room of it exalt an humane and an insignificant invention . doth rantism or sprinkling bear any proportion to those great mysteries , here mentioned ? doth that figure o● hold forth the burial of christ , or that of the old man ? can a few drops on the face represent that ; or what representation is there in that of a resurrection ? alass ! you know not what you do . ●ut to proceed . ambrose saith , water is that wherein the body is plunged , to wash away all sin . ( 1 suppose 〈◊〉 means 't is a sign of this , ) i. e. that all sin is buried . chrysostom saith , that the old man is buried and drowned in the immersion under water ; and when the baptized person is afterwards raised up out of the water , it represents the resurrection of the new man to newness of life . 〈◊〉 us epist. ad tradit . philadelph . saith , that ●●l●●ving in his death we may be made partakers of his resurrection by baptism . baptism was given in memory of the death of our lord. we perform the symbols of his death ( mark it reader ) not of the pouring forth of , or sprinkling of his blood , nor of the spirit ; no , no ; but as these authors say , 't is a symbol of his death , burial and resurrection , which sprinkling in no manner of way can represent . justin martyr saith , we know but one saving baptism , inregard there is but one resurrection from the dead , of which baptism is an image . and from hence we know nothing of your infants sprinkling . see more in sir norton knatchbul's notes printed at oxford 1677. who to the same purpose quotes basil the great , lactantius , bernard , &c. mr. perkins 2. vol. cap. 3. on gal. saith , the dipping of the body signifies mortification or fellowship with christ in his death , the staying under the water signifies the burial of sin , and coming out of the water the resurrection from sin to newness of life : and in another place saith , the ancient custom of baptizing was to dip all the body of the baptized in water . to these ancient writers let are once again add here for your further conviction , what some of the chefest prelates of the church of england have very lately said on , rom. 6. 3 , 4. the reverend dr. sharp the present lord arch-bishop of york , in a sermon preached before the queens majesty on easter day , march 27 , 1692. saith he , and this in antient times was taught every christian in and by his baptism ; when ever a person was baptized , he was not only to profess his faith in christs death and resurrection , but he was to look upon himself as obliged in correspondence therewith to mortifie his former carnal affections and to enter upon a new state of life . and the very form of baptism ( saith he ) did lively represent this obligation to them : for what did their plunging under water signifie , but their undertaking , in imitation of christs death and burial , to forsake all their former evil courses ; as their ascending out of the water did their engagement to lead a holy and spiritual life ? this our apostle ( saith he ) doth more than once declare to us thus , rom. 6. 3. 4. we are buried with christ by baptism unto death , that like as christ was raised up by the glory of the father , so we should walk in newness of life . thus dr. sharp . dr. fowler ( now lord bishop of gl●cester ) in his book of design of christianity page 90. on rom. 6. 3 , 4. saith , christians being plunged into the water , signifies their undertaking and obliging themselves in a spiritual sense , to die and to be buried with jesus christ in an utter renouncing and forsaking all their sins , that so answering to his resurrection they may live a holy & godly life . also dr. sherlock ( dean of st. pauls ) in his sermon , charity without usury , on rom. 6. 3 , 4. saith , our conformity to the death and resurrection of our saviour , consists in dying to sin and walking in newness of life : which saith he , st. paul tells us is represented by the external ceremony of baptism , and rising out of his watry grave a new creature . moreover , unto these let me add what dr. tillotson , the present lord arch-bishop of canterbury hath wrote ; see his book stiled sermons on several occasions 5th . edit page 188 , 189. speaking also of the same text , rom. 6. 3 , 4. antiently , saith he , those who were baptised put off their garments , which signified the putting off the body of sin ; and were immers'd and buried in the water , to represent the death of sin ; and then did rise up again out of the water , to signifie their entrance upon a new life . and to these customs the apostle alludes when he says , how shall we that are dead to sin live any longer therein ? know ye not that so many of us that were baptized into jesus christ , were baptized into his death , &c. dr duveil on act. 8. page 292 , 293. cites a most learned anonimous french protestant writer in his answer to the famous bishop of meaux , speaking thus , viz. 't is most certain , saith he , that baptism hath not hitherto been administred , otherwise than by sprinkling , by the most of protestants . but truly this sprinkling is an abuse , thus custom which without any accurate examination , saith he , they retained from the romish church , in like manner as many other things , makes their baptism very defective ; it corrupteth its institution and ancient use , and that nearness of similitude which is needful should be betwixt it and faith , repentance and resurrection . this reflection of mr. b●ssuet deserveth to be seriously considered , to wit , saith he , that this use of plunging hath continued for the space of a whole thousand and three hundred years ; hence we may understand that we did not carefully as it was meet , examine things which we have received from the romish church . calvin also saith l. 4. c. 16. that baptism is a form or way of burial ; and none but such as are already dead to sin , or have repented from dead works , are to be buried . but now say we , sprinkling and pouring is not the form of baptism , because not the form of a burial ; nor can infants be the subjects of it ; because as the learned observe , baptism is a symbol of present , not of future regeneration ; 't is an outward sign of that death unto sin , which the party baptised passed under then , or ought to have had before baptis'd ; they then professed themselves to be dead to sin , i. e. when they were buried with christ in their baptism , for the argument of the apostle lies in that respect , how shall we that are dead to sin live any longer therein ? know you not , that so many of us who were baptized into christ were baptized into his death , both in sign and signification ? and therefore as dr. sherlock says , they rise out of that watry grave as new born creatures ; it denotes not only what they should be hereafter , but what they were actually at that time . so that as this text and arguments drawn there from utterly condemn sprinkling and pouring , as that which is not christs true baptism , so it excludes infants from being the true subjects thereof , because in them appears no such death to sin , nor can they be said to come out of that watry grave as new born creatures . i will only quote one author more and proceed , and that is learned zanchy on col. 2. 12. there are ( saith he ) two parts in regeneration i. e. mortification and vivification , that is called a burial with christ , this a resurrection ; with christ ; the sacrament of both these is baptism ; in which we are overwhelmed or buried , and after that do come forth and rise again : it may not be said truly but sacramentally of all that are baptised , that they are buried wich christ and raised with him , but only of such who have true faith . thus zanchy . now sir , see what a stir and pudder ( as you call it ) these pedo-paptists make on this text , rom. 6. 3 , 4. col. 2. 12. to prove baptism is dipping or a figure of a burial ? would you not have us give the true sense of the word wherein we concur with all learned men ? i hope , by this time reader , thou art fully satisfied that this man hath said nothing to weaken our arguments or grounds for dipping , tho' ' twice as much we have said on this account , in that treatise called the rector rectified ; but this shall suffice here , as to the mode of baptizing . chap. ii. wherein mr. shutes reply to mr. hercules collins answer about habitual faith is considered , detected and clearly refuted ; proving that infants are not required to believe , nor are they ( without a miracle ) capable so to do , nor are they intended in those places of scripture that enjoyns faith on the adult . before i proceed to take notice of what this man hath said about infants having habitual faith , i shall note two or three things by the way . 1. 't is very remarkable , and worthy the readers observation , to see how the asserters of infant baptism differ among themselves about that faith they suppose to be in infants ; for , as i noted in by answer to mr. smythies cold resined , page 144 , some of them , as thomas aquinas asserts , they have the faith of the church , that being intailed upon all who are within the pale thereof ; others say , they have the faith of the gossips or sureties ; thus the church of england , &c. musculus seems to assert , they have an imputed faith ; mr. blake intimates , they have a dogmatical faith only ; mr. baxter would have it be a saving faith ; but does not tell us how it agrees or differs from the faith of the adult ; some as mr. danvers observes , say , 't is a physical ; some , a metaphysical faith some a hyperphysical faith : some say , they are born believers , which proceeds from their patents being in the covenant and being believers ; but this is to intail grace to nature , and regeneration to generation ; nay , and to assert , all are not children of wrath by nature , or as they are born and come into the world ; others say , they are made believers by baptism , that ordinance conveying grace , as mr. rothwell . this man asserts , they have habitual faith ; the like do the athenian society seem to intimate . but which of all these shall we give credit to ? the truth is , they all speak without book , having no ground from gods word to say what they do . 2. we desire it may be considered and carefully heeded , lest we still are abused as mr. collins hath been , that we stedfastly believe and readlly grant it , as an article of our faith , that all infants are under the guilt and stain of original sin as they come into the world , and that no infant can be saved but through the blood and imputation of christs righteousness : and also we do believe , that all those dying infants who are ●aved , god doth in some way or another ( which is not known to us ) sanctify them ; for no unclean thing can enter into the heavenly jerusalem . see our confession of faith. 3. we do believe , that no dying infant can be saved that is not in the covenant of grace , for t is ( through or ) by the grace , mercy and inconceivable love of god , as 't is contained in the covenant of grace , that christ , and all blessings of christ , are made over to all the elect , whether adult or little infants . we therefore never asserted , that no infants of believers , or of unbelievers either , are in the covenant of grace ; but we do assert , all elect infants are in it ; yet we do deny , that the infants of believers as such , or as so considered , as bring their natural offspring , are in the covenant of grace . having noted these three things , i shall proceed . first , take what mr. collins hath asserted in his answer to mr. shutes pretended antidote ; see page 3. viz. that infants are saved by christ we have asserted , because we know of no other name but jesus ; but that they are saved by faith , habitual faith in christ , i must confess i never read in all the book of god ; i could wish he could shew me the chapter where christ said any such thing , i. e. that infants are saved by habitual faith. and what would this man make a new bible , have a new rule , to tell us of things never heard of ? these are mr. collins's words , take mr. shutes reply ; pray look into that chapter , saith he , where you find that god hath declared two ways for saving elect persons ; one for the saving of aying infants , without the grace of faith ; and the other for saving adult believers by faith : and then he asketh two other as impertinent queries . but 〈◊〉 last he sixes u●on one text to prove habitual faith in infants , viz joh. 3. 9. whosoever is born of god doth not commit sin , for his seed remaineth in him ; and he cannot sin because he is born of god. answer , we say there is but one way to be saved , and that one way is jesus christ ; 't is by his sacrifice , by his blood , by his merits , that is , by the imputation of his righteousness ; but that there is the same way or mode and no other , for the application of the blood and merits of christ respecting elect dying infants , as there is for the adult ; and that god doth not , cannot sanctify dying infants any other way but by infusing the same habit of faith , which he infuseth into the adult who believe , he should prove . god is a free agent , and may have ways to apply the blood of christ and sanctify dying infants , that we know not of . 2. as to the text he brings to prove habitual faith in infants , of believers , if it be not brought to prove that , that seed or divine habit is in infants of believers , as such , it does not concern the present controversie ; 't is joh. 3. 9 which we will now consider and examine . and let it be well noted , that the seed remaineth in him , that sacred habit abides in him , that hath it ; it remains and shall remain in every soul in whom it is infused ▪ grace in the habit can't be lost , 't is a well or spring of living water , that springeth up unto eternal life , joh. 4. 14. christ hath prayed , that our faith fail not ; that is , the seed or habit thereof ; for the act , in the exercise of it in part may fail now and then ; if the infants of believers have the habit of faith in them , be sure those habits will appear , and they must be true believers and be saved , because the seed remaineth in them . 3. why do you not answer mr. collins argument , page 7. of his reply to you , faith he , those children of believers which die in an unconverted state , either never had the habits of grace , or else if they had them they have lost them ; but there is no losing . habits of grace , ergo they never had them . reader , see what mr. shute hath said to this argument in page 42. of his last book , these are his words , viz. therefore i will put it to a fair issue , which shall be this , produce me but one place in all my book where i have asserted this you have charged upon me , and i will turn anabaptist immediately , &c. answer , if you have not said that the infants of believers as such have habitual faith , what is it you argue for , why do you plead for the habit of faith to be in them , if you say you plead only for habitual faith to be in elect infants ? 1. then i hope you will only have elect infants to be baptised , and how do you know which they are , since they can make no confession of faith ? 2. moreover , i also conceive you may allow baptism to the infants of unbelievers : for sure you dare not deny but some of their seed are comprehended in gods eternal election . 3. the controversie or difference between us and you lies not how dying elect infants are sanctified , &c. whether by the habit of faith or by some other way , by which god may apply christs merits to them , &c. but whether the infants of believers as such have the habit of faith , or faith in any sense , by which they come to have right to that ordinance , what have we to do with dying infants ? did you baptise no infants but such that dye and were sure that all the dying infants of believers were elected , it might seem some what to the purpose ; tho' not so much neither as you may imagin ; for , i do affirm you have as much ground to give them the lords supper as you have to baptise them , because such who are the proper subjects of baptism , have an immediate right according to the order of the gospel to the lords supper . you must have a command or authority from christs word to baptise them , or you ought not to do it ; but you have no such command nor authority . 4. the habit of faith without the act gives not a right to that sacred ordinance , for faith and a confession of faith is required : but i must confess i see not how there can be the habit and not the act ; for tho' the habit may be antecedent to the act in order of nature , yet not in order of time in any believer : prove , if you can , any person that was a believer , had the habit of faith , and yet not the act of faith at the same time : for as all learned men generally agree , as soon as life is infused into a dead sinner , there is heat , motion , activity , &c. the habit of grace is a vital principle , and as they say , 't is naturally active , it is a spring of perpetual motion , as mr. charnock shews . 5. you say infants may believe : and you would have them to be such children of the jaylors houshold , who are said to believe , and yet would have it to be only faith in the habit : but all men of understanding know believing refers to the act or exercise of faith ; you may as well say the jaylor had no more than the habit of faith , for read the words again , viz. be rejoyced believing in god with all his house . 6. if infants believe they know the object of their faith ; can any believe in him , whom they know not ? faith all men ( i think ) agree has its seat in the will and understanding , the understanding is illuminated and sees the need , necessity and excellency of jesus christ , and so assents that he is the only saviour as well as the will consents , bends and bows down in subjection to him : and can any either young or old be said to be believers or to have faith , and yet in them is nothing of this ? but say you page 22. for as much as the creature is wholly passive in the reception of grace , and christ is all in all , from the foundation of mans salvation to the topstone , therefore a young child in the womb or cradle is as capable of being born again as well as an old one , for both young and old are dead in sin and trespasses before they are converted . answer , you seem to refer to the almighty power of god : 't is very true , he can if he please infuse grace into a babe in the womb or cradle , nay of stones raise up children to abraham ; but the question is not what god can do , but what god doth do : though we do believe the creature is passive in the first reception . of grace , yet how do you prove god doth regenerate infants in the womb or cradle ? gods grace is infused into fit and proper subjects ; and tho the grace by which we believe is from god , yet 't is the creature that doth believe . why do we say that irrational creatures are not fit soil for the seed of the word ? is it not because they have no understanding ? and tho' infants have rational souls yet till they come to maturity they have no knowledg nor understanding ; the design of god in sowing the seed or habit of grace is , that the fruits thereof may be produced and brought forth : but you must say the fruits of grace do not appear in babes , which is love , joy , peace , longsuffering gentleness , goodness , faith , meckness , temperance , &c. gal. 5. 22. nor is it possible it should without a miracle . such as is the cause , such is the effect or product of it . how god doth sanctify dying infants ( i speak as to the mode of it ) no mortal man i am sure can tell ; if it is by infusing grace , let it be so , tho' it can't be proved whilst the world stands , yet gods design therein could not be the same in them as it is in others ; he expecteth no such fruit from them : nor can any gospel ordinance be the right of such infants nor any other , without a precept or example from gods word . baptism ( as you have heard ) is a significant ordinance , 't is an outward sign of mortification of sin and of vivification to a new life , and ●aith is required in respect of the act of it touching the gracious promise of god made to all such who are the true subjects thereof , see what dr. taylor late bishop of down speaks about this notion of infants having habitual faith , viz. are there any acts precedent ▪ concomitant or consequent to this pretended habit ? this strange invention is absolutely without art , without scripture , reason , or authority . and further , saith he , if any run for succour to that exploded cresphu●eton , that infants have faith or any other inspired habit of i know not what , or how , we desire no more advantage than that they are constrained to answer without revelation , against reason , common sense and all experience . again , he saith , how can any man know they have faith , since he never saw any sign of it , neither was he told so by any that could tell ? thus dr. taylor . in page 22. he strangely reflects upon mr. collins , and endeavours to infer that from his arguments , which no way can in honesty be drawn therefrom , viz. that the whole strength of his arguments against infant baptism naturally tends to the making adult believers the authors of their own faith and eternal salvation . answer , let all men consider the nature of this mans spirit ; what little ground there is for this conclusion will soon appear to all that read mr. collins arguments ; doth he deny the infusion of sacred habits in believers , or that 't is not by the grace of god alone , that they are quickened and regenerated , because he knows not that infants have the like sacred habits infused into them . we say the same with worthy mr. marshal , in page 78. of his book ; which you recite in the 24th . page of yours , viz. that union between christ and the soul is fully accomplished by christ giving the spirit of faith to us , even before we can act faith in the reception of him ; because by this grace or spirit of faith , the soul is inclined to an active receiving of christ. what of this ? tho' 't is thus in the adult , must this spirit of faith or the habit of faith be therefore in infants of relievers also ? sir , let me ask you two or three questions here before i leave this . is regeneration in your infants that are regenerated , the fruit or product of that spirit of faith or habits which you plead for , to be infused into them when infants ? sure if they had any such habits , when infants , they need no other inspired habits when they are grown up . 2. i would know since you speak only of those habits to be in believers infants , whether they were infused before they were born or after ? 3. seeing some infants of infidels or unbelievers may be elected , nay and it appears to us by gods working upon the hearts of such when grown up , ( that they were comprehended in his electing love ) had not they likewise when infants habitual faith and so an equal right to baptism ? in page 26 you say , all the seed of believers under the gospel do partake of all the benefite and priviledges of the covenant of grace , as much as ever the seed of professing jews did under the law. answer , i say so too ; and more : all our children partake of greater benefits and priviledges of the gospel of the new covenant than theirs did of it , under the law , ( as to outward dispensation and revelation ) when grown up , set under the clear and plain revelation and ministration of it : but of what this , therefore say you , they have as good , a right to the initiating seal or token of the covenant , namely baptism , as ever the jews children had to the initiating seal of the covenant , namely circumcision . answer , you go too fast ; how do you prove that baptism is an initiating seal of the covenant , some call it an initiating rite into the visible church , but is it indeed an ordinance of initiation into the covenant of grace ; then your infants are not in the covenant before baptized , i know nothing to be the seal of the covenant but the holy spirit , eph. 1. 13 , 14. and cap. 4. 30. as touching circumcision , that was i grant a rite that belonged to the male infants of abraham and his seed , if it was initiating it , only let them into that national church , but i doubt not but that the seed of abraham according to the flesh , were all both males & females born members of that church . 2. we shall prove by and by , that circumcision did not appertain unto the covenant of grace ; read the arguments in the 1st and 2d . part of the ax layd to the root of the trees : and when you write again answer them , for you have not touched one of them ; yet sir you have a great deal of work cut out all ready for you , before this comes to your hand . but to proceed , you in page 26. go on to prove what you have asserted , viz. that it is so ( say you ) doth clearly appear from our saviour christs carriage and department towards those little children that were brought to him . you say those children were the children of believers . answ. i deny it , se how you are able to prove it , there is no such thing recorded of them , viz. that they were the children of believers : again , page 27. you say christ did bless them with spiritual blessings . answer , friend , may not you be found ( as far as you know ) to assert false things of jesus christ ? is it said he blessed them with spiritual blessings ? but since you know so well , pray what spiritual blessings were they ? you confess he did not baptize them ; did he them give them habitual faith for that blessing you plead for to be in infants ? reader , 't is evident christs way of healing the sick , was by putting or laying his hand on such , how do we know but it was the blessing of healing , he prayed for , and blessed them with ? but mr. shute tells us ; god out of the mouths of babes and sucklings hath perfected his praise , page 23. answer , now you have hit it . i do not doubt but those babes , out of whose mouths god hath perfected his praise , but that they had more than habitual faith. friend , what babes were they peter speaks of ? 1 pet. 2. 1 , 2. that he calls new-born babes , out of the mouths of such babes , god hath ordained strength no doubt . you say christ prayed for none , but for the elect. page 27. answer , not for spiritual blessings ▪ but how do you know he never prayed for healing , and other temporal blessings , for such , that were not of his elect ? you lay down strange and bold assertions . you say page 28. as soon as adult heathens were conversed and baptized , if they had children , they were all baptized also with them , as being part of themselves . answer , i deny that likewise ; shew what heathens children , after the parents believed and were baptized their children also were baptized . 2. if children be part of their parents , then certainly if the parents go to heaven all their children must likewise , for the whole of believers shall be saved , not a part of them only . also if the children be part of their parents , and a part of the person , namely the face , only is sufficient to be baptized , then say i the parents baptism may serve for the child : and the truth is , as the bishop of down noted , viz. since as some affirm the parents faith serves for the child , why may not the parents baptism serves for the child also● you say , that little children by the cooperation of the holy spirit may have faith , and the heart of an adult person is no more capable of changing himself than a● infant , and quote luther in the case . answer , 't is true little children may have faith if god please to work a miracle , and inspire them with his spirit : but doth god do this to the infants of believers ● i ask also , whether the infants of 〈◊〉 not as capable of this faith ? nay i●rffirm ▪ that as many of the children of infidels and unbelievers may have the cooperation of the spirit in them as the infants of believers . disprove it if you can ? 2. doth not god work ordinarily upon such subjects as have the exercise of reason , and understanding : tho' the grace is given by which we do believe , yet is not the act ours . can god be said to believe for us , or can there be faith in any subject , and yet no knowledg of the object , no nor one rational act exerted ? but ( if this be so , that the infant believes himself ) why do you hint in the text words , that a man is as truly bound to lay hold of the promise for his children , as for him . himself ? there 's no need for the parents to believe for their children , if they can believe for themselves : sir p●ay resolve the doubt , say what faith ▪ ' t is . infants have is it their own , do they believe themselves or their parents for them ? to put this out of doubt , you in page 20. go about to prove infants did believe , and so may believe ; the text you bring is that in mat. 18. 2 ▪ 3 , 4 , 5 , 6. and jesus called a little child unto him , and set him in the midst of them , and said , verily i say unto you , except ye be converted , and become as little children ▪ , ye shall not enter into the kingdom of heaven . vers. 6. but whos● shall offend one of these little ones which believe in me , &c. here you make a great stir telling us that christ speaks of old disciples and of young disciples , page . 33. here is the young disciple ( be ) 2 the old disciples ( them ) 3 christ takes his observation from the believing young disciple , &c. answer , i utterly deny that child , or those little children , who are positively said to be believe in christ , to be infants . 1. for 't is expresly said , christ called that child to him he was able to come , no doubt whom christ called : could an infant do that ? 2. to put the matter out of doubt , 't is evidentas to matter of fact , god hath in our days wrought by his spirit , savingly on several little children , some three or four years old , others about six or seven , as mr. jenaway in his token for little children shews and names the children : now it might be such a little child christ called to him , and who did belive in him , and 't is such little children he speaks of that do believe in him , who are able to believe ; but what is this to prove infants ●o believe and are able to believe . if this be so , you need not plead only for the habit of faith to be in them , for now you think you have proved they have faith it self , for believing refers not only to the habit , but to the act also . 3ly . besides , if we may not conclude they were such little children , yet ( as mr. collins observes and divers others ) it may intend such believers who have such and such qualities that are in young children , viz. harmless , humble , innocent , &c. as paul speaks , in malice be you children . from hence you say , 535. that it appears infallibly that little children of believing parents are church members , and have an indubitable right unto the ordinance of baptism , &c. answer , i grant those little children who do believe in christ , have an indubitable right to baptism and to the lords supper also , as soon as they are baptised : but not infants . in page 28. you say that timothy was baptised when he was a child . answer , i am subject to think he was very young when he did first believe and was baptised , may be he was a child ; but prove he was baptised when he was an infant and i will become a pedo baptist. and since his mother and grand-mother were both believers , no doubt had he been baptised when an infant christ would have left it upon record , to have put an end to this controversie , which he knew and foresaw in after times would arise . but this is no whereto be found , so that you are wiser then what is written . 2. but sir , are your infants church members with you ; doth the church you belong unto consists of such as of the adult ? i thought none accounted their infants to be church members but those who are for national churches ; infant baptism seem as if it was continved according to the nature of such a constitution , and not for a gospel church constitution , which consisteth only of a congregation of godly men and w●men . in page 34. you positively affirm , this is the church of which a● the seed of believers , are members as much now as ever the jews , children were under the law. for it is the same church state , tho' in another dress or under another dispensation . our saviour did not destroy the church state when he ●●communicated the unbelieving jews &c. 1. answer , i thought that the church you are a member of was congregational , not national , and i am satisfied that it is so , and that they do own no national church to be a true church of christ , i mean such that consisteth of parents ; and their children as under the law in the national church of the jews . 2. i deny that all or any infants of believers are members of the gospel church ▪ ; prove it if you can ; and also i do affirm the state or constitution of the gospel church , is not the same now as it was under the law : 't is evident all the jewish infants were born members of that church ; it being national . but now the church is built up of living stones consisting of the spiritual seed of abraham only , not of the natural or carnal seed of believers . and i am perswaded , tho' your . reverend pastor is for infant baptism , yet he will not allow of what you here affirm . but sir , if your infants are all born church members , how can baptism be an initiating rite to them . i allow not , nor you neither , any person to be a right regular member of a gospel church until baptized : but you , in page 35. say , that little children of believing parents are church members , and so seem to argue for their being baptized ; but if all believers seed are born church members , ours are as good ▪ church members as yours , tho' not baptized . you in the last place seem greatly to miss the matter in one great case , viz. you distinguish not between the visible and invisible church under the law : the invisible church is but one and the same in every age , that consisteth only of all the elect ; we grant , but the visible church is not the same now as it was under the law. that the whole state and constitution of the national church of israel or natural seed of abraham is gone and dissolved , your learned brethren will not deny , and there is no national church in its room constituted by our lord jesus christ. so that 't is not an excommunication of the jewish only , but an absolute dissolution of their church state , as mr. cotton , mr. charnock , dr. owen , and many others assert . in page 99 , 100 , &c. you again positively declare , that the state of the christ is the same now as it was under the law , and hath the same attributes , and made of the same ingredients , and hath the same titles , and lives upon the same food , and was a baptized church , and 〈◊〉 in the same relation to god and christ as the gospel church doth now . you proceed to make these things to appear . 1. you begin with the attributes of the church under the law. viz. if you obey my voice indeed and keep my covenant , then ●e shall be a peculiar treasure unto me above all people &c. and ye shall be unto me a kingdom of priests , and 〈◊〉 holy nation , exod. 19. 5 , 6. you quote also , psal. 135. 4. 1. answer , tho' they upon their obedience and keeping gods covenant had such promises , yet 't is evident that they were a national church : god took the whole house of israel into a visible external covenant church state , and as so considered separated them from all other nations and people in the world , to be a peculiar people and treasure ( in that covenant ) unto himself ; and in this sense , he was said federally , or by covenant to be married to the whole house of israel , and became an husband , to them ; see jer. 31. 31. god there made a promise to israel and judab , viz. i will make a new covenant , &c. not according to the covenant i made with y ur fathers in the day that i took them by the hand , to bring them out of the land of egypt , which covenant they broke , although i was an husband to them , saith the lord , v. 32. now in that covenant god made with them when he brought them out of the land of egypt , he gave them their legal church state and many external earthly blessings , laws and carnal ordinances ; and like as a husband cares and provides for the wife , so did god care and provide for them and preserve them so long as that law ( i mean the law of their husband ) did continue : but that law is now dead , rom. 7.4 . and god is now no longer such a husband to them : nor hath he married any other external nation or people ( as so considered ) in the world : but now god in the gospel covenant is an husband indeed to them he was a typical husband ; nor is the gospel church married to the lord by that old ▪ covenant law , but by the new covenant , which is not according to the old : moreover , they not keeping that covenant were not such a peculiar treasure to the lord , as believers are to him in the new covenant : christ hath undertook for all the true members of his mystical body , they are married to him for ever and they are to him an eternal excellency , therefore the legal jewish visible church differed from the gospel church — yet 2. i also grant that all those under the law who were members of the invisible church , or elect ones , were as choice a treasure to god as any believers are now , and in the like safe condition . 3. 't is evident that the legal church of the jews was not made up of the same matter , or ingredients , as the gospel church is ; for according to the institution of the gospel church , none ought to be made members of it but believers only . but in the jewish church the fleshy or carnal seed were admitted by gods ordination and appointment , god did allow of the fleshy seed as such then to be members of that church , but he doth not allow of such to be in the gospel church . you mention , in page 100. that in exod. 25. 31. and thou shalt make a candlestick of pure gold , &c. and you hint this was the church and the ordinances of god : and therefore the ingredients are the same under the gospel as the church was under the law. answer , i though the candlestick of pure gold had been a shaddow or figure of some thing to come , and that it referred not to the legal church , but to the church under the gospel , and this being so , how can this prove that church consisted of the same matter and ingredients as the gospel church does ? 3. you say that the church of god under the mosaick law , lived upon the same spiritual food as the church of christ doth now , &c. page 93. 1. answer , all that were of the mystical body of christ then , 't is true , did feed on the same spiritual food . 2. but pray consider what you say . can any of those that feed on the flesh of christ and drink his blood , perish ? for 't is evident , many who ( are said to ) eat of the same spiritual meat , and drank the same spiritual drink , perished in the wilderness , 1 cor. 10. 5 , 6 , 7 , 8. 3. they all eat the same manna that caleb and joshua did , which is called heavenly or spiritual meat , and drank of the water out out of the rock that was a typ , of christ , the jews , say our annotators , eat the same spiritual meat that we do now ; they in the type , we in the antitype ; they as a church had but the shell comparatively , and we the kernel : they had the shadow , we the substance ; their ordinances were called carnal ordinances and their promises earthly , ours are spiritual ordinances , and better promises : therefore the church under the gospel does not feed on the same food which the church did under the law. 4. you say the church under the law was baptised , men women and children . and there can be no true church but what is so now . you mention that in 1 cor. 10. 1. 2. here is a church , say you baptized , &c. and not one of them dipped or duck'd over head and ears . answer , you mistake , the jewish church was no baptized church , they had no ordinance of baptism , this was but a typical baptism ; but if they were ) as they passed through the sea ) baptised , and yet only sprinkled , by rain faling upon them from the cloud , then you will make the church of israel all anabaptists , for they were all sprinkled after they passed through the sea , see exod. 24 ● . and moses took the blood and sprinkled it on the people , both the book and all the people , heb. 9. ●9 . 't is evident you by this render them to be all rebaptised , should what you say be granted . 2. but sprinkling is not baptising ; nor was that a real , but a typical baptism , i. e. when they passed through the sea ; nor was their children any more baptised , than was that mixt people which were with them ; for so 't is said and much cattel also : but that typical baptism bears great analogy with dipping , as mr. pools annotations well observes on the place . the apostle useth that term in regard ( say they ) of the great analogy betwixt baptism ( as it was used ) the persons going down into the waters and being dipped in them , and the israelites going down into the sea , the great receptacle of water ; tho' the water at that time was gathered on heaps on either side of them , yet they seemed buried in the water . this they give ( from some ) as the most probable sense of the place . and , this being so you need not call the anabaptists to wonder at , what you thought you had got here . do you think that among the jews that passed through the sea , there were not some unbelievers as well as among that mixt people ; will you plead for the baptising of prophane and ungodly persons ? for this will justify their being baptised as far forth as that of the infant seed of believers . thus i have answered all your arguments , to prove there is no difference betwixt the state and nature of the gospel church and that under the law ; and further to convince you of your mistake in pleading for such a church , take dr. o●●ens sentiments and some other reverend independents of a gospel church , and of the dissolution of the jewish church . question , what is an instituted church of the gospel ? ( he answers . ) answer , a society of persons called out of the world , or their natural worldly state , by the administration of the word and spirit , unto obedience of the faith or knowledg and worship of god in christ joyned together in an holy band , or by special agreement for the exercise of the communion of saints in due observation of all the ordinances of the gospel . catech , p. 19. see also page 91. how he distinguishes a gospel church from the church under the law , which he calls a national church . again , he saith , page 93. the national church of the jews with all the ordinances of it , being removed and taken away the lord christ , hath appointed particular churches or united assemblies of believers , &c. see reverend mr. fords gospel church opened , chap. 1. page 5. where he gives a right discription of a gospel church instituted by christ , viz. a society of godly christians who give themselves first to the lord and then to one another , &c. in chap. 3. page 22. he shews the matter of a gospel church more fully , and that it doth consist only , of regenerate and converted persons : such as are married to , and have put on christ , such that are savingly , and powerfully enlightned and enlivened , quickened , and convinced of sin , of righteousness , and judgment . now are infants capable of these things , again , he says , page 25. that all church members ought to be sincere hearted believers , &c. where is your infant church membership , if what these worthy ministers say , be right as be sure it is ? i cite these authors to convince you that you have not a right notion of a gospel church , in that you say it differs not from the church of the jews which was national ; if you are no independent , but are for a national church , bring forth your arguments ; but first consult dr. owen , &c. the dr. saith further , viz. that god doth require regeneration as an indispensable condition in a member of his church ▪ a subject of his kingdom ; for his temple is now built of living ston●s ● tet. 2. 5. m●n spiritual and savingly quickened from their death in sin , and by the holy ghost ( whereof they are made partakers ) made a meet habitation for god , eph. 2. 21 , 22. 1 cor. 3. 16. &c. page 106. also see reverend mr. cotton of new england on the covenant , speaking of the ax being laid to the root of the trees , mat. 3. 9. page 177 , 178. the first is , saith he , the root of abrahams convenant , which this people much trusted upon , and that is that which john baptist speaks of is the ax laid to the root of the trees , think not to say with in your selves , we have abraham to our father , vers . 8. so that all their confidence they had in abrahams covenant , temple , and tabernacle , and such things , is burnt up , and so they have no root left them to stand upon . but 2ly . the lord he saith hath cut us off from the righteousness of our parents and from boasting of his ordinances . again , he saith , it is spoken of the ministry of john baptist , which did burn as an oven , and left them neither the root of abrahams covenant , nor the branches of their own good works ; he cutteth them off from the covenant of abraham and so by cutting them off from the root , he leaveth them no ground to trust to , page 21 , 22. you say the new creature in the womb , or in the cradle , is as perfect and compleat in all its lineaments as in the oldest saint on earth , page 40. &c. answer , sir , do not mistake your self , if infants are any of them regenerated in the womb , then regeneration in them is the first , birth but regeneration is a being born again , or a second generation which is wrought by the holy spirit , therefore it can't proceed from believing parents in any wise , they can by their faith contribute nothing to the second birth : now shew at what time 't is that regeneration is wrought in your infants . o take heed ; for tho' god doth regenerate the souls of dying infants , that are saved . yet what is this to the infants of believers , as such ? besides , if john baptist , or jeremiah the prophet were regenerated in the womb , or any other infants , then it would follow they were not born children of wrath as others : nor could their regeneration be called a being born again ( as i hinted before ) but their first birth must be so called . you i see apply those scriptures where our lord jesus speaks of the adult , to infants , as that , mark 16. 16. john. 3. 3. so that infants by your notion are required to believe and to be born again ; nay you , in page 24 , 25 ch●llenge mr. collins in the name of the lord to produce ●at one text of scripture that d●●h discover any other way or means , wherein god hath ordained and appointed to save elect. dying infants in ; differing in any point or part of it , from that wherein he saves adult believers ? again in page 19. say you , where will you find two ways for the saving elect persons , &c. answer , as to the way of salvation , 't is we g●ant but one , viz. christ is the way , nor is there salvation in any other : but the mode or manner may differ about the application or means of that one way in some points , as may appear to all , viz. 1. the adult ( except ideots ) are not saved without the act and exercise of faith , dying infants are . 2ly . the adult are not saved without actual repentance , but dying infants are , 3ly . the adult are not saved without mortification of sin , taking up the cross , and following of christ. but infants are saved without any of these , or any other sacred acts of obedience whatsoever ; and yet will you say the way ( as to the mode or manner ) of the salvation of dying infants , differs in no one point from adult persons : how will you prove that 't is the habit of faith , and not the act of faith , that applies christs merits and righteousness to the soul in adult persons ▪ is it not from the habit , the soul is enabled to believe , and say hold on christ ; and is it not thus that christ saves the adult , and doth he just so and in the same mode or manner save dying infants ? as to the producing one text in the case , i say the holy ghost is wholly silent as touching the way or manner of the application of christs merits , to dying infants , or how their sinful natures are sanctified ; yet that the modes differ in many respects , as i have shewed , is evident . as to what you say in page 4● . i ask , how do you kn●● but that some of the dying infants of ●fi●●ls may be elected as well as some infants of believers , and so in as good a condition ? ●●y , ●●w 〈◊〉 on know but that all infants dying in infancy may be elected ? sure i am , naturally all are born in ●in , and i know no difference in that respect , nor is there any when grown up till grace is infused : ' 〈…〉 e and not the natural birth that makes any difference between the children of believers , and the children of unbelievers ; and i do affirm , till children have actual faith , or do believe and repent , they have no right to the ordinance of baptism , nor have you proved the contrary , nor ever will. the church of england acknowledg the same , viz. that infants are not able to perform faith and repentance , the two great prerequisits of baptism , by reason of their tender age , therefore they have found out sureties to ingage for them . in page 57. you greatly abuse mr. collins , in saying that he allows not elect dying infants , to be in the covenant of grace . doth it follow , because he denies the infants of believers , as such , to be in the covenant of grace , therefore he denies elect infants to be in the covenant of grace ? sir , you ought , not to bear false witness against your neighbour , as you have done ; he will tell you and hath told , you that all that are saved , are in the covenant of grace . reader , pray note how disengenuous this man seems to be , and how he hath strangely encumbred the present controversie , in talk ▪ of habitual grace in dying ; infants for what is that to the purpose , since he refers not to such infants of believers that live ? he himself acknowledges that all their infants who live have not the habit of faith : nor can he prove any of them have it , or such that die either ; therefore unless no other but dying infants were baptized by the pedo baptists , this can no ways concern the controversie . 2. consider , that since those supposed habits in infants of believers , do not appear to us , nor do we know which they are , what ground it there to baptise any of them ? for what appears not is not ( as to us ) shou●d we baptise any adult persons in whom no fruit , sign , or demonstration of faith appears than what appears in infants , certainly we should be worthy of the greatest blame imaginable : for 't is evident that in all whosoever that are the true subjects of baptism , ought the habits of faith not only to be , but the act , confession and fruits of it also . true , we might plead thus ; what tho' we see no fruits of faith in some , yet they may be elected , and the habit of faith may be in them : nay , this allowed , viz. that they may baptise all the infants of believers promiscuously , supposing some are true subjects and have habitual faith , why say , i may they not also baptise ( by the same argument ) the infants of infidels or unbelievers , since among them may be some elected allo ; and if so , why not as much the habit of faith as any elect infant of believers ? to conclude with this , take three or four arguments . arg. 1. that which cannot be proved of this nature from the word of god , nothing being directly or indirectly spoken about it , is absur●d and vain for any person to assert . but it cannot be proved from the word of god that one infant of believers or any other , have habitual faith ; there being nothing directly or indirectly spoken about it , ergo 'tis absurd and vain for any person to assert that any infant of believer hath habitual faith. arg. 2. 't is forbid , and a sinful thing for any to p●y into gods secrets : all they that pry into the way how god applies the merits of christ to dying infants , and sanctifieth them , do pry into god , secrets , ergo 'tis forbid and a sinful thing to pry into that , &c. the text says positively , secret things belong unto god , not unto us that is , such secret things which god hath not made known to his dearest children ; for we deny not but some things that were kept secret , are now revealed , and some things also that are made known to the godly , are kept secret from the wicked ; hence 't is , said the secrets of the lord are with them that fear him , and he will shew them his covenant , psal. 2● . 14. the covenant of grace that is hid from others is revealed to believers , they understand the nature , blessings , and duties of it ; they know no person can be saved but by the grace of god in this covenant , nor without the merits of christ and sanctification : but yet how the merits of christ or the blood of the covenant is applyed to infants that die , or how they are sanctified is no where revealed to the godly ( therefore one of gods secrets ) if this man knows it , let him shew where it is written , or hath he it by revelation ? but this man says page 129. that the salvation of all the elect is revealed ; and christ saith , there is nothing covered that shall not be revealed , and hid that shall not be known . answer , sure those words must be taken with restriction , for there are many things not ▪ revealed , and tho' it is revealed that all the elect are saved and sanctified by christ , yet shew me where 't is revealed or made known that infants have habitual faith. arg. 3. they who have had an habit of faith infused into them , can never lose it . but such infants that live may lose your supposed habit of faith ; therefore . such infants never had an habit of faith infused into them . for proof of the major proposition , see 1 john 3. 9. the seed remains in him , luke 22. 23. i have prayed for thee , that thy faith fail not . arg. 4. those infants who have your supposed habit of faith infused into them are regenerated , and when grown up to maturity , need no other regeneration : but those infants when erown up to maturity do need regeneration ; therefore . those infants have no such habit of faith infused into them . if he should say those habits infused in infancy do regenerate their soul , let him prove it : how doth it come to pass then that some of the children of believers are not regenerated till they are ( may be ) 30 or 40 or 50 years old ? strange that such habits should be in them , and yet lie asleep so long , and evil habits predominate in them till that time . this man in page 45. positively affirms , that some children have had faith tho' he cannot prove any infants have it that are now living : if he by children means infants , i do deny , it , and b●d him prove what he says , for the ▪ text he mentions in luk. 1. 41. proves no such , thing : what tho` the babe leaped in the womb of elizabeth , doth that prove the babe had faith or the habit of it ? neither doth that in 2 tim. 1. 5. what tho' st. paul was perswaded that timothy had when an adult person , like unfeigned saith that was in his gran mother lois , and in his mother eunice doth that prove he had the habit of faith in him when an infant ? if you say that the habit of grace may be in a person , and yet nor appear , act nor influence or dispose the person according to the nature and quality of it , you may as well say there may b● a principle of life in a person and yet he may be dead , or have no life , sense , feeling , or motion in him ; or there may be fire , and no heat , a sun and no light , water and no moisture ; also you contradict all divines and wise men in the world in their notions about a habit of grace or vital principle : they say where these habits are there is divine life , there is a spirit of love and other graces , whereby as their understandin●s are possessed with knowledg of the excellencies of gods ways , so their wills are seasoned by the power of those habits , and as the old nature is the habit of sin , so the new nature is the habit of grace ; where the habit of faith is , they tell you there is a ready disposition to every good work , and as 't is ready in respect of disposition so it is in the activity of motion , yea that 't is naturally active according to its divine nature ; and voluntary active . and where these habits are there is a kind of natural necessity of motion from life and habit , &c. now if these habits do remain in any infants of believers that live : how comes it to pass there is none of these effects and operations , but the direct contrary till new habits be infused ? if you say these habits may be quite lost , then there is a possibility of falling quite from true grace . reverend dr. owen in his discourse of the holy spirit , page 416. saith , that the habit of grace is a vertue , a power , a principle of spiritual life , wrought , created , infused into our souls , and laid in all the faculties of them constantly abiding and unchangeably residing in them . — and again saith , this abideth always in , and with all that are sanctified . — and hereby are they prepared , disposed and enabled unto all duties of obedience . thus you see that there is not in any infants of relievers that live , any habit of faith , and if you still affirm it you will run upon one rock or another which will sink your ship down to the bottom without remedy . in page 41. mr. sh●te reflects upon mr. collins because he calls infants ignorant babes , see his words , viz. he seems to make the ignorance of young infants to be too hard a match for the wisdom and power of god , and renders infants , wholly uncapable of receiving the seeds of grace . answer , doth mr. collins question the wisdom and power of god , because he affirms infants are morally uncapable of those habits of faith which are in adult persons ? what cannot god do ? no doubt he that placed in infants the seed or habit of natural knowledg , will , affections , &c. can inspire infants with the habits of divine grace , nay , and as easily bring those natural and divine habits in their infancy when infused , into acts and exercise also , according to their distinct natures and operations as in the adult : but for any to assert that god doth this is the business , and 't is that which we do deny , and say , god infuses no such habits into any infants ( that we know of ) who are out of a moral capacity to act and improve those habits , according as they dispose , incline , and impower all that have them . 2. and let it be also considered whether this man doth not go about to limit the holy one of israel : when he argues that because god saves and sanctifies the adult by infusing the habits of grace into them &c. that therefore god must that way and no other , sanctify and apply the blood and righteousness of christ to dying infants . we know that men can differently apply the same medicine to a sick person , and yet it shall have the same effect in curing : so ( say we may god some other way apply christs merits to dying infants and sanctify them ( which we know not of ) besides his infusing the same habits which believers are inspired withall , who is a free agent and whose ways are wonderful and past finding out . chap. iii. proving that infants of believers , as such , are not in the covenant of grace god made with abraham ; and that there was a twofold covenant made with abraham , one that peculiarly referred to his natural seed , as such ; and the other to his spiritual seed , as such ; with a full answer and confutation of what mr. shute hath said in his last reply to mr. collins , and to benjamin keach , in his treatise , the ax lay'd to the root , about the covenant of grace , and that of circumcision . i shall pass by several things in your answer , because they are over , and over , fully answered , in our late treatise wrote on this controversie , as that in page 44. of your book concerning federatal holiness , from 1 cor. 7. 14. see our answer to the athenian society , and rector rectified , and that in page 71. about the promise , acts 2. 38. but to proceed . this first of all the reader is desired to consider of , and that carefully , that our adversary hath dealt very unfairly with my reverend brother collins , i hope it is through his ignorance or great oversight , viz. first , he positively concludes and takes it for granted , that mr. collins hath endeavoure● 〈◊〉 ●rove the covenant of grace which god made with , or rather promis`d to abraham is dissannulled and taken away . secondly , that mr. collins by his often repeated distinction of the covenant of peculiarity god made with abraham , doth mean and intend the covenant of grace , when this is as far from his intention and expressions any where in his book or judgment , as the east is from to the west : i have seen many men undertake in controvertible points , but never saw any ( except one ) abuse his antagonist worse , nor after such a sort ; 't is evident there was two covenants contained in those transactings of god with abraham , one peculiarly respected only his natural seed or off-spring , as such , which mr. collins calls the covenant of peculiarity , ( as others have done before him ) which circumcision was a sign of , and this he hath proved , was not the covenant of grace which god promised to abraham for the covenant of grace god promised to him , did not peculiarly relate to abrahams natural seed that were elect persons ; but to all the gentiles also , who believe in christ ; for that comprehends none but the elect , or the true spiritual seed of abraham , as such . reader , if you read mr. colline first book , or his answer to mr. shute , you will find this is as plainly layd down by him , as any thing could well be : i am afraid that this man`s over heated zeal would not suffer him distinctly to read over , and seriously weigh , what mr. collins hath wrote and said upon this account , before he attempted to write an answer , for thro' this gross mistake ( as one that hath read mr. shutes book , observed and told me ) he hath wrote near twenty leaves to no purpose , i. e. to prove that which no body denys , viz. that the covenant of grace god promised to abraham , is not dissolved , cast out , or disannulled , but abides the same forever , which we all as stedfastly believe as mr. shute , therefore he has but set up here on this respect , a man of straw , and then fights with it ; and upon search and examination of mr. shutes reply , i see that what the gentleman told me is very true , and that those leaves do begin about 74th . page and so on : and in the said 74th . page mr. shute begins with this easie assay , viz. to prove the covenant of grace god made with ( or rather promised unto ) abraham , abideth for ever and ever , he urgeth that blessed text psalm 89. 34 , 35 , &c. my covenant i will not break , nor alter the thing that in gone out of my lips ; once have i sworn by my my holiness that i will not lye unto david , &c. do we say or imagin , that the promise of the covenant of grace god made to abraham , is abrogated ? god forbid : for that stands firm for ever and ever , as the spring of all our comfort and consolation in life and death , being confirmed by the oath of god , who cannot lie , heb. 6. 13. 15 , 16 , 17 , 18. and so doth the invisible and mystical church , or body of christ , remain and abide for ever also , against which the cates of hell shall never prevail . but the question is , viz. whether or no , there was not a covenant of peculiarity made with abraham and his natural seed , ( or off-spring ) as such , viz a covenant that only , did belong or appertain to the jews , in which no-believing gentiles , nor their seed , as such , were concerned , of which circumcision was a sign , for this is that which we affirm . now reader , observe mr. collins's argument , and mr. shutes reply in his 76. page viz. the natural branches are broken off , ergo , childrens visible in covenanting is repealed : thus mr. collins , take the answer as followeth . now sir you shall see , saith mr. shute , that this doth no more prove , that the children of believing parents , were cast out of the everlasting covenant which god made with abraham , than , &c. answer , by the everlasting covenant , you mean the covenant of grace , that god promised to abraham . friend , we say all the elect infants of believers , or of unbelievers were included in that covenant , and they are not , nor can they be cast out of it : but you mistake the argument , `t is not about the spiritual seed , but the natural seed of abraham ; the controversie lies not , about who are members of the invisible , but who are members of the visible church in gospel days ; the argument is about childrens visible in covenanting . i am sorry you distinguish no better , either you do not see where the stress of the point lies , or else will not see it . i ask you whether there was no covenant made with abraham , that belonged to his natural seed as such only ? and whether circumcision did not belong to that covenant , and so a covenant of peculiarity ? i. e. in which gentile believers , and their seed were no ways concerned ; was not christ to come only of abraham and his seed , according to the flesh ? besides , if this were not so , circumcision could not be said to be an advantage to the jews , ( upon the account of the law ) above the gentiles , rom. 3. 1 , 2. is it not said ●nto them ( that is , the jews ) appertained the covenants , &c. rom. 9. 4. is not here more covenants than one ? 't is not covenant , but covenants : now the covenant of circumcision that belonged to them , as they were the natural seed of abraham , ( tho' wicked persons ) and so did the giving of the law and service of god under that dispensation : but the covenant of grace belongs only to abraham , spiritual seed . first such of them that proceeded from his loyns ; and secondly , those of the gentiles , also that were comprehended in gods election of grace ; hence christ saith , he was not sent , but to the lost sheep of the house of israel , that is , to all that god hath given him among the jews , not sent , that is not first , the promise runs first to the jews , to the jews first , and also to the gentiles , rom. 1. 16. 1. let this therefore be carefully considered , viz. that god made a twofold covenant or two covenants with abraham and his seed one a formal covenant , the other held forth in promise , which by and by i shall further evince . 2. that the gospel covenant run first to all the elect that were the natural off-spring of abraham , and then to the gentiles , and from hence 't is said , rom. 11. that when the jews are called and brought in again , they shall be grafted into their own olive-tree . their own because the covenant of grace or gospel covenant , first in the blessings of it , was to them or to such amongst them , that were gods elect . 2. because the true olive doth according to god 〈…〉 rnal pupose and free grace ; peculiarity belong to all the elect and called ones of god , — but 3. let it be consider'd that there was a national covenant of peculiarity also , made with abrahams carnal seed , as such in which circumcision , the land of canaan , the giving sorib of the law on mount sinai , their visible church , and church-membership , and all the statures , ordinances , and services of the law did appertain , and this brings me to what mr. shute hath said by way of answer to my sermon on ma●h . 3. now is the ax laid to the root of the trees . where i do not only assert , but prove that two covenants were continued in gods transactions with abraham ; but first observe , reader , his abuses and misconstructions of my words , as in page 115. as if i had left out on purpose the 7. verse in gen. 17. where the covenant of circumcision is called , an everlasting covenant . 't is evident i did not only mention that verse , but answered mr. flavels argument drawn there from , as in part 2. page 13. but still he affirms positively again that in all my discourse , i have not so much as named this , viz. an everlasting covenant , and so compares me with the devil , who left out part of a scripture ; see his book page 116. now this being a matter of fact , let such who are in communion with him consider it , for if they read my sermons , page 13 , 14. they will see that 't is a great untruth . what tho' i left it out at such times when the writing it was not to my purpose in hand , seeing i mention it at another , and answer what our opponents draw there from ? in page 117. he says , if there were two covenants made with abraham , then there would have been three covenants in being at once , two of works , and one of grace . answer , this i have fully answered in those sermons called , the ax layd at the root , see page 14 , 15 , 16 , 18. second part. thus you will find i express my self , viz. tho' there is but one covenant of work 's yet there was more than one addition or administration of the said covenant . this is evident , altho' given upon a different end , purpose , and design by the lord : the covenant of works was primerly made with adam ; yet another addition or ministration of it , was given on mount sinai , and to that covenant , i there prove circumcision did appertain , ax 2d . part page 17 , 18. also i there shewed that tho' there is but one covenant of grace , yet there were several distinct additions or administrations of that . also , in page 125. he misrepresents my words again , he cites an objection i mention in page 25. part 1. viz. object . if infants as such were not included in the covenant of grace god made with abraham , how can dying infants be saved ? my answer is , must infants of believers , as such , be comprehended in that covenant , god made with abraham , or else can they not be saved ? how then were any dying infants saved before abraham's days , or before the covenant was made with him ? now mr. shute says , page 125. that i have answered this objection ; as if there had been no covenant of grace before that time god did declare and make that covenant with abraham . answer , i will appeal to all men , whether or no the very purport of my answer is not to signifie that the covenant of grace was from the beginning , made primarly with christ before the world begun for us , and that those infants that were saved before abraham's time , were saved by the said covenant of grace , otherwise i had said nothing ; the very stress of my argument lyes upon that foot of account . in page 132. mr. shute he says if god made two distinct covenants with abraham and his seed , then . 1. there must be that in the one that is peculiar to his spiritual seed . 2. there must be that in the other that is peculiar to his carnal seed ; but we find ( saith he ) it is altogethor unscriptural ; for 1. both the seeds of abraham had a right to all the external benefits and priviledges of the everlasting cevenant which god made with abraham , very few excepted . answer , i have largely proved in the said sermons called , the ax layd to the root , that there were some things in one peculiar to his spiritual seed , that no ways related to his carnal seed , as such , which proved the covenant contained in promise to be distinct , page 15 , 16. and some things in the other that belonged to his natural seed , that appertains not to his spiritual seed , as such , of which this man takes no notice . i begin there with those things that belonged to abrahams , natural seed , as such , as peculiar to them . 1. the first that i name , is , that of gods multiplying his seed by isaac . 2. the birth of isaac by sarah abraham , s wife , gen. 17. 16 , 19. 3. the continuation of his covenant , with all that should proceed from isaac according to the flesh , gen. 17. 6. 4. the coming of christ out of isaac according to the flesh. 5. the bringing the natural seed of abraham by isaac out of egypt . 6. the promise of giving his natural seed the land of canaan for their possession . now can any of these things concern , or belong to abraham● spiritual seed , as such , that is , do they concern us gentiles who do believe ? observe also , that as these things peculiarly appertained to his natural seed , as such ; so circumcision is expresly called gods covenant , gen. 17. thou shalt keep my covenant , every man child among you shall be circumcised , verse 10. and ye shall circumcise the flesh of your fore skins , and it shall be a token of the covenant betwixt me and you , verse 8. and i will give unto thee , and to thy seed after thee , the land wherein thou art a stranger , all the land of canaan , &c. so gen. 15. 8. now this covenant and these promises i affirmed , cannot belong to the spiritual seed of abraham as such , page 16. therefore a covenant of peculiarity ; to which he hath given no answer . secondly , i have shewed also what those things are , that are peculiar to the covenant of grace , and so to abrahams spiritual seed , as such , which covenant only , was by promise , not a formal covenant like the other , viz. that of circumcision , gen. 17. 7. 1. see gen. 15. 5. look towards heaven , tell the stars , if thou art able to number them ; and he said unto him , so shall thy seed be ; and he believed in the lord , and it was counted to him for righteousness . this was not in the covenant of circumcision , and referrs to abraham● numerous spiritual seed . 2. so again , i have made thee a father of many nations ; meaning gentile believers , as divers expositors shew . 3. in thy seed , shall all the nations of the earth be blessed , gen. 12. 3. gen. 18. 18. gen. 22. 18. i cited the apostles words , gal. 3. 8. the scripture foreseeing , that god would justifie the heathen , through faith preached the gospel to abraham , saying , in thy seed shall all the nations of the earth be blessed . 't is remarkable the holy ghost does not here refer to the covenant of circumcision , gen 17. 7 , 8 , 9 , 10. but to the free promise of the covenant of grace , which paul says positively abraham received not in circumcision , rom. 4. 9 , 10. faith was reckoned to abraham for righteousness ; how was it then reckoned , when he was in circumcision , or in uncircumcision ? not in circumcision , but in uncircumcision . now i desire it may be well considered by all christians , that the covenant of grace , was only by promise , and no formal covenant with any of the saints under the old testament ; thus the covenant of grace run to adam , to abraham , to david , &c. 11 , 12. only by promise , not a covenant , where there was a mutual restipulation between god and his elect ones : as in the covenant of circumcision , there was between god and abraham , in respect of his carnal seed ; this dr. owen asserts also on heb. 8. 6. page 227. when god renewed , saith he , the promise of it to abraham , he is said to make a covenant with him , and he did so ; but it was with respect unto other things ; especially the proceeding of the promised seed from his loyns ; but absolutely under the old testament , it consisted only in a promise . 1. it wanted its solemn confirmation and establishment , by the blood of the only sacrifice , which belonged to it . 2. this was wanting , saith he , the spring , rule , and measure of all the worship of the church , this does belong to every covenant , properly so called , that god makes with his church , that it be the entire rule of all the worship , that god requires of it , which is that which they are to restipulate in their entrance into covenant with god ; but so the covenant of grace was not under the old testament ; thus dr. owen . this is further confirmed by those expressions , jer. 31. 31. i will make a new covenant with the house of israel , &c. clearly intimating he had not so made it before with any , except it was with christ as our head , representive , and mediator , with whom it was made for us , and in him with us , before the foundation of the world , tit. 1. 2. 2 tim. 1. 9. object . does not david say god had made with him an everlasting covenant , &c. answer , i answer , david was a type of christ , psalm 89 , 28 , 34 , 35. with whom the covenant of grace was made before the world began , this therefore refers to the true david , who was only able to answer the condition agreed upon , between the father and himself as mediator , for the covenant of peace was between them both , zech. 6. 13. for unto us the covenant of grace is not a conditional , but an absolute covenant . i will be their god , and they shall be my people , &c. to adam the promise runs the seed of the woman shall bruise the sepents head , &c. to abraham , in thy seed shall all the families of the earth be blessed . in both places it contained only a gracious promise : to abraham , and to his seed the promise was made ; it is not said covenant , therefore when i say god made a twofold covenant with abraham , i mean that there were two covenants contained in those covenant transactings of god with him , one a formal covenant with him and his carnal seed , which contained a covenant upon mutual restipulation , which was the covenant of circumcision , which abraham and his carnal seed subscribed to the other a free promise or covenant of grace to him and all is true spiritual seed , which is confirmed by christs blood , and which believers consent to , and enter into , when baptized upon the profession of their faith , in gospel days , tho' i deny not , but that they have actual interest in it ; as soon as they have union with christ , or do believe in him . moreover it was through faith only , in the free promise of christ and in the covenant of grace that all the faithful were justified and saved who lived under the old testament , tho' the covenant it self was not then formerly a covenant with them , it being not ratified nor confirmed by the blood of christ or death of the testator , nor could it so be till the typical covenant was taken away . this being so it follows clearly that the covenant , gen. 17. was only a peculiar external and typical covenant made with abraham and his carnal seed , in which , justification , pardon of sin , adoption , and eternal life was not contained , but in the free promise only god made to him , that covenant had in it ; it is true , temporal blessings , apolitical church state and typical worship , and visible , legal church membership given to israel in subserviency to the gospel covenant . and further to prove that the promise of the covenant of grace did not belong to abraham's natural seed as such , paul shews in gal. 3. 16. now to abraham and to his seed was the promise made ; he saith not to seeds , as ▪ of many ; but to thy seed , which is christ. and therefore saith he , vers . 29. and if ye be christs , then are you abrahams seed , and heirs according to the promise . ye must say i reckon from christ , not from abraham ; but mr. shute misrepresents me here also , as if i set abraham before christ , when 't is evident i intimated no other thing than this , i. e. you must see your selves first in christ before you can reckon your selves to be abrahams seed : again , i cited page 17. part , 1. that in rom. 9. 7 , 8. neither because ▪ they are the seed of abraham are they all children , but in isaac shall thy seed be called , 7. that is , they which are the children of the flesh , these are not the children of god. but the children of the promise are counted for the seed . what can be more clear than this , viz. that the natural seed of abraham , as such ( called here the children of the flesh ) are not his spiritual seed to whom the covenant of grace doth belong unto , that is ( saith the apostle ) they which are the children of the flesh , these are not he children of god , that is , as such , or as simply so considered : for some of the natural seed of abraham , tho' not all , were the children of the promise ; for saith he , they are not all israel that are of israel , vers . 6. this man meddles not with my arguments , and what he catches up he generally wrongs and abuses me in , rendring me to speak that which i speak not nor , intended . but to proceed ( he says ) page 132. both the seeds of abraham had a right to all the external benefits and priviledges of the everlasting covenant , god made with abraham , very few excepted . answer , what few he means that are excepted , i know not ; but if all the spiritual seed of abraham had right to all the external benefits and priviledges of the external covenant god made with him , then all believing gentiles and their elect infants have , or had a right to circumcision , the giving of the law , the possession of the land of canaan , and all other rites of the mosaical law. 2. if by the everlasting covenant he means the covenant of grace , then all abrahams natural seed , as such , a few excepted , have or had a right to baptism , the lords supper and all gospel churche-priviledges ; and if so , why were the saddu●ees and pharisees , and multitudes more of abrahams natural seed refused and not admitted to the external benefits and priviledges of the gospel or covenant of grace ? think not to say , saith john baptist , within your selves , ye have abraham to your father , when they came to be baptized ; he proceeds to prove several things that none denys : a● that the covenant of works was made with adam and all mankind in him , and that there is but two covenants ; that all the elect under the law were in the covenant of grace , &c. then in page 134 , shews what a straight he is in , and knows not which to wonder at most . 1. at our boldness and confidence and imposing our sallacious corrupt doctrins upon the people . 2. or at the peoples ignorance to suffer themselves to be so horribly deluded and imposed upon . answer , i do not much wonder at such lines , because i know who wrote them , and in what spirit , but sir , you should first have proved any doctrin we maintain to be corrupt and fallacious . 2. that we impose those doctrins upon the people : dare you falsly charge and condemn the innocent ? we are not yet convicted nor tryed at a lawful bar : but both you and we must appear at a righteous and just tribunal ere long — you proceed to renew your charge against me for leaving out everlasting covenant . friend , i quoted those verses that concerned the point i had in hand , and have cited that verse and answered it too , where circumcision is called an everlasting covenant ; see ax laid to the root and i will now recite what i there wrote . 2. part page 1● . viz. the covenant of circumcision was called an everlasting covenant . my answer there to this , is as followeth . answer , 't is not unknown to our opponents that the word everlasting , sometimes signifies no more than a long continuance of time ; and so extensive was the promise of gods peculiar favours to the natural seed of abraham ; and the original of their claim therefrom , that the severity of that ●aw afterwards given to them , was so far restrained as that notwithstanding their manifold breach of covenant with god and forfeture of all legal claims , of their right and priviledges in the land of canaan thereby , that they were never cut off from that good land and ceased to be peculiar people unto god , until the end or period of that time determined by the almighty was fully come : which was at the revelation of the m●ssiah , and the setting up his spiritual temple under the dispensation of the gospel ; and thus far the word everlasting doth extend . 't is said , god promised to give the land of canaan to abrahhm and to his seed for ever ; and again , gen. 17. 8. for an everlasting inheritance , whereas 't is evident they have for many ages been disposessed of it . nor may this seem strange if we consult other texts where the same terms are used with the like restriction , for the priesthood of levi is called an everlasting priesthood , numb . 25. 13. and so the statutes to make an atonement for the holy sanctuary , and for the tabernacle and for the altar , is called an everlasting statute , levit. 16. 34. yet we know they all ended as did the covenant of circumcision in christ : see more in page 14. ax laid to the root . 1. now let any person see what blame this man doth in justice deserve for saying i have not mentioned the word everlasting in all my book , viz. circumcision being called an everlasting covenant ; you also see , what little argument lies in that to prove the covenant of circumcision is a gospel covenant or appertaining to the covenant of grace ▪ reader , in those sermons i laid down eleven arguments , proving that the covenant of circumcision was part of the old legal and external covenant god made with the jews or the natural seed of abraham , so not belonging to the gospel covenant , and because thou mayest not meet with them , i shall give thee here the heads or sum of them as followeth , see page 18. 1. part. arg. 1. because the law or covenant of circumcision was made , as to the design and end of it to separate the natural seed of abraham in their national church state , from all other nations , and to give them the land of canaan , so that they might not mixt themselves with the heathen . 1. will any say the gospel covenant or any precept of it ; in the end and design of it , is institured to separate all believers and their fleshy seed as a national church from all other people in the world ? if this be so , farewel to all spiritual incorporated congregations of christians . see dr. owen . 2. doth any gospel ordinance assure us and our children of the land of canaan , or any worldly and earthly blessings , or is not the new covenant established upon better promises ? arg. 2. because some who were not in the covenant of promise , had a positive right to , and where commanded of god to be circumcised , as ishmael , esau , &c. and all the male-children , tho' wicked mens children that sprung from isaac in their generations , &c. also some of abrahams spiritual seed were not to be circumcised , nor had they any right there too . 1. as all his male-children who died before eight days old . 2. all his females , who were elected persons and some others , who lived in abrahams days , as melchisedeck and lot , &c. arg. 3. because some of abrahams natural seed to whom circumcision did belong , were nevertheless denied gospel baptism ; tho' their plea was abraham is our father . 1. from hence it follows , circumcision was no gospel law ; for that which gave right to circumcision was not sufficient to give right to gospel baptism . 2. it also appears that the covenant of grace , was not the adequate reason of circumcision , but the mere positive command of god to abraham ; so that if they could prove the children of believers in the covenant of grace , it would nevertheless be no argument to baptise them , unless they had a command or ground from christ so to do . for the covenant god made with abraham speaks nothing of baptism . and had not our blessed saviour given it forth as an instistution of the gospel , we had never heard of it nor known it had been a duty or ordinance , should we have read the covenant made with abraham a thousand times over : therefore if all they say about the infant seed of believers as such should be granted , being in the covenant of grace that god made with abraham , ( which cannot ) yet it would not follow from thence , infants ought to be baptized for , none ought to be baptized but such that christ's commission and positive command , doth authorize so to be , which are none but those who by preaching , and the working of the holy ghost are made disciples , or do believe ; and make a confession of their faith ; in maters of mere positively right . we must always keep to the direct will and words of the law-giver like as abraham did in circumcision : no adding nor altering no pleading for females to be circumcised , if males only are expressed in the institution of it . arg. 4. circumcision could not be a gospel rite , because all in the gospel church , 't is expresly said , shall know the lord , jer. 31. 31. and shall not need to be taught to know him . now under the old legal covenant infants were admitted members of the jewish church , who did not know the lord , but had need when grown up to understanding to be taught to know him ; in this the old covenant differs from the new ; and old church membership from new church membership ; for our children before admitted into gods church , must know the lord ; we and they too must believe or be made disciples by teaching ; we must know christ or fix our faith on him , in saving knowledg which infants cannot do . to the last of these arguments he seems to say some thing ; see page 119. where he cites these words out of my sermons , page 21. viz. in the old covenant infants were members who did when taken into that covenant and made members of that legal church , not know the lord. mr. shute says , here i mention but one covenant , and acknowledg infants were in that one covenant : so that he hath confused himself , and let him or any of their opinion prove by scripture god did ●ast young infants out of that one covenant ; he hath destroyed his two covenants by thus contradicting himself ; a man under his circumstances had need to have a good memory . answer , that covenant which i mention was i tell you the legal covenant that god made with the whole church and house of israel , and how do i contradict my self ? infants i own were members of the jewish church , and doth not the scripture say , cast out the bond woman and her son , &c. is not the old covenant the jewish covenant gone ? did not god take away the first , that he might establish the second ? what covenant is that which the apostle says , is took away and difanulled ? 't is not you , will say , the covenant of grace . i also ask you whether the jewish church that was founded upon that old covenant , is not gone and dissolved ? if so what doth your arguing prove , nor is there a new gospel national church like the church of the jews instituted in the room of the old ? since you plead for infants church-membership , you must come to the new and last will and testament , if christ hath not willed infants , their right to baptism , and church-membership in the gospel , they can't have it by the former testament which is disannulled . tou ask if faith and repentance was not required under the law , page 119. i answer , not to make any members of the jewish church , you are in page 120. 121. &c. upon your old argument , that both young and old , infants and the adult are saved by faith : we have answered that already . such that can believe , that infants do believe or know the lord , let them , i believe it not , nor can he nor all the men of the world prove it . i shall repeat the substance of my other arguments , to prove that circumcision did not appertain to the covenant of grace . arg. 5. because the terms of it runs according to the sinai covenant , which is said not to be of faith. but the man that doth these things shall live in them , gal. 3. 22. life was promised to their obedience , death threatned to their disobedience : the promises were earthly , &c. and thus runs the covenant of circumcision , gen. 17. 9 , 10. thou shalt keep my covenant , &c. and i will give to thee , and to thy seed after thee , the land of canaan . and the uncircumcised man-child whose flesh of his fore-●●in is not circumcised , that soul shall be cut off , &c. vers 14. 6. the covenant of circumcision was of the letter and not of the spirit that is , of the law or first testament , and not of the gospel or second testament , see rom. 3. 29. 7. that covenant in which faith was not reckoned to abraham for righteousness , was not the covenant of grace , or gospel covenant ; but faith was not reckoned to abraham in circumcision , ergo . see rom , 4. 9 , 10. see more page 22. 1 part. arg. 8. that law or covenant that is contra-distinguished or opposed to the covenant of faith , or gospel covenant could not be one and the same in nature and quality with it . but the apostle lays down the covenant of circumcision , as contra-distinct or opposed to faith or the covenant of grace , ergo . 9. that covenant or precept that could profit none unless they keep the whole law perfectly , it could not appertain to the covenant of grace , but so 't is said of circumcision , s●e rom. 2 , 25. 10. that law or covenant that obliged those that conformed to it , to keep the whole law , could not belong to the covenant of grace , but so did circumcision oblige , see gal. 5. 3. see our last annotators on that text. 11. that covenant that is called a yoke of bondage , could not be the covenant of grace . but circumcision is called a yoke of bondage , ergo . see act. 15 ▪ gal. 5. 1 , 2. 12. all those that are in the covenant of grace god promised to abraham , have an undoubted right to all the saving blessings of the said covenant , but all those that were in the covenant of circumcision had not an undoubted right to all the saving blessings of the covenant of grace , ergo , &c. 13. all those that are in the covenant of grace god promised to abraham , have a sure and strong ground of consolation , that is , spiritual consolation ; and they should be saved , heb. 6. 13 , 14 , 15. but many of them that were in the covenant of circumcision had no sure ground of consolation , that is , spiritual , nor have many of our children who are believers any such ground of consolation , but some of them may perish , ergo . sir , why did you not answer these arguments ? you have said nothing , that is worth regard to me . also shew if you writ again what profit your infants receive by baptism , and in what sense they are in the covenant of grace , and how they can be members of your churches , and yet are not members nor received as such , until they actually believe and repent , — but remember if you could prove them in the covenant of grace , yet that doth not prove you ought to baptise them : baptism is of mere positive right : you must have authority from christ to baptise them , or you sin if you do it . in page 136. you tell us , that the form of circumcision was transient , and is ceased — yet the essential part thereof remaineth in the flesh , for nothing could be more a type of baptism than circumcision , &c. answer , i promised to forbear hard words ; but a man that argues thus should be severely dealt with one way or another , i. e. either by writing , or rather in a church way be severely reproved . does the essential part of circumcision remain in the flesh , then the mark it made in the flesh doth no doubt remain , for i know not what was else the essential part of it remaining in the flesh save that , the form was the cutting off the fore-skin . if you had said the essential thing signified by it doth remain in the heart of true believers , you had said some thing to the purpose — but. did ever any man before now intimate that baptism is the essential part of circumcision ? if this were so , circumcision could not be circumcision in the flesh without baptism , because a thing cannot be where the essential part of it is wanting . he proceeds to give a reason why the essential part of circumcision remains in the flesh , page 136. viz. how saith he , could this token of the covenant be everlasting , if the essence thereof was dissolved upon the coming in of the gospel ? this cannot be , for it is a contradiction in it self ; for everlasting and dissolution are opposites . 1. answer , this man by this argument gives cause to fear he may erelong plead for circumcision , and turn jew , for he is for the essential part of it , and that in the flesh too already : i am sorry he understands no better the difference between a type and the antitype , for there can no part of the type remain ( much less the essential part of it when the antitype is come ) — but he runs into this error from his ignorance of the word everlasting ; which as i have shewed is sometimes to be taken with restriction , and refers to a long period of time . — he may as well say aarons priesthood remains , or the essential part of it , because called an everlasting priesthood , numb . 25. 13. 2. we deny baptism was the antytipe of circumcision : to prove it was not , i have given many reasons , which he answers not . 1. both circumcision and baptism were in full force together for some time , even from the time john baptized , until the death of christ. 2. because one thing that is a figure or shadow cannot come in the room of , as the antitype of another thing that is a figure . see 12 reasons more in rector rectifiea page 4. 5 , 6 , 7 , 8 , 9 , 10 , &c. one of them mr. shute takes notice of , which is this , viz. circumcision belonged only to male children , baptism belongs to males and females who believe . to this he answers , that the females was included in the males , because man is the head and representative of the woman , and woman is a part of man. answer , why then let your females be baptized in your males : for from hence it will follow when your males are baptized , your females are baptized also , as much as the jews females were circumcised . neither need your wives eat the lords supper , for when you receive , they receive it . but sure , sir , you mistake ; your learning fails you : will the food you eat feed your wife ? or will your faith serve her ? doth she believe when you believe , because she is part of you , as here you intimate ? in page 12. 7. he reflects on me for saying , god may have many ways to save dying infants , which we know not : he can apply the benefits and merits of christ's blood to them in ways we are wholly ignorant of , &c. for this i quoted dr. taylor bishop of down . take his answer , viz. pray take notice this man contradicts himself ▪ for in page 21. ( he saith ) they must believe and repent , and bring forth good fruits , &c. yet here , ●e saith , god hath many ways to save dying infants : and in page 30. for this mr. shute says , there is no saving of any person , old or young , without the grace of faith. th● , you see there is ( saith he ) but one way to eternal life . 1. answer , i cannot see but that you have by your arguing , thus excluded all infants that dye , out of the kingdom of heaven ; for if no infant can be saved , unless they believe , repent , and bring forth good fruits as the adult must , if they are saved , how is it possible any infant can be saved ? 2. i did not contradict my self , i spoke not there of infants , but of adult persons : and why did you before only plead for habitual faith to be in dying infants , that go to heaven , since row you here intimate that they must believe ? for you cite mark 16. 16. he that believes and is baptized , shall be saved , and he that believes not shall be damned . if our saviour in these words refers to infants , as well as to men and women , i am mistaken , and all learned men i ever met with . friend , it wi● not help you to say christ performed these conditions for them , viz. faith and repentance , page 123. nor doth the meritorious death of christ , without the infusing divine faith into the soul , render any man a believer : besides , tho' 't is by the grace and power of christs spirit , that we believe , repent , and bring forth good fruit : yet 't is we that believe , and repent , the act is ours , tho' inabled by divine power . to do it . now prove that god gives any infant such power to believe and repent , &c. who know not the object of faith , nor have any understanding . friend , they are more excusable , who say god may have many ways to apply the blood and merits of christ , and so save and sanctifie dying infants , which we know not of , than you who assert that not one of them can be saved unless they believe , &c. and if they do not do so , they shall be damned : for you positively affirm there is no way of gods saving elect dying infants , differing in any point from that of his saving adult persons 't is well you may err , for should what you say be true , 't is enough to bring sorrow and amazement upon godly parents , about the state of their dying infants . chap. iv. wherein mr. shutes arguments to prove our churches no churches , and our baptism a counterfeit , are examined and answered . 1. in page 186. he asserts , that adult believers have nothing to do with the ordinance after the first institution or plantation of the gospel in a family , unless it be such , whose parents deprived them of it in their infancy : but baptism of right is devolved upon the infant seed of believers . 1. answer , if this be true , then the children of unbelievers have no right to baptism , neither as infants nor when adult believers , it the right be devolted upon the infants of believers . — this in the first place is enough to convince him of his great error and mistake , 〈◊〉 he will not say that unbelievers children have any right thereto in their infancy . tho' his evidence that abrahams natural seed , tho' ungodly persons , were required to circumcise their children , and their children had the same right to it ; for were none but godly jews to circumcise their male infants ? pray observe this . 2. besides , did not god expresly command abraham as well to circumcise his male infants as himself ; and so his offspring their children after him in their generations ? and now did our saviour give such a commission about gospel baptism , viz. that first those that believed should be baptized , and then their infants ; or was there not the same purity of reason for christs commission about baptism to have run thus , as there was for gods commission so to run to abraham about circumcision ? if what you say was true but we will come to his reasons to prove our baptism a counterfeit , and our churches no churches of christ. in page 186. first , because , saith he , they disown the covenant god made with abraham , in which the very foundation ; for baptism , was laid ; let them find another foundation for it , if they can ; for that covenant is founded upon christ himself , &c. 1. answer , this in the first place is not that he charges us with , viz. that we disown 〈◊〉 covenant god made with abraham ; for the covenant of grace , god promised to him 〈…〉 contend for it as far forth as any can — but we do say the covenant of circumcision is disannuled ; that we do disown to be in force now . 2. could he prove that baptism is founded upon the covenant made with abraham , he would seem to say some thing : but we deny that utterly ; for had not christ instituted or given it forth in the new testament , none could have known that baptism had been an ordinance ; it was not imprinted on the hearts of men , but it is a mere positive precept . 3. i will shew you therefore another foundation for it , and not the covenant god made with abraham , viz. the great commission of jesus christ , mat. 28. 18 , 19 , 20. mark. 16. 16. if we have it not here , saith mr. richard baxter , where have it we ? but you are wiser it appears than that pedo-baptist . now friend , since our baptism is founded on christs commission , both as to subject and mode of baptising , our baptism is no counterfeit , and so you will know one day . 2. your second reason is , because we baptise the adult seed of believers , th●● were baptised in their infancy , as they ought not . answer , you do but beg the question . we 'tis true , do baptise the adult seed of some believers , but we deny they were baptized in their infancy , they were but rantized ; but had they been in their infancy baptized , i , e. dipped , yet not having the prerequisites of baptism , viz. faith and repentance , they were not the true subjects of that gospel ordinance . but friend , do we do well to baptise the off-spring of unbelievers , since by your argument they in their infancy could not have true right to it , it being intayled on believers seed only ? is that branch of our baptism a counterfeit also ? 3. you say their baptism cannot be good , because they deny it to their own seed and off-spring ; when as the covenant is made to believers and their seed : so that either they are no believers themselves , or else they reprobate their own children . 1. answer , our baptism may be good in your own opinion , i suppose , if our parents were unbelievers — but friend , whose authority renders any ordinance good ? if we act according to the authority of christ in baptism , is not our baptism good ? we deny baptism to our children , because all are required to believe , repent , &c. before baptized , mat. 28. 19 , 20. mark 16. 16 , act. 2. 36 , 37. act. 8. 12 , 14 , 39 , &c. but do we reprobate our children because we baptise them not ? is that in our power ? or can baptism bring into , or cast out of gods election ? 3. friend , we deny that the covenant of grace , god promised to abraham , gives any a right to baptism . no , no , 't is christs positive command . if the covenant of grace gave lot no right to circumcision , as it did not , because not commanded of him , how can the covenant of grace give right to baptism to any , person but to such only that christ hath commanded to be baptised ? 4. and lastly , you say their baptism cannot be good , because their principle is to baptise adult believers , but not their seed ; which is to baptise , but part of the believer ; whereas they should baptise , not only a part of him , but all of him : so that their baptism is but a counterfeit baptism . answer , is this to shew your great wisdom ? but are our children a part of our selves and are we not believers without our children ? how if our children should prove unbelievers , then i fear we shall not go for compleat believers , but one part of us is a believer , and the other part of us an unbeliever ; also then if your child should perish , but a part of you would be saved ; is it fit such stuff should be printed ? do not mistake your self , you are one compleat man , and your son another , and you are no less compleat a man if you have no child at all : so it you are a believer you are a compleat believer and want no part , and if your child is an unbeliever : yet you are not less a compleat believer . but you that sprinkle only the face , i am sure you do not baptise the whole person of a child , nor any part of it , nor of the adult neither : what shall i call your baptism . — in page 187. you quote our three queries , but answer none of them . 1. whether children are in the covenant of grace , absolutely or conditionally ? ● . whether that can be an ordinance of christ to which there is neither precept nor example ? 3. whether in matters of meer positive right , such as baptism is , we ought not to keep expresly and punctually to the revealed will of the lawgiver ? had you answered these three queris to the purpose , you had done , ten times more than what is contained in your whole book . but instead of answering you ask this question , viz. where do you find any command for the infant seed of believers , to stay till they are adult , to be baptized ? 1. answer , where did god expresly forbid abraham to circumcise his male infants , on the 7th or 9th day , or not to circumcise female infants ? 2. there needs no negative law where there is a law in the affirmative ; if on the 8th day , it follows not on the 7th or 9th ; if males only are expressed , not females ; so if believers , if such who are taught and made disciples by teaching , are commanded to be baptized , then all must stay till they do believe , and are taught and made disciples , before baptized . 3. was not the gospel , think you , planted in joseph and mary's house , and yet the holy child jesus stayed till he was about 30 years old , before baptized . also gregory nazianzen in his 4th oration , saith dr. duveil , gives an instance of those who died without baptism by reason of infancy . and the same nazianzen , saith he , tho' he was a bishops son , being a long time bred up under his father , was not baptized until he came to mans age ; and so basil the great , who was born of pious parents , and instructed from his childhood , was not baptized until a man. the like he says of hiorem , ambrose , chrysostom , augustin , &c. nothing of this nature ought to be done in gods worship , without authority from his wor● ; prove if you can , one infant was baptized from the beginning of matthew , to the end of the revelations of john. arguments to prove that those churches who are gathered by faith and repentance , and upon the profession of faith are baptized ( which are called anabaptists ) are true churches of christ ▪ which mr. shute den●es so to be . 1. argument all those churches who are rightin matter and form are true churches . but those churches , falsly called anabaptists , are right in matter and form ●rgo they are true churches . the matter of true churches are godly person , or true believers ; the true form is the order or 〈◊〉 of the gospel church , viz. the a●ult upon the profession of faith and repentance , baptized ; and so with joynt consent give themselves up to the lord , and one to another , to walk in fellowship and commanion in all the ordinances of the gospel . 2. arg those churches which consist of godly persons owning all the essentials of the true religion , among whom the word of god it truly preached , and the sacraments are duly administred , are true churchs of jesus christ. but th●se baptized churches we contend for , falsly called anabaptists , do consist of godly persons owning all the essentials of the true religion , among whom the word of god is truly preached , and the sacraments duly and truly administred , ergo they are true churches of jesus christ. 3. arg ▪ those churches that are constituted according to the direct pattern laid down in the new testament ; are true churches of jesus christ. the baptized churches , falsly called anabaptists , are constituted according to the direct pattern laid down in the new testament , ergo they are true churches of jesus christ. to these let me add the fourth , which mr. collins hath in his half sheet . 4. arg. those churches who make christs merits the foundation of their salvation , and his doctrin the foundation of their churches constitution , are true churches , and their baptism is authentick : but the baptists do thus , ergo . 5. arg. if the ordinances of christ are to be kept as they were first delivered to the saints , and as practised by the apostolical church , our baptism , which you call ● counterfeit , is christ's true baptism . but the ordinances of christ are to be kept as they were first delivered to the saints , and as they were practised by the apostolical church , ergo , our baptism is christs true baptism . but friend , how can you hold communion with such persons who have a counterfeit baptism ? for i hear you break bread with some who own no other water-baptism but that of believers only , and deny infants to be subjects thereof . i think none of our godly brethren who are pedo-baptists , ever denied our baptism , tho' they strive to justify theirs : which of them will call the baptism of believers , yea , tho' such who were sprinkled when babes , to be a counterfeit ? without repentance you must be accountable for this one day . chap. v. containing an account of some of mr. shutes onseemly , scoffing and opprobrious language cast upon mr. collins , and my self together , with his false and abusive representation of us , and of several places of holy scripture ; with his impertinences , inconsistences and self-contradictions , as also those abuses he hath cast on the baptized congregations , in which rom. 11. 16. is explained , viz. if the root be holy so are the branches . and if some of the branches were broken off , &c. first i shall begin with mr. shute's unbecoming and scoffing expressions as they lie here and there in his book . 1. page 5. he intimates we are horribly bigotted to our opinion . in page 4. he says he will not render railing for railing . yet in pag. 5. you will find these expressions , speaking to mr. collins , you have charged me falsly you bogled and jugled with the sac●ed scriptures . yet he has not made either of these things to appear . in the said 5 page he saith , here thou hast the cavils of the adversary answered . in page 42. because mr. collins saith , that the habit of faith if it be in all infants of believers , it cannot be lost ; there being no losing the habits of grace , &c. mr. shute , says this gentleman ( meaning mr. collins ) doth as little boyes , that make a thing of rags in imitation of a cock , and when they have set it up throw at it . but gives no other answer ( as appears to me ) than by denying that he asserted , all infants of believers have habitual faith ; yet 't is from that topick he seems to plead for the baptising of all believers infants ? in page 46. he says , mr. collins is troubled with a grumbling in his gizzard . are those comely expressions . he says in page 57. that mr. collins is pleased to mock at habitual faith , because he compares faith potential and habitual : faith in the infants of believers , as such , with transubstantiation , &c. he renders me worse then the devil . page 116. the devil left out part of a scripture once to tempt our saviour with ; but in my weak judgment , saith mr. shute , this author had done it three times successively to maintain this error , &c. the better to beguile and deceive poor ignorant bigotted souls , &c. the lord knows i did not leave out part of the text at any time , to avoid answering their objection , or to favour our cause : but quoted then what was to the purpose in hand : and that objection i designed to answer afterwards , as i did in the second part in order . as the reader may see that hath the book . in page 82. he saith , speaking of mr. collins , was there ever such legerdemain played with the sacred scripture ? in page 23. he speaking to mr. collins , crys out , o for shame cease from bringing your carnal reason , &c. whereas 't is he himself that infers false conclusions from mr. collins words , and then cries out , o for shame . page 24. where are you now with your humane invented , lame , decrepit salvation , &c. are not these unchristian reflections ? resides , he had no ground given him thus to abuse mr. collins , as if his salvation was lame and decrepid . in page 56. he abuses mr. danverse , who is dead , who was cleared by several learned ministers upon the answer of an appeal of his adversaries . mr. sh●●●s's abusive and false representations of us , and false interpretation of several places of holy scripture , and gods holy ordinance of dipping believers in the name , &c. first , in page 6 he calls dipping , ducking , and the like in several other places ; as i● we had believers to a 〈◊〉 when we baptise ●●●m : and again to vili●●● that holy ordinance , in the same 6 page , he says dipping is more like a punishment of criminals , than the 〈◊〉 of an ordinance of god : yet dipping was generally owned by all pedo-baptists formerly , and by many of late . in page 7 ▪ he says , the jaylor and his house were baptized the same h●ur of the night ; whereas the text only says , he washed their s●ripes the same hour of the night , and was baptized , he and all his straight way , act. 16. 33. in page 7. he says , they were all baptized in the jaylers house ; which is a palpable abuse of the text that they did not go out of his house to a river : yet the text clearly intimates , act 16. 34. that after they were baptized , ( he ) that is , the jaylor brought them into his house . doth not that imply they went out of it ? and it might be to a river , as far as he knows . he also says , that we read not of one soul of the jaylors house , that did believe before baptized , besides the jaylor himself . whereas we read that all his house believed as well as himself , and as soon too as we read of the jaylors own faith ; so that he may as well say , the jaylor did not believe himself , before he was baptized , as so to affirm concerning his house . he says , page 11. john bapti●● baptized all that came unto him ; yet the text clearly implies , he rejected the pharisees and sadducees , bidding them to bring forth fruits meet for repentance . he asserts in page 33. that those little children our saviour saith , did believe on him , were little infants , calling them infant believers ▪ he vilifies mr. collins for leaving out in his quotations a word in one or two texts of scripture , whereas he destroys not the sense of the texts by so doing , nor done to favour his own ●●tion ▪ as that in isa. 44. 3. where his seed , 〈◊〉 put for thy seed ▪ and that in acts 2. 39. nor doth he wrong his antagonist in the least , and therefare no cause of complaint ▪ but palpable 't is , mr shutes abuses that text greatly , act ▪ 2. 39. for the promise is to you and to your children , and to all that are af●r off , even so many as the lord our god shall call . now see this mans exposition of these worth in page 71. viz. that was to all the elect gentiles and their children ; for the promise runs in the same channel , to the gentiles and their children in the text , without any variation , as is ●id to the jews and their children . answer . if he had said to the elect gentiles and to their children or off-spring also , that are elected and called , then he had not wronged the text ; for the promise , that is , that of remission of s●n , and of the holy ghost , which runs first to the jews that are called , and to their children or off-spring that are called , and so in like manner also unto the gentiles that are called , and to their off spring that shall be called , not to the jews , and their children as such , i. e. whether effectually called or not ; but to no more of the jews , nor gentiles themselves , nor their children but even so many as the lord our god shall call ▪ dr. hammond confessed this text is to little purpose brought to prove infant baptism : seeing by children is meant off-spring , and refers not to infants as such ; it certainly intends no children of jews , or gentiles , but such only who are elected , and called ones . besides , this man hath left out words in several texts of scripture quoted by himself in his book , yet blames his antagonists for so doing at a strange manner : for because i left out the words everlasting covenant , he comparies me to the devil . see page 116. in page 21. he 〈◊〉 ger. 17. 9. 10 11. but ( saith he ) neither in these ●●●ee quotations , nor in his whole book , hath 〈◊〉 so much as named that which is the quintessence of the covenant , &c. namely as everlasting covenant . the devil left out part of a scripture , &c. answer , i fear he saw but part of my book ; for 't is a great untruth which he affirms , viz. that i never named everlasting covenant ; for i , as you have heard ( in this answer ) did not only name it , but answered the argument that is raised from thence , see part 2. page 9 , 10. now that mr. shute hath left part of the words in some texts , and added words in other he hath quoted , see page 120. where he mentions the words of that text 1 cor. 15. 22. for as in adam a● dye , so in christ shall all be made al●ve ; he has wrote thus for as in adam all the elect dye , so in christ they shall all be made alive ; this is all in the same italick letter : where he adds ( elect ) and ( they ) rendring the sense as if none should have a resurrection but the elect , which is against the sense of the apostle . so in page 133. mentioning mark 16. 16. viz. he that believeth and is baptized shall be saved , but he that believeth not shall be damned . he hath wrote it thus , viz. he that believeth shall be saved , but he that believeth not shall be damned . ( baptized ) is left out to favour his design , i fear ; for tho' faith be the same in every age , yet the the ordinances are not the same , under the gospel , as under the law , for baptism is no legal ordinance , nor the lords supper , &c. also he has given a false exposition on several verses , in rom. 11. and hath in so doing abused mr. collins also ; these are mr. collins words ( as repeated by mr. shute ) page 75 , 76. the natural branches are broken off , ergo childrens visible incovenanting , is repealed ; the antecedent of this enthymem is clear from the apostles assertion , rom. 11. 19 , 20 , 21. by the natural branches without controversie , is to be understood the natural seed of abraham now mr. shute leaves out mr. collins demonstration following , to prove his argument , i. e. by the branches saith he , without controversy , is to be understood the natural seed of abraham ; and the breaking off , must either be meant , from visible church-membership , and external priviledges thereunto belonging ; or the everlasting covenant of grace : it cannot , saith he , be the latter , because that covenant is immutable , therefore it must be the former . thus mr. collins : and he argues to the purpose , for 't is impossible for any to be broken off from the covenant of grace , who were once in that ; and 't is as clear that the jews or natural seed of abraham , as such , are broken off , from being any more a visible church , and that the legal covenant , for their incovenanting , i. e. both parents and children , as such , is gone and taken away ; he took away the first that he might establish the second , heb. 10. 9. there is a first , and a second , an old and a new. now the first is only taken away , as a covenant of works , do this and thou shall live ; and as it was given to the whole house of israel , by vertue of which they held their church-state , and church-membership , and all their external rites , ordinances , and priviledges , for the priesthood being changed there is made of necessity a change of the whole law , heb. 7. 12. tho' it was for the jews unbelief they were broken off , yet the dispensation being changed , it was impossible for them to keep their church-state and external legal rites , and priviledges any longer ; for 't is evident that those jews that believed in christ , abode no longer members of their old church ; but were transplanted into the gospel church ; what can be more clear than this , viz. the old house and old legal right of church-membership is overturned and r●oted out for ever ? and say i , if the covenant for incoveannting of the fleshly seed , as such , is abolished , and no new law is given forth for the bringing in again professing parents and their carnal seed , as such , what is it this man contends for , yet what a mighty stir he makes about that in rom. 11. you may see in page 76 , &c. this man makes it his main business to prove that the covenant of grace is not taken away , which we assert with as much zeal as he ; but see how he abuses the text , rom. 11. 17. viz. as those jews which were these branches were broken off , and their children with them were cast out of the covenant : so the gentiles , and all their children were taken into covenant , in their room , and did partake of the same priviledges , with those ●ews that did abide firm in the covenant , &c. 1. answer , this man doth not distinguish one covenant from another , i. e. the legal from the gospel covenant ; nay he owns but one so that he ass●rts the unbelieving jews , were broken off of the covenant of grace , and their children too ; by which he seems to plead for arminianism or final falling o●● of the covenant of grace : nay worse , i. e. that the children were broken off from the covenant of grace for their parent● sin and unbelief , 〈…〉 . for if the first fruit be holy , the lump is also holy ; and if the root be holy , so are the branches , vers . 16. ● the root is doubtless meant abraham ; but then know that abraham was a twofold 〈◊〉 as well as a twofold father , viz the root of all his natural seed , and the root or father of all his true spiritual ; now for a man to say that the apostle here refers to abraham as a natural root , and so to his natural or carnal seed as such , is to destroy the whole scope and drift of the holy ghost in this chapter ; in the close of the 10 chapter the apostle shews the jews were rejected , and the gentiles called ; and in the beginning of this 〈◊〉 . chapter he prevents an objection ; some might be ready to say if this be so , then god hath cast away his covenant people . to this he answers , vers . 2. god hath not cast away his people whom he for knew that is , his elect or the spiritual seed of abraham that were among the jews , see vers . 5. even so then o● this present time there is a remnant according to the election of grace : again , in vers . 7 what then israel had not obtained , &c. ( that is the natural seed as such , ) but the election hath obtained it , and the rest were blended ; and tho' the main body of the jews were rejected for their unbelief , yet in the latter days god will call all those and bring them in , who belong to the election of grace , and so all israel , ( that is the spiritual israel ) shall be saved , see vers . 15. and ●6 . and from hence the 16. verse is brought in , viz. for if the first fruit be holy , the lump is also holy , 〈◊〉 . is the apostle speaking here of a legal federal holiness ? no , not a word of any such matter : but of such a holiness as was in the post , i. e. in abraham who was spiritually holy , being an elect person ; and to that holiness the apostle refers . viz. first in respect of gods election , personal , and inherent in gods intention . now then to apply the holiness and infection here , to outward dispensation only in the whole church , which is meant of saving grace in the invisible , and to make every believing parent a like root to his posterity with abraham to his seed , as some have done , and this man seems to do ; is a great abuse of the sacred text. for this would be to set up another wall of separation or partition betwixt ( believers and their seed , and unbelievers and their seed , ) as the old one wa● , which is now broken down between jews and gentiles according to eph. 2. 14 , 15. as also a knowing of men after the flesh , i. e. after fleshly descent , external priviledges , &c. 2. the first fruit spoken of we understand to refer to isaac , jacob , and the holy partriachs , who were given to abraham as the first fruit of the covenant of grace god made with him , who were all holy as abraham , their root was holy , that is , spiritually and inherently holy. 3. by the lump may be meant the whole body of the elect or spiritual seed of abraham , who lived from the time the first fruit was given him until the gospel days , who were all holy as the root also . by lump cannot be intended the whole nation of the jews , as mr. shute positively affirms , in page 82. for it so , what consistency can there be in the apostles words and argument ? the apostle speaks of the elect israel , not of the fleshly and carnal israel ; take this mans words the first fruit the jews , &c. the lump or whole nation of them ; and here is the same root , on which the gentiles are grassed , page 82. he confounds the first fruit and lump together , and says by it is meant the whole nation of the jews . what text can be wronged worse ? we grant 't is the same root that all gentile believers partake of the fatness of which the godly jews pertook of under the law , viz. the blessings of the covenant of grace made with the root abraham ; but what is this to our carnal seed as such ? 4. by the branches who are said to be holy also , certainly is to be understood those elect ones of israel who were living in the apostles days , as vers . 5. even so then at this time also there is a remnant according to the election of grace . now observe the apostle speaks , in vers . 17. of some branches that were broken off , and of the gentiles who were like a wild olive tree , being grassed in ; these branches that were broken off , were the unbelieving jews , who at that time comprehended the whole national church of israel ; for all that believed that were jews , were transplanted into the gospel church , these branches that were broken off sprang from the same root as abraham , was their father according to the flesh and legal covenant , and for a time seemed true branches , they were of israel , though not israel , rom. 9. 6. they were the children of the flesh , but not the children of the promise , they were in the external covenant , but being not in the covenant of grace , by faith , and the old covenant being now gone and taken away , they were cut off and no more lookt upon as branches in any sense . they were branches in the old testament church , but there is a new will made , a new and last testament confirmed , and ratifie by the death of the testatour jesus christ , and the fleshly seed as such have no such legacy , left them as in the old testament , viz. to be members of the new testament church , that running to none but to such who believe , &c. but they not believing , or for their unbelief were cut or broken off . 1. not broken off the covenant of grace , as mr. shute intimates , because they never were in that covenant . 2. not broken off gods election , for to that they did not belong : but , 3ly . they were broken off and their children as such ( or as so considered ) so that they are no more a visible church of god , nor a people in any covenant relation to him . yet we are not to conceive although those unbelieving jews were in this sense , broken off from their old standing and church state that their children who believed were rejected and lost , no , no ; they that did believe in christ and submit to the new dispensation , were by faith grafted into christ , and upon the profession of their faith were united also to the gospel church and became members thereof . and so with the believing gentiles did partake of the fatness of the covenant of grace god made with abraham , and of the blessings and priviledges of the gospel church , and doubtless this is the very truth of the matter according to the main scope and design of the holy ghost , in this chapter : now then mr. shute greatly wrongs this place of sacred scripture . 1. whilst he argues that the jews were broken off from the covenant of grace . 2. he wrongs the text , whilst he says it was no dissolution of the jewish church , but an excommunication of those unbelieving persons out of it , by which he intimates as if the jewish church state still remains , and that the believing gentiles are grafted into that old legal church that is removed and gone for ever . 3. he wrongs this text , whilst he would have all unbelievers children of the jews , broken off the covenant of grace , for to that he seems to refer : for those of them that were in it were not broken off from that covenant nor could be ; and those of the jewish children , that believed , were in the like good estate with believing gentiles , and their believing children ; and many of the children of the unbelieving jews did no doubt own jesus christ , believe in him , and were implanted into the gospel church . 4. whilst he pleads for believing getiles and their infants , as such , to be taken into the covenant of grace , and so made members of the church of christ now , as the children of the jews were members of the church , under the law ; for this he affirms page 81 , 82. 5. whilst he applies the holiness and infection here meant , to outward dispensation , only in the visible church , which is meant of saving grace in the invisible . 6. whilst he makes every believing parent a like root to his posterity with abraham to his seed , he may as well say every believer is a common father , to all that believe , as abraham was — for both these conclusions i infer from his notion . 1. reader , pray observe , that the jews that believed not , were broken off from being any more the people of god , in any covenant relation to him , and this was for their unbelief , and their church state being gone by the dispensation of the gospel , and by the bringing in the gospel church . 2. that whosoever either jews or gentiles who are grafted into christ the true olive , and into the gospel church , must believe or be grafted in by faith , i. e. by their own faith and own consent , not by the faith of their parent be made members of the church under the gospel ; no , but must believe themselves as well as their parents ; 't is not enough now to say we have abraham to our father , or that our parents were believers and in covenant , because the church now does not consist of the carnal seed , but of the true spiritual seed only . mr. shute says in page 82. to mr. collins , if you have not enough you shall have enough , before i have done with you . i am satisfied and he too , he has said too much unless it were better or to better purpose . he appeals to any experienced christian among us , or of our party to judg whether there can be a more full text of scripture produced , to prove the continuation and stability of the covenant , &c. if he will take my thoughts ( who am 't is like in his opinion as well as my own an unexperienced christian ) i must tell him he hath mistaken his antagonist and the text too : cannot the jewish legal church state go , but the covenant of grace must go , with them ? god forbid . the apostle it is evident in this chapter , rom. 11. speaks of gods election , which ran first to abrahams natural seed , according to the covenant of grace , that is , to the elect among the jews , and so argues god had not cast away his people whom he foreknew ; and from hence he shews that all that belong to the said election of grace shall be called , and in the latter days be brought in , or grafted into their own true olive tree , i. e. into christ and into the gospel covenant and church , for all ( the true ) israel shall be saved , as it is written , &c. 't is said they are holy that is they are decretively and in gods sight and intention holy : i wonder at some expositors who conclude , that it is an external relative federal holiness the apostle speaks of here , which holiness is not mentioned in all the new testament , as an eminent ▪ writer observes . and this brings me to what mr. shute says , to that text 1 cor. 7. 14. else were your children unclean , but now are they holy : which scripture he mistakes also whilst he asserts it is federal holiness , as well as matrimonial holiness , for no doubt the sanctification of the unbelieving husband to the believing wife , is the same sanctification or holiness that is said to be in the children , that is , the husband and wife were sanctified , or set apart for the use of one another , by gods ordinance of marriage , and so their children were holy , i. e. legitimate , lawfully begotten , and not bastards ; for no doubt their children that were born when both were unbelievers , were holy in the sense the apostle speaks of , as such that were born when one was a believer : but see a full answer to this text in rector rectified , from page 113. to page 120. and when he writes again let him answer what is there said mr. shute also gives a false exposition of that text , rom. 6. 3 , 4. page 15 , 16. whilst he refers there to the baptism of suffering , telling us the apostle was there exerciting the saints , to prepare for sufferings ; which is not true . likewise he abuses that text , 1 cor. 2. but god hath chosen the weak things of the world , &c. by intimating as if the apostle means little children , and who are weaker ( saith he ) than children ? page 23. also that in psa. 82. i think he would have to refer to infants , i. e. out of the mouths of babes and sucklings thou hast perfected thy praise , page 23. in page 130. that in mark 16. 16. joh. 3. 3. he applies to infants , viz. he that believes and is baptized shall be saved , but he that believes not shall be damned . and so pleads for like necessity , for infants to believe if saved , as the adult . in page 10. he seems to infer that john baptist baptized little infants , because 't is said , there went out to meet him all judea and jerusalem , and all the regions round about jordan , and were baptized . which i have answered , ax laid to the root ; in my reply to mr. exell , see 2 part page 35. to 54. in page 174. mr. shute citing rom. 11. 6. if it be by grace then it is no more of works ; he infers if dying infants are saved without faith then they must be saved by works . which is an abuse of that text ; for as the apostle speaks not of infants , so he speaks of gods grace and favour , in opposition to works o● merits , according to that in eph. 2. 8. by grace you are saved ; he puts faith in the place of grace : we say no infant can be saved but by grace ; yet we do say we see not how it can be said that infants do or can believe . and now let me infer from his notion , viz. if infants cannot believe , they must all perish and be damned , this follows clearly from what he asserts : he had need to see he is certain of what he affirms . in page 92. ( he says , ) it is common for men of our opinion to bring in , and set up our own carnal reason , in opposition to the wisdom of god ; is not this an unchristian charge ? besides , he proves not what he says , nor attempts to do it . sure some gracious person or persons he is concerned more particularly with in church-fellowship , will look upon themselves bound in duty to inquire into some of these grand enormities , false acusations , and other evils this man is found guilty of in his writings . in page 13. he says , that part of the man , woman , or child , that is baptized , must be naked ; and if the whole body must be baptized , then the whole body must be all naked also . and he quotes a passage of mr. baxter ; as if mr. tombs could , or did baptise women naked , to render such a practice odious as indeed it would be , should any do it ; but to cast that on us , is unchristianly done . in page 19. he intimates as if we had found two ways to salvation , because we know not that dying infants have faith , or can believe . in page 20. he abuses mr. collins , as if he was ignorant of any such thing as habitual faith , because he knows nothing of such habits in infants , and says he derides habitual faith , which is a notorious falsehood , and that which mr. collins abhors to do . in page 20. he would have his reader think that mr. collins had rendred mr. charnock an anabaptist , because he quoted him to detect his notion of habitual faith in infants in page 43. because mr. collins said unless children have personal actual faith , they are not to meddle with gods most holy things , mr. shute says , by this mans opinion elect dying infants must be lost and damned ; he would have those children to be infants that cryed hosanna to the son of david : for if it be not that he means it is nothing to his purpose ; for we deny not , but some little children have and may have a work of god upon their hearts , tho' not above five or six years old . in page 68. he infers four false conclusions upon mr. collins , denying faith to be in infants . 1. that god cannot work faith in young infants , because they are not able to help him , &c. doth mr. collins question gods power , or intimate god cannot work , without help of the creature ? 2. that he doth tacitly declare that god is not able to make them capable of the reception of grace . because they are not of years to exercise i● , as if mr collins did not know god was infinite in power . 3. that adult persons do qualifie themselves for the reception of grace ; or at leastwise are copartners with the spirit of grace , in the working of it . 4. if this be so , saith he , then it is not gods grace , but mans work , &c. which are all false conclusions and great abuses cast on mr. collins , and no ways to be inferred from his positions . in page 73. he renders the baptists to be cunning deceivers , take his words , i. e. i am not , saith he , all together ignorant of their devices , and stratagems by which they uphold their opinion , in which their principles are enveloped and lie dormant . in page 115. he says , benjamine keach doth reckon abraham of greater antiquity than christ. answer , this is a false charge likewise , and no such consequence can be gathered from my words , to which he refers , as my answer shews in this reply . in page 126. he saith , this author is for the saving elect dying infants by some other covenant , and not by the covenant of grace . answer , this is also false and a great abuse , for i no where hint any such thing , but say , 't is impossible any infant or adult person either should be saved by any other covenant but that tho' i say they may be saved and not be members of the visible church ; as some infants were before god made known , the covenant of circumcision and set up the legal church of israel . in page 134. he calls our doctrin a fallacious doctrin ; and knows not which to wonder at most , viz. our boldness and confidence : or our peoples ignorance to be so horribly deluded and imposed upon . what enemy could reproach us worse ? in page 113. saith he , thus i have given you one broad side more , by which i have brought your opinion by the lee , and all the carpenters and calkers in the nation cannot save it from sinking . answer , friend you mistake our , cause , and opinion is an firm and as sound as ever , and needs no carpenters nor calkers to mend those breaches you have made . in page 140. he says , thus you see the covenant god made with abraham , and all his seed both spiritual and carnal , stands fact and firm to gospel believers , and all their seed both spiritual and carnal ; notwithstanding hercules with his club and benjamin hewed it with his broad ax , they cannot destroy it , because it is an everlasting covenant . 1. answer , are these savoury expressions ? my ax friend , is gods word ; the title of that book was the words of the text , viz. the ax laid at the root , and this ax will cut down all your thorns and briers , do what you can . 2. how he hath proved that covenant god made with abraham , and his carnal seed as such , doth remain , let the reader now judg. 3 how came ( if this be so ) abraham's natural seed to be unchurched as he himself confesses in , page 37. nay that they unchurched themselves . in his postscript , page 190. he says , tho he has thus written concerning the anabaptists , and proved their congregations to be no churches , and their baptism to be a counterfeit , and their opinion sacrilegious , in that they rob the church of her treasure , &c. — these are very hard words , and also false ; for he has not done what he says , and never will , nor can he do it . an account of some of mr. shute's impertinences , inconsistences and self-contradictions . in the last place take a few of his impertinences , &c. in page 49. if you can prove , saith he , by plain scripture testimony that ever christ or any of his apostles , &c. did forbid the baptising the infant seed of believers , &c. answer , now how impertinent is this ? where did christ forbid infants of believers , the lords supper ? and indeed they may have that as well as baptism , and the first fathers that established infant baptism , gave them the lords supper also : 2. where is crossing in baptism forbid , or popists salt spittle , or crisom or other popish rites ? these in plain words are not forbid , are they therefore lawful ? if christ would have them to be baptized , it would have been expressed in the affirmative ; and is this horribly to impose our own uncouth notions as you affirm in the said 49. page of your book ? where hath christ forbid baptizing of turks , and insidels , or the children of unbelievers ? in page 98. he says the church of the jews was not a legal church , take his words , viz. the church of god under the mosaick law was not a carnal legal church . strange contradiction ! what , a church under the law and not a legal church ? he may as well say the church of god under the gospel , is not a gospel church . in page 97. he distinguishes not on the covenant made with abraham , but positively asserts that off from that covenant god made with abraham , viz. the covenant of grace , some of the natural branches were broken ; yet in contradiction to this he shews , in page 74. from psa. 89. that the covenant of grace is firm and abideth for ever , and else where shews that there 's no final falling from grace ; all those therefore say i , that are in that covenant cannot fail of salvation ; therefore those branches never were in the covenant of grace . in page 25. he says , god saves elect dying infants in no ways or means differing in any one point or part from that wherein he saves adult believers . yet in page 65. he owns infants cannot exercise grace in an ordinary way , and that nothing is required of them personally but passive obedience . is nothing required say i , of adult believers but passive obedience ? if there is then the way or mode of gods saving dying infants differs in some part or point from the way or means of saving the adult ; and clear it is that more than passive obedience is required of adult persons . one while he says all abrahams seed are in the covenant of grace god made with him , and he denies final falling out of that covenant , yet in page 12. he says , one of abrahams sons or seed is praying to him in hell : and to be abrahams seed will not serve their turn . he is for a congregational church , and yet in page 34. speaking of the gospel church , he says , all the seed of believers are members as much now as the jewish children were under the law. and that it is the same church state , tho' in another dress , and denys the dissolution of the jewish church , page 35. can a natural church consisting of whole parishes , families , and provinces , be all one with gospel congregational churches of believers only ? why did this man leave the church of england ? also then the jewish church-state by his opinion continues still : he may say the invisible church is the same now as then ; but not the visible , the matter , as well as the form is changed , — ye also as living stones are built up a spiritual house , &c. 1 pet. 2. 5. was not the gospel church gathered out of the jewish and heathenish nations , consisting only of such men and women who made a profession of their faith ? let him prove any one infant was ever received into the gospel church if he can . in page 167. he inquires whether a farmer destroys his barn or hurts the floor , when he takes a great keap of corn and chaff and winnows the corn , and fans away the chaff , &c. answer , i ask whether or no christ did not remove by the gospel dispensation , all the wheat out of the old barn , nay , and pull down that barn , viz. the jewish church , and fan quit away the carnal seed as such , and all the chaff : and erect a new garner or gospel church , into which he put his wheat , i. e. believing men and women , whether jews or gentiles . in page 136. he intimates that the essential part of circumcision is baptism , and that the essential part thereof remaineth in the flesh still . answer , then say i , circumcision could not be circumcision without baptism , nor baptism be baptism without circumcision , which is such a piece of stuff and impertinences as i never met with all ; can a thing be where the essence or the essential part of it is wanting ? in page 130. he intimates , because i deny infants to have right to baptism ( or that they can believe ) that i assert two ways to be saved . he also there says , viz. there is no saving any person old or young without the grace of faith ; he cites mark 16. 16. joh. 3. 16. thus you see , saith he , there is but one way to eternal life , either for old or young , that is , through faith in the righteousness and merits of christ. wo be to poor infants then say i , if they cannot believe as the adult do ; if it be thus , we say there 's no way to be saved , but by christ's merrits and righteousness imputed , and that infants must be sanctified that are saved also ; but yet we dare not say they do or can be said , to believe as the adult , and if they do not they must be damned according to his notion because that is true of all the adult that believe not . one while he seems to say that the infants of believers as such , have habitual faith. at another time confesses he cannot prove , that this or that infant of believers hath faith , or the habit of it , without he had a new bible , page 45. doubtless the tree is known by the fruit if we speak of the adult , we may know who do believe ; ( though i deny not but we may be mistaken in some ; ) how did paul know that the saints at thessalonica were elected , 1 thes. 1. 4 , 5. knowing , beloved , your election of god. he shews how he came to know they had true faith , and were elected , for our gospel came not to you in word only , but in power , &c. mr. shute says in page 1. 90 that the anabaptists congregations be hath proved no churches , and their baptism to be a counterfeit , and their opinion sacrilegious . yet he hath communion at the lords table with some of them who have this counterfeit baptism , and deny infants to be the subjects of that ordinance , and sprinkling to be baptizing and so are guilty of like sacrilege with us , there being divers baptists in that church to whom he belongs . an appendix ; being a reply to mr. shute's last single sheet , in answer to mr. collins's half sheet ; wherein the covenant of circumcision , &c. and free promise of grace , god made to abraham , are further and distinctly opened ; shewing how they differ from each other . since i wrote this reply to mr. shutes last book , i have met with a single sheet , which he calls an answer to mr. hercules collins last shift , &c. which discovers more of his bitter spirit , and what ill influences he is under , — i thought it not amiss to make some remarks upon this sheet , tho' i suppose mr. collins will think himself concerned to vindicate his innocency , from his undue , unchristian , and false charges : this paper of mr. shutes manifesteth very great confidence touching his notions of the covenant god made with abraham , and as much ignorance : as will quickly appear to all discerning men who shall read it . in page 1st he says , i have cleared and vindicated the aforesaid antidote from that foul aspersion , and totally confuted all the aspersors in my last book , in the judgment of all wise judicious and impartial persons that have read it . answer , let those wise persons he speak of , first read this precedent answer to his book and then let them impartially judg of it . in page 2. he speaks of mr. collins his five arguments to prove the covenant of peculiarity god made with abraham . to this mr. shute says , pray where do you find this distinction concerning the everlasting covenant god made with abraham , and his seed ? answer , you shall see friend that there is such a distinction found in the scripture , and that your reverend ministers confirm the same thing , viz. that god made a covenant with abrahams natural seed as such , which is removed ; and also a covenant with abrahams spiritual seed as such , which runs to christ , and all that are his elect ones ( see gal. 3. 16. now to abraham ) and his seed were the promises made . he saith not , and to seeds , as of many ; but as of one , and to thy seed , which is christ. compared with verse 29. and if ye be christs , then are ye abrahams seed , and heirs according to the promise . now friend , if you say this promise which the apostle speaks of , ( which is the everlasting covenant of grace , god made with abraham ) was made with many , i. e. both with abrahams natural and spiritual seed as such , you contradict the holy ghost . paul says , and not to seeds as of many , but you say to seeds , i. e. all his natural and spiritual seed , page 5. see also rom. 9. 5 , 6 , 7 , 8. they are not all israel , which are of israel : neither because they are the seed of abraham , are they all children : but in isaac shall thy seed be called . that is , they which are the children of the flesh , these are not the children of god : but the children of the promise ( mark it ) are accounted for the seed . is not that distinction mr. collins speaks of , clearly laid down in these scripture ? doth not the apostle exclude the carnal seed of abraham as such ; from being included in the covenant of grace ? 2. i need not go about to prove , there was a covenant made with abraham and all his natural seed as such , since that is so clearly and fully spoken of in the scripture ; viz. that the whole house of israel both parents and children , were taken into the legal covenant and all were members of the jewish church ; read gen. 17. 9 , 10 , 12 , dent. 29. 9 , 10 , 11. 12 , 13. but that legal covenant we affirm is abrogated and taken away : if it were not so , what is it which our apostle speaks in heb. 10. 9. he took away the first , that he might establish the second . compared with heb. 8. 7 , 8 , 13. sure none can once immagin that this covenant was the covenant of grace : also what doth the apostle mean when he says , cast out the bond woman and her son , gal. 4. 30. doth he not tell us by the bondwoman is meant the old covenant given to the whole house of israel , or the lineal seed of abraham ; not the covenant given to all mankind in the first adam ; and doth he not tell us by the son of the bond-woman is meant the fleshly seed of abraham as such ? who were all taken into covenant with god under the old testament : and yet is there no covenant that peculiarly was made with abrahams natural seed , as such . in page 7. mr. shute repeats . gen. 17. 7. and i will establish my covenant between me and thee , and thy seed after thee in their generations for an everlasting covenant , to be a god to thee and to thy seed after thee . here he leaves out the following verse , wherein the covenant is mentioned ( which he charges as an high crime in others ) viz. this is my covenant , which ye shall keep between me , and you , and thy seed after thee ; every man-child among you shall be circumcised . verse 10. and ye shall circumcise the flesh of your fore-skin , and it shall be a token of the covenant betwixt me and you , verse 11. he that is born in thy house , and he that is bought with thy mony , must needs be circumcised : and my covenant shall be in your flesh ; for an everlasting covenant , verse 13. these verses he cites not . now mr. shute judges this covenant is the covenant of grace made with abraham , and that for two reasons ( as i suppose . ) 1. because 't is called an everlasting covenant . 2. because god promised in this covenant to be the god of abraham , and the god of his seed after him in their generations , which no doubt refers to his natural seed as such . taking in both those of his off-spring that did believe in christ to come , and such also that did not so believe that proceeded from abrahams loins by isaac . 1. as to the term everlasting , i have shewed in the precedent , answer , that some times in the scripture it is taken with restriction , and denotes only a long period of time , viz. during that dispensation , or until the m●ssi●s should come● ; the priesthood of aaron is upon the same account called an everlasting priesthood . indeed this covenant could continue no longer than the token of it abode or was to abide in their flesh : read the words again verse 13. and my covenant shall be in your flesh for an everlasting covenant . 2. circumcision being as our adversaries say , the seal of the covenant , now , say i , since the seal , namely circumcision , is broken off and gone , as it was it at the death of christ : i ask what is become of that covenant it was a sign or seal of , is not the covenant gone and dissolved , when 't is cancelled ? 〈◊〉 , read your annotators on gen. 17. 13. and ●●r the sign of it , say they , it is so called , because it was to indure through all generations till the coming of the messias , the word olim here and elsewhere rendred everlasting or for ever , being 〈◊〉 used to express not only simple eternity , but any long continuance for ma●●ages , 〈◊〉 some time for a mans life , exod. 21. ● . deut. 15. 17. ● king 9. 3. thus mr. pools annotations . this being so , to what purpose do you make such a stir about the word everlasting ? ●ly . as to this second reason , viz. god in that covenant gave himself to abraham to be his god , and the god of his seed in their generations . 1. answer , i would know whether god is now in covenant with abrahams natural seed as such ; or are they not rejected ? how then could this be the unchangeable covenant of grace ? read my 14. arguments in the precedent answer , to prove the covenant of circumcision was not the covenant of grace . 2. was god the god of all abrahams carnal seed as such ; by way of special interest ? if so , they shall no doubt be all eternally saved ; as well as all the children or carnal seed of believers : which you will not admit of . therefore consider that god may be said to be the god of a people , two manner of ways . 1. by the free promise or covenant of grace , in a spiritual sense : or by divine union with him , through faith and the indwelling of the holy spirit ; 't is this gives special interest in god to all adult persons , and thus he was not the god of all abrahams carnal seed , no , but of a few of them only comparatively , for tho' the number of the children of israel be as the sands of the sea , yet but a remnant shall be saved . 2. god may be said to be the god of a people , by entring into an external , outward or legal covenant with them ; and thus he was the god of abraham , and of all his carnal seed or off-spring , or whole house of israel : under the old covenant , or dispensation of the law : god made them as a nation , a peculiar people unto himself , and was said to be married to them . see dr. bates one of your own ministers in his sermon preached at mr. baxters funeral . 1. he shews that god is the god of all mankind by creation . 2. god is the god of a people , upon the account of external calling and profession ; and thus , saith he , the posterity of ▪ seth , are so called ; and the intire nation of the jews &c. friend , this i desire you to weigh well , for god was not by way of special interest , in a spiritual sense the god of abrahams carnal seed as such : therefore it was this external covenent , no doubt that mr. cotton intends when he says the ministry of john the baptist did burn as an oven , and left the jews neither the root of abrahams covenant , nor the branches of their own good works , co●ton on the covenant page 21 , 22 friend , you speak as if your ministers had 〈◊〉 those notions of yours into you , about the covenant god made with abraham ; i am satisfied you abuse your ministers ; i am sure dr. owen taught you no such doctrin , as i have already shewed ; and i shall here again faithfully cite two or three passages more of that reverend minister of christ : see his exposition on the 8th chapter to the hebrews , page 219 , &c. 1. he shews that the covenant god made with the whole house of israel , was not that ministration of the covenant of works god made with all men in the first alam . 2. that it was not the covenant of grace : 1. saith he , page 224. the old covenant , the original covenant of works made with alam and all mankind in him is not intended , for this is undoubtedly a covenant different in the essence and substance of it from the new. in page 219. he saith , but it is evident that the covenant intended , was a covenant wherein the church of israel walked with god , until such time as this better covenant was solemnly introduced , this is plainly declared in the ensuing context , he says , it was bec●me old and ready to disappear . wherefore it is not the covenant of works made with adam , that is intended when this other is said , to be a better covenant : thus the doctor . friend doth not he hereby clearly lay down a covenant of peculiarity made with abrahams natural seed as such , or a covenant that only and peculiarly belonged to them ; and 't is as plain this began in that covenant god made with abraham . in page 288. he saith , we must grant two distinct covenants to be intended rather than a twofold administration of the same covenant meerly to be intended . he also shews that the old covenant which god made with the natural seed of abraham could not be the covenant of grace , because there was no reconciliation with god , nor salvation to be obtained by vertue of that covenant . observe the doctor speaks not of adams covenant , but of that covenant god gave to the whole house of israel , or natural seed of abraham . he further shews that the covenant of grace , untill christ came , was only contained in promise , by which covenant , all that lived under the old testament who had faith in it were saved , to abraham and his seed was the promise made , gal. 3. 16. that was the covenant of grace , therefore say we , the covenant of circumcision , and sinai covenant where there was mutual stipulation betwixt god and the whole house of israel , could not be the covenant of grace ; besides , 't is said that that covenant they broke , and by so doing , lost all the external blessings of it , as the prophet zach. chap. 11. 10 , 14. shws , because of the jews unbelief , and putting the messiah to death , god broke his covenant with that people . zech. 11. 10. and i took my staff , even beauty , and cut it asunder : that i might break my covenant which i made with all the people . what is become now of your everlasting covenant , god made with all the people of israel or natural seed of abraham ? is it not gone , are his carnal seed as such still in covenant with god , or are they not with their external legal covenant cast out ? sir the everlasting covenant of grace , that stands firm 't is true , that is confirmed by the oath of god , and blood of christ ; but the covenant in which was contained circumcision , and all the legal rites and jewish church , and church-membership is gone and taken away . the new covenant is not according to that old covenant god made with the whole house of israel or carnal seed of abraham ; if it be not according to it , then it was not the same in essence , nature or quality : see jer. 31. 32. 1. this , saith the doctor , is the nature and substance of that covenant , which god made with that people ( viz. ) a peculiar temporary covenant , &c. page 235. mark it reader . he adds and concurs with the lutherans , who deny that by the two covenants is meant only a twofold administration of the same covenant , but that two covenants , substantially distinct are intended . `1 . because in the scripture they are often so called , and compared with one another , and some times opposed to one another ; the first and the last , the new and the old . 2. because the covenant of grace in christ is eternal , immutable , always the same , obnoxious unto no alteration , no change or abrogation , neither can these things be spoken of it with respect unto any administration of it , as they are spoken of the old : page 226 , 227. 1. he shews again that by the old covenant is not intended the covenant of works made with adam page 227. when , 2. we speak of the new covenant , saith he , we do not intend the covenant of grace absolutely , as though that were not in being and efficacy before the introduction of that which is promised in this place : for it was always the same as to the substance of it . from the beginning it passed through the whole dispensation of times , before the law and under the law , of the same nature and efficacy unalterable everlasting , ordered in all things and sure . — again he saith , when god renewed the promise of it to abraham , he is said to make a covenant with him , and he did so , but it was with respect unto other things ( mark it ) especially the proceedings of the promised seed from his loins ; but absolutely under the old testament it consisted only in a promise : and as such only is proposed in the scripture . page 227. it appears that the doctor understands the covenant god made with abraham , as we do viz. the promise to abrahams seed , viz. christ and all eternal blessings with him , to intend the covenant of grace ; but whereas it is said god made a covenant with abraham , &c. that has respect to other things , that which concerned his natural seed and out of whose loins christ was to come , that 's the covenant of peculiarity ; he proceeds and gives three reasons why the covenant of grace could not absolutely in it self , but in the promise of it only be called a formal ) covenant : page 227. 1. because it wanted its solemn confirmation and establishment by the blood of the only sacrifice , which belonged unto it ; before this was done in the death of christ , it had not the formal nature of a covenant , &c. 2. this was wanting , ( saith he ) it was not the spring , rule and measure of all the worship of the church i e. this doth belong unto every covenant , properly so called , that god makes with the church ; that is the intire rule of all the worship that god requires of it , which is that they are to restipluate in their entrance into covenant with god ; but so the covenant of grace was not under the old testament , for god did require of the church many duties of worship , that did not belong thereunto ; but now under the new testament this covenant , with its own seals and appointments is the only rule and measure of all acceptable worship , wherefore the new covenant promised in the scripture and here opposed unto the old , is not the promise of grace , mercy , and life , and salvation by christ , absolutely considered , but as it had the formal nature of a covenant given unto it in its establishment by the death of christ , &c. page 227. 1. now pray observe , does not the doctor clearly hint thereby , that no rite , sign , or seal properly of the old testament can be a rite sign or seal properly of the new covenant , how then could circumcision be the seal of the said covenant of grace ? 2. it is evident in the covenant of circumcision , there was a restipulation at their entrance into that covenant with god , so that that was a formal covenant , but the covenant of grace , he tells us was no formal covenant ; but only a free promise under the old testament . therefore there was two covenants held forth in gods transactions with abraham . first a formal covenant made with him and all his fleshly seed , of which circumcision was a sign at their entrance into it , which they thereby subscribed unto . secondly , the covenant of grace held forth only in gods free promise to him . 3. whilst the church enjoyed all the spiritual benefits of the promise ( faith he ) wherein the substance of the covenant of grace was contained , before it was confirmed and made the sole rule of worship , unto the church , it was not inconsistent with the holiness and wisdom of god , to bring any other covenant ( mark it ) or prescribe unto it forms of worship he pleased : page 228. then he proceeds further . 1. that this covenant did not ( saith he ) disannul or make in effectual the promise , but that it doth still continue the only means of life and salvation , and that this was so our apostle proves at large , gal. 3. 17 , 18 , 189. 2. that this other covenant with all the worship contained in it , or required , by it , did but direct and lead unto the future establishment of the promise , in the solemnity of a covenant , &c. by these words and in other places he shews , that , that covenant god made with abrahams natural seed or whole house of israel , tho' it was not the covenant of grace : yet it was given in subserviency unto the gospel covenant . 3. these things being observed , ( saith he , ) we may consider that the scripture doth plainly and expresly make mention of two testaments , or covenants , and distinguishes between them in such a way , as what is spoken cannot hereby be accommodated unto a twofold administration of the same covenant ; the one is mentioned exod. 20. deut 5. namely the covenant god made with the people of israel , &c. the other promised jer. 31. 31. cap. 32. 40. which is the new gospel covenant as before explained : and these two covenants or testaments are compared with the other , 2 cor. 3. 6 , 7 , 8 , 9 , gal. 4. 24 , 25. heb. 7 , 22. chap. 9. 15 , 16 , 17 , 18. page 228. these things being , so it follows that the doctor utterly overthrows , what mr. john flavel and other pedo baptists assert about the covenant made with the people of israel at sinai , to which circumcision appertained , viz. that it was only administration of the covenant of grace , and not a distinct covenant . 1. the doctor then proceeds in page 229. to prove that the covenant made with israel according to the flesh , did not abrogate the covenant of works god made with adam , and substitute that in the room of it . 2. but that it revived , declared , and expressed all the commands of that covenant in the decalogue , that being nothing but a divine summary of the law written in the heart . — says he . 3. it revived the sanction of the first covenant in the curse or sentence of death which it denounced against all transgressors , death was the penalty of the transgression of the covenant of works . ` so say i , was death , the penalty of the transgression of the covenant of circumcision ; the male-child the flesh of whose fore-skin is not cut off , shall dye the death ; which clearly shews it was of the same nature of the sinai covenant . 4. it revived the promise , saith he , of that covenant of eternal life , upon perfect obedience , rom. 10. 5. so say i , did the covenant of circumcision , in that he that was circumcised was bound to keep the whole law gal 5. 3. now , saith the doctor , this is no other but the covenant of works revieved ; nor had this covenant of sinai any such promise of eternal life annexed to it as such , but only the promise inseparable from the covenant of works which is revieved , saying , do this and li●ve . hence , saith he , when our apostle disputeth against justification by the law , or by the works of the law , he doth not intend the works peculiar , unto the covenant of sinai ; such as were the rites and ceremonies of the worship then instituted , but he intends also the works of the first covenant , &c. let this be well considered , for 't is from hence paul excludes circumcision , rom. 4. as being a work or duty opposed to faith , and so appertaining to the old covenant . he then proceeds in sixteen particulars to prove that the two covenants differ from each other , page 236 , 237 , &c. 1. that they differ in circumstance . 2. that they differ in the circumstance of place , gal 4. 24 , 25. 3. that they differ in the manner of their promulgation , 4. in their mediators . 5. that they differ in their subject matter , both as unto the precepts and promises , all sin forbid upon pain of death , and gave promise of life upon perfect obedience , no promise of grace to communicate spiritual strength to assist in obedience . had , promises of temporal things in the land of canaan , in the new covenant , saith he , all things otherwise . 6. that they differ in the manner of their dedication and sanction , that they differ in their substance and end , the old covenant was typical , shadowy & removable , heb. 10. 1. that they differ in their extent of their administration , the first was confined unto the posterity of abraham according to the flesh , &c. excluding all others from the participation of the benefits of it . but the administration of the new covenant is extended unto all nations under heaven . that they differ in their efficacy , the old made nothing perfect , the first covenant saith he , became a special covenant unto that people , that people were the posterity of abraham , page 232. sir , what think you now of two covenants , and of a covenant of peculiarity with abraham's carnal seed ? you must consult your ministers better before you write again . i doubt not but your pastor is of dr. owens judgment in this matter . in page 5. you say , in my last book i have clearly made out , that whatsoever the covenant god made with abraham , was to himself and seed both spiritual and carnal that were in the covenant , is the same now to believers and all their seed , &c. 1. answer , then it follows , that abrahams carnal seed who were ungodly persons , were in the covenant of grace ; for circumcision belonged to them and their male children as far forth as it did appertain , to believers and their male children who were of his race . 2. it will follow then also , that we gentiles that believe , and our natural off-spring have the same right to the land of canaan , and all other priviledges of the jewish church with abrahams carnal seed . there is no ways to save your self from the greatest absurdities imaginable , without distinguishing between those two covenants and the two seeds , or between the covenant of circumcision made with abraham , &c. and the promise of the covenant of grace made to him , and to all his spiritual seed as such . 3ly that christ should come out of abrahams loins according to the flesh , and of none else was in that covenant god made with him , and a special part it was , of the covenant of circumcision , and was that made to the gentiles that believe , or was it not peculiar to abrahams seed only according to the flesh. 4. also when the apostle speaks of the gospel which god preached to abraham , or promise of the covenant of grace ; he doth not mention the covenant of restipulation in gen. 17. 7 , 8 , 9. but that in gen. 12. 3. chap. 18. 18. and chap. 22. 8. in thy seed shall all nations be bless●d : mark it well . you say , the covenant god made with abraham and his seed was never repealed , nor dissolved , nor their church state taken up by the roots at the coming in of the gospel ; for if it had , say you , how cou●d the blessing of abraham , come upon the gentiles , as promised gen. 12. 3. 1. answer , is not the jewish church state dissolved , and doth not dr. owen tell you their old covenant is gone ? yet , 2. do we say , the promise of the new covenant god made to abraham is dissolved ? god forbid , for that is unalterable , and by the vertue of which it is that believing gentiles partake of the blessings of abraham . but friend , the gentiles receive not the blessings of abraham through the law , nor through the covenant of circumcision , but by faith in the promise of the covenant of grace made with abraham , viz. in thy seed shall all the families of the earth be blessed . nay abraham himself , 't is evident , received not that blessedness in the covenant of circumcision , that faith was reckoned to abraham for righteousness , the apostle asserts rom. 4. 9. how was it then reckoned ? when he was in circumcision , or in uncircumcision ? not in circumcision , but in uncircumcision . verse 10. there was no need of this distinction , if circumcision appertained to the covenant of grace ; we see how 't is contra-distinguished to the covenant of faith : and he received circumcision , a seal of the righteousness of the faith he had , yet being uncircumcised : that he might be the father of all that believe , though they be not circumcised ; that righteousness might be imputed to them also . from hence i argue that circumcision was a seal to none but abraham . 1. because it is said to be a seal of the righteousness of the faith , abraham had being yet uncircumcised for so it could not be a seal to others , because they were circumcised before they believed . 2. because also it was to assure him of that peculiar blessing and priviledge of being the father of all that believe . — and none had that prerogative but abraham only . 3. take this argument . if abraham received the spiritual blessing , viz. righteousness and justification by faith in the promise of the covenant of grace made to him , and received not the blessing of righteousness and justification in the covenant of circumcision ; then there were two covenants contained in those covenant , transactions of god with abraham . but the former , and latter is true . ergo there were two covenants contained in those covenant transactions god made with abraham . in page 3. mr. shute says , the olive tree or covenant god made with abraham , was not dissolved : for the jews are to be grafted into their own olive tree again ; but if the covenant were dissolved and repealed , how can they be taken into it again ; for ▪ 't is called their own olive tree , rom. 11. 11 , 12 , 17. 1. answer this man mistakes the holy ghost : the apostle speaks not of the jews , as being abrahams carnal seed as such , but of th●m that belong to the election of grace ▪ 2. now who doubts but that the covenant of grace was their covenant , or olive tree , even all of them that shall be taken into it of the jewish race , in the latter days , as much as it was their covenant , who were jews and elect ones who lived in the apostles time . 3. it might be called their olive tree or covenant , because the covenant of grace as it was made with abraham , ran first to his natural seed who were the children of the promise , i. e. the elect of god ; hence christ said he was not sent but to the lost sheep of the house of israel : that is , not first sent , they were first to have the offer of all new covenant grace and blessings ; to them appertained the covenant and adoption , &c. viz. in the first place . 4. do we plead for the dissolution of the covenant of grace , god made with or promised to abraham , because we say the legal and external covenant made with him and his carnal seed , as such is removed , by vertue of which they had their political church state , and visible church-membership and all other fleshly and legal priviledges ? or do we say , those jews that believed or their elect infants were cast out of the covenant of grace ? god forbid . no , for if the children of unbelieving jews did believe , it shews they are in covenant also . in a word . all that believe , let them be whose children they will , they are all in the covenant of grace : for there is now no difference , jews and gentiles , old and young , bond and free , are all one in christ jesus . now no knowing men after the flesh , i. e. upon the account of fleshly or external priviledges , by descent from abraham according to the flesh : circumcisioa nor uncircumcision , availeth nothing , but a new creature ; old things are past away and all things are become new 2. cor. 5. 17. should this man object and say , as to dr. owen he speaks of the sinai covenant , or the covenant made with the people of israel , after they came out of egypt , and not of the covenant of circumcision . answer , i answer that it is evident where paul excludes the law as not being of faith , nor the covenant of grace , but opposed unit , he also excluded upon the same foot of account circumcision , rom. 4. 9 , 10 , 11 , 12 , 13 , 14 , 15 , 16. gal. 3. 21. gal 5. 3. rom. 2. 25 , 26 , 27. also mr. sbute says , the covenant , deut. 29. 11 , 12 , 13. is the same g●● made with abraham : take his own words ●age 17. note this ( saith he ) by the way , he hath dropt the 13. verse , wherein is the explanation of the covenant to be the same god made with abraham and his seed . which verse doth indeed clearly shew that the covenant of circumcision was the same ( and but a farther establishment of it ) with that given in horeb , thou shalt enter into covenant with the lord thy god , &c. viz. that he may establish thee to day , for a people to himself , and that he may be unto thee agod , as he hath said unto thee , and hath vowed unto thy fathers abraham , isaac , and jacob. you ask , what was the personal actual sin which those young babes committed at the coming in of the gospel , that provoked god to cast them out of covenant ? for you do own that the seed of believers were once in covenant , and were church-members ; but if you cannot prove what the transgression was , then all your arguments ought to be committed to the custody of the essex jayl keeper thus mr. shute . answer , you should first prove it was a gracious priviledge to babes or the carnal seed of abraham , that they were in the legal covenant and national church of israel , before you ask that question . the apostle says not , that circumcision was a priviledg , unless they kept the law , and by it they were obliged to keep it perfectly , and hence it is called a yoke of bondage . 2. it was not for the sins of little babes , that the legal covenant and legal church was dissolved , at the coming in of the gospel : but it was the will and pleasure of god to take that covenant away , that he might establish the second and better covenant . and god it appears hath done infants no hurt hereby , since the promise of god made to abraham , touching salvation by christ in the covenant of grace stands fast for ever , and is brought in , and established to all the elect , both of jews first ; and also of the gentiles . true , the unbelieving jews were cast off for not believing , for had they believed they had pertaken of like gospel grace with those that did believe : but the believing jews and their children did no longer abide in that national church to which they once belonged , nor were their children until they believed , received into the gospel church ; yet i affirm that was no spiritual loss to those babes , seeing there was no righteousness nor salvation to be had by the law , legal covenant , nor circumcision . mr. collin● will not say that believers and their seed only were in the legal covenant and in the legal church , but all unbelievers also , and their children who sprung from isaacs loyns , were in the same covenant , and were church-members , and that by gods appointment too ; as far forth as were the godly or believing jews , and their children : and friend , it should appear that among abrahams carnal seed there were but a very small remnant that were believers ; tho' all were in the legal covenant then , and where churhmembers . 3. say you , you must prove that the gospel brought less grace with it , than the abrogated law carried way . answer , the abrogated law had no grace in it at all ; grace came not by the law , but by jesus christ ; the law is not of faith. 4. here ( say you , ) you confound ●nd contradict your self ; for you say the church is established upon better promises , which i do own and have proved in my book , but the church state is the same , and therefore that of it self is a sufficient argument to prove that all children of christian believers are still in covenant . answer , must the carnal seed be members of the gospel-church as under the law , or is it else not a better covenant that god has established ? friend , many other external priviledges as well as that is gone , the sons of our minishers as such , have no right to the ministry now ; yet all the sons of ministers as such , had that right under the law : besides , we have no land of canaan nor glorious external temple , no promise of gathering earthly riches , no political state of government among our selves ; yet is the gospel church state & gospel covenant better than that under the law. an account of mr. shutes scurrilous language as to the rest of this sheet : i shall only make some remarks on his hard reproachful and opprobrious words and abuse of scripture . in page 2. he compares mr. collins with the jews , as if his arguments were of like nature with theirs who said , we have a law , and by our ●aw he ought to dye . in page 5. you do but beat the air , and shoot all your arrows against a brazen wall , and there is no more work for the club nor ax. answer , he may perceive he was mistaken , for the ax hath not done with him yet . he in the said 5. page abuses that text , better promises , these are his words , viz. for the promises are better , and that chiefly because circumcision was changed for baptism . answer , doth the holy ghost there refer to this change , or is baptism a promise or a precept ? he abuses that text in acts 15. 10. the former ( saith he meaning circumcision ) wherein infants were chiefly concerned , was such a yoke as they nor their fathers were able to bear , they were not able to see their childrens flesh cut off , and we have an instance of this in zipporah , what made her in such a passion with moses her husband , as that she called him a bloody husband twice ? why she tells you her self , it was because of the circumcision . answer , in this he seems to charge the holy god , who appointed and commanded circumcision , as if it was more like a punishment of criminals than an ordinance of god ; as he calls di●ping of believers in the name , &c. 2. was it from the pain that circumcision put the infants to , that the apostle calls it a yoke , that neither they nor their fathers could bear ? or was it not rather because it lay them under an obligation to keep the whole law ? for our apostle , so says in gal. 5. 3. i testifie again to every man that is circumcised , that he is a debtor to do the whole law , compared with rom. 2. 25. 3. he abuses that text exod. 4. 15 , 16. let him read his annotators , she called her husband a bloody husband or a spouse of blood , because she by blood as it were , redeemed her husbands life . god being provoked against moses , as the 14. verse shews , and she prevented his danger by circumcising her son. 2. if she referr'd to circumcision it self , as he takes it , yet she being a midianitisb woman t●●t would not justifie him , thus to reflect on that holy rite and ordinance of god. in page 6. says he , so this question may be sent to essex among the barren jayl keepers . is it safe to scoff and make a sport when we write about sacred things ? he also reflects upon the whole party of the baptists ; as if we were fallen from our former principles about humane learning . i cannot ( says he ) but observe how much this people are swerved from their first principles : for it is not long since they decried humane learning , and also making a trade of preaching , — but if they can get a few shreds or broken fragments of learning , or a learned man on their side , they are ready to make an idol of it , and now they make a trade of preaching , page 16. &c. answer , it appears 't is the whole party he strives to bring into contempt : but let him take heed of belying so gracious a people as the adversaries themselves confess them to be ; did we ever decry humane learning , because we believe and ever did that it is not an essential qualification in a minister ? we are no more for it now than ever we were and we did and do believe that those who preach the gospel , ought to live of the gospel . he renders mr. collins no better than a jesuite ; take his words , this man hath confidence and deceit enough to make a swinging jesuite , &c. page 16. again , he says , this deceitful man hides the sense and meaning of them from the world ; doth not this saviour of great malice ? page 16. he says infants have faith , yetin page 10. ( of his book ) he asketh what personal faith a child is capable of acting in an ordinary way ; or what good fruit such children are capable to bring forth ? 1. in page 8. he renders those false teachers , who say that the covenant god made with abraham is repealed , viz. the covenant of circumcision ; he may see that we deny that the promise or covenant of grace god made with abraham is repealed tho' we say the covenant of circumcision god made with him is repealed . 2. such he says are false teachers who say the church state under the law was carnal . 3. such as deride and scoff at habitual faith in dying infants ; mr. collins owns not such faith to be in infants is he therefore a false teacher . but how does he prove he derides or scoffs , &c. 4. such who take upon them the work of the ministry without gods call , or being gifted or qualified he says are false teachers . such we grant are not true ministers ; but doth not he , think you , refer to such who were not trained up in school learning ? i doubt not but our call from god to the ministry is as good as others have , tho' may be not every ways so well qualified as we ought ; yet humane learning is no qualification left by the holy spirit in the scripture . in page 7. he says , in this authors former book he hath by excluding infants from baptism exclud them from eternal life and salvation ; dying in their infancy . how false that is let all men judg who have read mr. collins book , he refers unto page 41. in page 10. he says , how wilfully blind and dishonest are you thus falsly to quote my words . i can see no reason for those unchristian expressions , in page 11. he says i suppose he means a long white shift , as if we baptized persons in a white shift : what sport is here for the enemies of religion ? tho' i deny that women were baptized in that undecent immodest shameful way and manner , saith he . he means by dipping the whole body : god saith he , never appointed an ordinance to draw out and gratifie mens lusts , page 11. o see what contempt he doth cast upon that way of baptising , which all christians used for many hundred of years in the church , and which christ appointed to the end of the world. you represent to the world , as if our way of baptising were immodest , and done not as comely , or of good report ; for this you are to be accountable to the most high god. friend , if you please to come and see our order in the administration of that ordinance , i doubt not , but you will be convinced of your error , and be forc'd to say , that the subject goeth with more sobriety and modesty , to the sacrament of baptism , than thousands do to the hearing of gods word , or to the sacrament of the lord's supper . in page 12. therefore , saith he , there is no more work for the club nor the ax ; you may lay them by as useless , or hang them up in merchant taylors hall. you may know what he intends , and is not this like those who said , is not this the carpenter , &c. see what a strange prayer he makes in page 15 ; where he pleads his innocency , god is a gracious god ; and i think the man is acted in zeal , but not according to knowledg ; in page 11. he says , our author hath coined a brand new epithet , to cover that unseemly luxurious way of tripping and dipping women , &c. in page 18. he would suggest that mr. collins is possessed with a devil : people say there is a maid , saith he , possessed in wapping ; for my part i think there is a man poss●ss●d also ; hard words . in page 20. he boasts as if anabaptism it self hath resigned up the ghost , and this may serve for its funeral sermon . in page 21. he breaks out , i cannot tell what to think of this man ( meaning ▪ mr. collins ) that should dare to have the confidence , as to put out such scu●rilous abominable false and scandalous things . friend , what shall we think of you and your papers ? in page 23. he renders the answering books that are put out against infant baptism , a raking in dunghils , and therefore such a one as he , he thinks , is fit to do it . in page 191. of this last book he , says that they ( meaning the independant congregations ) are not true churches , or else we are not : i know no reason for this , for i doubt not but they are true churches , as well as we , they being godly christians , tho' i do believe they may be less compleat churches : then those who are baptized upon the profession of faith , or not so orderly in their constitution besides they have received ( as we judge a tradition of man in the stead of christs institution . this man says , he can have communion with those of our opinion , yet says our baptism is a counterfeit and we guilty of sacriledge , page 190. but friend , i see not how they can have communion with you without repentance , considering all the hard words uttered by you : you know who saith men must give an account of all their hard speeches , &c. god grant those i have mentioned , and these following may not be laid to your charge calling our baptism a mock baptism , and us diving anticovenanters , preaching without a call suggesting as if under diabolical possession , calling jesuite , swinging jesuite ; calling dipping , which was the apostolical way of baptising , more like a punishment of criminals , &c. asserting that we make no better of infants than dogs , calling our doctrin mountebank , &c. and a minister a c c , by which 't is concluded you intend coxcomb , asserting we have crasty positions , uncouth glosses , that we mince and limit the fundamental doctrin of mans salvation , to conclude , let the reader take notice of this , viz. were it not more for the honour of god and love to truth , i had not concerned my self with so lin●le an antagoni●● as this is . ● and in reproach call some arminians , sacinians , others gone back to judaism , some gormandisers feasting on legs of muiton ; in some places reflecting on mens honest callings god by his providence called them once unto ; that our doctrin damns infants , &c. whether these speeches he ought not publickly to acknowledg as evil ? is not this as bad as to call his brother raca , i. e. a vain person in anger or malice . cant men write upon controversible points without such bitterness , and reviling language ? i desire friend , you would go to god in prayer , and intreat for pardon through christs blood , and no longer rest in such a spirit and practice : christ is at the door , take heed of smiting your fellow servant . but should you instead of answering our arguments proceed still after the same manner , we shall find out another way to deal with you , viz. bring our charge against you for right and justice to the congregation you belong unto : the lord send , and increase love and charity among his people , and unite them together in one spirit , which he will suddenly do and wipe off our reproach ; to whom be glory and praise for ever and ever , amen . errata . in page 5. line 7. for burkie read burkit p. 8. l. 20. blot out blood , p. 16. l. 37. f. contained r. contrived , p. 19. l. 28. f. comma , r. period . also in several other places you will find false pointing or stops . p. 22. blot out the comma in l. 21 , 22 , 23 , 24 , 25. they being this authors words ; p. 27. l. 10. add gen. 17. 8 , 9. there begins the covenant of peculiarity . p. 32. l. 29. f. purity r. parity , p. 38. l. 3. f. usurp'd r. absur'd , p. 39. l. 18. f. ratifie r. ratified , p. 41. l. 39. f. have r. have had , p. 42. l. 3. f. tho' r. the , p. 29. l. 31. add as to outward dispensation , p. 43. l. 1. f. natural church r. national . finis . postscript , containing several arguments ( to disprove pedo-baptism , and to prove believers only the subjects thereof : ) for mr. gyles shute to answer . friend , if you will not desist but write again , you are desired to answer these arguments , the stress of the controversy lying in them . arg. 1. if none are to be baptized by the authority of the great commission of our blessed saviour , matth. 28. but such who are first made disciples by being taught ; than infants , who are not capable to be taught , ought not to be baptized . but none a●e to be baptized by the authority of the great commission of our blessed saviour , but such who are first made disciples by teaching . ergo , little babes ought not to be baptized . arg. 2. if infant-baptism was never instituted , commanded , or appointed of god , infants ought not to be baptized . but infant-baptism was never instituted , commanded , or appointed of god. ergo , they ought not to be baptized . as to the major ; if one thing may be practised as an ordinance without an institution or command of god , another thing may also ; so any innovation may be let into the church . as to the minor ; if there is an institution for it , &c. 't is either contained in the great commission , matth. 28. mark 16. or somewhere else . but 't is not to be found in the commission , nor any where else . ergo. the major none will deny . the minor i prove thus . none are to be baptized by virtue of the commission , but such who are discipled by the word , as i said before , and so the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies . if any should say , christ commanded his disciples to baptize all nations , and infants are part of nations , therefore are to be baptized . i answer ; arg. 3. if all nations , or any in the nations ought to be baptized before discipled ; then turks , pagans , unbelievers and their children may be baptized , because they are a great part of the nations . but turks , pagans and unbelievers , and their children , ought not to be baptized . ergo. besides that , teaching ( by the authority of the commission ) must go before baptizing , we have proved ; which generally al● learned men do assert : if the institution is to be found any where else , they must shew the place . arg. 4. faith and repentance are required of all that ought to be baptized . infants are not required to believe and repent , nor are they capable so to do . ergo , infants ought not to be baptized . the major is clear , acts 2 , 8 , 10 , 16 chapters ; and 't is also asserted by the church of england . what is required of persons to be baptized ? that 's the question . the answer is , repentance , whereby they forsake sin , and faith , whereby they stedfastly believe the promise of god made to them in that sacrament . the minor cannot be denied . arg. 5. that practice that tends not to the glory of god , nor to the profit of the child , when done , nor in after-times when grown up , but may prove hurtful and of a dangerous nature to him , ca●●c● be a truth of god. but the practice of infant-baptism tends not to the glory of god ▪ nor to the profit of the child when baptized , nor in after-times when grown up , but may prove hurtful and of a dangerous nature to him . ergo. see levit. 10. 1 , 2. where moses told aaron , because his sons had done that which god commanded them not , that god would be sanctified 〈◊〉 all that drew 〈◊〉 unto him ; intimating , that such who did that which god commanded not , did not sanctify or glorify god therein . can god be glorified by man's disobedience , or by adding to his word ; by doing that which god hath not required ? matth. 16. 9. in vain do you worship me , teaching for doctrine the commandments of men : and that that practice doth profit the child , none can prove from god's word : and in after-times when grown up , it may cause the person to think he was thereby made a christian , &c. and brought into the covenant of grace , and had it sealed to him , nay , thereby regenerated , and that infants are thereby ingrafted also into christ's church . sure all understanding men know baptism of believers is not called regeneration , but only metonymically , it being a figure of regeneration . but they ignorantly affirm also , that infants then have a federal holiness ; as if this imagined holiness comes in by the child's covenant in baptism , which may prove hurtful and dangerous to them , and cause them to think baptism confers grace , which is a great error . how can water , saith mr. charnock , an external thing , work upon the soul physically ? nor can it , saith he , be proved , that ever the spirit of god is tied by any promise , to apply himself to the soul in a gracious operation , when water is applied to the body : if it were so , then all that were baptized were regenerated , then all that were baptized should be saved , or else the doctrine of perseverance falls to the ground . some indeed , says he , say , that regeration is conferred in baptism upon the elect , and exerts it self afterwards in conversion . but how so active a principle as a spiritual life should lie dead and asleep so many years , &c. is not easily conceived . on regen . p. 75. arg. 6. if the church of england says , that faith and repentance are required of all that ought to be baptized , and in so saying , speak truly , and yet infants can't perform those things ; then infants ought not to be baptized . but the church of england says , that faith and repentance are required of all such , &c. and speak truly , and yet infants cannot perform these things . ergo , infants ought not to be baptized . object . if it be objected , that they affirm they do perform it by their sureties . answ. if suretiship for children in baptism is not required of god , and the sureties do not , cannot perform those things for the child : then suretiship is not of god , and so signifies nothing , but is an unlawful and sinful undertaking . but suretiship in childrens baptism is not required of god , and they do not , cannot perform what they promise . ergo. do they , or can they cause the child to sorsake the devil and all his works , the pomps and vanities of this wicked world ; and all the sinful lusts of the flesh ? in a word ; can they make the child or children to repent and truly believe in jesus christ ? for these are the things they promise for them , and in their name . alas , they want power to do it for themselves , and how then should they do it for others ? besides , we see they never mind nor regard their covenant in the case : and will not god one day say , who has required these things at your hands ? arg. 7. if there be no precedent in the scripture , ( as there is no precept ) that any infant was baptized , then infants ought not to be baptized . but there is no precedent that any infant was baptized in the scripture . ergo. if there is any precedent or example in scripture that any infant was baptized , let them shew us where we may find it . erasmus saith , 't is no where expressed in the apostolical writings , that they baptized children . union of the church , and on rom. 6. calvin saith , it is no where expressed by the evangelists , that any one infant was baptized by the apostles . iustit . c. 16. book 4. ludovicus vives saith , none of old were wont to be baptized but in grown age , and who desired and understood what it was . vide ludov. the magdeburgenses say , that concerning the baptizing the adult , both jews and gentiles , we have sufficient proof from acts 2 , 8 , 10 , 16 chapters ; but as to the baptizing of infants , they can meet with no example in scripture . magdeb. cent. l. 2. p. 469. dr. taylor saith , it is against the perpetual analogy of christ's doctrine to baptize infants : for besides that christ never gave any precept to baptize them , nor ever himself nor his apostles ( that appears ) did baptize any of them : all that either he or his apostles said concerning it , requires such previous dispositions of baptism , of which infants are not capable , viz. faith and repentance . lib. proph. p. 239. arg. 8. if whatsoever which is necessary to faith and practice is left in the holy scripture , that being a compleat and perfect rule , and yet infant-baptism is not contained or to be found therein , then infant-baptism is not of god. but whatever is necessary to faith and practice , is contained in the holy scriptures , &c. but infant-baptism is not to be found therein . ergo. that the scripture is a perfect rule , &c. we have the consent of all the ancient fathers and modern divines . athanasius saith , the holy scriptures being inspirations of god , are sufficient to all instructions of truth . athan. against the gentiles . chrysostom saith , all things be plain and clear in the scripture ; and whatsoever are needful , are manifest there . chrysost. on 2 thess. and 2 tim. 2. basil saith , that 〈…〉 ould be an argument of infidelity , and a most certain sign of pride , if any man should reject any thing written , and should introduce things not written . basil in his sermon de fide. augustine saith , in the scriptures are found all things which contain faith , manner of living , hope , love , &c. let us , saith he , seek no farther than what is written of god our saviour , lest a man would know more than the scriptures witness . arg. in his 198 epistles to fortunat. theophilact saith , it is part of a diabolical spirit , to think any thing divine , without the authority of the holy scripture . lib. 2. paschal . isychius saith , let us who will have any thing observed of god , search no more but that which the gospel doth give unto us . lib. 5. c. 16. on levit. bellarmin saith , that though the arguments of the anabaptists , from the defect of command or example , have a great use against the lutherans , forasmuch as they use that rite every where , having no command or ●xample , theirs is to be re●ected ; yet is it of no force against catholicks , who conclude the apostolical tradition is of no less authority with us than the scripture , &c. this of baptizing of infants is an apostolical tradition . bellarm. in his book de bapt. 1 1. c. 8. mr. ball saith , we must for every ordinance look to the institution , and never stretch it wider , nor draw it narrower than the lord hath made it , for he is the institutor of the sacraments according to his own pleasure ; and 't is our part to learn of him , both to whom , how , and for what end the sacraments are to be administred . ball , in his answer to the new-england e●●ns , p. 38 , 39. and as to the minor , 't is acknowledged by our adversaries , it is not to be found in the letter of the scripture . and as to the consequences drawn therefrom , we have proved , they are not natural from the premises ; and though we ad●●●● of consequences and inferences if genuine , yet no● in the case of an institution respecting a practical ordinance that is of meer positive right . arg. 9. if infant-baptism was an institution of christ , the pedo-baptists could not be at a loss about the grounds of the right infants have to baptism : but the pedo-baptists are at a great loss , and differ exceedingly about the grounds of the right infants have to baptism . ergo , 't is no institution of christ. as touching the major , i argue thus ; that which is an institution of christ , the holy scripture doth shew , as well the end and ground of the ordinance , ●s the subject and manner of it . but the scripture speaks nothing of the end or ground of pedo-baptism , or for what reason they ought to be baptized . ergo , 't is no institution of christ. the minor is undeniable , some affirm , as we have shewed , p. 15. it was to take away original sin. some say it is their right by the covenant , they being the seed of believers . others say , infants have faith , and therefore have a right . others say , they have a right by the faith of their sureties . some ground their right from an apostolical tradition ; others upon the authority of scripture . some say , all children of professed christians ought to be baptized ; others say , none but the children of true believers have a right to it . sure , if it was an ordinance of christ , his word would soon end this controversy . arg. 10. if the children of believing gentiles , as such , are not the natural nor spiritual seed of abraham , they can have no right to baptism , or church-membership , by virtue of any covenant-transaction god made with abraham . but the children of believing gentiles , as such , are not the natural nor spiritual seed of abraham . ergo. arg. 11. if no man can prove from scripture , that any spiritual benefit redounds to infants in their baptism , 't is no ordinance of christ. but no man can prove from scripture , that any spiritual benefit redounds to infants in their baptism . ergo. arg. 12. that cannot be an ordinance of christ , for which there is neither command nor example in all god's word , nor promise to such who do it , nor threatnings to such who neglect it . but there is no command or example in all the word of god for the baptizing of little babes , nor promise made to such who are baptized , nor threatnings to such who are not . ergo. that the child lies under a promise who is baptized , or the child under any threatning or danger that is not baptized , let them prove it , since it is denied . arg. 13. if no parents , at any time or times , have been by god the father , jesus christ , or his apostles , either commended for baptizing of their children , or reproved for neglecting to baptize them ; then infant-baptism is no ordinance of god. but no parents at any time or times have been by god commended for baptizing of their children , &c. ergo , infant-baptism is no ordinance of god. this argument will stand unanswerable , unless any can shew who they were that were ever commended for baptizing their children , or reproved for neglecting it , or unless they can shew a parallel case . arg. 14. if men were not to presume to alter any thing in the worship of god under the law , neither to add thereto , nor diminish therefrom , and god is as strict and jealous of his worship under the gospel ; then nothing ought to be altered in god's worship under the gospel . but under the law men were not to presume so to do , and god is as strict and jealous under the gospel . ergo. the major cannot be denied . the minor is clear ; see thou make all things according to the pattern shewed thee in the mount , exod. 25. 40. and levit. 10. 1 , 2. see how nadab and abihu sped , for presuming to vary from the command of god , and uzzah , tho but in small circumstances as they may seem to us . how dare men adventure , this being so , to change baptism from dipping into sprinkling , and the subject , from an adult believer , to an ignorant babe ? add thou not into his word , &c. arg. 15. whatever practice opens a door to any humane traditions and innovations in god's worship , is a great evil , and to be avoided : but the practice of infant-baptism opens a door to any humane traditions and innovations in god's worship . ergo , to sprinkle or baptize infants is a great evil , and to be avoided . the major will not be denied . the minor is clear , because there is no scripture-ground for it , no command nor example for such a practice in god's word . and if without scripture-authority the church hath power to do one thing , she may do another , and so ad infinitum . arg. 16. whatsoever practice reflects upon the honour , wisdom and care of jesus christ , or renders him less faithful than moses , and the new testament in one of its great ordinances , ( nay , sacraments ) to lie more obscure in god's word , than any law or precept under the old testament , cannot be of god. but the practice of infant-baptism reflects on the honour , care and faithfulness of jesus christ , and renders him less faithful than moses , and a great ordinance , ( nay , sacrament ) of the new testament , to lie more dark and obscure than any precept under the old testament . ergo , infant-baptism cannot be of god. the major cannot be denied . the minor is easily proved : for he is bold indeed who shall affirm infant-baptism doth not lie obscure in god's word . one great party who assert it , say , 't is not to be found in the scripture at all , but 't is an unwritten apostolical tradition : others say , it lies not in the letter of the scripture , but may be proved by consequences ; and yet some great asserters of it , as dr. hammond and others , say , those consequences commonly drawn from divers texts for it , are without demonstration , and so prove nothing . i am sure a man may read the scripture a hundred times over , and never be thereby convinced ; he ought to baptize his children , tho it is powerful to convince men of all other duties . now can this be a truth , since christ who was more faithful than moses , and delivered every thing plainly from the father ? moses left nothing dark as to matter of duty , tho the precepts and external rites of his law were numerous , two or three hundred precepts , yet none were at a loss , or had need to say , is this a truth or an ordinance , or not ? for he that runs may read it . and shall one positive precept given forth by christ , who appointed so few in the new testament , be so obscure , as also the ground and end of it , that men should be confounded about the proofs of it , together with the end and ground thereof ? see heb. 3. 5 , 6. arg. 17. that custom or law which moses never delivered to the jews , nor is any where written in the old testament , was no truth of god , nor of divine authority . but that custom or law to baptize proselytes either men , women or children , was never given to the jews by moses , nor is it any where written in the old testament . ergo , it was no truth of god , nor of divine authority : and evident it is , as sir norton knatchbul shews , that the jewish rabbi●s differed among themselves also about it : for , saith he , rabbi eli●zer expresly contradicts rabbi joshua , who ▪ was the first i know of who asserted this sort of baptism among the jews : for eli●zer , who was contemporary with rabbi joshua , if he did not live before him , asserts , that a proselyte circumcised and not baptized , was a true proselyte . arg. 18. if baptism is of mere positive right , wholly depending on the will and sovereign pleasure of jesus christ , the great legislator : and he hath not required or commanded infants to be baptized : then infants ought not to be baptized : but baptism is of mere positive right , wholly depending on the will and sovereign pleasure of jesus christ , the great legislator , and he hath not required or commanded infants to be baptized . ergo , infants ought not to be baptized . this argument tends to cut off all the pretended proofs of pedo-baptism , taken from the covenant made with abraham ; and because children are said to belong to the kingdom of heaven , it was not the right of abraham's male children to be circumcised , because they were begotten , and born of the fruit of his loins , till he received commandment from god to circumcise them . had he done it before , or without a command from god , it would have been will-worship in him so to have done . moreover , this further appears to be so , because no godly man's children , nor others in abraham's days , nor since , had any right thereto , but only his children , ( or such who were bought with his money , or were proselyted to the jewish religion ) because they had no command from god so to do , as abraham had . this being true , it follows , that if we should grant infants of believing . gentiles , as such , were the seed of abraham ( which we deny ) yet unless god had commanded them to baptize their children , they ought not to do it ; and if they do it without a command or authority from christ , it will be found an act of will-worship in them . arg. 19. all that were baptized in the apostolical primitive times , were baptized upon the profession of faith , were baptized into christ , and thereby put on christ , and were all one in christ jesus , and were abraham's seed and heirs , according to promise . but infants , as such , who are baptized , were not baptized upon the profession of their faith , nor did they put on christ thereby , nor are they all one in christ jesus , also are not abraham's seed and heirs according to promise . ergo , infants ought not to be baptized . mr. baxter confirms the substance of the major . these are his very words , ● . ● . as many as have been baptized ●iv● put on christ , and are all one in christ jesus ; and are abraham's seed , and heirs ▪ according to the promis● , gal. 3. 27 , 28 , 20. this speaks the apostle , saith he , of the probability grounded on a credible profession , &c. baxter's confirm reconcil . pag. 32. the minor will stand firm till any can prove infants by a visible profession have put on christ , are all one in christ jesus , are abraham's seed and heirs according to promise : evident it is , none are the spiritual seed of abraham , but such who have the faith of abraham , and are truly grafted into christ , by a saving-faith . if any object , we read of some who were baptized , who had no saving-faith , but were hypocrites . i answer ; had they appeared to be such , they had not been baptized , nor had they a true right thereto . arg. 20. baptism is the solemnizing of the souls marriage-union with christ , which marriage-contract absolutely requires an actual profession of consent . infants are not capable to enter into ▪ a marriage-union with christ , no● to make a profession of consent . ergo , infants ought not to be baptized . the major our opposits generally grant , particularly see what mr. baxter saith , our baptism is the solemni●ing of our marriage with christ. these are his words , p. 32. the minor none can deny : no man sure in his right mind , will assert that little babes are capable to enter into a marriage-relation with christ , and to make a profession of a consent : and the truth is , he in the next words gives away his cause , viz. and 't is , saith he , a new and strange kind of marriage , where there is no profession of consent ; p. 32. how unhappy was this man to plead for such a n●w and strange kind of marriage : did he find any little babe he ever baptized ( or rather rantize● ) to make a profession of consent to be married to jesus christ. if any should object , he speaks of the baptism of the adult . i answer , his words are these , ` our baptism is , &c. besides , will any pedo-baptist say , that the baptism of the adult is the solemnizing of the souls marriage with christ , and not the baptism of infants . reader , observe how our opposits are forced sometimes to speak the truth , ●●ough it overthrows their own practice of pedo-baptism . arg. 21. if the sins of no persons are forgiven them till they are converted , then they must not be baptized for the forgiveness of them , till they pro●ess themselves to be converted ; but the sins of no persons are forgiven them till they are converted . ergo , no person ought to be baptized for the forgiveness of them , till they pro●ess they are converted . mr. baxter in the said treatise lays down the substance of this argument also , take his own words , i. e. as their sins are not forgiven them till they are converted , mark 4. 12. so they must not be baptized for the forgiveness of them , till they pro●ess themselves converted , seeing to the church , non esse , and non-appare●● is all one . repentance towards god , and faith towards our lord jesus is the sum of that preaching that makes disciples , acts 20. 21. therefore , saith he , both these must by a profession seem to be received , before any at age are baptized ; p. 30. 31. and evident it is , say i , from hence none but such at age ought to be baptized . philip caused the e●●ugh to profess before he would baptize him , that he believed that jesus christ is the son of god. saul had also , saith he , more than a bare profession before baptism , acts 9. 5 , 15 , 17. p. 28. the promise it self , saith he doth expresly require a faith of our own , of all the adult that will have part in the priviledges : therefore there is a faith of our own , that is the condition of our title ; m●●k 16. 16. p. 16. he might have added by the fo●●● of his argument ; therefore infants should not have the priviledges : for ● argue thus , 〈…〉 arg. 2● . if there is but one baptism of water le●t by jesus christ in the new testament , and but one condition or manner of right thereto ▪ and that one baptism is that of the adult ; then infant-baptism is no baptism of christ. but there is but one baptism , in water lest by christ in the new testament , and but one condition and manner of right thereto , and that one baptism is that of the adult . ergo , infant-baptism is no baptism of christ. mr. baxter saith , faith and repentance is the condition of the adult , and as to any other condition , i am sure the scripture is silent ; the way of the lord is one , one lord , one faith , one baptism , ephes. 4. 4. if profession of faith were not necessary , saith mr. baxter , coram ecclesiâ , to church-membership and priviledges , then infidels and heathens would have right ; also , saith he , the church and the world would be consounded . he might have added , but infidels and heathens have no right to church-membership , &c. ergo , 't is a granted case among all christians , saith he , that profession is thus necessary , the apostles and ancient church admitted none without it ; pag. 2● . and if so , why dare any now a days admit of infants , who are capable to make no profession . he adds , y●● christ in his commission directeth his apostles to make disciples , and t●en baptize them , promising , he that believeth , and is baptized , shall be saved , mark 16. 16. pag. 27. furthermore he saith , i● as many as are baptized into christ , are baptized into his death , and are buried with him by baptism into death ; that like as christ was raised from the dead , so we also , should walk in newness of life , &c. then no doubt , saith he , but such as were to be baptized , did first profess this mortification , and a consent to be buried , &c. i● our baptism we put off the body of the sins of the flesh , by the circumcision of christ , being buried with him , and raised with him through faith , quickned with him , and having all our trespasses forgiven , col. 2. 11 , 12 , 13. and will any man ( says he ) ye● , will paul ascribe all this to those that did not so much as profess the things signified ? will baptism , in the judgment of a wise man , do all this for an infidel , ( or , say i , for an in●●nt ) that cannot make a profession that he is a christian ? pag. 31 , 32. he proceeds . arg. 23. the baptized are in 〈…〉 called men washed , sanctified , justified ▪ they are called saints , and churches of saints , 1 cor. 1 , 2. all christians-are sanctified o●●e● pag. 33. now let me add the minor. but infants baptized are not in scripture called men washed , sanctified , justified , they are not called saints , churches of saints , christians , nor sanctified ones . ergo , infan●s ought not to be baptized . if any should say , why did you not cite these assertions of mr. b●●tn's whilst he was living ? i answer , more then twelve years ago i did recite and print these assertions , and many other arguments of his to the same purpose , ●o which he gave no answer . arg. 24. if there is but ●ne way for all , both parents and children to be ad●i●●●d into the gospel-church to the end of the world , and that it is upon the profession of faith to be baptized ; then both par●●●s and children must upon the profession of their faith be baptized , and so admitted , &c. but there is but one way for all , bo●● pa●e●●● and children , to be admitted into the gospel-church to the end of the world , and that is upon the profession of their faith to be baptized . ergo. arg. 25. that cannot be christ's true baptism wherein there is not , 〈…〉 ●e ● lively representation of the death , burial and resurrection of jesus christ , together with our death 〈◊〉 s●● , and v 〈…〉 tion to a new life . but in the baptizing or sprinkling of an infant , there is not , cannot be a lively . representation of christ's death , burial , and resurrection , &c. ergo. arg. 26. that pretended baptism that tends to 〈…〉 the glorious 〈◊〉 and design of christ in his 〈…〉 of gospel . baptism , or cannot answer it , is none of christ's baptism . but the pretended baptism of infants ●en●● to 〈…〉 the glorious end and design of christ 〈…〉 of gospel baptism ergo. the m●●●● will now 〈…〉 . as to the m 〈…〉 , all generally con●●●● the end or design of christ i● 〈…〉 the ordinance of baptism , was in a lively fig●●e , to repres●●● his death , burial , and resurrection , with the person 's death unto sin , and his rising again to walk in newness of life , that is baptized , as the sacrament of the supper was ordained to represent his body was broke , and his blood was shed . but that a liverly figure of christ's death , burial , and resurrection , appears in sprinkling a little water on the face , i see not ; and as done to an infant , there can no death to sin , and rising again to walk in newness of l●●e , be signified ; and therefore-christ's design and end therein is frustrated . arg. 27. if baptism be immersion , as to the proper and genuine signification of the word baptizo , as also of those typical and metaphorical baptisms and the spiritual signification thereof ; then sprinkling cannot be christ's true baptism . but immersion is the proper and genuine signification of the word baptizo , and also of those typical and metaphorical baptisms spoken of , and the spiritual signification thereof . ergo , sprinkling is not christ's true baptism . 1. that the proper and genuine signification of the word baptizo is immersion , or to ●ip , &c. we have proved , which is also confessed by the learned in that language . 2. the figurative baptism was , 1st . that of the red sea , wherein the fathers were buried , as it were , unto moses in the sea , and under the cloud . pools annotations on 1 cor. 10. 2. others , saith he , more probably think that the apostle useth this term , in regard of the great analogy betwixt baptism ( as it was then used ) the persons going down into the waters , and being dipped in them ; and the israelites going down into the sea , the great receptacle of water , though the water at that time was gathered on heaps on either side of them ; yet they seemed buried in the water , as persons in that age were when they were baptized , &c. the 2d . was that of noah's ark. see sir norton knatchbull : the ark of noah and baptism , saith be , were both a type and figure of the resurrection , not the sign of the washing away of sin , though so taken metonymically , but a particular signal of the resurrection of christ : of this baptism is a lively and emphatical figure , as also was the ark of noah , out of which he returned as from a sepulchre , to a new life . 3. metaphorical baptism is that of the spirit and of affliction : the first signifies not a sprinkling of the spirit , but the great effusion of the spirit , like that at pentecost , acts 1. 4 , 5. shall be baptized , &c. on which words casaubon speaks thus : see dr. duveil on acts 2. the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to dip or plunge , as it were to die colours , in which sense , saith he , the apostles might be truly said to have been baptized : for the house in which this was done , was filled with the holy ghost ; so that the apostles might seem to have been plunged into it as in a large fish-pond . also oecumenius on acts 2. saith , a wind filled the whole house , that it seemed like a fish-pond , because it was promised to the apostles , that they should be baptized with the holy ghost . and the baptism of affliction are those great depths or overwhelmings of afflictions , like that of our saviour's suffering , i. e. no part free ; matth. 20. 22. where you have the same greed word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and like that of david , who saith , god drew him out of great waters . 4. the spiritual signification thereof is the death , burial and resurrection of christ , and of our death to sin , and vivification to a new life . this being so , it follows undeniably sprinkling cannot be christ's true baptism , it must be immersion , and nothing else . and in the last place , finally , to confirm that baptizo is to dip , both from the literal and spiritual signification thereof , as also from those typical and metaphorical baptisms mentioned in the scripture , i might add further , that this evidently appears from the practice of john baptist and the apostles of christ , who baptized in riuers , and where there was much water : and also , because the baptizer and baptized are said to go down into the water , ( not down to the water ) and came up out of the water . john baptist is said to baptize them into jordan , as the greek word renders it , which shews it dipping and not sprinkling . would it be proper to say , he sprinkled them into jordan ▪ the lord open the eyes of those who see not , to consider these things . finis . the arguments of the quakers, more particularly, of george whitehead, william penn, robert barclay, john gratton, george fox, humphry norton, and my own arguments against baptism and the supper, examined and refuted also, some clear proofs from scripture, shewing that they are institutions of christ under the gospel : with an appendix containing some observations upon some passages in a book of w. penn called a caveat against popery, and on some passages of a book of john pennington, caled the fig leaf covering discovered / by george keith. keith, george, 1639?-1716. 1698 approx. 335 kb of xml-encoded text transcribed from 61 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2006-06 (eebo-tcp phase 1). a47124 wing k142 estc r7322 13716122 ocm 13716122 101541 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a47124) transcribed from: (early english books online ; image set 101541) images scanned from microfilm: (early english books, 1641-1700 ; 845:8) the arguments of the quakers, more particularly, of george whitehead, william penn, robert barclay, john gratton, george fox, humphry norton, and my own arguments against baptism and the supper, examined and refuted also, some clear proofs from scripture, shewing that they are institutions of christ under the gospel : with an appendix containing some observations upon some passages in a book of w. penn called a caveat against popery, and on some passages of a book of john pennington, caled the fig leaf covering discovered / by george keith. keith, george, 1639?-1716. [8], 89, [23] p. printed for c. brome ..., london : 1698. errata: p. [23] reproduction of original in union theological seminary library, new york. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng keith, george, 1639?-1716. whitehead, george, 1636?-1723. penn, william, 1644-1718. barclay, robert, 1648-1690. gratton, john, 1641-1712. fox, george, 1624-1691. norton, humphrey, fl. 1655-1659. penn, william, 1644-1718. -seasonable caveat against popery. penington, john, 1655-1710. -fig leaf covering discovered. society of friends -doctrines. baptism -early works to 1800. lord's supper -early works to 1800. 2005-05 tcp assigned for keying and markup 2006-01 spi global keyed and coded from proquest page images 2006-03 judith siefring sampled and proofread 2006-03 judith siefring text and markup reviewed and edited 2006-04 pfs batch review (qc) and xml conversion the arguments of the quakers . more particularly , of george whitehead . william penn. robert barclay . john gratton . george fox . humphry norton , and my own , against baptism and the supper examined and refuted . also some clear proofs from scripture ; shewing that they are institutions of christ under the gospel . with an appendix , containing some observations upon some passages , in a book of w. penn , called , a caveat against popery . and on some passages of a book of john pennington , called , the fig leaf covering discovered . by george keith . 1. john 4.1 beloved , believe not every spirit , but try the spirits whether they are of god. chrysost . homil. on matthew . if thou hadst been without a body , god had given the things naked , and without a body , but because the soul is planted in the body , he gives thee intelligible things in things sensible . london , printed for c. brome at the gun at the west-end of st. paul's church-yard . 1698. to the reader . divers weighty reasons have induced me to this undertaking . one whereof chiefly is ; that whereas most of these men , have not only run out with bitter invectives against these divine institutions ; but have fathered their bold opposition to them upon the holy spirit , ( as they commonly do their other gross errors ) a witness whereof , is w. penn , in his book against thomas hicks , called , reason against railing ; who saith in p. 109. concerning these institutions , we can testifie from the same spirit , by which paul renounced circumcision ; that they are to be rejected , as not now required . now if upon due tryal , their arguments they have used , and still use against them are found to be vain and invalid , grounded upon gross wrestings and perversions of holy scripture ; and that it be proved by sound arguments , that they were , and are true divine institutions under the pure gospel dispensation ; not only their too credulous followers ; but the teachers themselves , such of them as are alive , may have occasion to reflect upon the spirit , which had acted their first leaders to oppose those things , as well as other great truths of the gospel ; and thereby discern that it was not the spirit of god , but a spirit of untruth , and may judge it forth from among them , and be humbled before the lord for entertaining it . another reason is , ( which is indeed my chiefest reason ) that whereas i had formerly been swayed and byassed by the undue opinion i had of their chief teachers and leaders , who had printed books long before i came among them , as being greatly indued with divine revelations and inspirations ; and that i too credulously believe their bold and false asseverations ; that what they had said and printed against the outward baptism , and outward supper , was given forth from the spirit of truth in them ; by means whereof , i had been drawn into the same error , ( as many other well meaning , and simple hearted persons have been , and still are by them ) to oppose these divine institutions , and have in some of my printed books used some of the same arguments which they had used ; i having in a measure of sincerity ( i hope ) repented , and been humbled before the lord , for that my said error ; whereof i have given a publick acknowledgment in print , in my late book , called , george keith's explications and retractions ; and wherein i have not only retracted my errors in relation to outward baptism and the supper ; but in relation also to divers other particulars therein mentioned ( but withal holding close to my testimony in all principles of christian faith and doctrin , delivered by me in any of my former books ) i judged it my duty , ( besides my publick acknowledgment and retracttation of the error ) to endeavour according to the ability given me of god , of a better understanding , to undeceive and reduce from the said error , any into whose hands my books have come , treating on that subject ; who have been deceived , or hurt by them . for as the law of god requireth restitution for any wrong done to a neighbour in worldly matters ; so i judge it no less requireth the like in spirituals . and as the law required an eye for an eye ; the gospel requireth , that whom we have in any degree been accessory to blind , or misinform their understandings , we should labour to our outmost ability ( after we are better enlightened our selves ) to enlighten and duly inform them ; so far as god shall be pleased to make us his instruments in so doing , to whom it chiefly belongs . know therefore , friendly reader ; that what arguments i have used in any of my books against the outward baptism and supper , particularly in that , called , truth 's defence ; and in another , called , the presbyterian and independent visible churches in new england , and elsewhere brought to the test , cap. 10. and in another , called , the pretended antidote proved poison ; and in another , called , a refutation of pardon tillinghast , who pleadeth for water-baptism , its being a gospel precept . as i hereby declare them to be void and null ; so i do in this following treatise shew the nullity and invalidity of them ; by answering not only them , but divers others of other persons ( together with them ) as above named in the title page of this treatise . and so far as the arguments are the same , which both they and i have used ; one answer will serve to both ; though i never was so blind , as not to see the weakness of divers reasons of some of their great authors against these institutions . but the truth is , divers of their weakest and most impertinent arguments . i never heard nor read , till of late , that providence brought to my hand some of their books i never heard of before . the contents . sect . i. containeth a correction of r.b. his great mistake ; that the eating christ's flesh , john 6. hath no relation to christ's outward flesh . the quotation of augustine vindicated from his mistake . sect . ii. containeth a vindication of b jewel's words , on jos . 6.1 , 2 , 3. from the great misconstruction that w. penn hath put on them , contrary to b. jewel's intended sense . r.b. his arguments to prove that the flesh of christ , john 6.53 . hath no relation to his outward flesh , answered . sect . iii. containeth a correction of two unsound assertions of r.b. concerning christ's flesh and blood. sect . iv. sheweth r. b's mistake , in saying that both papists and protestants tye the participation of the body and blood of christ to the outward sign of bread , &c. and his other mistake ; that the whole end of the paschal lamb , was to signifie the jews , and keep them in remembrance of their deliverance out of aegypt . the true sense of paul's words given ; the bread which we break , &c. 1. cor. 10.16 . sect . v. sheweth r.b. his mistake ; as if the cup of the lord , and table of the lord , 1. cor. 10.21 . did not signifie the use of bread and wine , &c. his reasons against it proved invalid . his argument from the custom of the jews using bread and wine at the passover , answered . his other arguments , from the supposed difficulties about the time of practising it ; the sort of bread and wine to be used , &c. answered . sect . vi. sheweth r.b. his mistake , that the eating in these words , take , eat , &c. do this in remembrance of me , was their common eating . the continuance of the supper , argued from 1. cor. 11.23 . &c. that the coming of christ , meant in these words , until he come , is his outward and last coming at the end of the world. sect . vii . containeth three reasons , that by his coming , 1 cor. 11.26 . is meant his outward coming . sect . viii . containeth three other reasons for the same . r.b. his argument from the syriack translation , in 1. cor. 11.26 . &c. answered . sect . ix . containeth r.b. his last argument against the outward baptism and supper , answered , respecting the power to administer them ; as whether mediate or immediate . the collective body of the protestant churches , may by allusion , or an hypothesis , besaid to answer to the church of sardis ; which was not blamed for idolatry , but otherwayes . an advice to all sincere christians , agreeing in fundamentals , to own one another as brethren . sect . x. sheweth , that many in the protestant churches , can give greater evidence of their true inward call to the ministry , than many of the teachers among the quakers . want of due administrators , no argument against baptism and the supper . an advertisement , concerning w. del's book against baptism . good advice to the quakers , concerning those institutions . sect . xi . containeth some arguments of g. fox , and humphry norton , with their answers , and some dreadful words of humphry norton , against our saviour's last coming ; though the man was highly commended by e. burrough and f. howgil . great teachers among the qaukers . sect . xii . containeth some scripture proofs , shewing that baptism and the supper are institions of christ . part i. sect . i. an impartial examination , and refutation of their arguments against water-baptisme . in a book of george whitehead's , whose title is , the authority of the true ministry in baptizing with the spirit , and the idolatry of such men as are doting about shadows and carnal ordinances ; [ here note his severe charge ] p. 13. he bringeth three reasons or arguments to prove that in the commission which christ gave to his discipless , in matth. 29.19 . mark 16.18 . water-baptisme was not intended , but the baptisme of the spirit . his first argument is , if the baptisme which christ commanded in matth. 28.19 . mark 16.16 . was a baptisme , without which a man cannot be saved ; then it was not the baptisme of outward water , ( for water-baptisme is not of necessity to salvation , neither is there any stress for salvation laid upon is ) but it was that baptisme , without which men cannot be saved , which christ commanded , matth. 28. therefore not water-baptisme , i prove ( saith he ) the minor proposition thus : no man can be saved without being baptized into the name of god , and his son christ jesus , for his name is the word of god by which salvation comes , and by no other name , and the lord is one , and his name one , and it was into his name , that the disciples were commanded to baptize people . ans . here g. whitehead would appear to be some body in logick ( though it is judged by many of his brethren to be little better than a piece of the black art ) but he has in this sufficiently discovered his ignorance , both in true divinity and true logick . the fallacy of his argument is in this apparent , that in his supposed proof of that he calleth the minor proposition , he confoundeth baptisme into the name , and the name it self , for saith he , his name is the word of god by which salvation comes . but though salvation cometh by the word of god , and none can be saved without that word , yet it doth not follow , that none can be saved without such a baptisme as the apostles did baptize with into the name of that word ; for as they were to baptize into the name of the lord jesus christ , and in the name of the father , &c. so they were to teach in that name , but this proves not that they were not to teach outwardly , and they were to work miracles in that name ; it doth not therefore follow that they were not to work outward miracles visible to men's outward sight . again , g. whitehead useth the name word of god , in a too narrow and limited sense ; for the full name of christ is not the word only , but the word made flesh , or the word having assumed the true nature of man , and that by the name of christ here is understood the name of the man christ who was crucified , is clear from paul's words to the corinthians : was paul crucified for you , or were ye baptized into the name of paul ? signifying , that they were baptized into the name of christ crucified , which hath a necessary relation to the man christ , and to christ considered as truly as man , as god , and thought the word is a name proper to the son , yet it is not the name either of the father , or of the holy ghost , for that were to confound , and wholly to destroy the distinction of the relative properties of father , son , and holy ghost , which was the sabellian heresie ▪ the minor thereof of his argument is fallaciously proved by him , and his assertion is false , viz. that the baptisme without which men cannot be saved was the baptisme which christ commanded to the apostles , if by the words cannot be saved , he means , absolutely impossible ; for he hath not in the least proved that it was not water-baptisme which christ commanded ; but whereas his argument seemeth to depend on this , that becomes water-baptisme is not absolutely necessary to salvation , therefore christ did not command it . but he should learn better to distinguish things absolutely necessary to salvation , and things necessary in some respect , and very profitable , though not of absolute necessity , and the like distinction g. whitehead must allow with respect to his and his brethrens ministry , preaching , and writing which they suppose christ has commanded them , and yet he will not say his and their ministry preaching and writing is absolutely necessary to any man's salvation . besides it doth absolutely contradict g. whitehead's declared principle concerning the sufficiency of the light within every man to salvation without any thing else ; to affirm that men could not be saved , unless the apostles had baptized them according to christ's command , even supposing it had been the baptisme of the spirit , which the apostles had been commanded to administer , for this world have made the salvation of men depend upon the ministry of apostles , and their successors in the outward exercise of their spiritual gift of preaching and prayer ; now before the apostles administred this baptisme ( suppose it be that of the spirit ) the men to whom they were sent had the light in them , which was sufficient to salvation without any thing else , according to g. whitehead's doctrine , and consequently without all ministry of the apostles ; and had they never heard or seen the apostles , or any other men , had they given due attendance and obedience to the ●ight within , that that would have saved them ( according to g. whitehead's divinity ) without any other baptisme , outward or inward , that the apostles could administer unto them . sect . ii. next , as to his second argument from that in mark 16.16 . he that believeth and is baptized shall be saved ; these words do not prove that this was not baptisme with water ; for its a true assertion , he that believes and is baptized with water shall be saved ; but it will not prove , that therefore baptisme with water is of absolute necessity to salvation , the most it proveth , is , that baptisme with water , when and where it can be duly had is a means of salvation , as outward hearing , and reading in the holy scriptures are means of salvation , yet not of such absolute necessity , but that men may be saved without them ; even as it may be truly said , he that believeth , and frequenteth the meetings of the faithful shall be saved , and yet in divers cases men may be saved without frequenting such meetings , as when they are hindred by sickness , or imprisonment , or some other restraint , as when living in a country where no such meetings are to be found , and that the baptisme mentioned , mark 16. is not that which is of absolute necessity to salvation , is evident from the following words , where the word baptized is omitted ; for christ did not say , he that is not baptized shall be damned , but he that believeth not shall be damned ; the varying of the expression sufficiently proveth that he did not mean the inward baptisme , but the outward ; and whereas not g. whitehead , but w. penn , and r. barclay , argue from the particle in greek , that signifieth in english into , that therefore it must be the baptisme with the spirit , it is indeed very weakly and fallaciously argued , for the same greek particle is found acts , 8.16 . where it is said , that these of samaria , who were baptized into the name of the lord jesus had not received the holy ghost , when so baptized , till for some time after , that peter and john came unto them , the greek particle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same here , and in matth. 28.19 . and any who have but a little skill in greek know , that the greek particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath often the same signification , with the greek particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and signifieth as well in , as into , so that their so arguing is built on a grammatical quibble that is altogether groundless . and for them to argue , that it was not water-baptisme , which christ commanded to the apostles , matth. 28.19 , because of the words baptizing into the name , &c. with as much colour of reason they might argue , that when in james 5.14 . it is said anointing them with oyl in the name of the lord , that the anointing there meant was not an outward anointing but an inward , and that the oyl was not outward but inward . again , whereas g.w. saith on this second argument , for the saints were saved by that baptisme , which was not the putting away the filth of the flesh , but the answer of a good conscience , 1. pet. 3.21 . therefore it was not water-baptisme which christ commanded in matth. 28. &c. i answer , that doth no wise follow that therefore it was not water-baptisme ▪ sect . iii. and because i find that robert barclay in that chapter of his printed apology , reprinted by his son robert barclay at london , 1696 , doth much insist upon this place in peter , as if it did effectually prove that water-baptisme is no gospel institution , and it is a common text the teachers among the quakers bring to oppose baptisme with water ; therefore i think fit the more fully to examine the arguments brought by him from this place against it . but in the first place , i do apologize for my medling to answer or correct any passages in the books of r. barclay , whom as i did greatly love and esteem , and who , i believe , was one of the foundest writers ▪ among the people called quakers , so i do truly honour his memory , believing that as to the main , he was a true christian , though in divers things , he was byassed and misled , as i also was , by the too great esteem that he had , and too great credit he gave , ( as i also did ) of those called his elders , whose gross perversions and misinterpretations of holy scripture , we both did upon their authority take for divine inspirations , and i hope it may be a just apology to me , and defence against the injurious clamours of some , that may and will object it against me , as a breach of friendship , to censure or correct any thing of that my deceased friend : that i do no otherwise in this case ; than i would be done by ; for , if after my decease , ( as well as before ) any friend of mine should censure and correct any passages in any books of mine that did justly need such censure and correction , i and all that love me should take it , as a true act of friendship ; it being the best way to cover the faults of our friends , or were it of our parents , to correct them , and though men may be dear to us , yet truth ought to be more dear ; nor do i thus censuring and correcting what i judge amiss in r.b. on these heads , do any more wrong to him , than i do to my self , whom i have impartially censured , and now again do , freely declaring ▪ whatever i have said , or writ any where against baptisme with water , and the outward supper , as being no gospel institution was erronious , and which therefore i retract and correct . and where i have used divers of the same arguments , which g.w. and r.b. hath used , which i find r.b. hath been more large upon than i have any where been in any of my books ; therefore i shall rather consider these arguments as brought by him , than by me , especially for this cause , that he is jugded by many of the quakers to have writ more forcibly against these matters than most have , or then i have done . r.b. thus argueth from 1 pet. 3.21 . ( see pag. 16. of his sons edition called baptisme and the supper substantially asserted ) the apostle ( saith he ) tells us first negatively , what it is not , viz. not a putting away of the filth of the flesh , then surely it is not a washing with water , since that is so . answer , that the baptisme there described is not a putting away the filth of the flesh is granted , but it doth not follow , that therefore it is not water-baptisme , for though ordinary washing with water is a doing away bodily filthiness , yet baptisme with water is not , not ever was , nay not john's baptisme with water ; for john did not say that he baptized his disciples to wash away the filth of their bodies , but unto repentance . the description of baptisme here given by peter , is taken from the end , as is very common both in scripture and elsewhere , to describe a thing from its end ; now the end of water-baptisme , as it was commanded by christ , . matth. 28.19 . was not to put away the filthiness of the flesh , but to signifie the inward washing by the blood and spirit of christ upon the soul and conscience , the which when so washed is a good conscience , and the effect of that inward washing is the answer of a good conscience , and indeed to me it is evident , that peter in this description of baptisme first negatively , what it is not , doth refer by way of comparison to the legal purifyings under moses law , by blood , and the ashes of an heiser with water sprinkling the unclean , which as the author to the hebrews saith , sanctified to the purifying the flesh , heb. 9.13 . and yet even this washing was not to cleanse the body from natural filth , but from the legal uncleanness that men had on divers occasions , as when they touched a dead body they were legally unclean , and because of that they were not to come into the tabernacle , until they were cleansed with this water of purifying sprinkled on them . but the baptisme with water under the gospel , had not that but a greater signification , and being duly received had a greater and more noble effect ) viz. to signifie the spiritual cleansing by christ , and to be a means of grace , far greater than under the law. again p. 17. he thus argueth , if we take the second and affirmative definition , to wit , that it is the answer or confession of a good conscience , &c. then water-baptisme is not it , since as our adversaries will not deny , water-baptisme doth not always imply it , neither is it any necessary consequence thereof . answ . this consequence also is not good , because though water-baptisme in the literal sense strictly taken , without any metonymy is not the answer of a good conscience , as the lamb was not the passover , but a signification of it , yet the lamb is called in scripture the passover , by a metonymy of the sign put for the thing signified , that is very common in scripture , as in other authors , so the baptisme with water , metonymically may be called , the answer of a good conscience , being the thing signified thereby . that he saith , their adversaries will not deny , that water-baptisme doth not always imply it , neither is it any necessary consequence thereof ; in that he was under a mistake , for they will say , and do say , that water-baptisme doth always imply it , to such as duly and worthily receive it ; and that it is always a necessary consequence or concomitant thereof upon due and well qualified receivers . and if nothing appear to the contrary by words or actions , but that the receivers are duly qualified ( tho' some of them be not such really ) yet in the judgment of charity , even according to scripture rule , they are called such , as paul calleth these of the churches to whom he writ saints , and yet no doubt all were not real saints in the churches , though by profession they were such . again , whereas pag. 18. he argueth thus : peter calls this here which saveth the antitypos , the antitype , or the thing figured , whereas it is usually translated , as if the like figure did now save us , thereby insinuating , that as they were saved by water in the ark , so are we now by water-baptisme , but this interpretation ( he saith ) crosseth his sense . answ . his argument from the greek word used by peter , viz. antitypos ( he should have said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the neuter gender ) is indeed altogether weak and groundless , as if it only signified the thing and could not be understood of the figure of the thing , the contrary whereof appeareth from heb. 9.24 . where the holy places made with hands are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. the antitypes of the true , which are truly translated the figures of the true holy places made without hands . again , whereas he argueth , that water-baptisme is not meant ( p. 19. ) in 1 pet. 3.21 . that the baptisme there mentioned , is said to save us ; but protestants deny it to be absolutely necessary to salvation . answ . nor hath this argument any force , for though it is not absolutely necessary to salvation , yet that it is in god's ordinary way , where it can be duely had , and by whom it is duely received one of the ordinary means of salvation ; it is truly said to save as the doctrine of the gospel outwardly preached by the ministry of men , is saving by way of means , and as the holy scriptures are said by paul to be able to make wise unto salvation , through faith in christ jesus , and said paul to timothy , 1 tim. 4.16 . take heed unto thy self , and unto thy doctrine , continue in them , for in doing this , thou shalt both save thy self and them that hear thee : and as concerning the means of salvation , though all of them , when really given of god , are very profitable , yet all are not alike necessary , nor alike given , nor afforded unto all ; some , yea , many never perhaps heard the gospel truly preached unto them by the voice of man , yet having the scriptures read unto them , that hath proved an outward means of their salvation , the lord working inwardly by his grace and spirit , to make the same effectual to them . and as at times the book of the holy scriptures supplieth the defect of a vocal ministry , so at times , a vocal ministry doth supply the want of the book of the scriptures ; and thus , though baptisme and the supper outwardly administred are means of grace and salvation , when duly received , yet they are not so necessary , as the doctrine of the gospel , as outwardly delivered by men , and the books of the holy scripture . if any shall object , that it is better to keep to the literal sense of the words in peter , than to run to the metonymy , which ought not to be done , but in case of necessity ; i answer what way soever , the baptisme in 1 pet. 3.32 . be taken , as suppose for the baptisme of the spirit , yet such whoso take it must run to a metonymy , for the inward baptisme of the holy spirit , is not the answer or confession of a good conscience , otherwise than by a metonymy of the cause , for the effect . the answer or confession of a good conscience , being the effect of the inward baptisme and operation of the spirit , and not the inward baptisme it self . and indeed such figures and metonymycal speeches are very frequent in scripture , to which for not well adverting , many are drawn into most false interpretations of scriptures , and most hurtful errors , as the papists by taking the words of christ , this is my body , in a mere literal sense , without any metonymy . to conclude upon this argument , the most that with any colour or shadow of reason can be inferred from this place , in 1 pet. 3.21 . is that water-baptisme alone , neither doth , or can save any without the inward baptisme , or operation of the spirit ; all which is readily granted , nor yet doth the inward baptisme , though joyned to the outward save , without any thing else , but both the inward baptisme , and outward do save us , as peter plainly declareth by the resurrection of jesus christ from the dead , nor need the inward and outward baptisme be strictly called two baptisms , more than england , and a map of england , are called two england's , or the law writ in the heart , and the same writ in paper , are two laws . and thus i hope i have fully examined and answered to the argument , both of g. whitehead , and r.b. from 1 pet. 3.21 . as the impartial intelligent reader may perceive . sect . iv. the third argument used by g. whitehead , is the same for matter that is used by r.b. in the treatise above cited , p. 30. which they bring from paul's words , 1 cor. 1.17 . where paul said , that christ sent him not to baptize , but to preach the gospel . the reason of that consequence ( saith r. b ) is undeniable , because the apostle paul 's commission was as large as that of any of them . and whereas it hath been answered to this , by them who holds that baptisme with water is a gospel institution , from matth. 28.19 . that the sense of paul's words is , that he was not sent principally to baptize , not that he was not sent at all , as where it is said , hos . 6.6 . i desired mercy , and not sacrifice . but this parity r.b. doth except against , because this place is abundantly explained by the following words , and the knowledge of god more than burnt-offerings . — but there is no such words added in that of paul. and against this manner of interpreting paul's words , he thus argueth , else we might interpret by the same rule all other places of scriptures , the same way , as where the apostle saith , 1. cor. 2.5 . that your faith might not stand in the wisdom of men , but in the power of god , it might be understood , it shall not stand principally so . how might the gospel by this liberty of interpretation be perverted ? ans . as we are not to interpret all other places of the like phrase so , else great harm would follow in giving false interpretations of scripture , so we ought to interpret diverse places of scripture , so , to wit , by adding the word , only , or more , or principally , otherwise the like harm would follow , as where it is said , 1. john 3.18 . — let us not love in word , nor in tongue , but indeed and in truth , and rom. 2.13 . for not the hearers of the law are just before god , &c. john 14.24 . the word which you hear is not mine , but the fathers which sent me . matth. 15.24 . i am not sent , but to the lost sheep of the house of israel , john. 4.42 . we believe not because of thy saying . matth. 10.20 . it is not ye that speak , &c. in these and diverse the like places of scripture , the word principally , or more , or rather , though not expressed , is understood , and there is a good rule whereby to know when any such word , when not expressed , is necessarily understood , as when without any such word understood , or implyed , when not expressed , it would contradict some other place of scriptures , or any true consequence from scripture , or true reason , as is manifest in the present case , for paul telleth , in the same chapter , that he baptized some of the church of corinth , which he ought not to have done without a commission ; for as to what is alledged , that he and others did baptize by permission , and not by commission , as when he circumcised timothy , it was by permission , and not by commission , which conceit i grant i had formerly entertained as well as r.b. being swayed by the assumed authority of them we esteemed our elders , pretending they did so interpret the scriptures by divine inspiration . but finding their pretences to be palpably false in many other things of greater weight , occasioned me to examine their pretended inspirations in this also , which ( i desire to praise god for his true illumination ) i found to be false . now that paul's circumcising timothy was not by commission , is certain , because sometimes afterwards he did earnestly oppose the practice of it , but we never find that he , or any else in scripture opposed the practice of baptisme with water , or spoke so slightly of it , as he did of circumcision ; he did not say , if any of you be baptized , christ should profit you nothing , as he said , if any of you be circumcised , and he submitted to baptisme himself , and received it . acts 9.18 . compared with acts 22.16 . though i find that w. penn calleth it in question , whether this was baptisme with water , which bespeaketh as great inadvertency in him , as when he had printed in his christian quaker , that jesus christ was born at nazareth . and as for paul's saying , he thanked god he baptized none of the corinthians , but such and such , it only proveth that he judged preaching to be his principal work , as indeed it was ; for had he baptized all to whom he preached , and who were converted by his ministry , it would have been too great a hindrance to his preaching ; and as paul preached to many whom he did not baptize , so did the other apostles ; therefore we find not either peter , or john , or any of the other apostles after our saviour's resurrection , baptized all to whom they preached , but left it to be done in great part by others ; and whereas some have argued , that if baptisme had been a gospel precept , paul would not have said , he thanked god he had baptized so few of them : this argument hath no force , for he did not thank god , simply that he did not baptize , but that he had baptized so few of them , lest they should say , he had baptized in his own name , which sheweth , that the occasion of the division that was among the corinthians at that time was about baptisme , and that they had too much an eye to those who had baptized them , so as to denominate themselves after them . and whereas , r.b. saith , p. 32.33 . let it from this be considered how the apostle excludes baptizing , not preaching , though the abuse ( mark ) proceeded from that , no less than from the other ; for these corinthians did denominate themselves from those different persons , by whose preaching ( as well as from those by whom they were baptized ) they were converted ; as by the 4 , 5 , 6 , 7. and 8 verses of the third chapter may appear . ans . but that the preaching of these different persons was the occasion of this division among the corinthians , doth not appear from the verses cited , nor any where else , for paul , and apollo preached the same doctrine to them ; but we no where find that there preaching occasioned any division ; but suppose it had , on the supposition , that some of the corinthians might esteem the preaching of the one , more powerful than the preaching of another ; yet that proves not that paul excluded baptizing ; the most it proves , is , that he preferred , his preaching to his baptizing , as being the greater and more principal work enjoyed to him . page 33. and yet for to remove that abuse ( saith r.b. ) the apostle doth not say , he was not sent to preach , nor yet doth he rejoyce that he had only preached to a few , because preaching being a standing ordinance in the church , is not because of any abuse that the devil may tempt any to make of it , to be forborn by such as are called to perform it by the spirit of god. ans . all this is exceeding weak reasoning , and proceeds upon a false supposition ; that because baptisme was abused , therefore it was simply to be forborn , or laid aside ; no such thing appears mentioned in scripture ; for though paul baptized but a few of the corinthians , he did not tell them that few were baptized by any others . but the contrary appears from his words , that all the believing corinthians were baptized , though not by him , yet by some other , 1 cor. 1.13 . if some of them had not been baptized at all , it had been improper for him to ask them were they baptized in the name of paul ? and though preaching be the greater ordinance , as practised by the apostles , and is not simply to be forborn , yet occasions might and may happen that might cause it to be forborn at some certain time and place : as suppose , some had certainly informed paul , that if he preached at such a place , and at such a time , some that did lay wait for him , would lay hands on him and kill him ; on this advertisement , who will say , but paul might feel in himself , not only a liberty to forbear going to preach at such a place , and at such a time , but even a necessity laid on him not then to go ; for we find , that not only paul , when he understood that some sought his life , did seek to escape ; but our blessed lord himself for a certain time did withdraw from such as sought his life , because his time to suffer was not then come . and as in that case , upon such certain information , paul might have lawfully forborn to have preached to people at that place when his life was in danger ; so the report being confirmed , that such a design was laid against him , he might have lawfully rejoyced and thanked god , that he did not go to preach at that place , at that time . and many the like examples might be brought to prove , that preaching it self may lawfully be forborn , though not simply , yet at some occasion which might render the forbearance of it at some certain place and time , both lawful and necessary ; and suppose a preacher did foresee that his preaching at such a place , at such a day , should occasion by accident some schism or division among sincere professors of the christian faith , he might very lawfully forbear to do it at that time , yea it were his duty to forbear , and he might very justly rejoyce and thank god , that he did not preach to them in that place , and at that time ; this needed not to have been so largely insisted upon , but for their sake , who through their great ignorance and prejudice ) lay so great stress on this sort of argument ; as because paul thanked god , he had baptized but a few of the corinthians , therefore baptisme is no gospel institution ; the weakness of which consequence , i suppose is sufficiently manifest : on the contrary a good argument may be brought for water-baptisme , that seeing the abuse of it at corinth , or any where else , was no cause or occasion of laying it aside to any , but that it was universally practised on believers in the apostles days , insomuch that it cannot be instanced where any church , family , or person that did believe was not baptized , that therefore it was practised by divine institution , and not by permission , such as circumcision was ; for neither circumcision , nor any other jewish rite was universally practised , as baptisme was ; the abovesaid argument , taken from paul's words , he thanked god he baptized none but such and such , i find used by w. penn , in his book , called reason against railing , p. 110. to which let the above mentioned answer serve . but i find some new arguments used by g. whitehead , in his antidote , to prove that baptisme with water was not commanded to the apostles , matth. 28.19 . p. 120. lo i am with you always , to the end of the world ( saith he ) what for ? to enable them to baptize with water ? no that many can do without him , or the least sense of his presence . ans . of all the arguments i ever heard against baptisme with water , this is one of the weakest , and too much favouring of profanity , that ( saith he ) many can do without him , but can they do it in faith without him , and in true obedience to his command ? this scoff of his , has equal weight against john's baptisme , when in force , which he grants was with water ; and thus , as g. whitehead argueth , john could , and did baptize without christ's inward presence , and the least sense of it , and it has the like force against all external acts of religion commanded of god , both under the law and gospel ; for all external acts simply considered , as such without regard to faith , or the inward frame of the mind , can be done as much without christ , as baptisme with water ; but none of them can be done as they ought without him . hath g. whitehead forgot christ's saying to his disc●●les ; without me ye can do nothing ; that he hath so boldly contradicted him , to say , they could baptize with water without him . this is more prophane and scandalous , than what samuel jennings said at a monthly meeting in philadelphia , for which he was reproved by diverse in the meeting , and of which there is an account in print . to do our own business as men , we need not the help of the spirit , but to do god's business we need it : but here according to g. whitehead , when john baptized with water , which was god's business , it being commanded of god , he could do that without him . another argument of his in the same page , is , it is not go teach , and then baptize them with water , but go teach all nations , baptizing them ; and there was a divine and spiritual baptisme immediately attending and present with their ministry . ans . this argument is also weak , and grounded upon a quibble , because it is not said , go teach , and then baptize , but go teach , baptizing , &c. because the word baptizing is a participle ; but this hath not the weight of a feather , it is so light , and yet with such light airy stuff have deceived many : for as the word baptizing is a participle , both in the greek and english ; so the word translated go , set before teach , in the greek is a participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 going ( or having gone ) teach . now by the like argument , because it is not said , first go , and then teach , but going , teach ; therefore every foot of their way , where ever they went through , tho' they were not in sight or within hearing of any people , before they came to them , they were to preach ; and by the like argument , where it is said , mark. 1.5 . and , were all baptized of him in the river of jordan , confessing their sins . it is not said , they first confessed , and then were baptized , or they were first baptized , and then confessed , according to g. whitehead , in the very first instant art of baptizing , they confessed their sins , and neither before nor after . but that there was a divine and spiritual baptisme that attended their ministry to some , will not prove that they did baptize them with the divine and spiritual baptisme , which was the work of god , and of christ , and promised by christ to the apostles and other believers ; but was never commanded them to give it to others . his third argument , is from gal. 3.2 . received ye the spirit by the works of the law , or by hearing of faith , &c. he therefore that ministreth to you the spirit , and worketh miracles among you ; doth he it by the works of the law , or by the preaching of faith ? ans . he taketh it for granted ; that by him that worketh miracles among them , and ministreth the spirit unto them , is to be understood , paul , or some other man , by whom they were converted ? but paul it could not be , for the words being in the present tense , implyeth a present ministration of the spirit , when paul wrote that epistle unto them ; but paul was then at rome , as the end of the epistle sheweth ; nor was it any other man , because they were already converted , and had received the spirit , before he writ that epistle unto them . therefore it is most proper to understand this ; he to be christ , who is the only furnisher and supplyer of the spirit , together with god , unto the faithful ; the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is rendred prebens suppeditans , by pasor , and doth properly signifie the principal efficient from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dux chori the captain of the chorus ; but this is christ who supplyeth and giveth the spirit to the saints , and neither paul , nor any other man. and that the apostles were ministers of the spirit , doth not signifie that they gave the spirit , or baptized with the spirit , but that they were assisted and guided by the spirit in their ministry ; and that god accompanied their ministry with his ( not their ) giving the spirit unto such who believed their doctrine . sect . v. i proceed in the next place , to examine all the other arguments i find used by w. penn , and r. barclay , against these divine institutions that seem to have any shadow of weight . the first argument i find used by w. penn , in his reason against railing , in p. 107. is , first , saith he , we know , and they confess that they were in the beginning used as figures and shadows of a more hidden and spiritual substance . 2. that they were to endure no longer than till the substance was come . now the time of the baptisme of the holy ghost , christ's only baptisme therefore called the one baptisme , has been long since come , consequently the other , which was john 's , was fulfilled , and as becomes a forerunner ought to cease ; the like may be said of the bread and wine ; for as there is but one baptisme , so there is but one bread. this same argument for matter , but in different words , is used by r.b. in the above said treatise , p. 7.8 . answ . the conclusion they both draw , viz. that john's baptisme is ceased , may be granted , and yet it will not follow that water-baptisme , as it was practised by the apostles and other ministers after christ's resurrection and ascension is ceased ; seeing there is great ground to distinguish betwixt john's water-baptisme , and the apostles , in divers weighty respects ; as first the man christ , after he rose from the dead , having all power given him in heaven and in earth , commissioned the apostles to baptize , and that with water , as shall be afterwards proved more fully , but john had not his commission from the man christ , &c. 2. john did only baptize them of his own nation , and was only sent to israel , but the apostles commission reached to all nations . 3. john though he taught them to believe in him who was to come , to wit , christ ; yet he required not faith in christ , as any condition to qualifie his disciples to receive his baptisme ; but the apostles required faith in christ jesus in all the men and women , as a condition qualifying them to receive their baptisme . 4. we do not find that the holy ghost was given or promised , to them who received john's baptisme , but the promise of the holy ghost was given to such as did duly and worthily receive the apostles baptisme , therefore john's baptisme was called the baptisme of repentance . 5. it seems greatly probable , that some who had received john's baptisme were again baptized with the apostles baptisme , acts 19.3.4 , 5 , 6. but whereas they both argue , from john's words , i must decrease , but he must increase ; it hath a further understanding , than barely as in relation to john's baptisme , for it is said , john 4.12 . that jesus made and baptized more disciples than john , tho' jesus himself baptized not , but his disciples ; thus , john decreased , and christ increased , when both water-baptismes were in force , that christ had more disciples than john , even when john was living , at which he rejoyced ; and as the number of christ's disciples increased above the number of johns , before john's decease , so still after , and will encrease ; and so will the glory and honour of christ encrease above john , to the end of the world. but whereas they both argue , as they think so strongly both against water-baptisme , and the outward supper , because of the scripture phrase , one baptisme , and one bread , which i confess did formerly carry some weight with me , and i have so argued in some of my former books ; but i have sufficiently seen the weakness of that argument , as well as other arguments brought both by them and me , against these divine institutions . but let it be considered , how things are said to be one in divers senses and acceptations . god is one in the highest sense , yet this doth not infer that there is no distinction of the father , son , and holy ghost , in their relative properties , which are incommunicable ; and christ is one , and yet this doth not prove that christ hath not two natures , one of the godhead , another of the manhood most gloriously united . 3. faith is one , yet there are divers true significations of faith in scripture , as 1. the saving faith , 2. the faith of miracles which every one had not who had the saving faith , 3. faith objectively taken for the doctrine of faith , either as it is outwardly preached or professed , as in rom. 1.5 . gal. 3.2 . acts 24.24 . now if one should argue , because the scripture saith , there is one faith , eph. 4.5 . that consequently there is but one faith , and that is the doctrine of faith outwardly preached and professed , and consequently deny faith as it is an inward grace and virtue of the spirit in the hearts of true believers , his argument would be false , so on the other hand , if another should argue , true saving faith , that is , of absolute necessity to salvation , is an inward grace or vertue of the holy spirit in the hearts of true believers ; and therefore there is no doctrine of faith to be preached or professed , his argument should be also false , and as false is this way of reasoning , that because the baptisme is one , therefore that one baptisme is only the inward of the spirit , excluding the outward baptisme of water , or as to say therefore it is only the outward baptisme of water , excluding the inward baptisme of the spirit . now , as the one faith mentioned ephes . 4.5 . suppose is meant the inward grace or virtue of faith in the hearts of all true believers , doth not exclude the doctrine of faith , outwardly preached and professed ; so nor doth the inward baptisme of the spirit , suppose there meant , eph. 4.5 . exclude the outward baptisme of water , both being true and one in their kind , as the inward grace of faith is specifically one in all true believers , but numerically manifold , even as manifold as there are numbers of believers , so the doctrine of faith is one in its kind , though consisting of many parts ; therefore to argue as w. penn doth , that baptisme is one in the same sense as god is one is very inconsiderate , which would infer that though god is one in specie , yet that there are as many gods numerically as believers . and notwithstanding that in ephes . 4.5 . it is said there is one baptisme , yet it is not said there or elsewhere , that there is but one baptisme ; for another place of scripture mentions baptismes in the plural number , heb. 6.2 . and indeed as weak as their argument against water-baptisme is from the scripture words one baptisme ; no less weak is their argument against the outward supper , practised with bread and wine , in commemoration of our lord's death , because of the scripture words , one bread , 1 cor. 10.17 . for in that same verse , paul tells of one bread in a very different signification , even as far as the church of christ is not christ ; we ( said he ) being many are one bread ; but doth it therefore follow that there is no other bread than the church ; nay , for they are all partakers of that one bread , which is christ , and there is a third bread that he mentions in the same chapter , which is neither the one nor the other , one bread , and that is the outward bread that they did eat , v. 16. the bread which we break , is it not the communion of the body of christ ? even as christ said concerning the outward bread ; that it was his body , to wit , figuratively ( so by the like figure it was the communion of his body ) but not the body it self , which too many have been so foolish , as to imagine , that the outward bread was converted into christ's real body , and as if paul had foreseen that many would become so foolish and unwise , as so to imagine ; therefore to caution against any such folly , he had said , i speak as to wise men ; judge ye what i say . but whereas , many of the people , called quakers , by bread , in that part of the verse ; the bread which we break , is it not the communion of the lord's body ? will have to be meant , not the outward elementary bread , but the body of christ it self , in this they are under a great mistake ; for that would render the words to have a most absur'd sense , as to say , the body of christ is the communion of his body ; but the body is one thing , and the communion of that body is another , and it were as little sense to understand it thus ; the body of christ is a figure of the communion of his body ; therefore the true sense of the words is the outward bread which we break is a figure , or sign of the communion of the lord's body : but these men are under another great mistake , as if by the lord's body , here were not meant his outward body that was crucified , and raised again ; but the life , which is the light in them , and in every man , whether believer , or unbeliever . but of this great error , i shall have occasion hereafter to take notice , only at present let it be remembred , that by the body of christ , in these above-mentioned words , is to be understood the body of christ , that was outwardly crucified , dyed , and rose again , and is a living glorious body , which is the body of the second adam , the quickning spirit , of the virtue of which , all true believers partake ; and by their having the communion of his body ( whether when eating the outward bread , so that they eat with true faith , or when they do not eat , yet believing ; for the communion of his body is not confined to the outward eating ) they have the communion of his spirit also , and enjoy of the manifold spiritual blessings of grace , life , and light , sent and conveyed into their hearts , by and through the glorified man , christ jesus , who hath a glorified body ; and though this communion of christ's body is hard to be expressed , or to be demonstrated to man's reasonable understanding , yet by faith it is certainly felt and witnessed , with the blessed effects of it , causing an encrease in holiness and divine knowledge and experience in all true believers ; nor is there any thing in this mystery , or any other mystery of the christian religion , that is contradictory to our reasonable understanding . but yet a little further to let them see the folly of that argument from the scripture phrase , one baptisme , and one body ; when paul saith , eph. 4.4 . there is one body and one spirit ; it doth not bear this sense , as if the church were but one numerical body , or one single man , or as if there were no body of the man , christ in heaven , though some of their teachers have so falsely argued ; that because the body of christ is one , therefore christ has no body but his church , and as false should their arguing be ; there is but one spirit , and that spirit is the holy ghost ; therefore the man christ hath no soul or spirit of man in him , and therefore believers have no spirits or souls of men in them that are created rational spirits , both which are most false and foolish consequences ; also when the scripture saith , there is one father , and one is your father ; it would be a very false consequence to infer , that therefore we have never had any outward or visible fathers , and as false a consequence it is , from one invisible baptisme of the spirit , to argue against any outward and visible baptisme , or from the outward visible baptisme , being one in its kind to argue against the invisible and inward baptisme , which is one in its kind also ; this is an error called by logicians , a transition from one kind to another , as because there is one kind of animal on earth , called a dog , therefore there was not any thing else so called ; whereas , there is a fish that hath the same name , as also a star in heaven . sect . vi. but whereas w. penn , in his above mentioned argument saith , first we know , and they confess , that they were in the beginning used as figures and shadows of a more hidden spiritual substance . ans . in this he is very short and defective in his expression , they were both appointed and used in the beginning , i mean from the time of christ's resurrection and ascension , to be figures and signs of christ's outward body that was broken for us on the cross , and his blood that was outwardly shed . in the first place , and consequently of the inward graces of the spirit , and benefits coming to believers by his outward body and blood , and by the man christ wholly considered , both in soul and body ; and whereas he saith , 2. they were no longer to endure , than till the substance was come : all this sheweth w. penn's great misunderstanding of the nature of these institutions , both of baptisme and the supper , as if they only signified some inward hidden virtue , which he calls a more hidden and spiritual substance that was to come ; and so were only as he calls them in his defence of his key , called , a reply to a pretended answer , &c. prenuniative and forerunning signs , but were not commemorative signs , as well of things past , as of things present ; for this is utterly false , that water in that baptisme which the apostles , used after christ's resurrection and ascension was prenunciative , and not commemorative ; for on the contrary it was not simply prenunciative , but commemorative , as commemorating and signifying the blood of christ , that had been shed outwardly for the remission of our sins , and the same commemoration and signification had the wine , in the practise of the lord's supper , and the bread that was broken in the supper , signified ( after christ's death and resurrection ) his body that was outwardly broken on the cross , and that outward practise was instituted by christ for a memorial of his death and sufferings , which all true believers in christ ought to have fresh and lively in their minds ; to which the outward practise both of baptisme and the supper is of great use ; and the more frequent the practise of the supper is , being duly used , as with faith , reverence , and devotion , the more profitable it is . therefore said christ , as oft as ye eat this bread , &c. as if one did say , as oft as ye pray with true faith and fervency , it turns the more to your spiritual advantage . and though the spirit of christ in true believers is the great and principal rememberer unto them , yet he oft doth remember them , in the use of that outward practise , using it as a means , and blessing it unto them , even as the spirit useth the frequent outward institutions and exhortations that ministers give to believers as a means , and blesseth that outward means unto them also , the more to quicken and enlighten them ; and as peter said , to stir up the pure mind in them , by way of remembrance , which was the end of his epistles , and also of paul's epistles unto the churches ; and therefore it is but weakly and falsly argued by many of the people , called quakers , and their teachers ; the spirit in them is their remembrancer , and they have the more hidden and invisible substance in them ; and therefore there is no use of these outward signs to them ; for this argument has the same force against all outward teaching , and external acts of worship . and indeed , as i have oft observed and considered the chiefest arguments used by these men , against these outward practises of the outward baptisme , and the supper may be as much brought against all outward teaching , and external acts of worship , and against all use of books , yea , of the holy scriptures themselves ; and the like may be said of these arguments , that are commonly in the mouths of the people , called quakers ; that bread , and wine , and water are carnal things , and visible , which may be touched , tasted , handled ; whereas the scripture saith , touch not , tast not , handle not , which are all to perish with the using , and the kingdom of god is not meat and drink , but righteousness , peace , and joy in the holy ghost ? again , we look not at things seen , for they are temporal , but at the things unseen , which are eternal ; and col. 3. if ye be risen with christ , seek the things which are above , and set your affection on things above , not on things on the earth ; but water , bread and wine , are things on earth ; and let no man judge you in meats and drinks , col. 2.17 . which are a shadow of things to come , but the body is of christ ? all these , and the like scriptures ( i say ) may with as great show of reason be brought against all good books , and outward teachings , instructions , exhortations , yea , against the books of the holy scriptures , which g. fox hath called the carnal and earthly letter , that he touched , and handled , as much as water , bread , and wine , and is visible ; and consequently by their argument , is not to be look'd into , nor is the scripture , nor the best of words uttered in speech , or written , the kingdom of god , or the hidden invisible substance , as neither water , bread and wine , yet all these have their use , when duly used on a spiritual account ; for as words signifie , and hold forth christ , and the inward and spiritual benefits that believers have by him , to the outward hearing , so do these other hold forth christ , and his spiritual blessings to their sight , tast , and feeling ; for which reason , antient writers did call the outward baptisme and supper , verbum visible , i.e. the visible word . god having so appointed it in his wisdome , that the knowledge of divine and spiritual things , after a sort should be given to us by outward signs and symbols , that affect our senses , and by our senses , as by so many doors and windows should be let into our souls , by means whereof , through the inward operation of the holy spirit , the inward and spiritual faculties of our souls and minds are awakened and enabled to apprehend the spiritual things themselves , whose symbols and emblems these outward elementary things are . and none of these scriptures above mentioned , have any relation to the outward baptisme and supper , which were the institutions of christ , but to such outward things , the observations of which were after the commandments and doctrines of men , as not only the jewish rites , but gentile customs and traditions , also were touching meats and drinks , and other things , which the apostle calls , col. 2.20.21 , 22. the rudiments of the world , which as they are of a perishing nature , so the use and service of them ; but so is not the use and service of the outward baptisme and supper , which is a holy commemoration of our lord's death and sufferings , and of the great benefits we have thereby , tending to excite our ardent love and affections to him , and to raise them up to ascend to him in heaven ; therefore though true believers at christ's command use the outward things , yet neither their minds , nor affections are set on them , but on him , and the heavenly blessings they have by him ; which holy commemoration we should not let dye or perish in us , but keep alive for our spiritual benefit and advantage ; and as concerning , colos . 2.17 . the things there mentioned , are called shadows of things to come , such as the types of the mosaical law were ; but water-baptisme , and the supper , which the christians were enjoyned to practice , were simply , not shadows of things to come , but are commemorative signs of christ , as he hath already come in the body that was prepared for him , and of his body and blood which he hath given for us , together with the spiritual blessings of grace , life , and light that we have by him , to make us comformable to him in holiness , as well as to give us the pardon of our sins , and to justifie us , and give us a right to eternal life . but it bewrayeth still great in consideration in w. penn , to argue against the outward baptisme and supper , as he doth in his defence of his key , above-mentioned , p. 154. they that personally ( saith he ) enjoy their dearest friends , will not repair to their pictures , though drawn never so much to the life , to quicken their remembrance of them . his similitude of a picture , to which he compareth the outward baptisme and supper is a good argument against him , the saints on earth have not the man , christ , personally present with them , they have not his body that suffered death for them , and rose again a present object to their outward sight ; therefore did he in his great love appoint these outward signs to be a memorial of him , until they should have himself personally present with them , as they will certainly have in the time appointed , and to as little purpose is his arguing in that same page , that the true believers were come to mount zion , heb. 12.22 . and sit in heavenly places in christ jesus , which must be an attainment above signs of invisible grace , being the life and substance of religion ; and so the period and consummation of types , shadows , and such sort of signs or significations as are in question . answer , it is a great misrepresentation of the state of the question in w. penn , so to place it as well as a weak argument , as because true believers are come to spiritual attainments above signs of invisible grace ; that therefore there is no use of signs in religious matters . why then doth he speak and writ so much in religious matters , for all his words and writings are but signs ; and he thinketh that his brethren are come to higher attainments than these signs , yea , why doth he kneel in prayer , and discover his head when he prayeth ; what are these but signs ? and why so much strife and contention about g. fox's papers of church orders , and womens dresses ? are not his brethren come to higher attainments than these outward things ? but it is an observation of many , that after g. fox had taught his followers to throw down the outward institutions of christ , he set up among them his own , and so did persuade them to exalt them ; that whoever did not comply therewith , were to be judged by his zealous admirers to be apostates ; thus pharisee like , setting up humane traditions above divine precepts , and in so doing , w. penn has had no small share , who hath as eagerly promoted g. fox's institutions about outward things , as he hath laboured to throw down the institutions of christ . sect . vii . to avoid the argument for water-baptism , it being an institution of christ from matt. 28.19 . go teach all nations , baptizing them into the name &c. he saith , but no water is mentioned page 106. reason against railing ; and therefore he concludes in the next p. that christ commanded the apostles to baptize with the holy ghost , and the like evasions is made by r.b. in the abovesaid treatise p. 26. where he putteth them who understand it of water-baptisme to prove , that water is here meant since the text is silent of it . ans . as water is not mentioned , so nor is baptizing with the holy ghost mentioned , and at this rate of arguing used by them , nor must baptizing with the holy ghost be understood , which yet they so inconsiderately affirm must be meant here . but r.b. thinks to prove , that baptisme with the holy ghost is here meant , arguing from the literal signification of the text , which we ought not to go from , except some urgent necessity force us thereunto ; but no such urgent necessity forceth us thereunto . ans . the literal signification of the text , is not baptizing with the holy ghost ; but on the contrary , the word baptizing literally signifieth to wash with water or dip into water ; yea r.b. grants p. 49. if the etymology of the word should be tenaciously adhered to , it would militate as well against most of their adversaries as the quakers . when it is transferred from the literal signification to a metaphorical , as to signifie the inward and spiritual baptisme with the holy spirit , it is never when so transferred applied to men , as having any command so to baptize , but wholly and only to god and christ . i challenge any man to give but one instance in all the scripture , where baptizing with the spirit is ever referred to men , either by way of precept or practise , as if ever any man but the man christ , did baptize with the holy spirit , or were commanded so to do ; the quibble from the greek particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is answered and refuted above , as also his arguing from the word one baptisme ; and whereas he saith the name of the lord is often taken in scripture for some thing else than a bare sound of words or literal expression , even for his virtue and power . i answer and so is it oft taken otherwise , as the name of god in scripture signifieth himself , so the name of christ signifieth christ , and that both considered as he is god and man , and yet one christ , and that to be baptized into the name of the lord jesus did not signifie the baptisme of the holy ghost ; i have proved already out of acts 8.16 . besides the name of the father is not the holy ghost , as neither is the name of the son , for as the father is neither the son , nor the holy ghost ; so , nor is the name of the father , nor the name of the son , the name of the holy ghost , as they are distinguished by their relative properties , so by these names , though the name god belongeth to each of them , and who are one only god blessed for ever . but that he further contends , that the baptisme commanded here in matth. 28.19 . is christ's own baptisme . i answer , christ's own baptisme whereof john makes mention , and of which he is the author and giver , is indeed the baptism with the holy ghost , which he promised unto the apostles to give them , and accordingly did perform ; but we no where find that ever he promised to give them power , to give it to others , or commanded them to give it , that is wholly an unscriptural phrase , and scandalous . if not blasphemous , to say , that poor mortal men hoever so holy could give the baptisme of the spirit , this is to give to them what was proper only to god and christ : why did john say , he that comes after me shall baptize with the holy ghost : he did not say , they who should come after me , but he , intimating none had that power and dignity but christ , who was god as well as man , and as he was god had this power belonging to him , and which did belong to no men nor creature whatsoever ; and thus indeed the baptisme with the spirit is christ's baptisme , not which he commanded men to do , but which he promised to do , altho' the water-baptisme which he commanded his apostles to practise in his name is also his , in a secondary sense , as the apostles teaching is his , because commanded by him ; yet when we speak of gods teaching according to the sense of that scripture , they shall all be taught of god , it is not meant the outward teaching of men , but gods inward teaching in mens hearts ; as touching his third reason to prove that baptisme with the holy ghost is meant matth. 28.19 . the baptisme which christ commanded his apostles , was such that as many as were therewith baptized , therewith did put on christ , but this is not true of water-baptisme . ans . as concerning that place of scripture , gal. 3.7 . from which this argument seems to be taken , the place it self restricts it to the believing galatians , as v. 26. for yee are all the children of god by faith in christ jesus , and all such as beings baptized with outward water , put him on by a publick profession , so by true faith they inwardly put him on . to make a publick profession of christ by baptisme of water is to put him on , in a common phrase of speech , as when a man is said to put on the souldier , the magistrate , by putting on the garment of a souldier or magistrate in which sense jerome said , romae christum indui , i.e. at rome i put on christ , signifying that he was there baptized , and it is to be noticed how paul generally in his epistles to the churches he wrot to , calls them saints , they being so by profession , though there might have been hypocrites among them , and as by outward profession men are said to be saints , so they may be said to have put on christ , when nothing by word or deed can appear to the contrary in a judgment of charity . as to his 4th . argument that baptisme with water was john's baptisme , i have above shewn , that john's water-baptisme , and the water-baptisme commanded to , and practised by the apostles after christ's resurrection , diflered in many respects , and tho' both required repentance as a condition in order to receive the water-baptisme , yet the later required faith in christ crucified and raised again , as a condition in order to receive baptisme , but the former did not require that faith. again his arguing from their not using that form of baptism , in the name of the father , of the son , and of the holy ghost , who did baptize with water in those days of the apostles , is as defective as his otherways of arguing on this head. but how doth he prove that they used not this form ? why because in all these places , where baptizing ( with water ) is mentioned , there is not a word of this form , and in two places acts 8.16 . and 19.5 . that it is said of some that they were baptized in the name of the lord jesus . but it ought to be considered , that oft in the scriptures what is not exprest , is understood , yea that very form expressed 8.16 . is comprehensive of the other , and if no more be expressed by him that is the administrator , if he be sound in the faith , and that the person to be baptized hath a sound faith , that form is sufficient , it is not exprest that the eunuch gave any other confession of his faith before he was baptized , but that jesus christ is the son of god ; but will it therefore follow , that he believed no other article of the christian faith but that , and confessed no other . in his further essay to defend his assertion , that christ commanded the apostles to baptize with the spirit , he saith , baptisme with the spirit , tho' not wrought without christ and his grace , is instrumentally done by men fitted of god for that purpose , and therefore no absurdity follows that baptisme with the spirit should be expressed as the action of the apostles ; for tho' it be christ by his grace that gives spiritual gifts , yet the apostle rom. 1.11 . speaks of his imparting to them spiritual gifts , and he tells the corinthians , that he had begotten them thro' the gospel , 1 cor. 4.15 . to convert the heart is properly the work of christ , and yet the scripture oftentimes ascribes it unto men , as being the instruments , and paul 's commission was to turn men from darkness to light. ans . i acknowledge such like answers i had formerly given in some of my former books to the like objection ; but i am come to see the weakness and defect of it ; in order therefore to detect the fallacy of this assertion , that the apostles might be as well said to baptize with the spirit , as to beget , to convert , to impart some spiritual gift , &c. let it be considered that baptisme with the holy spirit , is not only another thing than conversion , or imparting some spiritual gift , &c. that it is incomparably greater ; for baptisme with the spirit is equivalent to the mission of the spirit , and his inhabitation in believers , and his being given to them ; all spiritual gifts of faith , conversion , regeneration , however so true and real , are but works and effects of the spirit , with whom men may be said instrumentally to work ; but the giving the holy spirit , to which baptisme with the holy spirit is equivalent , is of a higher nature , than any or all these spiritual gifts , differing as much as the giver differs from his gifts : for as to create is only proper to god and christ , and the holy ghost : to redeem by way of ransome and satisfaction to divine justice is only proper to christ , without any concurrence of men or angels , so to baptize with the holy ghost or endue therewith , or give or send the holy ghost , is only proper to god or christ and not to men so much as instrumentally , there is no such phrase to be found in all the scripture , as that any man did baptize with the holy ghost , in any case or sense , we ought not to allow such odd phrases so forrain to scripture , otherwise the greatest absurdities might follow , and a power of creating and redeeming might be given to men at this rate , by adding the word instrumentally , but as we are to allow no instrumental creators or redeemers , so no instrumental giver of the holy ghost or baptizers with the same . the holy ghost is god himself , and it is too arrogant and wild to say , that men who in respect of god are as worms , can give their creator and maker . the scripture indeed tells us , that the holy ghost was given thro' the laying on of the apostles hands , acts 8.16 . and sometimes in preaching , and sometimes in prayer , the holy ghost was given ; but it was never said , that men gave it or baptized with it . besides , at this rate , they may say , the teaching that christ commanded matth. 28.19 . was not outward teaching but inward , and then call it instrumental ; but what sense would be made of such an assertion , the apostles were sent not to teach outwardly but inwardly , by instrumental teaching ; and one might argue as strongly , that it was not outward teaching that christ meant , matth. 28.19 . why , not the least word is mentioned of outward teaching , therefore it is not understood but only inward teaching . if it be fit to answer , this wild inference thus , the teaching there commanded must needs be outward , because its only mens work to teach outwardly , and gods work to teach inwardly ; the like answer is as proper to be given in relation to baptisme , as it is mens work to baptize outwardly with water , so it is the work of god and christ to baptize inwardly with the spirit . and if men be resolved to quibble and embrace any wild notion , rather than the simple truth , had there been express mention made of water , matth. 28.19 . that quibbling spirit would have made a new objection , and still argued it was not material or outward water , but inward and spiritual , because in many places of scripture , water signifieth not outward material water , but inward and spiritual . sect . viii . there is yet another argument used both by w. penn and r.b. against both water-baptism and the supper in common . i shall recite it in w. penn's words ( being the same in effect with these of r.b. ) thirdly saith w. penn , they were but the more noble among the meats and drinks , and diverse washings that the apostles said , were but shadows of the good things to come ; for i would not that any should be so sottish as to think that christ came to abolish those shadows of the jews , and institute others in their room , by no means . he came to remove , change and abolish the very nature of such ordinances , and not the particular ordinances only , to wit , an outward shadowy and figurative religion ; for it was not because they were jewish ▪ meats and drinks , and diverse washings , but because they were meats and drinks , and outward washings at all , which never could nor can cleanse the conscience from dead works , nor give eternal life to the soul , else wherein would the change be ? a continuance of them , would have been a judaizing of the spiritual evangelical worship , the gospel would have been a state of figures , types and shadows , which to assert or practice , is as much as in such lies to pluck it up by the roots . ans . this whole way of arguing proceeds upon a supposed foundation that is false , and because the foundation is false , therefore is his superstructure also ; both which i shall briefly show : first , his supposed foundation is false , viz. no signs that is no outward things that are symbolical , or significative of greater and more excellent things do by any means belong to the gospel , and christian religion , otherwise ( as he argueth but very weakly ) there would be no change , and no difference betwixt the jewish religion and the christian , or betwixt law and gospel ; but this doth by no means follow . for allowing that some signs belong to the gospel , yet there is not only a change and difference betwixt them two , but a very great change and difference , even as much as betwixt the light of the twilight , and the clear light of the sun after he is risen , or betwixt the sun in the morning , and the sun when he is high in the firmament ; and if he will have the outward baptisme and supper , called shadows as well as signs ; is there no difference betwixt the shadow that the sun casts early in the morning , when he is but low above the horizon , and when he is high ; we know that the higher the sun riseth , the shadow is the less , yet still there is some shadow ; however high the sun riseth until he come to the zenith , or vertical point , at which point there is no shadow , but this never happeneth to us in these northern parts ; and to apply the similitude of the sun and shadow to the case in hand ; admit the sun to be christ , as he enlightenth the christian church , or the best christian congregation that ever was on the earth ; did any such church or congregation know that divine sun to be risen upon them so high as the vertical point in this spiritual sense ? is not that rather the state that is reserved to the future life ? when the shadows shall flee away , cant. 2.17 . and 4.6 . what was the state of the church in the apostles days , after they had received plentiful illuminations of the holy ghost ? did not paul say concerning himself and them , now we see darkly as in a glass , tanquam in aenigmate the seeing face to face , being reserved to the future state after death ; and as he said again , we walk by faith , not by sight , which is to be understood comparatively ; for though it is granted that the saints while living in the mortal body have often sweet and precious sights and tasts of the glory of god and of christ ; yet it is not so always with them and their highest illuminations of knowledge do admit of some defects and obscurities , and the condition of a mortal state , as it implyeth somewhat of shadow , with reference to their defects and shortness , in respect of the much higher and more full and perfect attainments of glorified saints and angels . so in this state of the mortal body , shadows and symbolical things may be , and are really of that service to them , as the shadow of a curtain is , that is interposed betwixt the brightness of the sun , and the frail sight of our mortal bodies ; and what are all words but signs , verba sunt signa rerum & conceptuum ; words are signs of things and thoughts : so are words properly defined by logicians and philosophers . now if the gospels dispensation under christianity be all life and substance , and nothing else ; then not only all books and letters , but all words possible to be uttered by the mouths of men , must be rejected from having any use in gospel worship , and instead of silent meetings at times , there must be not other meetings but silent meetings ; nay , nor any meetings at all of bodies of men and women outwardly assembled ; for by w. penn's way of arguing , there is no use of them ; such meetings of bodies reach but to the sight , and all that is or can be seen is but carnal , and cannot reach to the soul ; all meetings must be only within , and all teaching within , and all prayer and worship within , and nothing without . but if it be granted that outward words , though signs may be useful for the encrease of spiritual knowledge , by the same reason the outward signs of god's appointment may be useful also ; yea , in some sort they are more useful , when the signification of them is understood ; for example , water in baptisme hath a nearer resemblance to the thing signified by it , than any words whatsoever ; for words signifie only by humane institution , but visible signs that are not words , bear some similitude and analogy to the things signified , and are as it were so many hieroglyphicks of divine mysteries . in short , the difference betwixt the judaick and the christian dispensation stands not , as w. penn would have it , that the judaick dispensation was an outward figurative and shadowy worship , and religion , and that the gospel hath nothing of outward in it , nothing of figure , sign , or shadowy ; for in both these descriptions he is under a great mistake , the judaick religion had substance , life and vertue , and an inward glory belonging to it as really as the christian , yea , the very same in nature ; and therefore it is not a fit definition he gives of the judaick dispensation and religion ; that it was an outward figurative and shadowy worship and religion , the outward part of it was the shell and cabinet , but it had an inward part that was as the kirnel and jewel , as all the faithful did know , who were under that dispensation , while it stood in force . again , it is as really an error on the other hand to define the christian dispensation to be all inward , all life and spirit , and substance ; that is , too chymical and subtile , and no wise saits with a mortal state at least ; for as our natural bodies cannot eat and drink all spirit , but require a food more bodily , so our christian religion requireth a bodily part as well as a spiritual . and such who through an ignorant presumption throw away the bodily part of the christian religion , lose the spiritual , or rather never find it , but in place of the true spirit of christianity embrace an inward shadow and imagination , and oft an antichristian spirit , and such , i have known who had been once very zealous in the quakers way , who upon such ignorant presumption , would come to no meetings , hear no outward teaching , nor joyn in any external act of worship ; alledging all was inward , and they needed no outward thing , and god was only to be worshipped in the inward , which are the true and proper consequences of w. penn's reasonings here ; his distinction of prenunciative and commemorative signs i have above examined , and shewed that water-baptisme , and the outward supper are not meerly prenunciative but commemorative , as commanded to be practised after christ's resurrection . the true distinction betwixt the judaick and christian dispensation and religion , consists in these following particulars : that the judaick dispensation and religion had much more of outward figurative and shadowy things than the christian , the former had much , as best suited to that time and state , the latter had but little in comparison to the former . as for example , the figures and shadows of the law were indeed many , perhaps some hundreds there were of the mosaical laws , commonly called ceremonial , relating to meats and drinks , washings or baptisms , persons , places and times , as days , weeks , months and years , but the symbols and signs under the gospel are but few , as water in baptisme , and bread and wine in the supper , kneeling or standing up in prayers , and the men uncovering their heads may be called decent religious signs of our worship . secondly , the typical and mosaical precepts were not only many , but considerably chargeable and painful ; the multitude of their sacrifices were a great charge , and the males coming there every year to jerusalem , very laborious , circumcision of the male children painful , but water-baptisme and the supper very easie , and with very little charge , and little or no pain ; which chargeable and painful service of the law among other things , occasioned peter to call it a yoak ; which neither they nor their fathers were able to bear , acts 15.10 . and god in his wisdom saw it meet to put that yoak upon them , as suiting to that legal and typical state ; and our deliverance from that yoak is a great blessing of god. thirdly , these signs and shadows of the law did not near so clearly and plainly hold forth christ , and the spiritual blessings of remission of sins , justification , adoption , sanctification , and glorification through christ ; as these few plain signs and symbols of water in baptisme , and bread and wine in the supper do ; the words in the form of baptisme do plainly express that great mystery of the father , son , and holy ghost , and how these three are concerned in the things signified by the outward baptisme ; as namely , in the pardon of our sins ; the father giveth it , the son purchaseth it , the holy spirit in our hearts persuadeth us of it : again , the form of words in the institution of the supper , take , eat , this is my body , &c. and this cup is the new testament in my blood shed for the remission of the sins of many ; drink ye all of it . there are no such plain and clear forms of speech holding forth christ and the spiritual blessings we have by him , that were annexed to , or used with any of the figures and shadows of the law. fourthly , the figures and shadows of the law in the use of them , had not that plenty of grace , and divine and spiritual influence of the holy ghost , accompanying them generally to believers under the law , as doth generally accompany believers under the gospel ; for as paul declareth , it was reserved unto the days that were to come after the judaical dispensation was ended , wherein god was to show the exceeding riches of his grace ; and in the latter days , viz. under the gospel the spirit was to be poured forth , as was accordingly fulfilled ; and on these accounts , especially the two last , it is , that baptisme with water , and the outward supper ought not to be numbred among the carnal ordinances of the judaick dispensation ; for though the material things in some part be the same , yet the manner so differing , and the grace and spirit more plentiful abundantly , as is above declared , gives just cause , that the outward baptisme and the supper , when duly administred , as they ought to be , and were in the apostles days , should not be numbred among the carnal ordinances , nor yet so called , but rather spiritual ; for things receive their denomination from the greater and better part : holy men in scripture are called spiritual though having bodies of flesh ; and why may not things be called holy and spiritual , that are used and practised by holy men , wholly for a holy end ; although the things themselves be material and external : all which being considered , it will plainly appear how weakly and rawly , both w. penn , and r.b. have argued in this point , and what an impertinent consequence w. penn hath made , to infer , that to allow water-baptisme , and the outward supper to belong to the gospel , is to make the gospel a state of figures , types and shadows , which doth no more truly follow , than to allow , that because w. penn hath a body of flesh and blood ; that therefore he is a carnal and bloody man ; or because the quakers have flesh and blood as other men ; therefore there church is a carnal and bloody church ; and as raw and defective is r.b. his way of reasoning , p. 25 , 26 , 27. of the above said treatise ; that where the author is the same , the matter of ordinances is the same , and the end the same ; and having the same effect , they are never accounted more or less spiritual , because of their different times . for all this is not a sufficient enumeration , to prove the one not to be more spiritual than the other ; there are diverse other great considerations or arguments , besides these mentioned by him so generally and overly ; as in the respects above mentioned , relating to their form and manner , and greater efficacy , because of the greater plenty of grace , accompanying the latter than the former , and having greater and more excellent effects ; for who that knows , what a true christian is , but will say he is far beyond an ordinary religious jew that had some degree of faith in the promised messiah ; the scripture comparing the jew and the christian , as the child and the man. and who but will say , that the true gospel way of ministry , as it was in the apostles days , and wherein they were exercised in preaching and prayer , did far excell the ministry of the ordinary sincere jewish priests and scribes , although they had one author , and one doctrine for substance , and one end in their ministry at large and in general , and also one effect in general and at large , viz. to instruct in righteousness such as heard them . and though in one sense the jewish baptisms , and that practised by the apostles after christ's resurrection had one author , viz. god , yet in another sense there was a considerable difference , it being god or the word incarnate , or christ god man that was the author of the latter , but not of the former . and though the jewish water-baptisms , and the christian water-baptisme , which is but one , do agree in relation to their end in some sort , yet there is a great difference in that very respect ; for tho' the remote end of the jewish baptisms was to signifie remission of sin through faith in christ ; yet the proximate , or next end of those baptisms was to make them legally clean , so as to be allowed to come into the congregation of the jewish church ; but the end of the christian water-baptism , even proximately and nextly considered , is to signifie remission of sins , and the spiritual cleansing by christ , and also to indicate such baptized persons , and recognize or acknowledge them to be members of the church of christ , that is more excellent and honourable as far as the christian dispensation excelled the judaick . but that they farther argue , that water-baptism cannot reach the conscience to cleanse it from sin ; that therefore it ought not to be practised ; and because bread and wine in the supper cannot nourish the soul ; therefore ought it not to be used in the supper ; they might as well have argued against the brazen serpent , that the jews at god's command should not have looked to it when they were poisoned with the serpents in the wilderness ; because there was no inherent virtue in that piece of brass to effect any cure ; and they might argue as well against naaman's going to wash in jordan to be cured of his leprosie . i know none that plead for water-baptism , and the outward supper , that think there is any inherent virtue in these outward things , either to wash or feed the soul ; the virtue is wholly in christ , whose grace , power , and spirit doth accompany the due and right use of these things , as they are practised in faith , and in obedience to christ's command . and the like way they might argue against all vocal ministry which abounds among the quakers ; for no words have any inherent virtue in them to cure or cleanse the soul , or profit any more than water , or bread and wine ; it is only the grace and spirit of christ , when it goeth along and accompanieth these outward things , whether words , or those outward elements , that is effectual , and maketh the use of them effectual ; without which they are all but as empty cisterns that can hold no water . sect . ix . another argument of w. penn against the outward baptism and supper is , that therefore they are to be rejected now the false church has got them ; yea the whore hath made merchandize with them , and under such historical shadowy and figurative christianity , has she managed her mistery of iniquity unto the beguiling thousands , whose simplicity the lord will have a tender regard to . ans . in this way of arguing also he is very inconsiderate , for his reason is of equal force against the holy scriptures , and all the doctrinal and historical part of christ's coming in the flesh , his death and sufferings , &c. why ! the false church has got all this , and makes merchandize therewith , and therefore the bible and the whole historical and doctrinal part of christ's coming in the flesh , and his death and sufferings must be rejected ; also all preaching , and praying , and meeting together , and all external acts of worship must be rejected , for the same reason , because the false church has got them all . tho' i think it may be said , the false church has not got either baptisme or the supper , in the true administration of them ; but rather a false show and likeness of them : but what hinders that the true church may not practise these things aright , tho' the false practise them amiss ? should the abuse of any thing commanded by god , take away the use of it ? must meat , drink and cloathing be rejected , because that many abuse them ? but he continueth to argue against them p. 110. reason against railing . let it be considered that no other apostle recommends these things , nor paul himself to either the romans , the corinthians ( in his first epistle ) the galatians , ephesians , philippians , colossians , thessalonians , hebrews , nor to timothy , titus and philemon . ans . if so it were that in none of these epistles paul had mentioned them , nor any other of the apostles , which yet is not so , for i have answered it at large , what was objected from peter , 1 pet. 3.21 . as that water-baptisme is not there meant ; and in the epistle to the romans , galatians , ephesians and colossians , and in that to the hebrews , baptisme is mentioned , and he hath not proved that it is not water-baptisme that is there meant , yet it will not follow , that therefore they are to be rejected , seeing other places of scripture mention both the command and practice of them , so that he cannot instance one , professing christianity , that was not baptized , any where in the scripture , after the command of baptism was given by christ to the apostles ; suppose there were but one text in all the scripture , that clearly proveth some doctrin of the christian faith , were not that enough for its proof ? as that one text , that god is a spirit is it not sufficient to prove the truth of it ? and we find but one text of scripture , and that is in john 6. that mentions the eating of christ's flesh , and drinking his blood , in order to eternal life , is not that one place enough to prove that truth ? another argument he useth is , p. 110. reas . &c. that the gentile spirit hath troden them under foot so long , being part of that outward court of religion given to them , which were left out at the measuring of the evangelical temple of god , rev. 11.1 , 2. ans . it was not the outward court , but the holy city that the gentiles did tread under feet : the outward court indeed , is with respect to that time , was not to be measured , but left unmeasured , towit , during the time of the great apostacy . but this argueth , there was an utter court ; the not measuring of it seems to signifie , that it was short and defective of the just measure , that was originally belonging to it , as it was in the apostles dayes and for a long time afterwards , until the great apostacy began , at least for the space of three hundred years and upwards from our saviours resurrection ; but this is so far from proving , that outward baptsme and the supper , suppose they were a part of the outward court , were no institutions of christ under the gospel , that it proves they were , for the outward court was a part of the temple , under the law , and signified that the church of god under the gospel was to have that which by way of analogie answered to it , as accordingly it had till the great apostacy came in , that made it to be for a time to be left unmeasured . but we find that in ezekiel , the temple , there described , chap 42 , is described with its outer court , and is measured ; which temple there described , it not any material temple , but the church of god as it shall be raised up after the apostasie , which shall have her outward court in its just measure ; and seeing the quakers take themselves to be the church come out of the wilderness , and got free from the apostasie , and that water-baptisme and the supper belongs to the outer court , as w. penn will have it ; by the same , or like argument , they ought to restore the true and due practice of them . but why may not their ecclesiastick discipline be reckoned as much belonging to the outer court , as water-baptisme and the supper ? and if so , why have they set up that , ( that is as much outward as baptisme and the supper ) and not the other , which has far less show of warrant than the other ? sect . x. the last argument w. penn useth , or at least the last that i shall bring , and i think i have omitted none , either of his , or of r. barclay , that i could find , that seem'd to require an answer , is taken from christ's washing his disciples feet , and commanding them to wash one anothers feet ; and james commanding to anoint the sick with oyl ; and the apostles commanding to abstain from blood and things strangled ; and that the believers sold their possessions , and had all things common , p. 111. reason against railing ; from which he infers ; that seeing they who plead for the continuance of water-baptism , and the supper , do not practise those things ; therefore , nor should they practise the other . and the like reasoning doth r.b. use in the above said treatise , called by his son , baptism and the supper substantially asserted ; insisting upon that of christ's washing the disciples feet , in several pages of that treatise , from p. 94 , to 99 , and on that of anointing with oyl , p. 115. ans . upon a due consideration of things ; this last argument will have as little force as any of the former against the outward baptism , and the supper . that christ commanded the disciples to wash one anothers feet , giving them an example from his own practice ; as it was an act of great love and humility in him so to do by his example , he did enjoyn to his disciples to practise the like acts of love and humility one to another ; so that what was here enjoyned the disciples by christ , was not any commemorative sign of his death and sufferings , but a real act of love and humility which is not tyed or confined to that particular action that was peculiar to that county , and an ordinary practice among the people of that country ; for the country being hot , they used sandals on their feet , by occasion of which , their feet ; who used to travel ( as christ and his apostles frequently did ) needed washing , not only for making them clean , but for refreshment ; and when they came to lodge or stay at a place after travel , it was usual for travellers to have water brought , and their feet to be washed ; as in gen. 18. and 19. and what was done to them in bringing water , and having their feet washed ; was a real act of love and kindness in them that received them into their houses , though they performed not that office themselves , but caused it to be done by their servants , which was a servile act , and more usual to servants than to masters . but if done by the master of the house , or by one that was not a servant , was an extraordinary act of love and humility ; so here was nothing in all this of ceremony , sign or figure , but all a real act and office of excessive love , and most profound humility in our blessed lord towards his disciples , and by this exemplary act of his , he both taught and commanded them to perform both that , and also other the like acts and offices of love and humility towards one another , which they were to do simply as acts of singular virtue after his example ; and not as any symbolical or commemorative sign of christ's death and passion ; and accordingly we find it numbred among the virtuous acts of ancient christian widows and matrons , 1 tim. 5.10 . if she have washed the saints feet . and the like was that custom of giving a cup of cold water ( or of cold , as the word is best translated ) to travellers , which was a great act of kindness and hospitality in those hot countries ; but none of these actions , the one of washing the feet , the other of giving a cup of cold , is any ordinary act of friendship , love , or humility , here-away in cold countries , where there is either no such ordinary occasion , or usual custom : for to do any such thing hereaway , would be rather a ceremony , than any substantial act of either love or humility . but in all cases , when occasion is found for one christian to perform the equivalent acts of love and humility towards another , or others , the command of christ is no doubt obligatory . but to make a ceremony of that which was then no ceremony , but a substantial act of love and humility were altogether improper and impertinent . next , as that in james , recommending the anointing the sick with oyl ; nor was this commanded to be done as any symbolical act , or commemorative sign , but as a mean that christ had appointed his disciples to use towards the sick , when he gave them power of healing them miraculously , mark 6.13 . the abstaining from blood and things strangled , was certainly a part , if not of the ceremonial law ; yet of the positive and judicial laws given by the jews , which the apostles thought fit to enjoyn to the believing gentiles at that time , to prevent the giving of scandal to the believing jews , who would have taken offence at the gentiles for so doing . and that the practice of abstaining from eating blood , continued among the christians until tertullian's time , is clearly evident , out of his apology for the christians ; where answering that abominable charge against the christians , that they did eat the blood of infants , shewed that they were so far from that , that they did abstain from the blood of beasts . now this abstaining from the blood of beasts , and things strangled , belonging to the positive judicial laws given to the jews ; the apostles might , and no doubt did see cause to enjoyn that abstinence to the believing gentiles for a time , to prevent the scandal of their brethren who believed of the jews . but notwithstanding the apostle paul doth plainly teach , that whatever was sold in the shambles might be eaten ; and that nothing was now unclean ( provided it be not unwholsome and prejudicial to health , as some things are ) for said he , every creature of god is good , being sanctified by the word of god , and prayer , and to be received with thanksgiving . and lastly , as to that of having community of goods , it was only practised at jerusalem , and was a voluntary act , not enjoyned to them , or any others ; and therefore doth not oblige christians to practise it ; nor do the quakers practise it more than any others . but when it was practised , it was not any symbolical act ; or commemorative sign of christ's death and sufferings , and of the spiritual blessings that believers have thereby ; such as baptism and the supper was ; and therefore to argue from the ceasing of that , or any other of the above-mentioned things , their ceasing is altogether impertinently and groundlesly argued . before i close this head of baptism , i think fit to take some notice of this title given by the son to his fathers treating against the outward baptism and the supper , baptism and the lord's supper substantially asserted . a man might as well having writ a book against all outward teaching and ministry , and against all vocal prayers , and all external acts of worship , and against all outward meetings of the bodies of believers , give it this title ; true teaching and ministry , true prayer and worship , true assembling together , substantially asserted ; and all this by throwing aside all outward teachings of men , however so well divinely gifted and qualified , and all outward ministry , and all external acts of worship and outward assemblies of persons , and telling us the true substantial teaching and ministry is only inward ; the true substantial worship is inward ; and the true substantial assemblies and congregations of believers is only inward in the heart and spirit ; which manner of dealing , as it would not a little tend to the decay , if not rather the total destruction of the inward and substantial parts of all these things ; so it is against the practice of the people called quakers , who are as much for outward teaching , and an outward ministry after their own way , and external acts of worship in outward meetings and assemblies , and other outward forms of church discipline and government , set up by their leaders , and especially by g. fox , as any other people , divers of which outward forms set up by them , and greatly contended for against others of their brethren , who said , they saw no need of them , but thought the inward principle abundantly sufficient without these outward things , have less ground from scripture than the practice of water-baptism , and the outward supper have . and if only the substance of things must be regarded , and all useful and convenient adjuncts and accidents of them rejected and thrown off ; then all the quakers ( at this odd way of arguing ) may throw away their cloathing and go naked ; pretending they are no substantial parts of them , but only accidental ; and by the like reasoning they may throw away their estates and worldly goods , as being no substantial parts of them as they are men , or rational creatures . but what hurt religion would suffer , by throwing off , and laying aside all outward teaching , and all outward acts of worship , all sober and intelligent persons , that have the least true sense of religion , do know . and though the true christian religion may consist without these external things of water-baptism , and the supper , as in respect of its essentials , and men and women may be true christians without them , and they may be more tollerably wanted at certain occasions , than outward teaching , and other external parts of religion , as where they cannot be practised without great mixtures of superstition and idolatry , as in popish countries , or other places where they cannot be duly had and practised according to their due institution , or where fit and due administrators are wanting to administer them ; yet all this is no argument against their being divine institutions , and really serviceable to all , who can have the due and right use of them ; they being proper and useful means to preserve the christian doctrin faith and religion in the world , as duly practised as useful appendices and concomitants to the outward ministry and preaching of the word ; and it is not to be questioned , had the right and due practice of them been continued among professors of christianity , and a due regard had been preserved among them , chiefly and primarily to the things signified by them , and secondarily to the outward signs , so that all possible care had been used , that power and form had gone along together , and all scandalous and unworthy persons plainly known to be such , as well as ignorant persons , not duly instructed in the essentials of christian religion had been excluded and debarred from the use of them ; that the continuance of them in the manner , as above described , would have been of singular use to have preserved the christian doctrin , faith and religion , sound and free from the great corruptions that have crept in to the great corrupting and adulterating both the doctrin and worship as it hath been for many ages past among professors of christianity ; as it hath been already proved , and yet may be further proved against them . sect . xi . and it is morally impossible , that any people practising these things duly , having their true and proper signification truly and faithfully taught them , and inculcated into them on all occasions when they are used , as well as at other convenient seasons , ever could or can lose the doctrin and faith of christ crucified , or that that doctrin and faith can ever be made as an indifferent thing among them , as it is made by many of the people , called quakers ; yea , not only so , but by some of their chief teachers and leaders , now bearing great sway among them ; as a thing not only , not very necessary , but contrary to the apostles doctrin , rom. 10. witness some very express passages in a book of g. whitehead's , and george fox the younger ; called , truth defending the quakers and their principles — writ ( say they ) from the spirit of truth in g. whitehead , and g. fox the younger . ( judge , christian reader , if these men have not belyed the spirit of truth , to father such gross untruth , and antichristian sayings upon the spirit of truth as are contained in these passages , hereafter to be quoted , and many others of the like nature that might be produced out of that vile pamphlet , above named ) printed at london , for tho. s●mmons , at the bull and mouth , near aldersgate , 1659. in p. 65 of that book , they bring in one christopher wade , saying , christopher wade affirmeth that our blessed saviour doth instruct men to lay fast hold of , and to abide in such a faith which confideth in himself , being without men to this they answer . ans . that 's contrary to the apostles doctrin , who preached the word of faith that was in their hearts , and the saints faith stood in the power of god , which was in them . note reader , this assertion of c. wade , blamed by them , as being contrary to the apostles doctrin , is so far from being contrary thereunto , that there can be nothing more agreeable , as appeareth in the words of the apostle paul in the very next verse following ; where after mentioning the word of faith , in verse 8 , which was nigh in the mouth and in the heart ; he adds in the 9th and 10th verses . that if thou shalt confess with thy mouth the lord jesus , and shalt believe in thy heart that god hath raised him from the dead ; thou shalt be saved ; for with the heart man believeth unto righteousness , and with the mouth confession is made unto salvation . again , they bring in c. wade ( see there page 66 ) saying , c. wade , p. 14. hath affirmed that the lord hath bought us , and redeemed us with the precious blood of his humanity ; and saith , your imagined christ being a mere spirit , never had any humane blood to redeem you with ; and to prove it , he brings 1 pet. 1.19 . now see their answer . ans . that scripture , 1 pet. 1. hast thou perverted , as thou hast done other scriptures , to thy own destruction ; for there he witnessed to the blood of the lamb , which redeemed them from their vain conversation ; but doth not tell of humane blood to redeem them with . for that which is humane is earthly ; but christ whose blood is spiritual , is lord from heaven ; and he is not an imagined spirit , but a true spirit . and what say'st thou to this ? was that humane blood , which christ saith , except a man drink he hath no life in him ; and which cleansed the saints from all sin , who were flesh of christ's flesh , and bone of his bone ? note , any intelligent reader cannot but know that christopher wade by the blood of christ's humanity , meant the blood of the man christ that was born of the virgin ; and by the humanity , he meant the manhood of christ , which of late years g. whitehead hath in print owned , even the words humanity of christ ; and yet never to this day hath retracted his vile doctrin in this and other his books , whereof i have given some account in my first and second narrative , &c. at turners-hall . nay , it is below him to retract any errors that would reflect upon his infallibility ; he is not changed , as god is the same , and truth is the same , so the quakers are the same , and by consequence so is g. whitehead the same , as john pennington hath affirmed in one of his late prints . again , in p. 23. of that above mentioned book , they answer a question thus ? q. 43. when you tell us that you have faith in christ ; do you mean christ whose person is now ascended into heaven above the clouds ; or do you mean only a christ within you ? ans . here thou wouldst make two christ's , a christ whose person is above the clouds , and a christ within , but how provest thou two such christs ? we have faith in that christ that descended from the father , who is the same that ascended far above all heavens , that he might fill all things ; and this christ we witness in us who is not divided . note , i need not make any commentary on these words ; the man that asked the question did not in the least insinuate that there were two christ's , but 't is plain it was g. whitehead's sense ; that to own christ , whose person is now ascended unto heaven above the clouds , and to own christ within , is to make two christs : but seeing there is but one christ , that is , only ( according to g. whitehead's notion ) within , and not a person now ascended above the clouds ; it is plain , he doth not own any such person ascended into heaven above the clouds , nor faith in any such person ; and no wonder that he oppose faith in christ's person without us , when he opposeth the being of any such person ; for the object of faith being destroyed or denyed , the act of faith must be destroyed or denyed also ; both which we see he hath plainly done in this book ; and if in some of his latter books he seems to be of a better faith ; yet who can believe him to be sincere , until he retract and comdemn the vile errors in this and other of his former books which have infected thousands of the poor ignorant people , called quakers , whom he hath led into this ditch of unbelief ? and yet for danger of loosing his reputation of infallibility , and of being sound from the beginning ; he will not do any thing to confess his former ignorance and unbelief , which might be a great means to lead that poor people out of that ditch , into which he had formerly led them . and how he will answer it at the great day of judgment for this great sin and neglect , to make amendment , so as to correct his former gross errors , and labour to undeceive those whom he had formerly deceived ; he has great need to consider it ; and i sincerely wish that a heart may be given him to do it , and that by true repentance he may be humbled before the lord , and obtain forgiveness . but he hath given us a very late instance that he is not changed really in his false faith and persuasion from what he was when he wrote that book , near 40 years past , which instance is this . he hath blamed g. k. for undervaluing the light within , as not sufficient to salvation , or not sufficient without something else , that is christ jesus without us , suffering and dying outwardly for us , as in his late antidote , printed 1697. p. 28. compared with p. 27. ad finem . judge reader , of what little necessity or value he makes of the man christ without us , and of his death and sufferings , resurrection and intercession in heaven , by this most unsound notion of his , for which he hath got a late patron and assistant , a clergy man of the church of england formerly , though not in present office , one that calleth himself edmund ely's , who hath printed lately two half sheets in vindication of g. whitehead's vile error , and blaming my christian assertion : the title of one of his half sheets being this ; g. keith's saying that the light within is not sufficient to salvation without something else proved to be contrary to the foundation of the christian religion . these two half sheets are printed and sold by t. soule the quakers printer , next door to their meeting-house in white-heart court in grace-church-street , 1697. by which it appears they are very fond of this patron to their cause , and particularly that g. whitehead is so , by the commendation he gives of him in his late printed antidote . however this may seem to some an improper digression ; yet if they well consider the occasion of it , they will ( if impartial ) acknowledge it both proper and convenient . sect . xii . and hereby it may easily appear what spirit hath acted the first teachers that appeared among the quakers , as chiefly g. f. and g. w. to oppose so keenly and earnestly the practice of those two divine institutions of water-baptism and the supper ; namely , to draw people into a forgetfulness of all faith in christ without us , as he dyed and rose again , and is ascended into heaven ; for the proper memorials of christ crucified , being rejected and laid aside as well as the doctrin it self not only , not preached but opposed , as contrary to the scripture , the drift and aim of that spirit that hath acted them both against the one and the other , is plainly manifest , and how it s opposing the doctrin of faith in the man christ without us , is the great cause of its opposing these external practices which are such proper means , together with the doctrine to propagate and preserve the true christian faith in the world. and indeed upon that hypothesis , or foundation laid by their principal teachers , that there is no need of preaching faith in the man christ without , for remission of sin , and eternal salvation ; but the only thing needful is the light within , as it universally enlightenth all mankind , either to be preached , or believed , as a late writer against them hath well observed , these outward practices of water-baptism , and the outward supper are useless and insignificant formalities , for they were never appointed to signifie remission of sin , justification , and salvation , only by obedience to the light within ; excluding the necessity of faith in the man christ without us ; whose alone obedience unto death for us , is the only meritorious cause of the remission of our sins , of justification , and eternal salvation ; and of all that inward grace and virtue of the holy spirit whereby we are inwardly sanctified , and made meet to receive that eternal inheritance . but though the spirit that first appeared to act in these men , the first teachers and leaders of that people , did prove it self to be antichristian , by opposing the memorials of christ without us ; yet many simple and honest hearted people knew nothing of this design , and however in part leavened with that spirit in respect of its opposition to these outward institutions of baptism and the supper ; yet by god's great mercy were preserved from being prevailed upon by it , to oppose the doctrine and faith of christ as he outwardly suffered , dyed , and rose again , and is in heaven , our intercessor , among whom i can justly and uprightly number both r.b. and my self ; both of us having been preserved sound in our faith , as touching the faith in christ without us , however otherwise hurt and byassed by them , in relation to these two outward institutions of baptism and the supper ; and my charity leads me to believe that , if r.b. had lived in the body to this day , to see the ill effects that his writing against these divine institutions have had , and the bold opposition that many have of late , more than formerly made to the necessity of the faith in christ crucified , and the preaching of it even here in christendom , since the question hath been more distinctly stated betwixt my opposers and me , touching the necessity of the faith asserted by me , and opposed by them , he would have plainly seen and readily acknowledged his error in writing against these divine institutions . there is yet another of their teachers , who is of late years become a person of no small note among the quakers , viz. john gratton , whom i cannot well pass without observing his ignorant and inconsiderate way of arguing against these divine institutions , especially as touching one of his main arguments he hath framed from a most false and perverse understanding of that place in heb. 6.1 , 2. therefore leaving the principles of the doctrin of christ , let us go on to perfection ; where in his book called john baptist decreasing , printed many years ago , and re-printed in the year 1696 , he layeth the foundation of his argument against water-baptism , upon the word in that place leaving , which he hath caused to be printed more than once in his book in capital letters ( for a monument it will be of his gross ignorance , and yet bold presumption thus to pervert the holy scripture ) from thence inferring that water-baptism is to be left off and laid aside ; for thus be argues , p. 47. of the last edition , 1697. if they had been commanded by christ to have been used to the worlds end ; then why should paul for so i call that author ) have been so earnest at that day , which was soon after christ's ascension , to have had them then to leave them , and to go on to a more manful , powerful , perfect state ? ans . at this rate of arguing , not only water-baptism , but the baptism of the holy spirit is also to be left ; for the author mentions the doctrin of baptisms in the plural number ; which john gratton most unfairly and falsly quotes in the singular ; baptism for baptisms : also by the same argument , repentance from dead works and faith towards god , the resurrection of the dead and eternal judgment , are all to be left off from being preached or believed : but the true sense is obvious , of the word leaving , i.e. not to treat , or write upon these first principles further at present , but to treat of other things ; as when a man hath laid the foundation of a house , he goeth on to build a superstructure upon it . and as ignorant and impertinent doth he discover himself to be in his other treatise ( preceeding the other ) of baptism and the supper ; where from the word elements , used in gal. 4.3 , 9. he concludes that water-baptism is one of these beggerly elements paul opposed ; because water is an element ; and after this rate divers others of their teachers have argued ; but the word translated elements there , gal. 4.3 , 9. hath no relation to the water-baptism , nor to the element of water ; but to principles and doctrins of the jews , relating to the jewish rites and ceremonies ; the greek word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is applyed no less to the principles of the christian doctrin of christ and oracles of god ; which therefore by his argument , being elements , are to be thrown aside . as for his other arguments in those two treatises against the outward baptism and the supper ; they are no other that i can find , but such as are above mentioned in my reply to those of william penn , and robert barclay , and therefore one answer will serve both to them and him . part ii. sect . i. the arguments against the outward supper examined and refuted . thus having finished my examination , and refutation of the arguments of the above mentioned persons against water-baptism , and the outward supper in general , i think fit to bring to the like examination , what r.b. hath more particularly argued against the outward supper ; as being not any longer to continue , but until christ's inward coming , to arise in their hearts , and give a plain refutation of the same . in the beginning of the chapter , or head , wherein he discourseth concerning the body and blood of christ , although he saith truly , that the communion ( i.e. ) the participation thereof is inward and spiritual ; yet he was under a great mistake , to affirm that the said body and blood of christ , whereof true believers do participate , is only inward ; which he afterwards explains to be that light and seed in every man ; as he expresseth plainly in several places , as p. 61 , of the above said treatise , and p. 65 , where he saith — and that christ understands the same things here , ( viz. john 6. ) by his body , flesh , and blood , which is understood , john 1. by the light hath enlighteneth every man , and the life , &c. and p. 77. he chargeth it to be an error to make the communion , or participation of the body , flesh and blood of christ , to relate to that outward body , vessel , or temple that was born of the virgin mary , and walked and suffered in judea , whereas it should relate to the spiritual body , flesh and blood of christ , even that heavenly and celestial light and life , which was the food and nourishment of the regenerate in all ages , as we have ( said he ) already proved . ans . in this he was in a great error , to make the eating , or participation of christs flesh and blood to have no relation to christ's outward body of flesh and blood that was born of the virgin , and suffered death for our sins on the tree of the cross . for the regeneration of believers , and justification , with all the spiritual blessings of life and light , and inward divine virtue and might , wherewith they are inwardly refreshed and nourished by christ , hath a most near and immediate relation to christ's outward body and blood , and to his coming in that outward body ; because that most holy and perfect obedience of christ which he performed in that body , and became obedient to the death of the cross , was and is the procuring and meritorious cause of all that inward grace , virtue , light and life , whereby regeneration was wrought in any , in any age of the world , either before or since christ came in the flesh , as well as it was and is the procuring and meritorious cause of their justification , and the remission of their sins . for christ died as well for the sins of those who lived in the ages before he came in the flesh , as since , and they had the same benefits by his death , and by his body and blood , that we have ; the same inward grace and light to regenerate them , as the same mercy and favour to justifie them , and give them the remission of their sins , which they received through faith in christ , as he was to come in the flesh without them ; and whole christ is the food of true believers ; i mean christ , not only considered as the word simply , but as the word made flesh . and having taken or assumed the seed of abraham , and the true nature of man into such a high union , as that the godhead of the word , and the manhood assumed thereby is but one christ ; and as such is the food of all true believers , both as he outwardly came in the flesh , and as he is inwardly come the light and the life in them ; and believers eating of christ , is their believing in him , and by their faith being united to him , and he to them ; so that he dwells in them , and they in him . and though it may be owned , that believers feeding upon christ's light and life , metaphorically and allegorically speaking , that light and life may be called according to scripture , meat and drink , and flesh and blood of christ , as it hath many other such metaphorical names ; such as , milk , honey , wine , marrow and fatness , oyl , &c. all which names are given , because of men's weakness ; and that they have not proper words to express divine things by ; yet that ought not to make us reject and lay aside christ's outward body of flesh and blood from having any relation to the saints feeding upon him . nor do the arguments brought by r.b. here , prove in the least what he intends , as the following examination of them will sufficiently ( i hope ) manifest . he begins with a quotation out of augustine , in his tractat , psalm 98. the words which i speak unto you are spirit and life , understand spiritually what i have spoken ; ye shall not eat of this body which ye see , and drink this blood which they shall spill that shall crucifie me . i am the living bread which have descended from heaven ; he called himself the bread which descended from heaven , exhorting that they might believe in him , &c. ans . it is evident from these last words ; that by eating , augustine meant in one sense corporal eating , and in another sense believing as elsewhere tract . 25. ad cap. 6. johan . hoc est opus dei , ut quid paras dentem & ventrem ? crede & manducasti : credere enim in eum , hocest , comedere panem & vinum , qui credit in eum manducat eum ; in english thus , why preparest thou thy teeth and belly ? believe and thou hast eat ; for to believe in him is to eat the bread and wine ; who believeth in him eateth him . both these quotations are good against the papists ; who hold that believers eat the body of christ corporally with their mouths ; but say nothing against this spiritual way of eating christs body , but plainly confirm it : the plain sense therefore of augustin's words , quoted by r.b. is this ; ye shall not eat corporally with the outward mouth , the body of christ which ye see , but ye shall eat it spiritually , that is , believe with a sincere faith , which the spirit of god worketh in you ; that christ shall give his body that ye see ( speaking then to the jews ) to be broken for you , and his blood , even the blood of that body to be shed for you . and in so believing ye shall eat my body , and drink my blood , that is , ye shall be united to me , and i to you , that i shall abide in you , and ye shall abide in me ; which sense doth evidently agree with our saviour's words , john 6.29 , 47. and indeed to exclude christ's outward body of flesh and blood , from having any relation to this place of scripture , as no way concerned in the sense of these words of it , john 6.53 . is plainly to exclude christ as he outwardly came in that outward body , from being the object of our christian faith ; for seeing eating here signifieth believing by agustine's quotation , approved by r.b. if this spiritual eating , which is our believing , respects not the body of christ that was outwardly slain ; then christ as he came and suffered in that body , is no object of the christian faith , which is most absurb ; and none that is in the least acquainted with augustin's writings , can say it ever was his meaning , to deny the body of christ that was outwardly slain , to be any wise concerned in the christian faith ; for augustine was a most zealous asserter of the necessity of faith in christ , as he came in that body , in order to our salvation , against the heresie of pelagius who denied it , and writ many books against that heresie , now revived by many of the quakers teachers ; tho what r.b. hath writ here , i impute to his inadvertency , and do not charge him with the pelagian heresie for the same , because from other places of his writings , i can prove that he made the faith of christ's giving his body to be slain for us , necessary to our salvation , and a part of the christian belief . sect . ii. and as inadvertent and mistaken as r.b. was in his quotation of augustine , concerning christ's flesh and blood ; no less hath w. penn been , [ p. 314. of his rejoynder to j. f. ] in his quotation of bishop jewel , in his sermon upon jos . 6.1 , 2 , 3. who speaking of what christ was to the jews in the wilderness , says thus : christ had not yet taken upon him a natural body , yet they did eat his body ; he had not yet shed his blood , yet they drank his blood ? st. paul saith , all did eat the same spiritual meat ; that is , the body of christ , all did drink of the same spiritual drink , that is , the blood of christ ; and that as truly as we do now . and whosoever did then so eat , lived for ever , i think ( saith w. penn ) a pregnant and apt testimony to christ's being the christ of god before his coming in the flesh . ans . but this doth not prove that by christ here , b. jewel meant only the light within in these jews , and by his body and blood only , that light within , or seed or principle , as w. penn would have it . all that are in the least acquainted with the doctrine of the church of england , of which b. jewel was a zealous defender , as in his apologie for the same appeareth , or with b. jewel's writings , know well that the sense which w. penn hath here put on b. jewel's words , never came into his remotest thoughts ; but it is no wonder that he should so misunderstand and misconstrue b. jewel's words , when he doth so use the scriptures themselves . b. jewel's sense is obvious ; christ had not taken upon him a natural body , yet they did eat his body , viz. by faith , believing that in the time appointed of god , he would take a body , and give up that body to be slain for their sins ; he had not yet shed his blood , yet they drank his blood , viz. by faith believing , that after he should take flesh and blood in the fulness of time , he would give his blood to be shed for the remission of their sins ; and by this faith all the faithful among them had christ dwelling in them by his spirit ; and did know and witness his spirit to regenerate and sanctifie them , to quicken and refresh them , and nourish them , as meat and drink doth refresh and nourish the body of man. as for his quotations out of joshua sprig , and others ; its no wonder he doth so magnifie them , seeing its but too evident the quakers have sucked that poisonous milk out of the breasts of such men who have been in the same errors before them . but to return to r.b. his arguments , whereby he laboureth , but to no purpose , to prove that the flesh there mentioned , john 6.53 . &c. hath no relation to his outward flesh . first , saith he , ( p. 63 ) because that it is said , both that it came down from heaven ; yea that it is he that came down from heaven . now all christians at present , generally acknowledge that the outward body of christ came not down from heaven ; neither was it that part of christ which came down from heaven . ans . 1. by himself that came down from heaven , who is called by paul the second adam , the lord from heaven , heavenly , the quickning spirit , cannot be meant the inward principle of light in men , abstractly considered from the fountain of it , which dwelt in the man christ , but chiefly the light as in him ; and consequentially that which men receive out of his fulness , according to their several measures : and as our regeneration and salvation have a necessary dependance on that fulness of light , life and grace that dwells in him , out of which we receive our several measures ; so they have a necessary respect to the man christ , both soul and body , in which that fulness dwelleth ; because the soul and body of christ ( even his outward and visible body ) was concerned in that great work of our redemption , in what he did and suffered for us . therefore god hath exalted the same man jesus christ both in soul and body , in unity with his godhead , to be a prince and saviour to give repentance and remission of sin , grace and glory , and all spiritual blessings to all that shall be saved . this , ancient writers have explained by the example of a red hot iron exceedingly burning and shining ; the fire and light in the same answering to the godhead , and the iron answering to the manhood . now when this fired iron burns , or lightens any stick of wood that is applied to it ; it is not the fire only without the iron , nor the iron only without the fire ; but both joyntly that have an operation upon the wood to kindle and lighten it ; even so , it is the godhead of christ in unity with his manhood ( consisting of soul and body , ) that wrought that outward redemption for us , and doth inwardly produce in us the blessed effects of it by his spirit , in renewing and sanctifying us , justifying us , and giving us eternal life and glory . ans . 2. because christ's outward body of flesh was miraculously conceived by the power of the most high , and in that respect had a heavenly original , as well as that it was really the woman's seed , and part of the virgins substance ; therefore it may be said to be from heaven , and to be heavenly as well as earthly , as wheat and barly , and other grains that grow in america , which come originally from england , are called english grain , even in america , though they are also american grain , being produced out of the soil of american earth . secondly , saith he , p. 63. and to put the matter out of doubt , when the carnal jews would have been so understanding it , he tells them plainly , v. 63. it is the spirit that quickneth , the flesh profits nothing . ans . nor doth this prove his assertion ; the error of the carnal jews was , that they supposed christ meant they were to eat his body corporally with their bodily mouth ; but if they had understood that he meant not a corporal eating , but a spiritual and metaphorical , they had not erred in so thinking ; his quotation approved by him out of augustine , proves that by eating here , christ meant believing in him , as he was to dye for the sins of the world , and as he was to give his body to be broken for them , and his blood to be shed for the remission of the sins of all that should believe in him , and for the giving eternal life to them both in soul and body . thirdly , ( saith he ) p. 63.64 . ) this is also founded upon most sound and solid reason ; because that it is the soul , not the body that is to be nourished by this flesh and blood ; now outward flesh cannot nourish nor feed the soul ; there is no proportion nor analogy betwixt them ; neither is the communion of the saints with god , by a conjunction and mutual participation of flesh , but of the spirit ; he that is joyned to the lord , is one spirit , not one flesh ; for the flesh ( i mean outward flesh , even such as was that wherein christ lived and walked , when upon earth ; and not flesh , when transposed by a metaphor , to be understood spiritually ) can only partake of flesh , as spirit of spirit ; as the body cannot feed upon spirit , neither can the spirit feed upon flesh . ans . here also he argueth very weakly and fallaciously ; that which deceived him , and occasioned his great mistake , which he embraced as a solid reason ; was by arguing from the strict literal sense of nourishing and feeding , to the metaphorical and figurative ; which all true logicians , and masters of solid reason will say is unlawful ; as also to argue from the natural feeding or nourishing to the spiritual . to his argument then i answer ; outward flesh cannot feed the soul naturally , i grant ; spiritually and metaphorically , i deny ; now the eating , feeding , and nourishing meant , john 6.53 . is not natural , but spiritual and metaphorical ; the word eating signifieth believing . and whereas he speaketh of the feeding of the spirit , or soul of man , that it cannot be the flesh of christ that can feed it , but the spirit , so as to be its food ; by food here we must understand it metaphorically , even as r.b. hath confessed ; that the spirit of christ is not properly , but metaphorically called flesh . so the souls of believers feeding upon the spirit of christ , is also metaphorical ; for if by the spirit of christ , he meant the godhead ; how can the godhead , which is an infinite being in all respects be the food f the soul or spirit of man that is finite , strictly or literally understood without a metaphor ? much more may i use his argument against his own assertion ; there is less proportion or analogie betwixt the infinite creator , and the soul that is a finite creature , than is betwixt the flesh of christ and the soul. besides , if we argue from the strict and literal nicety of the words food , feed , and nourishment ; that which is the food and nourishment of a body , becomes a part of its very substance and being ; shall any therefore conclude that because god is the food and nourishment of the souls of the saints ; that therefore he becomes a part of their souls ? we know george fox was blamed for saying the soul was a part of god , or of the divine essence ; surely it is as justly blame-worthy for any to say that god is a part of the soul ; therefore when god or his spirit is said to be the souls food , it is not to be understood strictly and literally , but metaphorically and figuratively ; as when david saith , my soul thirsteth after god. but if it be said , that not the godhead , but that which r.b. calleth the vehicle of the godhead , is the most proper and immediate food of the souls of believers , as a certain divine emanation , or efflux ; nor can that strictly and literally , without a metaphor be called the souls food ; for that divine emanation , or efflux , doth not become any part of the souls substance , but is more noble than the soul , of any saint , upon the hypothesis ; that there is such a thing , ( which to dispute , is forrain to the present question ) for the soul of man in its own nature is capable of sin , and sinful defilements , which this divine seed , or principle in the soul is not ; therefore it can never be convertible into the souls substance . the feeding of the soul , therefore in whatever sense we take it is metaphorical , and not to be measured or determined by the feeding of the body , yet beareth some analogy or similitude thereunto , as all metaphors do to the things , from which they are transferred ; for as what feeds the body , doth refresh and comfort it , maketh it lively and vigorous , fat and beautiful , and doth strengthen it , and is united with it ; so the spirit of christ , and his divine influences in the souls of believers have the like effects in them , they do wonderfully refresh and comfort them ( and that most sensibly ) make them lively and vigorous , fat and beautiful , and do mightily strengthen them , and make them fruitful in divine virtues and fruits , and are united with the soul. sect . iii. but there are two other things that need correction , in these foregoing words of r.b. the first is , that he saith it is the soul , not the body that is to be nourished by this flesh and blood ; this is a great mistake ; though the bodies of the saints are not to be nourished by christ , as with natural food that is corruptible ; yet seeing it is by him that the bodies of the saints shall be raised up at the resurrection of the dead to partake of life everlasting ; therefore he is truly said to be that food that perisheth not , that feedeth both the souls and bodies of the saints to life everlasting ; and though their bodies dye , yet because by the power of christ's resurrection ( as his body was raised from the dead , so on the account of his resurrection ) their bodies shall be raised to eternal life . therefore their bodies as well as their souls are truly said to be nourished by him . the second is that he saith , neither is the communion of the saints with god by a conjunction , and mutual participation of flesh , but of the spirit ; he that is joyned to the lord is one spirit , not one flesh . ans . the communion indeed of the saints with god , is not by any natural conjunction , or union of christ's body that was outwardly slain with the saints , yet a mystical and relative union there is , as really , or rather more really , as is betwixt the husband and the wife , who are said to be one flesh . this is a great mystery , said paul , but i speak concerning christ and the church ; who according to paul's doctrine , as they are one spirit , so they are one flesh : and as elsewhere he said , we are of his flesh , and of his bone ; and forasmuch as the children were partakers of flesh and blood , he took part of the same ; wherefore he is not ashamed to call them brethren . now in this r.b. was in a great error ; that by his thus excluding the flesh of christ's outward body from being any means of the saints communion with god , he excludes the said body of christ from being any necessary part of the mediator ; and at this rate of his arguing , only the divine light or seed in men is the mediator betwixt god and men ; but according to the doctrine of the apostle paul , the mediator of god and men ( who is one ) is the man christ jesus , and by the man christ jesus , is understood in scripture , not the spirit only , nor the soul of his manhood only , but the body also , together with the soul , even jesus christ made of the seed of david , according to the flesh : and as really as there is a relative union betwixt brethren , and near kindred with respect to their flesh and blood ; on which account it is said , concerning joseph , gen. 37.27 . he is our brother and our flesh , and 2 sam. 5.1 . the tribes of israel said unto david , behold we are thy bone and thy flesh : so believing gentiles , as well as believing jews may say concerning the man christ , who is the seed of the woman ; of whom , to wit eve , we are all descended , we are his bone and flesh ; and because he hath taken flesh and blood like unto us , therefore in that very respect , he is compleatly qualified and fitted to be our mediator , and high priest with god , by whom ( because of the true nature of man , consisting of a true reasonable soul , and true and real body of man , which the eternal word is united unto ) we have communion with god. his fourth and last argument hath the like defect with the former . that which feedeth upon it shall never dye , but the bodies of all men once dye . ans . men are said in scripture to dye ; though the soul dyeth not , yet men are said to dye , because the vital union of the soul with the body is dissolved ; which being but for a time , and that a very small time , as a moment , in respect of eternity , and after that their bodies shall be raised up again , and vitally be united to their souls ; therefore by the contrary argument , by the flesh of christ , that the saints feed upon , must be meant in part his outward body of flesh , now glorified , which is a glorious spiritual body ; because the resurrection of christ's body , is the ground of the saints hope wrought in them by the spirit of christ , that their bodies shall be raised up , and shall together with their souls inherit eternal life . and to conclude this whole matter ; when christ said , it is the spirit that quickneth , the flesh profits nothing . his meaning is , that according to their carnal and fleshly sense ; it doth not profit ; as if he had said , it would profit you nothing to eat my flesh , as ye imagin by the bodily mouth , but to eat it spiritually , and by faith , this doth profit ; but to take the words , the flesh profits nothing in the sense that some take them , is most blasphemous ; as to say , christ's outward body of flesh profits nothing to our salvation ; for this would make his coming and death for us in the flesh to have been in vain ; and also would render our faith vain , that he did so come ; yea , so necessary was christ's coming in the flesh for our salvation ; that it is by his flesh and soul , constituting his manhood , that we have his spirit ; the man christ is that olive tree ( consisting of soul and body , united personally to the godhead of the eternal word ) which giveth us the oyl of the holy spirit , and poureth it into our hearts ; and as in the natural olive tree , it is by its body that we have of its oyl , or spirit ; and when we eat of its oyl , we are said to eat of the tree ; because the tree yields us its oyl ; even as when we eat of an apple , or drink the fruit of it , or of the vine ; we may be said to eat of the apple-tree and vine-tree ; the fruit being what the tree naturally yields ; so the man christ , consisting of soul and body , is that precious olive tree , and vine-tree , that yields us the oyl and wine of the holy spirit , and pours it into our hearts who believe in him , and love him , and as effectual as his soul and flesh of his manhood is now to believers for their receiving the spirit by the same , since he came in the flesh , no less effectual it was to believers before he came in the flesh , even from the beginning of the world , according to b. jewel's words , he was not come in the flesh , yet they eat his flesh ; to wit , by faith ; he had not shed his blood , yet they drank his blood , viz. by faith ; and both his flesh and his blood , before it had any visible being , or existence , together with his soul was effectual to believers in all ages , for their reception of the spirit , and all spiritual blessings of justification , and sanctification , &c. as well before he came in the flesh as since : and thus he was the lamb slain from the foundation of the world , whose death was of the same efficacy from the beginning , and will be to the end of the world , to all that believe in him . and as god is the giver of the spirit , and of all the graces of the spirit ; so he giveth it to believers by and through christ , even the man christ , who is both the procurer , and dispenser of all that grace that god giveth unto them ; and though men most properly eat the meat , and drink the drink that is bought with money ; yet in ordinary speech , by a common metonymy , they are said to eat and drink the money that buyeth it ; as the poor widows two mites were called her living ; so after some sort , though the inward life and spirit of christ , be the most immediate food of the souls of believers ; yet because the flesh of christ , as it was broken for us , and his blood as it was shed for us , is the price and purchase money which hath procured to us the inward life and spirit of christ , with the various graces and gifts thereof ; therefore we are said , to eat his flesh , and drink his blood , by the like metonymy . but there is much more in this great mystery , than can be demonstrated by these similitudes and examples , or any others of the like nature . sect . iv. p. 77. r.b. chargeth it as another error , which he calleth a general error , wherein he saith , they all agree , viz. both papists and protestants , in tying this participation of the body and blood of christ to that ceremony used by him with his disciples in the breaking of bread , &c. as if it had only a relation thereto , or were only enjoyed in the use of that ceremony ; which it neither hath , nor is . ans . for any to tye the participation of christs body and blood to the outward eating in the supper , as above mentioned , is indeed a great error . but it was a great mistake in him , and too rashly charged in general by him , upon both papists and protestants , their being guilty of that error . for it can be shewn , that some of the popish writers have affirmed the contrary , and delivered it as the common faith of their church ; that true believers partake of christ's flesh and blood , although they dye before they receive the outward supper ; for which lombard , lib. 4. dist . 9. citeth augustine , saying , lib. de med . paen . nulli ambigendum est , &c. no man ought to doubt that any man is then a partaker of the body and blood of the lord , when he is made a member of christ ; nor is he alienated from the communion of that bread and cup , although before he eat that bread , and drink the cup ; being constituted in the unity of the body of christ , he depart out of this world ; for he is not deprived of the benefit of that sacrament , when he is found to have that which that sacrament signifieth . and as for the generality of protestants , i know not , nor ever knew any that so tyed the participation of christs body to the outward supper , as he mentioneth . they say indeed , it is a means of grace , and of our communion of the lord's body ; but not the only means , or so absolutely necessary , as without it , none have that communion . another great mistake i find in r.b. p. 81. of that treatise , where he saith ; as for the paschal lamb , the whole end of it is signified particularly , exod. 13.8.9 . to wit , that the jews might thereby be kept in remembrance of their deliverance out of egypt . ans . that is indeed mentioned as an end of it , but not the whole end of it ; for the end of the whole law was christ ; whereof that command of the passover was a part ; but that the passover was a type of christ , particularly as he was to be slain for their sins ; is plain , out of paul's words , 1. cor. 5.7 . let us keep the feast , &c. for our passover is slain for us . now as the jews were to eat the flesh of the passover ; so the believers in christ are to eat his flesh ; even that flesh that was slain ; to wit , by faith , as is above declared ; but not by any corporal eating ; and why did john the evangelist apply these words of the passover to christ's body ; a bone of him shall not be broken ? this plainly proveth that the passover was a type of christ ; and therefore one great end of it , was to hold him forth to their faith. in p. 87. r.b. saith , let it be observed , that the very express and particular use of it , according to the apostle , is to shew forth the lord's death , &c. but to shew forth the lord's death , and partake of the flesh and blood of christ , are different things ; from whence he infers , as his following words shew that this practice of the outward supper , hath no inward or immediate relation to believers , communicating , or partaking of the spiritual body and blood of christ ; or that spiritual supper , spoken of , rev. 3.20 . ans . this consequence doth not follow , that practice of the outward supper , had not only that end , to commemorate and shew forth the lord's death , but had other great ends also ; as another was to signifie their communion of christ's body , as not a bare sign , but as a means of that communion ; though not the only means , or such a means , as if the said communion were tyed thereto ; another end was to signifie their union and communion one with another ; both which ends are plainly held forth in these words ; the bread which we break is it not the communion of the lord's body ; &c. and we being many , are one bread , and all are made partakers of that one bread . and though r.b. denyeth that by bread in those words , the bread which we break is it not the communion of the lord's body ; is to be understood the outward bread ; yet i have above proved it to be the outward bread that was used in the supper ; for to understand it of the lord's body , were to make it non-sense ; as to say the body of christ is it not the communion of his body ? whereas the true sense is obvious , taking it for the outward bread. the bread which we break , is it not a sign of the communion of the lord's body , &c. and such a sign that is a means , whereby our communion of the lord's body , and of the spiritual blessings we have thereby , is confirmed to us , and an increase of grace is exhibited unto us , as it is duly administred and received . sect . v. page 83. he puts a very false and strained sense upon these words ; ye cannot drink the cup of the lord , and the cup of devils ; ye cannot be partakers of the lord's table , and of the table of devils , 1 cor. 10.21 . which shews ( saith he ) that he understands not here the using of bread and wine ; because those that do drink the cup of devils and eat of the table of devils ( yea , the wickedest of men ) may partake of the outward bread , and the outward wine . ans . by the lord's table , is not meant , barely and simply the signs of bread and wine ; but as they do signifie , and are means exhibitive of the spiritual blessings understood thereby . the wickedest of men may indeed receive the bread and wine ; but they are not to them any significative , or exhibitive signs and means of these spiritual blessings , which are the things signified and intended ; and are the kirnel , without which the bare outward signs are mere shells , and broken cisterns . again , let us distinguish betwixt what is de jure , i.e. of right , and what is de facto , i.e. in fact. wicked persons , though in fact they may receive the outward part , yet they have no right to it . the manner of speech used here by paul , is like that of james ; doth the same fountain send forth sweet water and bitter ? how then can the same tongue bless god and curse men ? my brethren , these things ought not to be . and when as paul said elsewhere ; no man can say jesus is the lord , but by the holy ghost ; he may outwardly say the words , but he hath no right to say them , nor can his saying them profit him without the holy spirit . but that by the table of the lord , and the cup of the lord here , are to be meant the outward things of bread and wine ; as above described , is evident from the antithesis , or opposition he makes betwixt the table of devils , and the table of the lord , and betwixt the cup of devils and the cup of the lord. now the table of devils , and the cup of devils , were outward things , to wit the outward offerings of meats and drinks , that the heathens offered to their idols , and to devils . therefore also by the table of the lord , and the cup of the lord , were meant the outward things of bread and wine ; not barely and simply as such , but as signifying and exhibiting the spiritual things , above-mentioned . his arguing against this institution , from the one bread is answered above , part 1. sect. 5. page 87. and 89. he gives a most jejune and strained , as well as false sense upon these words , the table of the lord , as ( saith he p. 89. ) he that esteemeth a day , and placeth conscience in keeping it , was to regard it to the lord , and so it was to him , in so far as he was to dedicate it unto the lord , the lord's day ; he was to do it worthily . ans . we find no day called the lord's day , upon any such account ; nor did paul call the cup in the supper , the cup of the lord , on any such supposition of men's esteeming it to be commanded , when it was not really commanded ; but it is plainly apparent , paul call'd it the cup of the lord , because he commanded it as the house of the lord , the law of the lord , &c. and the command is extant ; drink ye all of it , matth. 26.26 , 27. besides in this he palpably runs into a contradiction to what he had said a little before , in p. 83. for there he will not have the bread and wine to be the table of the lord , and cup of the lord ; because wicked men cannot partake of the table of the lord ; and yet now here he grants they may , and thereby eat and drink damnation . and as jejune and strained , as well as false is the gloss he puts on these words , he that eateth and drinketh unworthily , eateth and drinketh his own damnation , and is guilty of the body and blood of the lord ; as if they signified no more than what these words import , rom. 14.23 . he that doubteth is damned , if he eat , because he eateth not of faith ; which had only a relation to meats that might lawfully be eaten ; but if he that did eat them , did think them forbidden , he sinned , and so was condemn'd in his own conscience . for the word damned and damnation , in both places do not signifie any final sentence of damnation ; but only both being sins , they incurr'd the guilt of judgment , or condemnation . but doth it therefore follow , that the sin and guilt is the same in both cases ? is he as guilty of damnation that eats swines flesh doubting 〈◊〉 that eats and drinks unworthily at the lord's table ? we read in james 3.1 . of a greater condemnation ; the greek word is the same in both places , viz. james 3.1 . and 1 cor. 11.29 . seeing therefore there is a greater and lesser damnation ; it will not follow , as ● . b. would have it , that the eating of meats that are lawful , doubtfully , is as great a sin , and deserves the same condemnation that unworthy eating at the lord's table : one might argue after the like manner , that to make a lye about a trifle , brings as great guilt and condemnation , as downright atheism , and denying the lord that bought us . page 91. we find ( saith r.b. ) this ceremony only mentioned in scripture in four places , to wit , matthew , mark , and luke , and by paul to the corinthians — matthew and mark give only an account of the matter of fact , without any precept to do so afterwards ; simply declaring that jesus at that time did desire them to eat of the bread , and drink of the cap ; to which luke adds these words , do this in remembrance of me . ans . that he calleth it a ceremony , i know no warrant he hath , the scripture giveth it no such name ; they blame the use of the word sacrament , because it is not a scripture word ; but to be sure ceremony is no scripture word ; they who are well skilled in the greek language , say , that the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is well enough translated sacrament , as the vulgar latin translates it in that place , hoc est magnum sacramentum . they further say ; there ought to be no prejudice against it , because some heathen authors had formerly used it ; for so had they used the word mystery , and had applied the same to the external rites , and symbols used by them in their sacrifices to their idols . when paul would have himself and other ministers of christ to be accounted stewards of the mysteries of god , 1 cor. 4.1 . they plead that by the mysteries of god there , are to be meant , not only the doctrins of the christian faith , but the observation of those institutions of christ , of baptism and the supper ; which none will deny who believe them to be his institutions . but that he saith , matthew and mark , give only an account of the matter of fact , without any precept to do so afterwards . ans . though the precept is not expressed , it is implyed ; and luke doth express it plainly , intimating they were commanded to do it afterwards . and if it were no where to be found , but in luke ; seeing it is acknowledged that luke is of the same authority , with the other evangelists ; it is sufficient , as well as that one place in john 6. concerning the eating christ's flesh , and drinking his blood , that is only expressive of that mysterie , is sufficient to prove the truth of it . page 92. now this act ( saith he ) was no singular thing , neither any solemn institution of a gospel ordinance ; because it was a constant custom among the jews ( as paulus ricius observes at length in his celestial agriculture ) that when they did eat the passover , the master of the family did take bread , and bless it , and breaking of it gave it to the rest ; and likewise taking wine , did the same , &c. ans . this consequence will not follow ; for it is as idle and groundless , as if one should argue , the jews in the time of the law had their religious meetings , where preaching and prayer were used ; therefore religious meetings , and preaching , and prayer are no gospel institutions . but as his consequence is not good , so the antecedent is not true , viz. that it was no singular thing ; for though it was not singular in respect of the material part ; yet it was altogether singular in respect of its formal part. none of the masters of the families among the jews said , take , eat , this is christ's body which is to be broken for you ; and this cup is the new testament in his blood , &c. it was the great love and wisdom of christ , to establish his institutions under the gospel , relating to the external part of religion , as near to the jewish forms as possible ; excepting what might seem to favour their superstitions , and other shadowy things that were to be abolished . all the moral part , as well as divers things of instituted worship that were among the jews , being commanded under the gospel . that of christ's washing the disciples feet , which he insisteth on for several pages , is fully answered to in the first part. as also that of anointing the sick with oyl ; so that no more needs be said to it here . as for these objections that he raiseth about the time of the natural day , when this institution should be practised ; as why not at night , and what sort of bread , whether leavened , or unleavened ? and whether other drink may not be used as well as wine ? which he calls difficulties , out of which it is impossible , he saith , ( p. 101. ) to extricate themselves , but by laying it aside ; another of which difficulties is to understand , as he alledgeth , that these words , take , bless , and break the bread and give it to others , are to the clergy , meaning the pastors , but to the laity only , meaning the people , take , eat , &c. ans . i do not find that he proveth in the least any such difficulties ; they may be all easily extricated , much more than in many other cases , where far greater difficulties occur . but this is too rash and preposterous ; because of some seeming difficulties , therefore to lay aside a divine institution , or to conclude it is no such thing . this is to cut the knot , instead of loosing it , and to kill , instead of curing . at this rate , because in paul's epistles , and in many other places of scripture , there are things hard to be understood and resolved , therefore all such places of scripture are to be rejected ; who doth not see the impertinency of such consequences ? and the like may be said in answer to his objection , from the great contentions that have hapned betwixt papists and protestants about the supper ( and betwixt the protestants one with another ) and the much blood that hath been shed , occasioned by these controversies . all which say nothing against the institution it self , more than against christ and his gospel , about which more blood has been spilt than about that . he should have better considered the distinction betwixt a causa per se , and causa per accidens , and the use of a thing , and the abuse of it . sect . vi. page 104. for would they take it as it lies , it would import no more than that jesus christ at that time did thereby signifie unto them , that his body and blood was to be offered for them , and desired them , that whensoever they did eat or drink , they might do it in remembrance of him , or with a regard to him , whose blood was shed for them . ans . if this supposition be true , as he would have it ; that whensoever they did eat or drink , they were to do it in remembrance of him ; then why hath he pleaded so much for the ceasing of it ? surely if they were to do it , whensoever they did eat or drink , they were to do it to the end of the world ; because as long as the world continues , eating and drinking will continue . but we do not find that our saviour's words import any such sense ; he doth not say ; whensoever ye eat or drink , &c. but as oft as ye eat this bread , and drink this cup ; where the word this imports it to be another eating than their common eating , and the like is imported by these words ; let a man examine himself , and so let him eat , &c. whoso eateth this bread unworthily , &c. 1 cor. 11.28 , 27. but to this sense that he hath given , i find a passage a little after p 111. that as i judge is a plain contradiction to the former . he saith there the apostles words , for as often as ye eat this bread , and drink this cup , ye do shew the lords death till he come , imports no more a command , than to say , as oft as thou goest to rome , see the capitol , will infer a command to me to go thither . now if they were to obey this institution , whensoever they did eat or drink ; then surely they were to do it very often ; and that by a command which plainly contradicts this last assertion of his ; butth words as seen as thou goest to rome , see the capitol , implie neither a command , nor any frequent practice of going , therefore this example is very improper and impertinent in this respect as well as in others . page 110 , 111. as to that passage 1 cor. 11. from 23. to 27. he saith , there is no command in this place , but only an account of matter of fact. he saith not , i received of the lord , that as he took bread , so i should command it to you to do so also ; there is nothing like this in the place . ans . be it so , that there was no new command given in the case either to paul , or by him to the corinthians . it sufficed to paul to give an account of the matter of fact , as it was delivered to him from the lord by divine revelation , as he plainly affirmed ; that ( saith he ) which i received of the lord , that also i delivered unto you , that the lord jesus , the same night in which he was betrayed , &c. now , as all divine revelations are for some great end , we may safely argue , that since what the lord did that night , was revealed to him by the lord , it was not an indifferent thing either to be believed or practised , since it had a command in it , this do in remembrance of me : here was a positive command that christ gave unto his apostles , alledged both by paul , 1 cor. 11.24 . and also by luke 22.19 . there was no need of renewing the same commandments , as the law of the ten commandments once given at mount zinai did oblige the twelve tribes of israel , without any other giving them ; though what was then given them , was oft taught them , both by moses and the succeeeding prophets ; so what christ the great law-giver under the new testament , gave forth to be his command , wherever that command is made known to any people , nation , or country , it ought to be obeyed , without the requiring or expecting any new sanction . and to shew a little further how improper his example , of one saying as often as thou goest to rome , see the capitol , is to the present case ; if one that has the command of another , should first say , go to rome , and then add , as often as thou goest to rome , go to the capitol this would imply , a command . now christ said first to his disciples , this do in remembrance of me , as both luke and paul testifie ; and then paul adds further , v. 25. as oft as ye drink it , this do in remembrance of me ; and v. 26. for as often as ye eat this bread and drink this cup , ye do shew the lord's death , till he come , the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated ye shew , may be translated , ye declare , or ye preach , for so is the same word translated , acts 15.26 . acts 13.38 . acts 17.13 . which signifieth some publick way of shewing it forth in religious meetings , that proveth it was not mens private eatings , which may oft happen when they are alone ; and for this , and the like reasons , some of the antients , and particularly augustin , called it verbum visibile , the visible word ; which when joyned with the word that is founded in mens ears , has a double force upon the minds of devout believers : to which doth well agree that saying of chrysostome , in his homilies on matthew , cited in the title page , if thou hadst been without a body , god had given thee naked and incorporeal gifts ; but because the soul is planted in a body , he giveth thee intelligible things in sensible things . and it was well observed by the antients , that all obsignatory signs , have some words of god or christ added unto them , to make them effectual , according to which augustin said , accedat verbum ad rem , & fit sacramentum , i.e. let the word be added to the sign , and it becomes a sacrament ; and therefore we find in eph. 5.26 . the washing of water joyned with the word — that he might sanctifie and cleanse it , with the washing of water by the word . i know some will have the water here to be meant , the inward water , and the word to be inward also ; but such a sense would be not only strained , but unintelligible , as to say with the washing of the word by the word , for they make the inward water and word to be the same thing here ; but the apostle distinguisheth them as two things , both which have the efficacy by the inward working of the holy spirit , titus 3.5 . page 111. he undertakes the answering of the argument for the institution of the supper , and its continuance until christ come at the end of the world , from those words , ye shew forth the lord's death till he come . to this he p. 112. answers . they take two of the chief parts of the controversie here for granted without proof ; first , that as often imports a command , the contrary whereof is shewn , neither will they ever be able to prove it . 2ly . that this coming is understood of christ's last outward coming , and not of his inward and spiritual , that remains to be proved , whereas the apostle might well understand it of his inward coming and appearance . — and a little after he saith — now those weak and carnal corinthians might be permitted the use of this , to shew forth , or remember christ's death , till he come to arise in them . for , though such need those outward things to put them in mind of christ's death , yet such as are dead with christ , and not only dead with christ , but burried , and so risen with him , need not such signs to remember him . ans . that as often , together with the foregoing words , import a command , i have already proved , and it was rashly said in him , that he had shewn the contrary , and that they will never be able to prove it . and whereas some argue , had it been a command , some certain times would have been mentioned , how oft in a week , month , or year it should have been practised . to this it is answered ; that it followeth not more than to argue that , because it is not mentioned how often in a week , month , or year , publick prayer is to be used ; that therefore they are not institutions of christ ; for as publick preaching and prayer is to be used as frequently as can stand with the ability and conditions of both preachers and hearers ; so this practice as frequently is to be used ; which , as the time of those , is to be left to the discretion of the persons , as god shall inwardly guide them , and outwardly afford them the convenience ; so is the time of this to be left to the like discretion , guidance , and convenience ; which as it seemed to be the practice of the church in the days of the apostles ; each lord's-day , being the first day of the week , so it is clear from justin martyr , and other ancient writers ; that it was the constant practice of the christians , solemnly to celebrate the same every lord's-day ; besides what other times they might have done it . as to the second , which he calls together with the other , the chief thing in controversie , it is indeed so , even the chief thing ; and therefore if this be effectually proved against them , that those words , until he come again , are understood of christ's last outward coming , the cause is gained . but first , let us examine what proof he brings , that they are not to be understood of christ's last outward coming . first , he saith , the apostle might well understand it of his inward coming and appearance ; but what proof doth he give of this ? none at all , but his simple affirmation . secondly , he saith , these weak and carnal corinthians might be permitted the use of this , to shew forth , or remember christ's death till he should arise in them . but what proof gives he of this , that this was , or might be a permission ? for no such permission is any where expressed in the scriptures ; the things that simply were permitted , as circumcision , were used but by a few , and not long ; paul severely opposed them after some time ; but so he never did either water-baptism , or the supper . thirdly , that he said ▪ though such need th●se outward things to put them in mind of christ 's death ; why then , seeing there are now in all churches and christian societies , some that are as weak as those corinthians were , do not they allow the use of them to such as need them ? fourthly , that he saith , such as are dead and buried with christ , and risen again with him , need not such things to remember him . answer , here , as elsewhere , his argument is faulty , by arguing ; that because such things are not absolutely necessary , therefore they are not useful , or necessary in any respect . besides , as i have above shewn , his argument has the same force against the use of the holy scriptures , and all books , all preaching of the best men , and all external parts of worship , viz. they that are dead and buried with christ , and risen with him , need none of these outward things . but the best men , and such are the most humble , will and cannot but acknowledge , that all outward helps and means that god hath afforded them , are very useful to them , and help to stir up the pure mind in them . nor are any so risen with christ , as the raised saints shall be at the resurrection ; therefore till then , they may be helped with outward means of god's appointing . it is very unwisely , as well as irreverently argued ; we need not those things , therefore they are not commanded . the contrary is the better argument ; they are commanded , therefore they are needful , at least in some respect ; god better knoweth what we need , than we do our selves ; and therefore in his great love and wisdom , hath provided outward helps for us , as well as inward . but seeing they will needs understand the words , until he come ; not to mean christ's last outward coming , but his inward ; then with the same pretext , they may as well understand his death , of an inward death of christ in them ; and the shewing his death of an inward shewing ; and then all remembrance of christ's death , as he dyed outwardly may be forgotten . but if by the lord's death , is understood his outward death , by as good reason , by his coming is understood his outward coming . sect . vii . having thus shewn the invalidity of his proofs , that by the lord 's coming , is understood his inward coming into their hearts , and not his outward coming . i shall give some clear reasons , why it must be understood his outward coming at the general judgment . the first reason is ; because the reason of the command continuing to his last outward coming , the command doth also continue ; for so long doth any command continue in force , as the reason of it continueth ; but the reason of the command , do this in remembrance of me , &c. doth continue to christ's last outward coming ; which reason is this ; that by that practice they might remember the lord's death ; and not only remember it , but shew it forth , publickly declare and profess , it , and the inestimable benefits they have by it . now put the case , that any had so good and living remembrance of it ; that they needed not the outward things to put them in remembrance thereof ; yet that is not enough to answer the reason and end of the command , which is by this outward practice to shew it forth , and declare it by a publick profession , that they owe remission of sin , and salvation to the crucified jesus , and that they are not ashamed to own and confess him their saviour , their king , their priest and prophet , and in token thereof they give testimony of their obedience to these his peculiar positive laws and institutions of water-baptism , and the supper ; for if these be rejected , by the same method men may reject all other his positive institutions , relating to external practice of religion , and so turn the christian religion into meer deism , and pagan morality . the second reason is , that the end of this institution , being a solemn commemoration of christ's death and sacrifice which he offered up to god for our sins above sixteen hundred years ago , and of the great spiritual blessings we have thereby ; there is the same cause and end for it to continue to our day , and to the end of the world , as when it was first appointed . had it been indeed only a prenuniciative sign of some things to come , or of the hidden invisible substance , as w. penn terms it , meaning thereby the spirit of christ within , at the coming of the spirit within into their hearts ; the sign might have ceased , as the prenunciative signs of christ's outward coming in the flesh were to cease after his outward coming , and accordingly did cease . but the signs of water-baptism , and the supper , as commanded by christ , and practised by the apostles ; were not such prenunciative signs of the coming of his spirit within them , but were chiefly commemorative signs of him as he had come ; for both of them were appointed by him when he was come , and the institution of baptism was appointed by him after his death and resurrection , the institution of the supper , so near to his death , that it was in the very night when he was betrayed , and at which time he had the great sense and weight of his sufferings upon him , and as then in great part begun ; and because the use of those signs of bread and wine , the bread being broken , and the wine poured out , was a solemn commemoration of his having given his body to be broken for them , and his blood to be shed for them ; therefore he said , take , eat , this is my body that is broken for you ; he did not say , this is my spirit , or this is the inward visible hid substance that ye shall afterwards receive ; but this is my body ; take , eat ; and though they were not to eat his body with the carnal mouth , but only the bread which signified it ; yet by faith they were to eat his body , that is to say , they were to partake of a mystical union with his body , and to have their right and interest in him confirmed to them by that symbol , by means whereof they were to receive plentifully of his grace and spirit , as the consequent and effect of that union with him . therefore they were not so to mind the effect , as to neglect the great cause of that effect ; which great cause was his giving his body to be broken for them , and his blood to be shed ; for to mind only the effect , and neglect the cause , were like the hogs that greedily run after the acorns , or nuts ; but are unmindful of the tree that beareth them . but as the spiritual eyes of believers , are to be to the graces and gifts of christ ; so especially , and chiefly to him , from and by whom they have them , and their faith and love ought chiefly to act upon him , and upon god the father , in and through him , as also upon the holy spirit as principally residing in him , from and by whom we derive our several measures of the same . the third reason is this ; when christ gave the cup , he said ; this cup is the new testament in my blood , shed for the remission of the sins of many . now how is that cup the new testament ? surely no other ways but as an obsignatory sign of the new testament , obsignating to believers ▪ remission of sins by his blood outwardly shed ; which new testament hath in it the force and essence of the covenant of grace , which god ●●keth with believers , through christ the mediator of it ; and as christ hath confirmed this covenant of grace and testament with his blood that was shed once for us ; so he hath given to believers this obsignating pledge of it , by way of investiture ; as when a man has an estate of land conveyed to him , and gets the investiture of it , it is by some outward sign , as here in england in some places , by delivering to him twig and turf ; and as kings were invested with their kingly power , by having oyl poured on them ; and as aaron was invested into the office of priesthood . and indeed all covenants that ever god made with any people , have always been by some outward obsignatory things , as in his covenant he made with noah , he gave the bow in the cloud for the token of that covenant ; in the covenant with abraham , he gave the sign of circumcision , which by a metonymy is called god's covenant in scripture . also the sacrifices under the law , were signs of obsignatory of god's covenant with them who offered those sacrifices . and in all the covenants that we read of in scripture , that any of the fathers made with the neighbouring princes , or inhabitants , there were obsignatory signs and pledges ; so that who rightly understand the nature of a covenant , transacted after any publick manner , must acknowledge it cannot be without some obsignatory pledge , or sign outwardly to be seen , given by the one party to the other ; insomuch that it seems to be a general instinct in mankind , or at least the equivalent of it , an universal custom received and practised even among heathens , as to my certain knowledge it is among the american heathens ; who in all their covenants make use of signs for the greater security and confirmation . thus in the 50th psalm , it is said , gather my saints together , who have made a covenant with me by sacrifice , v. 5. and if any should be so stiff and pertinacious , as to deny that outward signs are necessary to the confirmation of covenants universally ; yet the case is plain here , as to the supper ; for christ himself hath said it , this cup is the new testament in my blood , &c. which must have this meaning ; that the cup was christ's testament , as circumcision was god's covenant with abraham and his seed ; for so it was called in scripture ; that is to say , the cup is a sign of christ's testament , and of the covenant of grace that god hath made with believers , through christ the mediator of it . but if any object , this would seem to make the outward baptism , and supper , of so great necessity , as that it cannot be said , that the covenant is duly confirmed without them , betwixt god and believers . ans . it sheweth inded a great necessity of them , as in respect of any people being in covenant with god , in a visible way of a church , and as members of a visible church or society , well and duly constituted ; for all the members of a visible church , as they are in covenant with god inwardly by the faith and obedience of their hearts , so they are in covenant with him outwardly by the confession of their mouths , and other external acts of religion , whereby they declare their professed subjection to him , and to his laws . hence we find in scripture , that not only faith is required in order to salvation , but confession also ; and that confession is not only with the mouth , but by external works of the body , proceeding from a living principle of faith in the heart , among which works are the external practices of outward baptism , and the supper , where they can be duly had , whereby they declare their subjection to the positive laws and institutions of christ , and thereby distinguish themselves from either jews or pagans , who may be moral men , and profess faith and religion towards god , as a creator , and yet be professed enemies to the christian faith , such as many jews and heathens were in the apostles days , and are in our days . and therefore the outward baptism , and the supper have been not unfitly called and esteemed badges of christianity , peculiarly distinguishing christians from jews and pagans ; though not the only badges , but when they are accompanied with a good conversation of sobriety , justice , and piety , they do make the distinction betwixt true christians , and jews , and heathens , much more apparent ; for if these external practices , instituted by christ , be laid aside , whereby shall it outwardly appear that men and women are christians ? if it be said , by the sobriety , justice , and piety of their conversation ; but these are no positive distinguishing marks of christianity , because men and women that are no christians , may have as much of the out-side of sobriety , justice , and piety towards god , as many true christians have . if it be again said , their frequent prayer to god , in the name of christ , and calling on the name of the lord jesus christ in prayer , is a badge of their christianity . i answer in part it is so , but not in full , or in the whole ; for he that not only prayeth to god in the name of christ , and confesseth him in words , but also sheweth his obedience and subjection to all the commands of christ , the least as well as the greatest , whereof the outward baptism , and the supper are some , is the most accomplished christian , and beareth the most compleat badge of christianianity . and though men's ignorance in their not knowing them , or not being persuaded concerning them , that they are the commands of christ , being darkned by the prejudice of education , or fasly persuaded by seducers and false teachers , doth in part excuse them , or at least where sincerity is , as to the main gives ground of hope , that god will forgive them the omission of these practices ; yet where obedience is not given to every command of christ , even the least as well as the greatest , though the omission be through ignorance , or false persuasion , yet it is a sin , and renders the persons found in that omission defective and incomplete christians . sect . viii . the 4 th . reason is this , these outward practices of baptism and the supper , are not only visible signs and pledges of our being in covenant with god thro' christ , and that as he is our god , so we are his people ; but they are also the visible signs and pledges that we are in the unity and communion of the church , as children of one family , begot of one father , having one faith and hope , one lord , and being members of one body . and though the communion of believers consists chiefly in the spirit , and the inward graces thereof ; yet , as they are a visible body and society , they are to have some outward and visible signs and pledges of the same , that carry some distinguishing character , to distinguish them , not only from professed infidels , but also from loose and scandalous persons , professing the christian faith with them : therefore as in the jewish church , god had appointed , that whoever did not obey the mosaical precepts , were to be excluded the congregation , and debarred from the external privileges that they had as a church , even so christ has appointed , that whosoever professing him in words , deny him in works , and walk disorderly and offensively , as well as who err concerning the faith , so as not to hold the head , that they ought to be rejected and disowned ; in token whereof , they are to be debarred from the external signs of the saints communion with god and christ , and one with another . otherwise , what can be meant by rejecting , casting out , and purging out , in the scriptures of the new testament ? also by the word separating , and withdrawing , so as to have no fellowship with them ? surely it was more than a verbal denyal of them , or giving forth a paper against them . doth not paul tell us what it was , when he saith 1 cor. 5.11 . if any man that is called a brother be a fornicator , &c , with such an one no not to eat . this not to eat cannot be meant the common eating , but such as that 1 cor. 10.21 . to wit , at the lord's table . and therefore the lord did see it meet , that as the outward baptism should be a sign declarative of the persons baptized taking or putting on the profession of a christian , so the eating at the lord's table should be a sign , that they did remain faithful under that profession , and did continue in the unity and communion of the church , as paul's words declare , we being many are one bread , and are all made partakers of that one bread , &c. even as under the law , the receiving of circumcision was the sign or badge of their being members of the jewish church , and their eating of the passover , and of the sacrifices , ( such as were allowed to them to eat ) was a sign of their being still owned as such ; and if any by their offensiveness and disobedience did occasion the church to debarr them from the external privileges of that church , when upon their repentance and reconciliation , they were again received , they needed no second circumcision ; so nor do professed christians , having committed any thing that occasion their casting out , being again received by repentance , need a second baptism . now if baptism had been the alone obsignating token of the covenant , and badge of christian communion , how should persons be received into communion , without a new baptism ? but to have a new baptism , is as improper as for a woman after some just offence against her husband , that he has put her from him , if upon her repentance he receive her again , to need a second marriage with the same husband ; but tho' she need no second marriage , yet that her husband give her some token and pledge of his favour , and acceptance is very suitable . and now seeing these external practices have so many necessary uses in the church , so that the church cannot , in all respects , be duly constituted , and have all things in order without them , it is evident , that as long as the church was to continue on earth , in its due constitution , so long should these external practices remain ; and seeing christ enjoyned this of breaking bread to remain to his coming , it is evident , that it is his last outward coming . the fifth reason is , that christ's inward coming was then in and among the disciples when he did institute these outward practices . the church was never without the inward presence of christ , and of god , and of the holy spirit : it is true , that christ promised his inward presence to be with them and in them ; but this was not so to be understood , as if the faithful had him not present formerly , in all ages , as well before , as after his outward coming ; for without the inward presence of god , and christ , and the holy spirit , there can be no true faith nor holiness . we find that the faithful are called saints , as well in the old testament , as in the new , and therefore they had as true inward enjoyments of god then as since , the difference at most is but in degree , betwixt the divine enjoyments of the faithful , before christ came in the flesh , and since as to the general . and if it be said , that though christ was inwardly come to some , yet not to all in the apostles times , so as to answer to the full extent of the fulfilling of the promise of his inward coming ; it may be answered , nor is he so come now ; for as christ said , the poor ye have always with you ; so until the end of the world there will be in the church babes and little children as well as young men , and fathers ; and therefore on the account of such by r. b.'s confession , that are weak , as some of the corinthians were , that needed those outward things to put them in remembrance of christ's death , they are still to be continued , even to christ's last outward coming ; but there are too many among the quakers that think there is no need to remember christ's death , as he dyed at jerusalem , abusing and perverting paul's words , henceforth we know christ no more after the flesh , and so there is no need or use of remembring christ's death ; that they say is but history , but christ within is the mystery , whereas christ within is not the whole mystery , but in part , and the lesser part too ; the whole mystery of christ is christ both outwardly come in the flesh , and inwardly come by his spirit into the hearts of the faithful . the sixth reason is , that to understand by the coming of christ in these words — untill he come , 1 cor. 11. his inward coming , and not his coming without us at the day of judgment , by the same pretext and method of interpretation , all the other scriptures every where that mention his coming throughout the whole bible , and especially throughout the new testament , shall be understood only of his inward coming : and thus we shall have not one proof left us in all the bible , to prove that there is any other coming of christ to be expected , than his inward coming in mens hearts . and accordingly indeed we find , that too many of the quakers have by this manner of perverting this place of scripture , been led to understand all these other places of scripture in the new testament that mention his coming since he came in the flesh , to be only understood of his inward coming in mens hearts ▪ and on this account have denyed any other coming of christ to be expected , but only his inward coming , being persuaded into this false and antichristian belief , by some of their great teachers , witness what william baily , a great teacher among them , hath plainly declared in this matter , p. 306. of the collection published by the 2d . days meeting of the people called quakers , at grace-church-street . i never read in all the scripture , saith he , ( as i can remember ) of a 3 d. coming of christ , personally in his own single person , or of a personal reign besides what shall be in his saints . but i have read of his coming the 2 d. time , without sin unto salvation , &c. which the apostles in their days did witness . witness also rich. hubberthorn , another great teacher , in his collection published after his death also by the 2d . days meeting , p. 56. in answer to his opponent . — how many souls hast thou led into that pit of darkness and blindness , as to believe that christ is yet to come in person ? now the scripture which thou bringest proves no such thing , matth. 24.27 . and a 3d. witness is g. whitehead in his nature of christianity against r. gordon , who p. 29. saith , dost thou look for christ , as the son of mary , to appear outwardly in a bodily existence to save thee , according to thy words , p. 30. if thou dost , thou may'st look until thy eyes drop out before thou wilt see such an appearance of him . and p. 41. ( where doth the scripture say , he is outwardly and bodily glorified at god's right hand ? do these words express the glory he had with the father before the world began , in which he is now glorified ? ) this and the two foregoing quotations are to be found more large in my two narratives of the proceedings at turners-hall ; all which sufficiently prove that they believed no outward coming of christ , as a thing to come ; therefore it is no wonder that they meant only christ's coming inwardly into mens hearts by these words , ye shew forth the lord's death until he come ; for from the same unbelief they have construed all the other places that mention christ's coming after his resurrection , of his inward coming , and all this in prejudice of his outward coming , which these men did not believe , which places of scripture are many , as matth. 24.27 . this very place g. w. denyeth to be meant of his outward coming at the day of judgment , as also 1 thess . 4.15 . in his book called light and life , in answer to w. burnet , and heb. 9.28 . now by the same method whereby they deny any of these four places now mentioned , to be understood of any other coming of christ than his inward coming , they must deny all other places that mention his coming after his resurrection , to be meant of his outward coming in the true nature of man , because they have declared they own no such thing , as christ's being in heaven without us in a personal and bodily existence ; and that which is not in being , they cannot believe will come . but no such error i charge as this on r.b. who i know did own that christ had the true being and nature of man in heaven , and that he would come and appear without us in that nature to judge the world in righteousness . but to prosecute the argument , that by the words — until he come must be understood his outward coming ; it has the more force against r.b. because he believed that christ was outwardly to come , and that there were sufficient proofs of scripture for it , as indeed many there are besides those already named , as acts 1.11 . 1 cor. 4.5 . joh. 14.3 . mark 8.38 . luke 12.37 , 43. 1 cor. 15.23 , 24. jude 14. rev. 17. 1 cor. 1.7 . 1 thess . 2.19 . 1 thess . 3.13 . 1. thess . 5.23 . 2 thess . 2.1 . 2 pet. 3.12 . 1 pet. 5.4 . 1 joh. 2.28 . 1 joh. 3.2 . now seing r.b. did believe that all , or many of these places were to be understood of his outward coming , how could he have convinced his unbelieving brethren , that any of these places were to be understood of his outward coming more than that , 1 cor. 11.26 . — till he come , seeing from the reasons above given , as much evidence appeareth , that by his coming , 1 cor. 11.26 . is meant his outward coming , as from any other places above cited , or any that can be brought , his outward coming can be proved ? and so indiscreetly zealous have some of their great teachers been for christ's inward coming ( which is a truth very great and necessary to be believed rightly and duly understood , but ought not to be proved by perversions of scripture that mean not so , whereas sufficient proofs can be brought for it , without all such perversions , ) that divers of the prophecies of the old testament , concerning christ's coming in the flesh , they have turned to christ's birth within them , as that in isaiah ; — unto us a child is born , a son is given : and that in isaiah 53. concerning his death and burial without us in his real body of flesh , he made his grave with the wicked , &c. rich. hubberthorn turns it to christ's being buried in the wicked , contrary both to the true translation , as well as to the true sense of that place . and thus by this presumptuous liberty they take , to expound the scriptures falsely , contrary to all reason and common sense , they seek to disarm the christians from bringing proofs out of the old testament against the jews , to prove that the promised messiah is already come in the flesh , or that he hath suffered in the flesh . and though i was so far blinded by them , that i did understand 1 cor. 11.26 . — till he come , of his inward coming ; yet i had always a firm belief , both of christ's being in heaven in the glorified nature of man , and that he would come in that glorified nature of man to judge the world. and now i plainly see , that his coming , 1 cor. 11.26 . is as really his outward coming , as any where else in all the scripture ; and i hope i have sufficiently proved it to all impartial and intelligent persons , who shall read my reasons i have brought to prove the same . page 113. his quotation of the syriack translation doth no ways favour his sense , as that the eating 1 cor. 11.26 . was only by indulgence , and not by command . the quotation is this . in that concerning which i am about to command you ( or instruct you ) i commend you not , because ye have not gone forward , but are descended into that , which is less , or of less consequence . from this he infers , that paul judged the bread and wine to be beggerly elements : but the syriack translation saith no such thing ; he might well have blamed them , that they were not gone forward in the life of christianity , but rather backward , because of the corrupt and irregular manner of their practising that institution , that some were drunk ; surely this was to go back , but this is no proof against the regular practice it self . and what he further quotes of the same syriack version , is as improper and invalid to his purpose , v. 20. when then ye meet together , ye do not do it , as it is just ye should do in the day of the lord , ye eat and drink ; thereby shewing to them , to meet together to eat and drink outward bread and wine , was not the labour and work of that day of the lord. but nothing appeareth from this , that he blamed the regular practice of it , but their undue and corrupt manner of doing it ; so that their doing of it , as they did it , was not the work of the day : and therefore he might well say , as it is v. 20. of 1 cor. 11. when ye come together therefore into one place , this is not to eat the lord's supper , because they had turned it into a prophanation ; but r. b.'s observation on these words , p. 109. is of no force at all to prove his purpose : he saith not , this is not the right manner to eat , but this is not to eat the lord's supper , because ( saith he ) the supper of the lord is spiritual , and a mystery . ans . but the right manner of a thing in many cases is so essential to the thing , that the want of the right manner destroys the thing it self . as the right manner of a circle is to have all the straight lines drawn from the center to the circumference equal , and if this be wanting , the figure is not a circle . yea , if the right manner of prayer be wanting , so that it be directed to god , yet not in true words , it is not true prayer , and if not in truth and sincerity of heart , it is not true prayer . his other arguments from rom. 14.7 . coloss . 2.16 . heb. 9.10 . are all answered above sufficiently , part 1. sect. 6. sect . ix . page 121. his last argument is general against both the outward baptism , and the supper . it remains ( saith he ) for our adversaries to shew us how they come by power and authority to administer them . — their power must be derived from the apostles , either mediately , or immediately ; but they have no mediate power , because of the interruption made by the apostacy : and for an immediate power or command by the spirit of god to administer these things , none of our adversaries pretend to it . ans . 1. the argument is unduly worded in the former part of it ; for men may have a power that is neither from the apostles mediately nor immediately ; not mediately , as he thinks he has proved , nor yet immediately from the apostles , because not their immediate successors . but , why may they not have a power mediately from christ , after some true manner , and yet in some sort immediate also ? if we consider the several significations of the words mediate and immediate , none of which are scripture words , any more , or scarce so much , as other words they reject , because not scripture words ; and because of the ambiguous and doubtful signification of the words mediate and immediate , they may be omitted , and other words used to as good , or better effect . but if we may be allowed to use the words mediate and immediate ; one sense of the word immediate is a call from christ's person , speaking with an audible voice to the outward ear ; such as the twelve apostles had , and paul also . this i know none now pretends to . another sense of the word immediate is , a call by the holy spirit in the hearts of them who are so called , in the same way and manner , as the prophets were both taught their prophecies , and called to deliver them , and commit them to writing , which was by a prophetick spirit that did infallibly guide them , in every sentence and word of their message , without the least possibility of error or mistake ; and as so taught and called , without the need or use of any outward means whatsoever . if some of the teachers among the quakers have pretended to any such inward teaching or calling , as it can be easily proved they have , it can be as easily proved , that they have not been so taught nor called , because in too many things , wherein they have pretended to such teaching and calling , they have bewrayed themselves miserably , and laid themselves open to the judgment of the weaker sort of sincere christians , who have been able to prove , that in too many things they have delivered as divine revelations , they have contradicted the holy scriptures , and so have grosly erred . a third sort of immediate teaching and calling , is by taking the etymologie of the word immediate , to signifie not without all means , but in and with the means ; as when it is generally acknowledged , that there is an immediate supernatural divine concurrence of the spirit of god , that assisteth the faithful in all truly holy actions ; yea , in all holy thoughts and desires , words and works ; yet not without the use of outward means , but in the due and frequent use of them ; as in reading , hearing , and meditating upon what hath been read , or heard . now this sort of inward teaching and calling by the spirit , as it is not without means altogether ; so is it not without all possibility of erring , or mistake ; for though no error can proceed from the spirit of god , nor can the spirit err ; yet a man that has the spirit of god working in his heart , both to illuminate his understanding , and move and incline his will to good things , may through humane weakness and inadvertency , or by some prejudice of education , or wrong information of his teachers , misapply , and misunderstand the spirits inward illuminations and motions , which he is the more likely to do , if he do not duly and diligently apply his mind , as to the spirits inward illumination , so to the directions and instructions , given to us in the holy scriptures , to examine and find the agreement of the inward with the outward ; for certainly if the persuasions that any man hath , contradict the plain directions and institutions given in the holy scriptures , they are not of the spirit of god , whatever appearance they may seem to have of power or evidence ; the joynt concurrence of the spirit of truth within , and the instrumental and subordinate help of the scripture without , given us to help our weakness , may be compared to the natural light of the sun , or candle that we read with ( in some sort ) though this , and all other similitudes fall short of a full illustration ; for as we cannot read without the light , though the book lie open before us ; so when the light shines , yet it will not teach us what is in the book , unless we look on it , and also be taught to read in it . even so the light of the holy spirit , shining upon the ideas , and perceptions of our minds , as conveyed to us by what we have heard or read out of the holy scriptures , opens to us the true hidden sense and truth of them , with life and power , and great inward clearness and evidence , joy and satisfaction ; and thus if we find that the spirits illumination , worketh in our hearts and minds an assent to the truth of what is recorded in the holy scriptures ; we can with all readiness receive it . but if what we suppose to be a divine illumination , discord from the truth of the scriptures ; we ought to reject it , and by no means to receive it , for it is not divine , but humane ; or which is worse , diabolical . now according to this last sense of the word immediate , i.e. inward teaching , and call of the spirit , in the use of outward means and helps , and especially the holy scriptures , i see not , but it may be granted that men may be found , and are to be found , that have a true immediate call from the spirit of christ in their hearts , both to preach , and administer these divine institutions of the outward baptism and supper ; and all this well consisting with the mediate orderly call , where there is a constitute church , though not every way so rightly and duly constitute , as was in the apostles days , and in the purest times succeeding the apostles . there is ground to believe , that god raised up many such in the beginning of the reformation from popery ; and though since that beginning , too many particulars have rather gone backward than forward ; yet the success of the ministry , and excellent books that have come forth , time after time , of many worthy persons , however in some things mistaken , and the truly christian lives and conversations of many , through all the protestant churches , though in comparison of the great multitude that are prophane and scandalous , they are but a few , may be a good ground of evidence , that god is truly among them , and doth own the remnant that are sincere , and their ministry ; to whom an allusion may be made of what was said to the church of sardis , ( the greek word sardis , is in the plural number ) thou hast a few names in sardis , who have not defiled their garments ; they shall walk with me in white , for they are worthy . i know there are some , who do more than make an allusion in the case , and think that by the church of sardis , is really meant the collective body of the protestant churches , throughout the several parts of the world ; which i will not here be positive , either to affirm , or deny , but either by way of allusion , or by hypothesis , let us conceive that the collective body of the protestant churches , answers to sardis , and not this or that particular spot or part of the earth , or this or that particular country , province , or city , but the collective body of the whole , that by the harmony of their confessions already extant , may be allowed to hold the fundamentals of the christian faith , however many are under great mistakes in other things . now we do not find this church of sardis blamed for idolatry or suffering it , as some of the other seven churches we find so blamed , and particularly that of pergamus and thyatira , that may allude to the dark and idolatrous times of popery , for divers ages foregoing . the great things of the sardis church that are blamed are , that her works were not perfect before god ; that she had more a name of life , than the possession of it , which seems to paint out to the life , the collective body of the protestant churches , who yet have a few names , who have not defiled their garments , and who are worthy ; which few names are not confined to this or that particular denomination , but scattered and dispersed through the whole , as so many grains of pure silver or gold thro' a great mass or lump of oar , where is much more dross and refuse . and because things receive their denomination from the better part frequently , therefore i judge that the protestant churches are , with a respect to , and on the account of these few names that have kept their garments clean , to be reckoned a true church , and is so reputed of god. and therefore it were very advisable , that all that sincerely believe in god , and in christ , and love god and christ , and agree in fundamentals , as they generally do , that they would love one another , and repute one another as brethren , walk together , and worship god together in spirit and in truth ; the stronger condescending to the weaker , and becoming all things to all men , and in every thing that is not manifestly sinful , yielding one to another , endeavouring to be of one heart and soul in true christian love and affection , however differing in some lesser matters , both as to judgment and practice . this i hope god in his own time will bring to pass ; and for this , as many ( i believe ) sincerely pray , so do i cordially joyn my earnest supplications with them . and let this suffice at present for an answer to that last argument , about the call , as whether mediate or immediate . sect . x. it is not to be doubted , but many in the protestant churches can give as great evidence , and far greater , of their true inward call to the work of the ministry , than many , or most of the teachers among the people call'd quakers ; and that not only by the conformity of their doctrine and conversation to the holy scriptures , but the real success and good effect of their ministry by the blessing of god upon their labours : and if the noise of boldly claiming to themselves the only privilege of being the church of christ , and their teachers and ministers the only ministers of christ , having only the inward call , and furnishing of the spirit , be laid aside , and the question fairly and calmly stated , it will not bear great dispute to make it appear which of the two sorts have the best marks of the true church and ministry . would the quakers less value themselves , for some singular things , which at best are but as the cummin and the mint , and some of them not so much , they might easily find themselves equalled , and far excelled in great part by many others in the greater things of true divine knowledge , piety and virtue . only , for a conclusion , let this be added ; that suppose present administrators could not be readily found , so qualified , as to silence all the scrupulosities of objectors , this will not prove that baptism and the supper are not the institutions of christ , as it will not prove that preaching the gospel is not a divine institution , because in many parts of the world true preaching has been wanting , and yet is ; yea , according to the quakers narrow and scanty charity , true preaching was generally lost in the world , untill the quakers were raised up about the year 1648. doth it therefore follow , that it was no institution of christ to the apostles , and their successors to preach the gospel ? and here let it be noticed , that i put a distinction betwixt a power given to a man to use the gifts that god has given him , in teaching others less knowing , and a pastoral gift , of not only teaching , but administring these divine institutions of baptism and the supper , and doing divers other things relating to the discipline , order , and government of the people , over whom , by god's appointment , and the peoples consent , he is set to be their pastor and watchman . here note reader , that what is said in this small treatise , in answer to the arguments of the principal teachers of the quakers above named , will also serve for an answer to w. dell's book , against water-baptism ; for there is nothing material in his book , but what is in their books , upon that subject , though they borrowed his arguments , and have so great a liking to his book , that they have printed it often , again , and again ; and indeed , as they borrowed from him , so the most of his arguments he seems to have borrowed from socinus , who hath used the same arguments for the most part , long before w. dell , or the quakers appeared in the world. only please reader to take notice of that great piece of ignorance in w. dell , to affirm so bold an untruth ; that zacharias , john the baptist's father was high priest . the more particular questions about baptism , relating either to the proper subjects of it , or manner of it , are not needful to be handled here , the design of this treatise being to convince such of the quakers as are willing to read it , that baptism , and the supper are divine institutions ; till they own this , it would be preposterous to persuade them about those other . were the people , called quakers , convinced of this great truth ; that the outward baptism by water , and the supper , are divine institutions , and ought to be practised by them , as becoming true christians , there are some thousands of them who are at age , and have children at age , who never had any manner of outward baptism ; if these have true faith in jesus christ , and can sincerely say , as the eunuch did , acts 8.37 . i believe that jesus christ is the son of god , and do renounce all those errors that are contrary to the true faith in the fundamental doctrins thereof ; there is no question but they may be baptized , they are proper enough subjects of it ; and when they are thus well prepared and qualified to receive it , it may be hoped that they will be directed and guided by the lord , where , and how to find the persons that may be fit to administer it unto them . such among them who scruple , or question the manner of baptism by sprinkling , may receive it by dipping ; for all christendom own that that form may be used lawfully ; and that adult persons having faith in the lord jesus , after their giving the confession of the same , may , and ought to be baptized . and such among them who might scruple to receive it from persons of another denomination , might find some of their own way to administer it unto them . for it were strange , to suppose , that among so many hundreds of men , professing to have an immediate , or inward call to that part of the ministry by preaching , and prayer , there should not be some found among them , who might apprehend that they are as immediately call'd to the other part of the ministry , of baptism , and the supper , after they are truly convinced that they are gospel institutions . there is some ground of hope , that many among them will be brought to some good consideration , and better understanding , so as to see the great hurt and loss that it has been unto them , to reject those things , and also to come to that good and solid discretion and judgment of the great profit and advantage it would be to them , to receive the practice of them among them , for their spiritual good and honour of their christian profession ( thereby declaring , as well as by their christian lives and conversations , that they are the disciples of christ , by this testimony of their love to him ; that they keep these his commandments , as well as the others that he has enjoyned ; remembring that he that breaketh the least of his commandments , and teacheth men to do so , shall be least in the kingdom of heaven ) and also for the removing the great scandal and offence of many tender people , who are greatly stumbled at their way , in not only omitting , but speaking reproachfully against those sacred institutions . it will be no occasion of dishonour to them , nor argument of their declining , or going backward from the truth , to own and receive the practice of these things , that they have needlesly , and for want of due consideration , dropt , and lost ; more than it would be to a man that had dropt some piece of money , or jewel , to return , and stoop to take it up again . that which addeth to my ground of hope in this thing , is , that some among them have privately acknowledged , that they are sensible of the hurt and disadvantage that they have been at , as a body of people , for laying those practices aside . sect . xi . having finished my answers to the arguments of the four persons , above named , against the outward baptism , and the supper , i think fit to take notice of the arguments of george fox , ( the greatest person among the quakers , when living , and whose words are still as oracles unto them ) against these divine institutions ; to which indeed little more answer is needful , than what is given to those other , for his arguments are included in theirs , and so may the answers be in the answers to them . his argument against the outward baptism , i find to be but one , in a book of his , called , something ▪ in answer to the old common-prayer-book , printed at london , 1660 p. 18. and doth not that in matth. 28. say , baptize into the name ; and is not that more than in the name ? this the reader will find answered above , in reply to some of their arguments ; but to baptize into the name , acts 8. they grant not to be the inward baptism ; and therefore , nor is that matth. 28. the particles in , and into , being frequently the same in signification , both in english and greek , yea , and in hebrew also , and latin , and generally in other languages . his arguments against the outward supper , are as followeth , p. 26. they that received the bread and wine in remembrance of christ , shewing his death till he come , which the apostle had received of the lord , and delivered to the corinthians , which they were to examine , and eat , and drink in remembrance of christ's death , till he come . this was in , 1 cor. then he wrote again to the corinthians , and bids them examine themselves , and prove their own selves ; knew they not that christ was in them , except they were reprobates ? so they may see that this was not a standing form ; but as often as they did it , they did it in remembrance of christ , till he come ; and then examine your selves , prove your selves , if christ be not in you , except ye be reprobates ; so if you have him within , what need you to have that which puts in remembrance of him ? and so if ye be risen with christ ; seek those things that are above ; for now bread and wine is below , which is the remembrance of his death , so that part dies with him ; which must have a sign to put in remembrance of him . for the apostles forgot , who said , that they thought that that man should deliver israel . ans . the substance of this is replyed unto above ; only i thought fit to take notice , how impertinent and idle his argument is , from his comparing the first epistle to the corinthians , with a passage in his second epistle to them ; as if in his first epistle paul had delivered the command or practice of it unto them , because christ was not then come in them ; but when he wrote again , he was come in them . which reasoning of g.f. is built on a most false foundation ; for paul did believe that christ was as truly come in the corinthians , at his first writing , as at his second ; for as he said unto them in his second epistle , know ye not that jesus christ is in you , &c. 2. cor. 13.5 . so he said in his first epistle , 1 cor. 6.19 . know ye not that your body is the temple of the holy ghost , which is in you , which ye have of god , &c. and surely , when they had the holy ghost in them , they had christ in them ; from which it appears , that this argument of g.f. is exceeding impertinent , and built on a gross and manifest untruth . but it was the way of g.f. what he neither did nor could prove from scripture , he would boldly persuade by his authority and stamp , with saying , this is the word of the lord unto you , and then it was no more to be questioned ; and if any did , they were reckoned bad spirits , like corah , &c. also his saying , bread and wine is from below , and they who have christ in them need not the sign ; all this is answered above ; and had he not been very weak in his understanding and inconsiderate , he might have easily observed , that this way of his reasoning was equally against all outward ministry , words , and writings , which are not christ , more than bread and wine . and are not his many papers , about orders , and womens dresses , from below , seeing they are visible things , and therefore by his arguments , they should be rejected ? there is yet one argument behind , which i have found in a manuscript having humphry norton's name to it , a preacher of great name formerly among the quakers , and in extraordinary repute with edward burrough , and francis howgil , as appeareth by their epistles of recommendation concerning him , they both sent with him to friends in ireland , contained in the said manuscript ; unto you all ( saith edward burrough ) i do him recommend , as a faithful labourer , to be received by you in the name of him that sends him , in tender pity for you all , and the blessing of the lord upon his faithfulness i doubt not , &c. dated london 19. 3d. mo . 1656. and saith fr. howgil , receive humphry norton in the lord , whom the lord hath moved to come unto you , who is a brother , and faithful in the lord's work , and be subject unto him in the lord , all unto him ; for i much desired that he might come unto you , and so the lord hath ordered it ; and as you receive him , you receive me , f. howgil . this man , humphry norton , after his arrival in ireland , in the year 1656 , writ , and spread about several papers among the people , call'd baptists , and others ; of which i have seen divers contained in a manuscript , all writ by one hand , and having his name to them . his argument against baptism , is in the following words . q. 15. and now ye baptists , seeing that christ is come , and hath baptized us , and all men come unto him , tell me , whether there be any baptism but one ; seeing the apostle saith , one lord , one faith , one baptism , eph. 4.5 , 6. and whether baptism be not a doctrin , yea , or nay ? if you say an ordinance , whether it be not abolished ; yea , or nay ; seeing the scripture saith , having abolished in his flesh the enmity , even the law of commandments contained in ordinances ; for to make in himself of twain , one new man ; so making peace , eph. 2.15 . ans . that concerning one baptism , is fully answered above : to the latter concerning ordinances , the word in the greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not properly translated ordinances , but rather opinions , or persuasions . but let it be translated ordinances ; how doth this prove , that therefore water-baptism is abolished , unless the argument be built upon this supposition ; that all ordinances are abolished , and consequently baptism with water , and at the same rate , preaching and prayer must be abolished , which are no less ordinances . and in the same parcel of queries , the fifth querie is ; now answer in plain words ; from whence must this christ ye wait for come , and in what generation , and of what family , and out of what country , and of whom must he be born ? that they may no longer be deceived by you , who have kept them gazing after a false christ ; well may it be called gazing ; but leave it , and mind these in white apparel , which reproves you for it , acts 1.10 , 11. this humphry norton , after some years went into new england , and after his return , prints a book at london ( which i find quoted in another printed book ) having the like , or the same queries for substance ; the words are these . is not christ god , and is not god a spirit ? you look for a christ without you ; from what coast or country shall he come ? what country-man is he ? you stand gazing up in the clouds after a man , but we stand by in white chiding of you . reader , are not these dreadful words , enough to make all christian ears to tingle ? it is no wonder that they have so generally construed these words ; ye shew forth his death until he come , to be only his inward coming ; when the chiefest teachers among them had no faith of his outward coming to judge the world. and it is but too likely , that e. burrough , and f. howgil , were as great unbelievers as he in that great fundamental article of the christian religion ; and if they were not , they were miserably deceived , and did miserably deceive themselves by their supposed gift of discerning ; to give such high recommendations and praises of a man , that deserved not to be numbred among the lowest rank of christians , who hath dared thus openly , like one of the heathen opposers , to scoff at our blessed lord's coming without us to judgment ; but never any christian gave him occasion for such a scoffing manner of questioning , it being universally believed by all christians , that our lord will come from heaven in the same body wherein he ascended , and is not to be born again of a woman . again , in another paper that hath his name to it , there are these words ; and whereas he accused us for denying christ's merits ; i say , that which can be merited , is of self ; and that which is of christ is freely given . but such a word is not in scripture , as christ's merits , but is fetch'd from the whore a at rome by them . behold the man , whom e. burrough's called a faithful labourer , and f. howgil called a brother faithful in the lord's work , to whom he would have all the quakers in ireland to be subject ! how can they who follow such blind guides , but fall into the ditch with them ? is there any greater , or so great blindness to be found in the blindest , and most ignorant of the papists ? in a book of mine , called , truth 's defence , p. 140. i find an other argument i have used against the supper ; the effect of which is contained in these following words ; what christ did at that time ; and bid his disciples do until he come , is no gospel ordinance , because it was done in the night , or evening of the old covenant dispensation , and consequently was to come to an end with it . ans. i freely acknowledge this argument is weak and unsound , and the way to answer it , is by denying the consequence to be true and just ; for mostly what christ taught was in the evening , or latter part of the old covenant ; but it doth not therefore follow that it was to end with it . as also where i have said in my book , called , presbyterian and independent churches , &c. p. 185. that which ye now use is neither substantial dinner nor supper , being only a crumb of bread , &c. i acknowledge , was unadvisedly said , and as weakly argued ; for the end of that outward institution , was not any outward substantial dinner or supper , as neither was that of the paschal lamb. and also where , p. 184. of the same , i have argued , that the use of the outward signs of baptism and the supper , did suit most with the ages and state of children , for they suit well enough with the most grown christians , while remaining in the mortal body . sect . xii . and thus i have answered to all the arguments brought against the outward baptism and the supper , by their several writers , and chief teachers that i have found in their books ; not omitting any to my best remembrance , of any note ; where though i have brought in g. fox among the last , because i had not found the particular book where his arguments were , until i had finished my answer to the other four preceeding ; yet he was the first among the quakers , that led them , as into divers other great errors , so into this of rejecting the outward baptism , and the supper , grounding all upon a pretended divine inspiration ; and as by that pretence he did throw down the institutions of christ , leading many thousands into the ditch with him ; so by the same pretended authority , he set up outward orders and ordinances of his own , particularly that of women's meetings , giving them rule and government in the church , and appointing all marriages to come before the women's meetings , before they could pass , or be allowed by the community ; which hath no footstep , or warrant from the holy scripture . and when it could not be proved from scripture , though essayed by him and others , miserably straining the scriptures , contrary to their true sense ; the result was , that it was commanded by g. fox , and whoever did not obey , were judged by him and his followers , apostates , and enemies to truth . in the next place , i shall bring some clear proofs from scripture ; shewing that outward baptism and the supper , are the institutions of christ under the gospel . and first , as to baptism with water . that is an institution of christ , which he did command his apostles , and their successors , to practise to the end of the world. but he commanded them to practise baptism with water , &c. therefore , that he commanded them to practise baptism with water , is proved from matth. 28.19 . and from what is above discoursed in answer to their objections , it is apparent that water-baptism is there meant . and that the apostles , and all the churches of christ did understand that water-baptism was an institution of christ , is clear from the universal practice of believers in the apostles days ; so that it cannot be instanced where any came under the profession of faith in christ ; but they received baptism with water , either by the apostles , or other ministers of christ . again , that which is declared in scripture to be a means of grace and salvation , and which hath gospel promises annexed to it , is a divine institution . but so is baptism with water , as the following scriptures prove , mark 16.16 . acts 2.38 . acts 22.16 . rom. 6.3 . gal. 3.27 . col. 2.12 . 1 pet. 3.21 . and though these quakers will not allow that the scriptures above-mentioned , are to be understood of baptism with water ; yet by what is above discoursed , in answer to their objections ; it is evident , that they are to be understood of baptism with water , the sign being accompanied with the thing signified , in all that duly received it . again , that which is made a ground of unity among the faithful , together with faith and hope , and calling , is a divine institution ; but one baptism , as well as one faith , one hope , one calling , is made a ground of unity among the faithful , eph. 4.5 . and that the one baptism there , is the baptism with water ( the thing signified going along with the sign ) is above proved in the answer to the foregoing objections . and thus much briefly , for proof of water-baptism , its being an institution of christ under the gospel , to continue to the end of the world ; because he promised to be with his ministers to the end of the world , in their doing what he commanded them . next , that the supper by breaking of bread , and the use of the cup is an institution of christ , until his last coming , is proved by the like arguments , that water-baptism is proved to be an institution of christ ; for first it was commanded by christ ; do this in remembrance of me ; as oft as you eat this bread , and drink this cup , ye shew forth the lord's death till he come . and that this is his outward coming to judge the world , is above proved . secondly , it is a means of grace ; the bread which we break is it not the communion of the lord's body ? the cup which we bless is it not the communion of his blood ? that is , are they not , both signs and means exhibiting to us the communion of his body and blood , and the spiritual blessings that come to believers thereby ? for indeed all the signs that ever god appointed to his people , were means of grace , and not bare signs or symbols . thirdly , the bread and wine in the supper , is made a ground of unity among the faithful , as well as baptism ; we being many are one bread , and all are made partakers of that one bread. the objections made against the sense of these and the like scriptures , are above fully answered ; so that i see no occasion to say any more at present , by way of argument on this subject . an appendix . containing some observations upon some passages , in a book of w. penn , call'd , a caveat against popery ; and on some passages of a book of john pennington , call'd , the fig-leaf covering discovered . in a book of w. penn , called , a seasonable caveat against popery , printed in the year 1670. i find the following passage , p. 18. but if there be some virtue signified by the wine , more than by the bread , it is horrid sacriledge to rob the sign , much more the thing signified . it is a supper , and at supper there should be to drink , as well as to eat ; there can be no body without blood , and the drinking of his blood , shews a shedding of his blood for the world , and a participation of it . besides the sign is incompleat , and the end of that sacrament , or sign , not fully answered , but plainly maimed , and what god hath put together , they have put asunder ; so that the falseness and inscriptural practice of these men are very manifest . obs . reader : wouldest thou not think by these words , that w. penn was in good earnest , pleading for the sacrament ( as he calls it ) or sign of the supper ? and hadst thou not known that w. penn was the author of that book ; would'st thou not have concluded , whoever was the author was rightly principl'd for the supper , compleatly administred under both signs , by the arguments he brings for it ? as first , if there be some virtue signified by the wine , more than by the bread , it is horrid sacriledge to rob the sign , &c. the antecedent is true , by w. penn , otherwise his argument is vain ; and therefore the consequence must be true , which is this ; it is horrid sacriledge to rob the sign . now if it be horrid sacriledge in the popish priests and teachers , to rob the sign of wine in the supper ; is it not as horrid , or rather more horrid sacriledge in w. penn , and the rest of the teachers of the quakers to have robb'd both the signs , the bread as well as the wine ? and under the guilt of this robbery and sacriledge they still continue , i wish they may repent of it , that they may find mercy and forgiveness . his second argument is this . it is a supper , and at supper there should be to drink , as well as to eat . but how is it a supper , when there is neither to eat nor to drink : if the popish teachers have maimed the supper , which he blames them for ; how much more is he and his brethren blameworthy , who have quite abolished it ? his third argument for the cup is , the drinking of his blood , shews a shedding of his blood ; but how doth it shew it among the quakers , who have totally abolished the bread as well as the cup ? his fourth argument is , the sign is incompleat , and the end of that sacrament or sign , not fully answered . but how is the end of that sacrament , or sign any wise answered among the quakers , who have abolished both signs ? his fifth argument is , what god hath put together , they have put asunder ; so that the falsness and inscriptural practice of these men is very manifest . now to prosecute and retort his argument upon himself ; if it be a hainous sin to put a sunder what god hath put together ; is it not as hainous , or rather more , to put away , or abolish both things which god hath put together ? if they do evil that separate man and wife , whom god hath joyned , or put together ; do not they worse who kill them both ? if it be said , w. penn's arguments are only on supposition , and used against the papists , ad hominem . i answer , first , this doth not appear by his words , which are positive . secondly , if here he only argues on supposition , and ad hominem ; how shall we know when he argueth positively , and is in good earnest ? thirdly , his arguments seem to me and ; i think they will seem to many others , not only positive , but more valid and strong , than any arguments he hath brought against them . again , in the same book , p. 20. concerning the sacrifice of the altar , he saith — notwithstanding the scripture expresly tells us , that we have our high priest , that needs not sacrifice once a year , but who hath offered one sacrifice , and that by the will of god we are sanctified , through the offering of the body of jesus christ , once for all and that by one offering he perfected them that are sanctified , heb. 10.10 , 11 , 14. yet do they daily sacrifice him a fresh , as if his first were insufficient , or their daily sins required a new one . obs . do not these arguments of w. penn , against christ , his being daily offered up a sacrifice in the mass , prove as effectually , w. penn , and g. whitehead's doctrin to be false , in their defence of w. smith , who said , in p. 64. of his primmer , second part ; we believe that christ in us doth offer up himself a living sacrifice unto god for us ; by which the wrath and justice of god is appeased towards us . this w. penn confirms in his rejoynder to j. faldo , p. 285. saying , that christ offers himself in his children , in the nature of a mediating sacrifice ; and that christ is a mediator , and an attoner in the consciences of his people , at what time they shall fall under any miscarriage , if they unfeignedly repent , according to 1 john 2. 1 , 2. and g. whitehead is very large in the defence and confirmation of it , in his book , called , the light and life of christ within , p. 44. and quotes at least seven several places of scripture to prove it , viz. that christ in them doth offer up himself a sacrifice unto god for them , by which the wrath and justice of god is appeased towards them . all which scriptures , and many more , respecting the sacrifice of christ without us , and his blood outwardly shed , they have most grosly perverted and misapplyed to a supposed daily offering of christ by way of sacrifice in them to appease the wrath and justice of god. now let w. penn answer to his own arguments which he had used against the sacrifice of christ in the mass ; for any that are not wilfully blind may see , they are of equal force against his supposed and invented sacrifice of christ , daily offered in every quaker when they sin , to appease the wrath and justice of god. and here i think fit to repeat some questions i proposed to w. penn , by way of argument , against this false notion of his , ( and of g. whitehead , which they originally received from g. fox , and he it is very probable from familists and ranters , who had the same notion , as i can easily prove ) that christ offers up himself in them , to appease the wrath and justice of god , in the nature of a mediating sacrifice . ( note reader , these words bespeak their sense to be a sacrifice , really and strictly so taken ; yea , the sacrifice within , to be the only real and strict sacrifice ; for the other without , of christ's body and blood without the gates of jerusalem , was the type , the history . the lamb without , shews forth the lamb within , said w. penn , one outward thing cannot be the proper figure , or representation of another outward thing ) . these questions are in my book , called , gross error and hypocrisie detected in g. whitehead , and some of his brethren , p. 20. and i have just cause to propose them again , to his and his brethrens consideration ; because i have not to this day received any answer to them , either from w. penn , or george whitehead , nor from tho. elwood , who hath writ a pretended answer to this very book , called , gross error ; &c. who hath passed by , not only these queries containing so many arguments as there are queries ; but the other chief things in that book ; and yet he and his brethren glory , how they have answered all my books , when in effect they have answered none of them to purpose , and some of them not at all ; as my second narrative of the proceedings of the meeting at turner's hall , that has been above a year in print ; ( as no more have they answered to satan disrob'd ; done by the author of the snake in the grass ; being a reply to tho. elwood's pretended answer to my first narrative , which saved me the labour of replying to it . ) and indeed , the book , called , gross error , &c. has been in print near three years , and yet no answer has been given to these queries ; which are as follow . 1. if satisfaction be totally excluded ( as w. penn hath argued against the satisfaction of the man christ jesus without us ; and by his death and sufferings on the cross , reason against railing , p. 91. because a sin , or debt cannot be both paid and forgiven ; what need is there of a mediating sacrifice of christ within men , more than without them ? 2. seeing it is the nature of all sacrifices for sin , that they be slain , and their blood shed ; how is christ slain in his children , and when ? for we read in scripture , that christ lived in the faithful , as he did in paul ; but not that he is slain in them . 3. if any slay the life of christ in them by their sins ; doth not that hinder the life to be a sacrifice by g. whitehead's argument ; that the killing of christ outwardly , being the act of wicked men , could be no meritorious act ? 4. where doth the scripture say , christ offers himself up in his children a sacrifice for sin ? 5. is not this to make many sacrifices , or at least to say , that christ offers himself often , yea , millions of times , contrary to scripture , that saith , christ offered up himself once ? 6. why could no beast under the law , that had a blemish , be offered ; but to signifie that christ was to offer up himself in no other body , but that which was without all sin ? 7. why was it prophecied of christ ; a body hast thou prepared me , why not bodies many , if he offer up himself in the bodies of all the saints ? 8. is not this to make the sacrifice of christ of less value and efficacie in his own body , than his sacrifice in w. penn's body ? because the sacrifice of christ , in that body that was offered at jerusalem , was the type , this in w. penn's body , the anti-type ; that the history , this the mystery . 9. doth not this strengthen the papists in their false faith ; that christ is daily offered in the mass , an unbloody sacrifice ? i desire that w. penn , and g. whitehead , will give a positive answer to these queries ; and shew , wherein my arguments against their notion of christ's being offered a sacrifice in men , are not so strong against them , as w. penn's arguments are against the papist's notion ; that christ is offered up daily in the mass . i. note , reader , whereas my adversaries , tho. elwood , and j. pennington , in their books against me , have brought several quotations out of some of my former books , particularly the way cast up , p. 99. and the way to the city of god , p. 125. on purpose to prove that i was of the same mind and persuasion with w. penn , and george whitehead , concerning christ being a real sacrifice for sin in men , to appease the wrath and justice of god ; and his being the seed of the woman in them , having flesh and blood , &c. to be understood without any metaphor , or allegory , or other figurative speech , is what i altogether deny , can be inferred from my words ; for as i have shewed in my book of immed . revel . p. 14.15 , 16. ( which john pennington hath perversly applyed in his book , called , the figg-leaf covering , p. 5.4 . ) the spiritual discerning of the saints ( in scripture ) is held forth under the names of all the five senses ; — in like manner the things of god themselves , are held forth in scripture , under the names of sensible things , and which are most taking , pleasant and refreshing unto the senses ; as light , fire , water , oyl , wine , oyntment , honey , marrow and fatness , bread , manna , and many other such like names , which i expresly grant are metaphors ; yet that hinders not ( said i ) but that the spiritual mysteries represented under them , and signified by them , are real and substantial things ; to wit , god's power and virtue , spirit , light , and life , and the wondrous sweet and precious workings and influences thereof ( which i expresly mention , p. 14. ) and indeed these outward things are but figures of the inward and spiritual , which as far exceed and transcend them , in life , glory , beauty , and excellency , as a living body doth the shadow . now all this i still firmly hold and believe as much as formerly , when i writ those words ; for indeed , because we have not proper words , whereby to signifie spiritual and divine enjoyments and refreshments in the souls of the faithful ; therefore words are borrowed , and transferred from their common signification , to a metaphorical , and allegorical ; whereby to signifie the spiritual enjoyments and refreshments of the saints , from what they witness and experience of the power , vertue , light , life , and love of god and christ in them . so that i still say , the outward light of sun , moon , star , or candle , is but a shadow , or figure , campared with the divine light of god and christ within ; the outward bread , wine , flesh , though ever so excellent that the outward man tasts of , is but a figure and shadow ; being compared with that inward bread of life , inward wine and flesh , oyl , and honey , that is inwardly tasted and received by the inward man. but behold the wretched perversion that my prejudiced adversary , john pennington , puts upon my sound words , and the wretched conclusion that he draws from thence ; as if therefore i did hold then , that the outward death of christ was but a shadow , or sign of the inward death of christ in men , and his outward sacrifice and blood outwardly shed , was but a figure and shadow of his being a sacrifice within men , and his blood inwardly shed ; which as it hath no shadow of consequence from any words , so it never came into my thoughts , so to imagine ; for in that place of my book , of immed . rev. above quoted by him , i did not compare christ's death without , and his death within , or his blood without , to his blood within ; making that the shadow and figure , and this the substance , as they do : but i was comparing the outward meats and drinks , as bread , flesh , wine , marrow and fatness , with the divine enjoyments of the saints , which borrow the names of these outward things , and whereof they are but figures and shadows . ii. and when i said in some of my former books , that christ was the seed of the woman , that bruised the serpents head in the faithful in all ages ; i did not mean that christ , as he was born of the virgin mary , was a figure , or allegory of christ's birth , or formation in the saints . but on the contrary , christ inwardly formed , is the allegory and metaphor ; yet so that christ inwardly enjoyed in the saints , is a real divine substantial enjoyment and participation of christ , his life , grace and virtue , in measure which they receive out of the fulness of the glorified man christ jesus in heaven ; for though to call christ inwardly the seed born , or crucified , is metaphorical ; yet the inward life of christ is real and substantial that the saints enjoy ; and being a measure out of the fulness that is in the glorified man christ jesus in heaven , it is of the same nature therewith ; and it is one and the same mediatory spirit , and life of christ in him ; the head dwelling in fulness , and in them in measure , as paul said , to every one of us is grace given , according to the measure of the gift of christ . and whereas he quotes me in his 55th p. saying ; this is the promised seed which god promised to our parents after the fall , and actually gave unto them , even the seed of the woman , that should bruise the head of the serpent . but doth this prove , that christ being inwardly formed in the saints , was more properly ( and without all allegory metaphor , or synecdoche ) the seed of the woman , than as he was born of the virgin ? i say nay ; though he would strain my words to this , to bring me into the same ditch with him and his brethren ; who make christ without , the type and history , and christ within , the substance and mystery . that the promised seed was actually given to believers , immediately after the fall , hath this plain orthodox sense . that the power of christ's godhead or the eternal word that was in the beginning , and which was in the fulness of time , to take flesh and blood , like unto the children , did actually break the power of sin and satan in the faithful ; and this power was the real power of the seed of the woman that was born of the virgin mary ; and what that power effected and wrought in the faithful , in the ages before christ came into the flesh , it was with respect to his coming in the flesh , and to what he was to do and suffer in his body of flesh for their sins . and what i said , as quoted by him , page 35. out of my book , way to the city of god , page 125. even from the beginning , yea , upon man's fall , god was in christ reconciling the world to himself , and christ was manifest in the holy seed inwardly , and stood in the way to ward off the wrath of god , from the sinners and unholy , that it might not come upon them to the uttermost , during the day of their visitation . all this , or what ever else of that sort , i have said , in any of my books , hath a safe and sound sense , rightly understood ; though this prejudiced adversary , seeks by his own perversion to turn them to the contrary : the word reconciling , redeeming , hath a two-fold signification ; the one is to satisfie divine justice , and pay the debt of our sins ; this was only done by christ , as he suffered for us in the flesh ; the other is to operate , and work in us , in order to slay the hatred and enmity that is in us , while unconverted ; that being converted , we may enjoy that inward peace of christ , that he hath purchased for us by his death and sufferings , now that the light , word , and spirit , gently operates and works in men , to turn and incline them to love god , to fear him , and obey him , to believe and trust in him ; that is , to reconcile men to god , and to ward , or keep off the wrath of god from them : and thus , god was in christ , reconciling the world to him in all ages . but this is not by way of satisfaction to divine justice for men's sins ; but by way of application , and operation ; inwardly inviting , persuading , and as it were intreating men to be reconciled unto god ; that so the wrath of god that hangs over their heads , may not fall upon them ; for while god by christ , thus inwardly visits the souls of men , inviting and persuading them to turn and live ; saying , why will ye dye ? the wrath is suspended , and delayed to be executed upon them ; yet it is not removed , but abides upon them , until they repent and believe , as the scripture testifieth ; he that believeth not , the wrath of god abideth on him . and though this inward appearance , and operation in christ in men's hearts , stayeth the execution of divine wrath and justice ; yet that inward appearance , is not the procuring and meritorious cause of men's reconciliation with god ; but the means whereby , what christ by his death and sufferings hath purchased , is applyed ; for though christ made peace for us by his blood outwardly shed ; yet that peace cannot be , nor is obtained , or received by any , but as the soul is inwardly changed and converted , and so reconciled unto god. iii. and the like twofold signification , hath the word to attone ; for as it signifieth to attone , or reconcile god and us , that wholly is procured by christ's obedience unto death , and sacrifice that he offered up for men on the cross ; but as it signifieth the effectual application of that great attonement , made by christ for men at his death ; that is wrought by his spirit , and inward appearance in their hearts . and i might well say , at man's fall , the seed of the woman was given , not only to bruise the serpent's head , but also to be a lamb or sacrifice , to attone and pacify the wrath of god towards men ; as he quotes me in my book , way to the city , p. 125. for taking attoning in the first sense , the virtue , merit , and efficacy of christ's sacrifice on the cross , did as really extend to the faithful for remission of sin , and bringing into reconciliation and peace with god , from adam's fall , as it now doth ; which this prejudiced author seems wholly ignorant of , as well as his brethren : again taking it in the second sense , for the effectual application of the attonment made by christ's death , through his meek and lamb-like appearance by his spirit and life in men's hearts , it has a truth in it : and christ may be said to be the lamb of god that taketh away the sins of the world ; both by his outward appearance in the flesh , as he dyed for us , to procure and purchase the pardon of our sins , and our justification before god ; and also by his inward appearance , to renew and sanctifie us ; for as by our justification the guilt of sin is taken away ; so by our sanctification is the filth of it removed : both which is the work of christ , the lamb of god respecting both his outward and inward appearance ; in his outward , being a sin-offering for us , and a sacrifice in a strict sense ; in his inward appearance of his divine life in us , being as a peace-offering , and sacrifice of sweet smelling incense before god ; not to reconcile god and us , as is above said ; but to apply effectually to us , the reconciliation made for us by his death on the cross . iv. and that i said ( as he again quotes me ) the seed hath been the same in all ages , and hath had its sufferings , under , by , and for the sins of men in them all , for the removing and abolishing them ; this i still hold , that there is a tender suffering seed , or principle in men , that suffers by men's sins , and by its gentle strivings , prevails and gains the victory at last in all the heirs of salvation . but this suffering seed , or principle , i never held it to be god , nor was i ever of that mind , that god did really and properly suffer by men's sins ; although i have known divers to hold such an absurd opinion , as g. whitehead hath plainly declared to be his opinion in his divinity of christ , p. 56. which is as really repugnant , both to scripture and sound reason , as to hold that god hath bodily parts and members ; because the scripture in many places , in condescension to our human capacities , speaks of god's suffering , repentance , being grieved ; as it doth of his face , eyes , ears , hands and feet ; all which ought not to be properly , but allegorically understood . and though i hold that this tender seed suffers in men by their sins , that so by its gentle strivings with them , it may overcome them , and slay and crucifie the body of sin in them ; yet i hold not that suffering to be the procuring and meritorious cause of our justification , and pardon of sins before god ; nor do i remember any where that i have so said or writ ; if any shall shew me where , i shall readily correct and retract it , or any thing in any of my books that looks that way : and if any query whether i hold that seed to be christ , that doth so suffer in men by their sins ; i answer , it is not the fulness of christ , but a measure proceeding from the fulness that was , and is lodged in the man christ ▪ and because the fulness is not in us , and never was , or shall be in any man , but in the man christ jesus alone , that was born of the virgin ; therefore he , and he only , because of the fulness of grace and truth that was and is in him , was ordained and appointed to be the great , and only , and alone sacrifice for the sins of the world , being the head of the body , which is his church , it was only proper that the sufferings that should be in the head only ; should be that compleat , only , and alone satisfactory , and propitiatory sacrifice for the sins of men ; as the arguments above mentioned in my queries to g. whitehead , and w. penn , do plainly demonstrate : and though in christ when he suffered for the sins of the world at his death , his godhead did not suffer , yet all that was in him ( the godhead excepted ) did suffer . note again , reader , that although i find no cause to give an answer to the book of john pennington , above-mentioned , called , the fig-leaf covering , &c. because i had said in my second narrative , p. 33. that very book , ( being a pretended answer to my book of explications and retractations ) is such a plain and evident discovery of his unjust , and unfair proceedings against me ( whereof the whole second days meeting , who hath approved his book is guilty ) and of his ignorance and perversness of spirit , in perverting my words ; that i see no need to give any other answer to him , or direct to any other answer , ( either to his fig-leaf , &c. or his book keith against keith , or any other his books ) but his own very book , and books compared fairly with my books , quoted by him ; and particularly that of my explications and retractations ; yet because i find divers passages in that book of his , plainly prove him and his brethren of the second days meeting extreamly erroneous in the great things of the christian doctrin , some of them being fundamental ; therefore i shall take notice of the following passages ; partly to give the reader a tast of his unfair dealing towards me , and partly to shew his being still erroneous in some great fundamentals of the christian faith ; together with his brethren of the second days meeting , who have approved his fig-leaf . in his 19 and 20 pages , he will needs fasten a contradiction on me : that one time , by the flesh of christ , john 6. i mean an inward invisible substance , and the eating an inward invisible eating . but now in my retractations , i assert , that to believe in christ , as he gave his body of flesh outwardly to be broken for us , is the eating of his flesh , as well as the inward enjoyment of his life in us . and to confirm the contradiction , he quotes me , saying , immed . revel . p. 258. this body of christ , of which we partake , is not that which he took up when he came in the flesh outwardly , but that which he had from the beginning . ans . first , it is no contradiction , to say , the eating of christ's flesh , john 6. is to believe ( not by a bare historical belief , but by a living sincere faith wrought in us by the spirit of christ ) that christ gave his outward body to be broken for us ; and also that it is the inward enjoyment of his life in us ; as it is no contradiction , to say , christ is our intire and compleat saviour ; both as he came outwardly in the flesh , dyed and rose again , &c. and as he cometh inwardly by his spirit into our hearts , and dwelleth in us by faith. and as concerning that quotation , immed . rev. p. 258. by this body , in that place ; i did mean that which is only allegorically called his body , to wit , that middle of communication , above ▪ mentioned ; that is indeed a spiritual and invisible substance , owned by r.b. as well as by me , and many others . and i say still , this invisible spiritual substance in the saints , is not that visible body of christ which he assumed when he came in the flesh outwardly ; yet this is not to make two bodies of christ ; because the one is called his body , only in a metaphorical sense . ans . 2. in my book of retractations , p. 25. i had plainly retracted and corrected that passage , in p. 25. recor. corr. that by christ's flesh and blood , john 6.50 , 51. he meaneth only spirit and life ; acknowledging , that it was at most an oversight in me ; but how doth this prove me a changling in an article of faith ? as he infers very injurously : may not a man change his judgment concerning the sense of a particular place of scripture , without changing an article of faith ? that such a change may be , without a change in an article of faith , is acknowledged by all sober writers and expositors of scripture . yea , there are many places of scripture , that some understand one way , and others not that way , but another , and others a third way ; and yet all have one faith in point of doctrin . ans . 3. what a man retracts in one book , or part of a book , he ought to be understood to retract the same passage , where it can be found in another part , or book of his ; nor ought he to be charged with contradiction , in what he hath retracted . for as i have formerly said in print , they are only chargable with contradictions that without retractation , holds contradictory assertions , simul & semel , i. e. both together . page 22. he will not permit me to use that distinction , to say , i had not my knowledge from them , ( viz. the scriptures ) as being the efficient cause , but i did not deny that i had my knowledge by them instrumentally ; to wit , the doctrinal knowledge and faith i had of gospel truths ; he quibbles upon the word from , as if it could not signifie sometimes the efficient cause , and sometimes the instrumental ; whereas a school boy knoweth that it hath these several significations , and more also . and seeing what i then writ in my book of immed . rev. was owned by the quakers , it plainly followeth , that according to j.p. the words of scripture are not a means so much as instrumentally to our knowledge of the truths of christian doctrin . but how will he reconcile this to w. penn ; who doth acknowledge that the scriptures are a means to know god , christ and our selves ? see his rejoynder , p. 115. where he expresly saith ; we never denied the scriptures to be a means in god's hand , to convince , instruct , or confirm . by we , its plain ▪ w. p. meant all the quakers ; and consequently g. k. being then owned to be one of them . page 39. he will not allow , that what i have quoted out of my immed . revel . p. 243. to p. 247. proves that i did then hold the man christ without us in heaven , to be the object of our faith ; though he grants my words that i said , the man christ who suffered in the flesh at jerusalem , is the spring out of which all the living streams flow into our souls , and that he is to be prayed unto , which he saith none of us deny . and yet with the same breath as it were he denyeth it ; for if the man christ is to be prayed unto , being the spring out of which all the living streams flow unto our souls ; surely as such he is the object of our faith ; for how can we pray to an object in whom we believe not ? but seeing he will not allow me , that i then owned the man christ without us to be the object of faith ( wherein he is most unjust unto me ) and that i writ then as a quaker , and my doctrin was the quakers doctrin ; it is evident , that according to him , it was not the quakers doctrin , that the man christ without us , is in any part or respect the object of our faith ; why then doth he , and many others accuse me , that i bely them , for saying they hold it not necessary to our salvation , that we believe in the man christ without us ? and it is either great ignorance , or insincerity in him , to say , that none of them deny that the man christ without us in heaven , is to be prayed unto ; seeing a quaker of great note among them , william shewen , hath printed it in his book of thoughts , p. 37. not to jesus the son of abraham , david and mary , saint or angel ; but to god the father , all worship , honour and glory is to be given , through jesus christ , &c. this &c. cannot be jesus the son of abraham , but some other jesus ; as suppose the light within ; otherwise there would be a contradiction in his words ; so here he asserts two jesus's with a witness ; what saith j. pennington to this ? page 41. in opposition to my christian assertion , that the believing jews , before christ came in the flesh , did believe in christ , as he was to be born , suffer death , rise and ascend ; and so the man christ , even before he was conceived , born , &c. was the object of their faith ; he thus most ignorantly and erroneously argueth . — could that be the object of theirs , ( viz. the believing gentiles ) or of the jews faith , which our lord had not yet received of the virgin , which was not conceived , nor born , much less ascended ? ans . yes , that can be an object of faith and hope , which has not a present existence , but is quid ' futurum , something to come ; though nothing can be an object of our bodily sight , or other bodily senses , but what is in being , and hath a real existence in the present time. but so stupid and gross is he , that he cannot understand this , that the faith of the saints could have a future object , in any part or respect ; this is to make faith as low and weak a thing as bodily sense . is it not generally acknowledged through all christendom , that the saints of old , as abraham , moses , david believed in christ , the promised seed as he was to come , and be born , and suffer death for the sins of the world , according to our saviours words , abraham saw my day and was glad ; which is generally understood by expositors ; that as he saw christ inwardly in spirit , so he saw that he was to come ' outwardly , and be his son according to the flesh ; and by what eye did he see this , but by the eye of faith ? and that eye of faith had christ to come in the flesh , to be born , &c. for its object as a thing to come . and in the same page 41. he quoteth me falsly , saying , immed . rev. p. 132. agreeing with both papists and protestants , that god speaking in men is the formal object of faith. this quotation is false in matter of fact , as well as his inference from it is false and ignorant . i said in that p. 132. that both papists and protestants agree in this ; that the formal object of faith is god speaking ; but quoth the papist , it is the speaking in the church of rome ; no , quoth the protestant ; god speaking in the scriptures , is the formal object of faith. here i plainly shew the difference of papists and protestants , about the formal object of faith ; though they agree in one part , that it is god speaking ; yet in the other part they differ ; the papists making it , god speaking in the church ; that is , not in every believer , but in the pope and his counsel . and there in that , and some following pages , i plead for internal revelation of the spirit ; not only subjectively , but objectively working in the souls of believers ; to which testimony i still adhere ▪ but what then ? doth this prove that christ without us is no object of our faith ? will he meddle with school terms , and yet understand them no more than a fool ? doth neither he , nor his quondam tutor , t. ellwood , understand that the res credendae , i. e. the things to be believed , are ingredients in the material object of faith ; as not only that christ came in the flesh , was born of a virgin ; but all the doctrins , and doctrinal propositions set forth in scripture , concerning god and christ , and all the articles of faith , are the material object of our faith ; but the formal object of faith , is the inward testimony of the spirit , moving our understandings and hearts to believe and close with the truth of them ? all which are well consistent , and owned by me . page 43. he rejects my exposition of the parable , concerning the lost piece of money , in my late retractation of my former mistake , p. 15. sect. 1. p. 10. that by the lost piece of money , is to be understood the souls of men ; as by the lost sheep , and the lost prodigal . to this he most ignorantly and falsly opposeth , by saying : first , the lord can find the soul without lighting a candle in it . i answer , by finding , here is meant converting the soul ; thus the father of the prodigal found him , when he converted him to himself ; this my son was lost , and is found , i. e. was departed from god , but now is converted , luke 15.32 . and ver . 6. i have found the sheep that was lost . now , can this be wrought ; or doth god work this work of conversion in a lost soul , without his lighting a candle in it ? secondly , he saith , the very design of the parable , was to set forth , not what god had lost , but what man had lost ; the candle being used by man who needed it , not by god and christ who needed it not . how ignorantly and stupidly doth he here argue ? how can man use the candle , unless god light it in his heart ; and doth not god use it in order to bring , or convert man to himself ? it 's true , though there were no candle lighted in man's heart , god seeth where the soul is , even when it is involved in the greatest darkness ; but in order to the souls conversion , which is principally god's act , it is god that lights the candle in it , and causes his light to shine in it . and whereas i have said ; they who expound the lost piece of money , to be the light within ; will find difficulty to shew what the nine pieces are , which are not lost . — his answer to this is , as similes seldom go on all four ; so neither must parables be pursued too far . i answer , though every circumstance of a parable is not to be pursued , yet every necessary part of it is ; whoever expounds the parable , is bound to expound what the nine pieces are , as well as what the tenth was . but he thinks to pinch me with great difficulties in my exposition . as first , he demands whether there be no difficulty to find who the woman is that had ten souls , kept nine , and lost one . ans . there is no difficulty in this , more than in finding who the ninety nine sheep were that were not lost ; and who the elder brother was in the other two parables : and who they were ; i had formerly shewn , but that his prejudice blinds him , that he will not see : many angelical , created , rational spirits did not sin , so were not lost ; but the souls of men did sin , so were lost . and the number nine in the one parable , and ninety nine in the other , answer one to another ; the definite numbers being put for indefinite , as is ordinary in scripture . but he thinks it a mighty difficulty according to my exposition , to tell what the house was , which in effect has no difficulty at all ; the house where the soul is , as buried under a great heap of filth and sin , is the body wherein the soul is lodged ; and the animal and natural faculties , with which also the soul is defiled ; so the house , to wit the body , and animal and natural faculties , being swept and cleansed by him who hath his fan in his hand , purely to purge his floor , to wit , christ , ( signified here by the woman ) he finds the lost soul ; for as he said himself , he came to seek and to save , ( i. e. ) that which was lost . for christ had not lost christ , nor god had not lost god ; but they had ( in a sense ) lost the souls that had sinned , as the souls had lost god and christ . page 45.46 . ) in opposition to me ; he will needs have all these places , 1 cor. 2.2 . rom. 66. gal. 2.20 . heb. 6.6 . to be understood of christ's being crucified in men ; else why doth he oppose me with his queries ? and at this rate we shall not find any place in the new testament , where paul preached christ crucified without men , but only within ; for by the same liberty he may expound all other places , only of christ crucified within . but there is no reason , why any of these places should be understood of christ's crucifixion in men ; the crucifying the old man is so far from being joyned with the inward crucifying of christ , that it is rather a sign and effect of christ's power , triumphing victoriously in man , than of his being crucified in man. the crucifying christ afresh , is not so much the crucifying him within men , as its men acting so unworthily ; as if they did act over again the jews part , in crucifying him outwardly . page 47. his base reviling me , for my retracting some things in my book of universal grace , used by way of argument unduly by me , ing , thus in him is verified the saying of the apostle , james 1.8 . a double minded man is unstable in all his ways . by this means he will allow no man to amend or correct his faults , or retract his errors , however truly convinced of them ; if he does , he is condemned by j. pennington , ( and not by the apostle james ) to be a d●uble minded man. but what if perhaps g. whitehead , or w. penn , should find cause to retract , or correct some passages in their books , which formerly they thought divine openings ; must they also be judged double minded men , &c. is it not more an evidence of sincerity to retract an error , than to persist in it ? have not many good men done it ? yea , have not the quakers commended some for retracting and condemning some things , which formerly they reckoned to be divine openings ? must all that retract from their errors , be reputed double minded men ? oh unfair adversary , full of deep prejudice and spite ! i pray god give him repentance and forgiveness . page . 50. he is so ignorant and blind , as not to understand my distinction betwixt essentials of true religion indefinitely , and essentials of the true christian religion in specie . cornelius's religion ( being gentile religion ) was true in its kind , before he had the faith of christ crucified ; but i say , the faith of christ crucified , in some degree is essential to the christian religion , and otherwise to assert its plain deisme ; yet that faith may be , where the knowledge of the circumstances of times , places and persons may be wanting . page 52. he blames my saying , upon supposition that any suchh thing can be found in my books , i retract and renounce it , ( viz. that any are saved without all knowledge and faith of christ , explicit or implicit ) this he saith is childish all over . and for a proof he querieth ; can a man retract and renounce a passage upon supposition , and not know what the passage is ? but his query is impertinent , and hits not the case ; a man may retract a saying upon supposition , that he had said it ; yet not knowing that ever he said it ; as if he were accused , that he had said , b. is a dishonest man , and replyeth , i know not that ever i so said ; but on supposition that i so said , i retract it . this is not childish ▪ but manly and christian ; if he had no cause to say , b. is a dishonest man. it seems , j. pennington never repented of his sins of ignorance ; he thinks that 's childish all over : i pity his childishness . page 54. his blaming me for saying in my retractations ; the breaking of the union betwixt soul and body ; is more properly a death , than the breaking the union betwixt the life and spirit of christ , and the soul of man , is the death of christ in the soul. for of that i was tr●a●ing , and at this rate of his blaming me ; when christ dyed upon the cross ; that was not so proper a death , as when he is crucified in men by their sins ; and consequently his death in men is the only proper sacrifice , for that mans sins . his death without , being not so proper a death , is not a proper sacrifice , by his most ignorant way of reasoning . but my reason for my assertion holds good , and which he has not touched ; for when a man dyeth , his soul leaveth the body , and ceaseth to act in it , nor is the body any more sensible ; but christ acteth in a dead soul , and the soul , though dead , is oft made in some degree sensible of the spirit of christ acting in it , in order to its being further quickned ; as frequently comes to pass in thousands and millions of souls . besides , as i argued ; the union of soul and body , is a personal union , whereby what the body doth , is chargable upon the soul ; but the union betwixt the spirit of christ and men , is not a personal union ; otherwise when those men sin , their sin would be chargeable upon christ . page 61. he ignorantly thinks he hath caught me in a contradiction , about owning a condition in one sense , in reference to god's willing all men to be saved ; ex parte objecti , and denying a conditional election . but this is no contradiction at all ; because the will of god is conditional objectively , or ex parte objecti , i. e. men that are the object of god's will , and yet not conditional subjectively , i. e. on god's part ; if he understand not this distinction , i ought not to suffer for his ignorance ; he should not meddle with school-terms , except he understand them ; the distinction of volition , conditional objectively , and not conditional subjectively ; and yet the same will is common and ordinary in all authors that treat on such subjects . page 69. he is guilty of great injury against me , in matter of fact , by an unfaithful reciting of my words , and thence taking occasion against me . — in all places in the new testament , where the word gospel is used , it signifieth the doctrin of salvation by the promised messiah , that was outwardly to come , and did come in the true nature of man , &c. he quite leaves out my words , and did come in the true nature of man , that were necessary to perfect the sentence , and if he had brought them , would have taken away his occasion of his quarelling with me so unjustly ; he saith , here he is out again ; for the new testament being written , not when christ was outwardly come , but after he was outwardly come ; the word gospel there , when it signifieth the doctrin of salvation by the promised messiah , must needs respect him , as already come , not as to come . ans . where the new testament saith , the gospel was preached to abraham , and to the children of israel in the wilderness ; gospel there signified the doctrin of salvation by the promised messiah that was then to come , and not already come ; but at other times it signifieth the doctrin of salvation , by christ already come , as my words cautioned it ; therefore he is guilty of abuse and forgery , like his quondam master , tho. elwood , as elsewhere . page 70. he most ●mpertinently opposeth my sound assertion , by quoting paul , mentioning another gospel , as 2 cor. 11.4 . and gal. 1.6 , 8 , 9. for by gospel i understand the true gospel of christ , and not a false gospel ; as when i say , every man is a rational creature ; and j. pennington , should object , a man pictured on a board or wall , is not a rational creature . is not this a rare disputant ! but his following opposition is the most observable , and is a new effectual proof of my charge against him and his brethren of the 2d . days meeting , who have approved his book , he saith by way of opposition . also when the everlasting gospel was again to be preached after the apostacie ( for it seems by the word again , it had been discontinued to be preached ; although the history of christ's birth , death had not ) doth that place , rev. 14.6 , 7. mention any thing of the doctrin of salvation , by the promised messiah ? there is not a word of that said there ; but saying with a loud voice , fear god , and give glory to him , &c. ( being preached with commission from on high , ) is called preaching the everlasting gospel . did g. k. ( saith he ) in his diligent search overlook this ? if not , how could he say in all places in the new testament , where the word gospel is used , it signifieth the doctrin of salvation by the promised messiah ; he adds to this two other places , as rom. 1.16 . and colos . 1.23 . in both which , he will not have the gospel to signifie the doctrin of salvation by christ crucified , with respect to that clear and bright dispensation the apostles were under ( which was the sense i gave of the gospel , in col. 1.23 . ) and he saith in rom. 1.16 . that the gospel cannot be said to be the power of god unto salvation , to the believer , in any other sense , than as it is a powerful , energetical inward principle ; for as it is barely historical , the ungodly have that belief , though they want the power . this i say effectually proves again my charge against them , that they hold it not necessary , for us to believe that christ dyed and rose again for our salvation ; why , the gospel that paul preached , rom. 1.16 . and col. 1.23 . is not the doctrin of salvation by christ crucified , the promised messiah , and when the everlasting gospel was to be preached , rev. 14.6 , 7. ( which the quakers think they have given them to preach ( with commission from on high ) the doctrin of salvation by christ crucified , was not that gospel ; the consequence is plain , that therefore the faith of chr●st crucified , is not necessary to their hearers for salvation . it is not the everlasting gospel that is given them to preach ; if they preach it , they go beyond their commission , they do a needless work. but saith j. p. fear god and give glory , to him is called preaching the everlasting gospel . but is not that also a doctrin ? yes , surely ; so then the doctrin , fear god , &c. being preached , is a preaching the everlasting gospel ; but the doctrin believe that christ died for our sins , and rose again , being preached is not preaching the everlasting gospel ; according to john pennington , and his brethren of the second days meeting . this sufficiently sheweth , that those quakers are semper idem , always the same ; they are the same still , as formerly ; though many that hear them of late , say , their way of preaching is changed ; they had wont formerly , before the difference arose betwixt them and g. k. to preach only the light within , and obedience to it ; but now they preach the man christ , and his death and sufferings without , and how beneficial they were to mankind ; and that the faith of it is beneficial . yet by j. p. his affirmation approved by the second days meeting of the friends of the ministry , in and about london , whereof g. w. and w. penn are members , and where frequently they are present , the doctrin of salvation by christ crucified , is none of the everlasting gospel that is given them to preach ; but fear god , and give glory to him , &c. but how comes it , that believe in the light within , obey the light within , and that shall suffice to your salvation , is not mentioned in the angels commission to preach the everlasting gospel , no more than believe in christ crucified without you ? perhaps j. p. will reply , though not mentioned or expressed ; yet it is implyed , and understood . but how prove they it is implyed ; that believing in the light within alone , and obeying it , is sufficient to salvation , without faith in christ crucified ? is not the blindness of these men ( for all they talk of light within ) exceeding great , and the darkness that 's over them , like the darkness of egypt ▪ that might have been felt ? john ( rev. 14.6 , 7. ) did not say the angel had nothing else to preach , but fear god , and give glory to him ; that doctrin being a general doctrin , common both to law and gospel , and both to true gentile religion , as well as true christian religion . the apostacie having been so great , that many called christians were degenerated below the heathens , and their religion scarce so good , as that of some heathens that did fear god , and worship him only ; the angel might preach that general doctrin , as being very proper and necessary to call apostate and degenerate professors of christianity , from their idolatry and profanity , as a necessary introduction to the everlasting gospel ; as well as in one sense it is a necessary part of it , but not the whole doctrin of the gospel ; for faith and love are as necessary doctrins of the gospel , as fear , though neither of them are expresly mentioned , yet implyed , together with all the other christian virtues . but j. p. in his words above cited , will have it , that the gospel cannot be said to be the power of god unto salvation , to the believer in any other sense , than as it is a powerful energetical inward principle ; for as it is barely historical , the ungodly have that belief . i answer , how foolishly doth he here argue , and impertinently ? whoever said , that the bare historical relation , or report of christ crucified , is the power of god unto salvation ? or if any have said it is the gospel , i am sure i never said nor thought it . but what hath j. p. against this sense of the gospel , rom. 1.16 . that it is the doctrin of salvation , by the promised messiah , accompanied with the spirit of god and christ inwardly revealed , making it effectually to be believed and obeyed , in all that shall be saved by it ; and thus the gospel that paul and the other apostles preached , is not a bare form of doctrin without the spirit and power , nor the spirit and power without the doctrin . and how non-sensical is he to argue ; that as it is barely historical , the ungodly have that belief ? but they have not the saving belief of the doctrin of christ crucified ; for that only is wrought in the godly , by the power and spirit of christ . and though the ungodly may have the gospel preached unto them ; yet while they remain ungodly , they receive it not , neither do they truly believe it , nor obey it . a bare historical faith , is no more a true faith , than the bare picture of a man , is a man. therefore he is idle to argue against the saving faith of christ crucified ; because the ungodly may have the bare historical belief of it ; which differs as widely , as a dead body from a a living man. but it is not enough for j. p. to pervert my words ; but he will be bold to pervert the words of the scripture , and not only put a false gloss on them ; but alledge that to be said in scripture , which is not said , but is his own addition . for as i have above cited him , he saith , also when the everlasting gospel was again to be preached ; and he adds in parenthesis ; for it seems by the word again , it had been discontinued to be preached ; although the history of christ's birth , death had not . now , reader , open the bible , and read that place , rev. 14.6 , 7. and thou wilt find the word again is not there to be found ; ( but in g. fox's some principles , p. 22. it is found ) and yet he grounds his argument upon this pillar , again ; by which he inferreth , that to his seeming , the everlasting gospel had been discontinued to be preached , although the history of christ's birth , death had not . and this discontinuing of the preaching the everlasting gospel , he and his brethren think did remain , until g. fox and the quakers began to preach it . for saith g. fox and his brethren , in the book , called , some principles of the elect people of god , printed it london , 1671. in p. 48. but many people speak after this manner ; have we not had the gospel all this time till now ? ans . we say no , you have had the sheeps cloathing , while you are alienated from the spirit ; and so not living in the power , which is the gospel , &c. but as in rev. 14.6 , 7. the word again is not to be found , nor will the greek bear it ; so nor is it implyed , that there was a discontinuing of the preaching of it altogether ; for had the gospel ceased , the church had ceased also , and faith and salvation had ceased . the most that can be inferred , is , that the preaching of it was not so common and frequent , as formerly ; it had met with a great stoppage and opposition in many parts of the world , even under a christian profession , because of the apostacie ; which had it not come , the gospel would have spread much more than it yet hath done ; but as the apostacie goes out , the everlasting gospel , the same that the apostles preached , will be preached to every nation and kindred , and tongue , and people , john 14.6 . that is , universally ; this doth not prove the discontinuing of it , as j. p. falsly argueth ; but that the more general , and indeed the ▪ universal spreading of it , hath not hitherto been as yet . his argument , that the gospel that paul preached to the colossians , was not the doctrin of salvation , by the promised messiah , christ crucified ; because the gospel he was speaking of , was preached to , or in every creature under heaven . therefore ( saith he ) it could not be meant of the doctrin of salvation , by christ crucified , — but of that gospel which had been preached to , or in every creature under heaven . i say this his argument is vain and false ; but it is a good and effectual proof to confirm my charge against them . these quakers preach not any gospel for salvation , but that which is preached to , or in every creature under heaven ; but ( saith j. p. ) that is not the doctrin of salvation , by christ crucified ; therefore that is none of the gospel these quakers preach ; what can be required more , habemus confitentem reum ; we have the guilty confessing matter of fact. but surely the gospel that paul preached to the colossians , was the doctrin of salvation , by christ crucified , as appears plainly from 1 col. v. 14. to the end of the chapter . and his arguing from the words to , or in every creature ( which sort of argument hath deceived many ) is no more valid to prove that the gospel , either then , or formerly had been preached to every man and woman , in the full and adequate sense of the word every , as it signifieth every individual ; than that because paul said , v. 28. of that same chapter whom we preach , warning every man , and teaching every man in all wisdom , that we may present every man perfect in christ jesus , that paul and his brethren , then living , did teach every man , that ever lived , or is now living on earth . if yea , then surely john pennington , and all other men now on earth , were then living ; and this will be the doctrin of the revolution , or transmigration of souls with a witness , ( which he so frequently would cast upon me , though he has no just ground so to do , nor any other man ; ) if nay , then he must quit his post , and cease any more to argue from his place of scripture ; that the gospel that paul preached , was not the doctrin of salvation , by christ crucified ; but the true sense of that place , col. 1.23 . i had formerly given , as he quotes me , p. 71. saying , though it was not at the same time actually preached to all men , yet it was begun to be preached , and after the prophetical stile , that which was to be done , is said to be done : he quibbles against this , saying , where that prophetical phrase is , or how it is used , he assigns not . indeed it was not necessary to shew to any but a little skilled in the letter and true sense of scripture , where that prophetical phrase is ; for it is so general in scripture prophecies , that no man that is not brutish , but must be sensible of it , when he reads them . when isaiah prophecied of christ's death and sufferings , and birth , yea , and burial , it is all said in praeterito ; as if it had been , which yet was not some hundred years after . and so it is almost in the whole prophecie of the book of the revelation , and particularly that 14. rev. 6.7 . brought by him , which yet he applyeth , not to john's time , but to his and his brethrens preaching ( not the doctrin of salvation , by christ crucified ; if we must believe j. p. ) ( behold your patron , all sober persons among the quakers ) but the light in every creature under heaven . ) and p. 22. some principles of the elect people . and now saith g. f. the gospel must be preached again to all nations ; and this saith j. p. is not the doctrin of salvation , by christ crucified , but the light or inward principle in every creature , and his , and his brethrens argument is weak ; that because paul called the gospel the power of god to salvation ; therefore it is nothing else but the inward principle ; for he called the preaching of the cross the power of god , 1 cor. 1.18 . and yet that preaching was an outward preaching , and he called it the power of god because it was made effectual to many that heard it , by the power of god that accompanied it . thus reader , i have given thee a tast of this man's ignorance and anti-christian doctrin , which is the same with that of his brethren of the second days meeting , who have approved his books against me . i shall not nauseate thee with his other many impertinencies , and extravagancies , as well as his gross errors in other particulars of doctrin ; nor take notice of his base and scurrilous revilings , that are equally unjust and malicious ; as his calling me not sincere , but a belly-convert , and his insinuating ; if i be disappointed among protestants , i may seek a living from the papists , which is like his and his brethrens other false prophecies . note , reader , that having some years ago seen a book of thomas lawson , a quaker , against water-baptism ; i have made search for it , but cannot find it any where , to have it ; however , i suppose it hath nothing of argument in it , but what in effect is contained in those above , examined and answered ; and i do not think that any of their books on that subject , will be found to have any other arguments in them against baptism and the supper , but what is in effect contained in those above-mentioned . finis . the errata . p. 2. l. 18. for thereof , r. therefore , p. 2. l. 24. for becomes , r. because , p. 3. l. 30. after . whitehead , r. only , p. 5. l. 17. r. judged , p. 13. l. 18. before have , r. they have , and l. 29. for art , r. act , p. 30. l. 38. for there , r. thrice , p. 68. l. 13. for visible , r. invisible . three practical essays ... containing instructions for a holy life, with earnest exhortations, especially to young persons, drawn from the consideration of the severity of the discipline of the primitive church / by samuel clark ... whole duty of a christian clarke, samuel, 1599-1682. 1699 approx. 368 kb of xml-encoded text transcribed from 128 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a33349 wing c4561 estc r11363 13117926 ocm 13117926 97776 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a33349) transcribed from: (early english books online ; image set 97776) images scanned from microfilm: (early english books, 1641-1700 ; 411:13) three practical essays ... containing instructions for a holy life, with earnest exhortations, especially to young persons, drawn from the consideration of the severity of the discipline of the primitive church / by samuel clark ... whole duty of a christian clarke, samuel, 1599-1682. [15], 240 p. printed for james knapton ..., london : 1699. subsequently published as: the whole duty of a christian. errata on p. [15]. reproduction of original in cambridge university library. (from t.p.) baptism -confirmation -repentance. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng baptism -early works to 1800. confirmation -early works to 1800. repentance -early works to 1800. 2005-02 tcp assigned for keying and markup 2005-03 apex covantage keyed and coded from proquest page images 2005-04 rachel losh sampled and proofread 2005-04 rachel losh text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion three practical essays viz. on baptism , confirmation , repentance . containing instructions for a holy life : with earnest exhortations , especially to young persons , drawn from the considerarion of the severity of the discipline of the primitive church . by samuel clark , m. a. chaplain to the right reverend father in god john lord bishop of norwich : and fellow of cains college in cambridge . london , printed for james knapton , at the crown in st. paul's church-yard , 1699. to the right reverend father in god john lord bishop of norwich . my lord , as the many undeserved favours , with which your lordship has already been pleased to honour me , oblige me not to omit any opportunity of testifying publickly the grateful sense which i ought always to have of your lordship's kindness ; so they encourage me to presume further upon your lordship's candour , in publishing these short discourses under the patronage of your lordship's name . the singular zeal which your lordship has shown in making frequent confirmations , gives us reason to hope , that if the directions which your lordship has formerly given for the preparing persons to be confirmed , be as strictly observed , as the regular and pious use of that excellent institution seems to be a most probable means of promoting true religion and holiness ; that part of the church , over which god has placed your lordship , may become exemplarily eminent for the restoring of primitive piety and order : to which state that it may effectually arrive ; and that your lordship may long see it continue therein ; and that these short discourses may contribute their mite towards the promoting so noble and excellent a design , is the prayer of , my lord , your lordship 's most dutiful chaplain and most obedient servant , s. clarke . the preface . st . chrysostom observes concerning the ancient hereticks , that though their opinions were never so widely different both from the truth and from each other , yet every one pretended that his particular opinion was agreeable to the scripture and founded in it , and that all different opinions were discountenanced by it , and might be confuted out of it : he observes also further , that the true reason of this their confidence was , because every one picked out of the scripture all those passages , which according to the letter and sound of the words seemed to favour his particular opinion , without at all regarding their cohaerence and connexion , or the occasion and design of their being written . thus from those passages which speak of christ as a man and in his state of humiliation , some were so unreasonable as to collect that he was but a meer man , and so denied his divinity : others on the contrary from those passages which speak of him as god and in his state of exaltation , did as weakly take occasion to deny his humanity , asserting that the humane nature was wholly swallowed up by the divine . i wish the same observation might not too truly be made , of most of the later disputes which have arisen among christians in our days . for thus i believe , if we search on the one hand into the ground of many of those mens assertions , who love to aggravate the corruption of humane nature , and the natural misery of mankind , we shall find the true foundation of them to be the applying those places of scripture to the whole bulk of mankind , which are evidently and expresly spoken of some of the worst of men : on the other hand , the reason why others have so magnified the natural faculties of men , as to diminish and detract from the grace of god , is because they applied those texts to the generality of men , which are meant only of the most perfect christians . again , the foundation of those mens opinion , who have extolled some one particular virtue , in opposition to , or as an equivalent for , all other duties , is their having interpreted those places of scripture concerning some one particuler virtue , which are plainly meant of the whole christian religion ; and the reason why others have thought no moral virtues at all , necessary to be practised by believers , is because they have applied those texts to the most essential and fundamental duties of the christian religion , which were intended only of the ceremonial performances of the jewish law. and thus , to come to the subject of our present discourses , in the great business of repentance and conversion , the reason why some men have attributed the whole of mans conversion to such an extraordinary and uncertain grace of god , as has given men occasion to sit still in their sins , in expectation of the time when this extraordinary grace should be poured down upon them ; is because they have fixed that assistance of god's grace to an uncertain period , which god himself has constantly annexed to his ordinances , and which he certainly bestows upon men at their baptism , or at their solemn taking upon themselves the profession of religion . and the reason why others have made repentance so short and so easie a business , is because they have too largely applied those great promises in the gospel , to the circular and repeated repentences of christians , which are , at least in some measure , confined to the great repentance or conversion of unbelievers . my design in the following essays , is to endeavour briefly to set this great and most important matter in its true light ; from the analogy of scripture , and from the sense of the purest ages of the primitive church : to show that at baptism god always bestows that grace , which is necessary to enable men to perform their duty ; and that to those who are baptized in their infancy , this grace is sealed and assured at confirmation : that from henceforward men are bound with that assistance to live in the constant practise of their known duty and are not to expect ( except in extraordinary cases ) any extraordinary , much less irresistible grace , to preserve them in their duty or to convert them from sin : that if after this they fall into any great wickedness , they are bound to a proportionably great and particular repentance : and that as the gospel hath given sufficient assurance of such repentance being accepted , to comfort and encourage all true penitents ; so it has sufficiently shown the difficulty of it at all times , and the extreme danger of it when late , to deter men from delaying it when they are convinced of its necessity , and from adding to their sins when they hope to have them forgiven . there is nothing with which the devil more effectually imposes upon men in these latter ages of the world , than with false notions of repentance : and if it must be confessed that many in the primitive times were too severe in their apprehensions concerning it , 't is certain there are many more in our days not severe enough : at least i am sure there is no man who has a true sense of religion , and a just apprehension of the vast concern of eternal happiness or misery , but will be much more desirous to know the utmost strictness of the conditions upon which so mighty a stake depends , than to run the hazard of being mistaken in judging too loosly of them . the contents . essay the first . of baptism . chap. i. of baptism in general . chap. ii. what was required of persons to be baptized in the primitive church , in order to fit them for baptism . chap. iii. in what manner persons converted to christianity were baptized ; to what privileges they were admitted ; and to what duties they were engaged , by their baptism . chap. iv. what was required of persons after baptism . chap. v. of the baptism of infants . chap. vi. of the duty of god-fathers and god-mothers . essay the second . of confirmation . chap. i. of the nature , design and use of confirmation . chap. ii. what is to be done before confirmation , of faith ; of the necessity of religion ; of the necessity of revelation ; of the evidence of the christian religion ; and of consideration . chap. iii. of right notions concerning religion in general . chap. iv. a digression concern the doctrine of faith and works , delivered by st. paul in his epistle to the romans , and in that to the galatians . chap. v. of the duties of religion in particular . chap. vi. what is to be done at confirmation : of solemnly renewing the baptismal vow . chap. vii . of the certainty of god's grace , and the assistance of his holy spirit . chap. viii . what is to be done after confirmamation . of perseverance ; and of the danger of apostacy . chap. ix . of innocence , and an early piety . chap. x. of making religion the principal business of our lives . chap. xi . of the contempt of the world. chap. xii . of our obligation to be particularly careful to avoid those sins , to which we are most in danger to be tempted . chap. xiii . of growth in grace , and of perfection . essay the third . of repentance . chap. i. of repentance in general . chap. ii. that god allows repentance even to the greatest of sinners . chap. iii. that true repentance must be early . chap. iv. that true repentance must be great : and of penance . chap. v. that true repentance must be constant and persevering in its effects : and of the one repentance of the ancients . errata . page 3. line 2. r. converted . p. 4. l. 23. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. 27. r. pervigiliis . p. 44. l. 7. r. wilful . p. 48. l. 17. r. the ministers . p. 72. l. 5. r. a matter . p. 151. l. 6. r. magnificas . p. 162. l. 29. r. integrity . p. 176. l. 8. r. subtracted . p. 199. l. 22. r. intemperance . p. 201. l. 16. r. things . p. 216. l. 32. r. poenitentiam . l. 35. filium . p. 230. l. 29. r. medician . l. 31. r. fletibus . p. 238. l. 26. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . essay the first . of baptism . chap. i. of baptism in general . 1. baptsm is the rite , whereby those who believe in christ , are solemnly admitted to be members of the christian church . what the first original of baptizing with water was ; how † the jews used to baptize their proselytes , and the * heathens those who were to be initiated to any sacred function ; i shall not now enquire . sufficient it is to our present purpose , that our saviour has instituted this sacrament , as a rite whereby converts at their admission into his church , do solemnly oblige themselves to live suitably to the profession they then enter into ; and whereby they are intitled to all the benefits and privileges belonging to the society into which they are admitted . 2. this baptism is either , 1. of persons of riper years ; or 2. of infants . at the first preaching of the gospel , the main body of christians consisted of those , who had by the apostles preaching been converted from the jewish or from the gentile religion , to the christian ; and these were consequently baptized into the name of christ , after they were come to riper years . afterwards , when the christian religion had spread it self over whole countries and nations , the church consisted chiefly of such as were born of christian parents , and educated from the beginning in the christian religion ; and these were generally , even in the primitive times ; admitted into the church by baptism in their infancy . 3. in the baptism of persons of riper years , we must observe , 1. what was required of them before-hand , in order to prepare them for baptism : 2. in what manner they were baptized ; to what privileges they were admitted ; and to what duties they were engaged , by their baptism : and 3. what was required of them after their baptism . chap. ii. what was required of persons to be baptized in the primitive church , in order to fit them for baptism . 1. the first thing to be considered in the baptism of persons coverted to christianity , is , what was required of them before-hand , in order to fit them for this most solemn admission into the church of christ. now that which was indispensibly necessary to prepare them for this solemnity , and to qualifie them to be partakers of this holy sacrament , was faith and repentance ; i. e. a declaration of their firm † belief of the great doctrines of the christian religion , and of their * resolution to live suitably to that belief . 2. in the apostles times , when the miracles wrought by those first preachers of christianity , were so convincing , and the extraordinary grace of god , poured down upon men , so effectual , as to convert them to the faith of christ as it were in an instant ; a single declaration of their faith and repentance , seems to have been accounted sufficient to prepare them to receive baptism immediately . for thus we find st. philip baptizing the eunuch immediately upon his professing his belief that jesus christ was the son of god , act. 8. 38. and st. paul baptizing the jaylour immediately upon his being converted by the miracle of the prison doors opening with an earthquake , act. 16. 33. 3. but afterwards , when these mighty operations of the spirit grew less common , and men began to be convinced more gradually by the ordinary means of the preaching of the word , it was not thought sufficient in most churches , for men upon their conversion to profess their faith and their repentance , but they were obliged to give some evidence of the sincerity of both , before they could be admitted into the church by baptism . if they had formerly been great sinners , they were to evidence their repentance by * prayers , and watchings and fastings , and confessing their sins : they were to demonstrate by the real change of their whole course of life , that they had actually renounced all the rites and practices of their former profession , and would for the future conform their lives to the rules of the christian institution : they were to endeavour to purge their conscience from every evil work , that their baptism might be , not the putting away of the filth of the flesh , but the answer of a good conscience towards god. 4. they who were willing thus to make proof of their repentance , and of their sincere desire to be admitted into the church of god , were catechised in all those necessary articles of the christian faith , which they were to make publick profession of at their baptism ; they were fully instructed in the excellent moral precepts of that divine religion , which they were to practise the remaining part of their lives . and then they were thought prepared for the washing of regeneration , and the renewing of the holy ghost . chap. iii. in what manner persons converted to christianity were baptized ; to what privileges they were admitted ; and to what duties they were ingaged by their baptism . 1. when the person to be baptized was thus prepared , and the time appointed come ; which was usually at * easter or whitsontide , the commemorations of our saviour's passion and resurrection , and of the great effusion of the holy spirit , things principally respected in this sacrament ; ( though it might also upon occasion be celebrated at † any other time ; ) when the person , i say , was thus prepared , he was brought by the priest to a convenient place , where there was plenty of water ; and being stript of all his cloaths , he in the first place , with stretched out arms in a most solemn manner * renounced the devil and all his works , the pomps and vanities of this wicked world , and all not only the absolutely sinful , but also the lawful desires of the flesh , so far as to keep them within the most strict bounds , and most exact obedience to the laws of reason and religion . then he made profession of his faith † in one god , the father almighty , &c. in jesus christ his only son our lord , &c. and in the holy ghost , the holy catholick church , &c. after which he was baptized * in the name of the father , and of the son , and of the holy ghost ; being immersed in the water † three times , once at the name of each person in the ever blessed trinity . which being done , he came up out of the water ; and then ( according to the custom of some churches ) he was * anointed with oil , with the addition of some other ceremonies , which as they were in their own nature indifferent , so they were used only in some places , and that diversly according to the different usage of particular churches . after all which he was clothed with a † white robe , and so admitted among the faithful to the communion of the church : which last ceremony the greeks ( as a * learned writer of our own observes , ) keep up to this day ; putting upon the child immediately after baptism a white garment , with this form , receive this white and immaculate cloathing , and bring it with thee unspotted before the tribunal of christ , and thou shalt inherit eternal life . 2. this was the form and manner , in which persons converted to christianity were baptized in the primitive church : and by all these outward and visible ceremonies , were significantly represented certain inward and invisible things ; which were either the privileges to the injoyment of which the person baptized was intitled , or the duties to the performance of which he was engaged by his baptism . 3. the first grace or privilege , which god annexed to the right use of this ordinance of baptism , and to which the person baptised was consequently intitled , was remission of all past sins . the design of our savior's coming into the world , was by the merit of his death and suffering to purchase pardon and remission for all those , who should believe in his name and obey his gospel ; rom. 3. 25. whom god hath set forth to be a propitiation through faith in his blood , to declare his righteousness for the remission of sins that are past , through the forbearance of god. now the means by which this pardon is applied , and the seal by which it is secured to all those who believe , and by repentance begin to obey the gospel , is baptism . whosoever therefore was converted to christianity , and was baptized , was baptised into the death of christ ; i. e. was by baptism intitled to the benefit of the pardon purchased by his death and passion : as his body was washed with pure water , so his sins were absolutely done away by the blood of christ , and his heart sprinkled from an evil conscience , heb. 10. 22. hence baptism is called the washing of regeneration , tit. 3. 5. and they who by the apostles preaching ▪ or by any other more extraordinary means , were convinced of the truth of the gospel , were exhorted immediately to be baptized , and wash away their sins ; acts 22. 16. and now why tarriest thou ? arise , and be baptized , and wash away thy sins , calling on the name of the lord ; and acts 2. 38. repent and be baptized every one of you in the name of jesus christ , for the remission of sins : to which those places also seem manifestly to allude , rev. 1. 5. unto him that loved us , and washed us from our sins in his own blood ; and rev. 7. 14. these are they which have washed their robes , and made them white in the blood of the lamb. the plain meaning of all which passages is this ; that as a new-born infant is without spot , innocent and sinless ; so every one that is born of water , i. e. regenerated by baptism , is in the account of god as if he had never sinned , cloathed with the white and spotless garment of innocence , which if he never defile by gross and wilful sins , he shall walk in white with christ , for he shall be worthy . 4. the next privilege which baptism principally and most significantly represented , was the admission of the convert into the church or family of god. all that received baptism , were thereby actually admitted into the society of christians , and to the participation of all the benefits which god bestows upon his church : they were admitted to the communion of the saints of god , and to the fellowship of his son jesus christ our lord , 1 cor. 1. 9. they were made fellow-citizens with the saints , and of the houshold of god , eph. 2. 19. being come unto mount sion , and unto the city of the living god , the heavenly jerusalem , and to an innumerable company of angels , to the general assembly and church of the first-born , which are written in heaven , and to god the judge of all , and to the spirits of just men made perfect , and to jesus the mediatour of the new covenant , &c. heb. 12. 22. more particularly , they were made , first members of christ ; i. e. they were incorporated into that body , whereof christ is the head. secondly , they were made children of god ; i. e. they were enroll'd in the number of those , whom god had chosen to be his peculiar and elect people , and whom he designed to govern with the same tenderness , as an affectionate and merciful father does his most beloved children : which is what the apostles express by our being called the sons of god , 1 john 3. 1. by our having received the adoption of sons , gal. 4. 5. and by our having power given us to become the sons of god , john 1. 12. lastly , they were made heirs of the kingdom of heaven ; i. e. they who before were aliens from the common-wealth of israel , and strangers from the covenants of promise , having no hope and without god in the world , did by baptism enter into that covenant , wherein god assured the promise of eternal life , to all those who should believe and repent : and this is what the apostle intends by our having our * citizen-ship in heaven , phil. 3. 20. and by our being heirs of god , and joint heirs with christ , that we may be glorified together with him , rom. 8. 17. 5. another privilege which was represented and conferred by baptism , was the influence and assistance of gods holy spirit . all persons that were baptized , as their bodies were washed and purified with water , so their minds were sanctified by the spirit of god : but ye are washed , but ye are sanctified , but ye are justified , in the name of our lord jesus , and by the spirit of our god , 1 cor. 6. 11. at their baptism they received * the holy ghost , as a gift constantly annexed to that ordinance ; and unless they quenched and grieved it by their sins committed afterwards , it always continued with them from thenceforward , assisting and enabling them to perform their duty , strengthning and comforting them under temptations and afflictions , and bearing witness with their spirit , that they were the children of god. at the first preaching of the gospel , this influence of the holy spirit frequently discovered it self , in those extraordinary gifts of speaking with tongues , working miracles , &c. as appears in the history of the acts of the apostles . but these by degrees ceasing , it afterward continued to evidence it self in the strange and almost miraculous change , which it made in the minds of men , from the most corrupt and vicious , to the most virtuous and heavenly disposition , almost in an instant upon their being baptized . and when this effect also grew less frequent , as the zeal and purity of the christians declined , it yet continued always by its secret power to renew and transform mens minds , to instruct men in their duty , and to inable them to perform it . hence baptism is called the renewing of the holy ghost , tit. 3. 5. and a being born of water and of the spirit , john 3. 5. and by the antients frequently * illumination : and persons baptized are said to have been enlightned , to have tasted of the heavenly gift , and to have been made partakers of the holy ghost , heb. 6. 4. 6. the last privilege which persons baptized were intitled to by virtue of that ordinance , was an assurance of a resurrection to eternal life . they received , as hath been said , the holy spirit of god ; and that spirit , so long as it dwelt with them , was a * seal and ‖ earnest of their future resurrection : for if the spirit of him that raised up jesus from the dead , dwell in you , he that raised up christ from the dead shall also quicken your mortal bodies , by his spirit that dwelleth in you , rom. 8. 11. and this was most significantly represented by their descending into the water , and rising out of it again : for as christ descended into the earth , and was raised again from the dead by the glory of the father ; so persons baptized were buried with him by baptism into death , and rose again after the similitude of his resurrection : they were planted together in the likeness of his death ; and they were by this sign assured , that they should be also in the likeness of his resurrection . thus the apostle st. paul , colos. 2. 12. ye are buried with him in baptism , wherein also you are risen with him through the faith of the operation of god , who hath raised him from the dead . to which st. peter seems likewise to allude , 1 pet. 3. 21. the like figure whereunto ( viz. to the saving of the ark by the water of the flood ) even baptism doth also now save us , by the resurrection of christ. 7. these are the spiritual graces or privileges , which were represented by the outward and visible signs in baptism , and conferr'd by their means ; and these are what god on his part engageth and assures to us , in that great and holy covenant . there are other things , which the persons baptized obliged themselves to on their part in that covenant ; and these are the duties which by their baptism they vow and take upon themselves to perform , represented also by the same outward and visible signs . the first of these duties which the persons baptized promised and obliged themselves to perform , was a constant confession of the faith of christ and profession of his religion . they were admitted by baptism into the church and family of christ ; and they were bound at all times , to own themselves his disciples : they were solemnly baptized into his death ; and they were oblig'd not to be asham'd of the cross of christ , and to confess the faith of him crucified : they owned publickly at their baptism , their belief in god the father almighty , and in jesus christ his only son our lord ; and they were bound at all times to make profession of this faith : they had with the heart believed unto righteousness ; and they thought that with the mouth , confession was necessary to be made unto salvation : they were assured , that if they confessed christ before men , he would also confess them before his father which is in heaven , and before the angels of god ; but if they were ashamed of him , and denyed him before men , he would also be ashamed of them when he came in the glory of his father with the holy angels . and so mighty an effect had this consideration upon the primitive christians , that in the times of persecution , when they were tempted to deny their saviour and renounce the faith which they had once embraced , they chose rather to endure the most exquisite torments that the wit of man could invent , than either to renounce or dissemble their christianity ; and those who out of fear denyed or were ashamed to confess their faith , they looked upon to have forfeited and renounced their baptism , as having crucified to themselves the son of god afresh , and put him to an open shame . 8. the second thing to which persons baptized solemnly obliged themselves by their baptism , was a death unto sin , and a new-birth unto righteousness ; i. e. they engaged utterly and for ever to forsake , all manner of sin and wickedness ; all idolatrous and superstitious worship of false gods ; all injustice , wrong , fraud and uncharitableness towards men ; all the pride and vanity , the pomp and luxury of this present world ; all the lusts of the flesh , adultery , fornication , uncleanness , lasciviousness , gluttony , drunkenness , revellings , and such like : and for the future they promised to make it the business of their lives , to fulfil all righteousness according to the strictest rules of the christian doctrine and discipline ; to worship the only true god , with all devotion , reverence and humility ; to be exactly just in their dealings with men , and generously charitable upon all occasions ; in fine , to be temperate and sober , chast and pure , as the worshippers of god , and the temples of the holy ghost . this was indeed a dying unto sin , and living unto righteousness ; this was properly a being regenerated or born again ; this was truly a being washed , sanctified and justified , in the name of christ , and by the spirit of god : and indeed this was the principal thing which was signified in baptism , and the principal end for which the whole ordinance was designed ; this was what the person to be baptized was to profess with his own mouth , when he renounced the devil and all his works ; and this was what was principally represented by that main part of the ceremony , the descending into the water and rising out of it again ; for so the apostle st. paul most fully explains it , rom. 6. 3. know ye not that so many of us , as were baptized into jesus christ , were baptized into his death ? therefore we are buried with him by baptism into death , that like as christ was raised up from the dead by the glory of the father , even so we also should walk in newness of life ; knowing this , that our old man is crucified with him , that the body of sin might be destroyed , that henceforth we should not serve sin : that is , the design of our descending into the water to be baptized , and rising again out of it , was to mind us , that as we then received remission of our past sins by vertue of christ's having died for sin ; so we our selves were in like manner to die and be buried to sin , and rise again to walk for the future with christ in newness and holiness of life . this therefore was the principal thing respected in baptism , and without this answer of a good conscience towards god , the washing or putting away of the filth of the flesh , could nothing avail in the sight of god. baptism is not the * washing and cleansing of the body , but the purifying of the mind , from every evil work , to serve the living god ; without which , baptism is so far from being available to the remission of sin , that on the contrary it makes it far the more grievous and inexcusable . but of this more in the next chapter . 9. the third and last thing , to which men were solemnly engaged at their baptism , was self-denyal and contempt of the world. our saviour had told his disciples , that whosoever would come after him , must deny himself and take up his cross and follow him ; that whosoever was not willing to forsake all that he had , father and mother , and wife and children , and brethren and sisters , yea , and his own life also , he could not be his disciple : and therefore when any man came to be baptized , he was accordingly obliged to renounce the world , and all its glory , the pomps and vanities , the splendor and pleasures of it : he professed himself a candidate for the glory that should be revealed hereafter ; and that therefore he would never be ambitious for that honour , which men so earnestly contend for here : he declared that he expected his portion in those spiritual joys , which eye hath not seen , nor ear heard , neither hath it entred into the heart of man to conceive them ; and therefore he would never set his heart and affections , upon any gross and sensual pleasure : he professed that from thenceforward his treasure should be in heaven , where neither moth nor rust doth corrupt , and where thieves do not break through and steal ; and that therefore he would never be covetous of any riches , or possessions on earth : in a word , he engaged to make it the main business of his life , to prepare and fit himself to be partaker of those things , which god had for them that love him laid up in the next world ; and that therefore he would never be extreamly solicitous , after any thing in this . this was what the primitive christians understood by their renouncing the world. they thought themselves obliged not only to forsake all gross and palpably sinful lusts , but also to be very sparing in their enjoyments of what was lawful : they looked upon this world and the next , as * enemies to each other ; and that they were to fight as soldiers under the banner of christ , against the pleasures and temptations of this vvorld , for the glories of the other . and for an emblem of this it was , that in some churches they anointed the baptized person with oil : he was compared to a combatant , to a runner just preparing to start in the christian race ; and they minded him , that if those who strive for the mastery only to obtain a corruptible crown , are temperate in all things , much more ought he to confirm and strengthen himself , to prepare and harden himself , to be ready and expedite , to be temperate and abstemious , and to get perfectly above all those earthly desires , which would hinder and clog him in that great race , which he was to run for the crown of immortality . 't is true , the forsaking all worldly possessions for the name of christ , was a condition more particularly required in those primitive times of persecution : but how far it still obliges us , ( as it most certainly does in some sense ) shall be considered in its proper place . chap iv. what was required of persons after baptism . 1. when the whole ceremony was finished , the person baptized was cloathed ( as has been already observed ) with a white garment ; and then he was * admitted to the communion of the faithful : and that which was afterward required of him , was this one great and necessary thing . to keep his baptism pure and undefiled , the remaining part of his life . 2 to the keeping a man's baptism pure and undefiled through the remaining part of his life , that which was thought absolutely necessary in the primitive church , was this : first , that he from that time forward preserved himself from falling , not only into the habit , but even so much as into the single act of any of these gross and palpable wickednesses ; idolatry , perjury , blasphemy ; murder , sedition , theft , manifest injustice , cheating ; adultery , fornication , uncleanness , drunkenness , revelling ; and such like ; of which st. paul expresly and peremptorily declares , and repeats it with great earnestness over and over again , that they who do such things , shall have no inheritance in the kingdom of christ and of god. one that was born of god , might be surprized into an unheeded sin ; but into the gross act of any of these manifest and notorious impieties , they thought he was * never to be seduced , and if he were , that he ceased to be the servant of god ; for whosoever abideth in him , sinneth not ; and whosoever is born of god , doth not commit sin ; for his seed remaineth in him , and he cannot sin because he is born of god. from the acts therefore of any of these great and plain wickednesses , which stare men in the face , and at the first view terrifie mens consciences , they thought it indispensably necessary that a man abstained wholly ; and that these things were not so much as to be once named among christians . but then secondly , to the keeping a man's baptism pure and undefiled , that which was thought further necessary was , that from falling into an habitual practice of any of those smaller and less scandalous sins , which carelesness and culpable ignorance would be very apt to betray a man into the acts of , he ought to indeavour to secure himself by great cautiousness , and sincere enquiry after the knowledge of his duty ; that from sins of omission , from growing cool in religion , and remitting of his first love , he ought to indeavour to preserve himself by constant meditation , and hearty prayer to god for the assistance of his holy spirit ; that in order to grow in grace , he ought to be always humble and teachable , penitent and devout , meek in spirit , and pure in mind ; and that to attain perfection , he ought to be always pressing forward towards the mark of the prize of the high calling , with a perfect contempt of the world , an entire love of god , and a boundless charity to all mankind . 3. this was what the primitive christians understood by keeping their baptism pure and undefiled ; viz. a regular and constant practice of all holiness and virtue , from the time of their baptism to their death . and to this they thought themselves most strongly obliged , by the very form of their baptism : they were immersed into the water , and they rise out of it again , and this great solemnity was never after to be repeated ; in token that as christ once died for sin , and rose again never to come under the power of death any more ; so they were this once to have their sins perfectly washt away by his blood , and were bound never to return under the power of them any more . thus st. paul himself most expresly and excellently argues , rom. p. 6. v. 9. knowing that christ being raised from the dead , dieth no more ; death hath no more dominion over him ; for in that he died , he died unto sin once ; but in that he liveth , he liveth unto god : likewise reckon ye also your selves to be dead indeed unto sin , but alive unto god through jesus christ our lord : let not sin therefore reign in your mortal body , that ye should obey it in the lusts thereof . the force of which argument is plainly this : when we descended into the water , and rise out of it again , we made publick profession , that as we hoped for pardon of our past sins through the merits of the death of christ ; so we our selves would thenceforth die unto sin , that is , utterly cast it off and forsake it , and for the future rise again to walk with christ in newness and holiness of life : so that unless from the time of our thus putting off sin , we continue constantly to live in all holiness and righteousness , we have no just reason to expect remission by virtue of the death of christ , into which we were baptized : for it being the express condition of the remission of sin , that we continue no longer in it , but live from thencefotth unto god ; the blood of christ it self , which was shed to be a propitiation for the sins of the whole world , can avail nothing for one that continues in sin , whom our saviour himself has particularly excepted from the benefit of the pardon purchased by his death and passion . 4. accordingly persons after their baptism were instructed , that they must now utterly and for ever renounce , all the sinful pleasures and desires of the world : they were told , that they now received remission of their past sins , by vertue of the death of christ ; and therefore they must take great heed that they sinned no more : they were told , that they now washed their garments in the blood of the lamb ; ( for a signal whereof they were accordingly cloathed in white ; ) and that they must take care to bring this unspotted innocence with them , before the tribunal of christ : ( to which custom our saviour himself seems to allude , rev. 3. 4. thou hast a few names even in sardis , which have not defiled their garments , and they shall walk with me in white , for they are worthy ; ) they were told , that they were now baptized for the remission of all their past sins ; and if they kept not this baptism pure and undefiled , * they could not be sure they should ever be able to obtain the like full and perfect remission again : they were told , that they now started in that great race , which they were to run for the crown of immortality ; and * if those who were found tardy in an earthly race , were beaten and disgraced , of how much sorer punishment should they be thought worthy , who negligently faultred in the race of immortality ? they were told , that they now entred into that covenant of god , the seal whereof was , let every one that names the name of christ , depart from iniquity ; and if they * kept not this seal , their punishment would be among apostates , whose worm shall not die , and whose fire shall not be quenched : they were told , that they had now escaped the pollutions of the world , through the knowledge of our lord and saviour jesus christ ; and if after this they should be again intangled therein , and be overcome , and turn from the holy commandment delivered unto them , their punishment should be † double to that of those , who had never known the way of righteousness . finally , they were told , that they were now enlightned , and had tasted of the heavenly gift , and were made partakers of the holy ghost , and were sealed thereby unto the day of redemption ; and if after this they should fall away , it would be exceeding difficult to renew them to repentance : that they had now received the perfect knowledge of the truth ; and if after this they sinned wilfully , there would remain no more sacrifice for sin , but a certain fearful looking for of judgment and fiery indignation , which should devour the adversary : in a word , that they now received a certain promise and assurance of eternal life ; but if they would sell this blessing for the momentary gratifications of sense , they might perhaps afterwards be rejected when they should desire to inherit it , and find no place for repentance , though they might seek it carefully with tears . 5. these were the severe cautions , with which the primitive church obliged baptized persons upon their utmost peril , to keep themselves stedfast from the time of their baptism in all holy and blameless conversation . those who did continue to walk suitably to this profession , were said to be washed , to be sanctified , to be justified , in the name of our lord jesus christ , and by the spirit of our god : and because in those purest times , there were hardly any among christians , who did not walk suitably to their profession ; it being the * same thing then , to be a christian and to be a good man ; therefore those terms , elect , regenerate , sanctified , born of god , and the like , which we now appropriate only to the best and most holy men , are not in scripture so appropriated , but applied promiscuously to all christians ; as appears from the titles of the apostles letters , in which whole churches in general are called elect , sanctified , and the like ; and most evidently from st. john , who in his first epistle , chap. 5. ver . 1. whosoever , saith he , believeth that jesus is the christ , is born of god : whosoever believeth that jesus is the christ ; i. e. every christian ; there being hardly any one in those times , who was not indeed , what he professed and pretended to be , a regenerate , sanctified and elect person . and as christians who then lived thus suitably to their profession , were stiled regenerate , sanctified , and the like ; so they who continued to live thus suitably to the end , were said to persevere : and of such only , was it said that they persevered ; in opposition to those who after their baptism lapsed , into any notorious transgression . for one that had thus lapsed , they did not think it sufficient that he should repeat his crime no more , ( which was the condition of baptismal remission , ) but he was obliged by * a long course of mortification , prayers , tears and good works , to endeavour to wash out the stain and guilt . nay , and even this course also they allowed of but † once ; not that true repentance would at any time be in vain and unacceptable to god , but ( as an * ancient writer expresses it , ) that that which was the only remaining remedy , might not by being made too easie , grow contemptible and ineflectual . 6. and now let us think upon this ; let us consider this , with shame and confusion of faces ; who i do not say after baptism and the solemn taking upon our selves the profession of christianity , but after frequent purposes and promises of reformation , after repeated vows and resolutions of amendment , nay , perhaps after confirming all these by the sacrament of the body and blood of christ , do yet continue in sin and defer our repentance . the primitive christians thought themselves absolutely obliged to live in the constant practice of all holiness and vertue , from the time of their baptism to their death ; and can we hope to be accepted , if notwithstanding all our pretences to repentance and reformation , we still continue under the weak excuses of infirmity and inadvertency , to live in any known sin ? doth our baptismal vow lay no obligation upon us ? or hath god established a covenant with us upon slighter terms , and entail'd his promises to us upon easier conditions , than he did to the first and purest christians ? let no man deceive you , saith st. john , he that doth righteousness , is righteous , 1 john 3. 7. 't is true , the case is not altogether the same with us , as it was with them : we live in christian nations and under christian governments , where there are no pagans to be converted to christianity , and to be baptized after their repentance , and with a full conviction of mind : and of those who are born of christian parents , there are very few so happy , as not to be entangled in the habit of any sin , before they come to a perfect understanding and compleat conviction of all the truths of religion ; and * in this case it must indeed be confessed , that it cannot but require some time , perfectly to overcome a vitious disposition , and to obtain the habit of the contrary vertue . but may we therefore spend our whole lives in little and weak struglings against sin , without ever arriving at that pitch of vertue , which was antiently thought necessary to prepare a man for baptism ? may we therefore be excused from ever becoming perfect christians , because we were all along brought up in the christian religion , and were never converted by any sudden conviction ? when a man is in that state described by st. paul in the 7th chap. to the romans , that he is convinced of the evil of great and known sins , and sets his mind to resist and strive against them , yet not so but that through the viciousness of his inclination or the force of evil habits he frequently relapses and is intangled in them again ; 't is a sign indeed that such a one is not yet hardened through the deceitfulness of sin ; there is hopes that through the grace of god he may at length prevail and overcome his temptations ; but he has not yet overcome , he has not yet attained to be a good christian ; nor can he be said to have done so , till he has brought himself into such a state , as that he be perfectly gotten above all the temptations to know sin , and assured by the grace of god , that he shall not fall into it any more . to such a state as this , he must resolve to arrive ; and he must resolve to arrive at it timely , that he may have a certain title to the reward of obedience . there is hardly any man so wicked , who does not design to repent at one time or other before he dies ; and our saviour has indeed in his gospel made the same promises to repentance , that he has to innocence and continued obedience : but let no man deceive himself by a fatal errour : the repentance to which our saviour has made such large promises , is not the late repentance of a christian , but the timely repentance of a jew or a heathen at his conversion to christianity ; and is therefore the very same , and no other than baptism it self . indeed if a christian by an unhappy education be brought up in sin , and habituated to wickedness ; whenever he comes by the power of god's word , and the influence of his holy spirit , to be convinced of the evil of his ways and of the necessity of religion , he is then in the same state that a heathen convert is supposed to be at his baptism , and the same promises are made to them both : but when a christian who has a clear knowledge of his duty , does notwitstanding that , continue wilfully all his life in sin , our saviour is so far from assuring him that god and angels will rejoyce at his conversion , if when he grows old he leaves off sinning , because he can sin no more , that he has no where promised that such a repentance shall be accepted at all . we must therefore so break off our sins by repentance , as to attain the habits of the contrary vertues , and to live in them . such a repentance as this , our saviour will accept ; and * he that after such a repentance lives constantly virtuous , shall certainly be esteemed in the sight of god , as if he had always been innocent : but without the evidence of such a life of virtue and renewed obedience , how far soever the mercy of god may possibly extend it self , we can never have any assurance that our repentance will be accepted . chap. v. of the baptism of infants . 1. as those who by the preaching of the apostles and their successors had been converted from judaism or gentilism to christianity , were baptized at riper years , upon their publickly professing their faith and their repentance ; so those who were born of christian parents , and designed to be educated in the christian religion , have by the general practice of the christian church been baptized in their infancy , upon promise made by sureties , that they should be instructed in the faith and in the obedience of the gospel . 2. and that infants are rightly so admitted to this ordinance , ( besides the almost general consent and practice of the christian church , ) i shall use but this one argument to demonstrate . those who are fit to be admitted into the kingdom of christ in heaven , ( as our saviour himself pronounces infants to be , mar. 10. 14 and 15. ) are certainly qualified to be received as members of his church on earth . the qualifications which fit men for both , are repentance and faith : now though infants have not repentance , yet they have * innocence , which is better than repentance , and which makes them that they need it not : for if those who have been the most enormous sinners , are yet by their repentance qualified for baptism ; how much more are infants , who have never sinned , fitted for it by their innocence ? and though infants have not and cannot have actual faith , yet they are * sanctified by being born of believing parents , they are already in some sense within the limits of the church and of the covenant of promise , and are ready without prejudice to be instructed in the truth of the gospel , and in the obedience thereof . 3. infants therefore are rightly admitted to baptism , and thereby to the privileges appropriated by christ to the members of his church . but because baptism is a covenant , wherein there is as well a promise made on the part of the person baptized , of certain duties to be performed , as one on god's part , of certain graces and privileges to be conferred ; and because infants are not capable of making any promise immediately by themselves ; it has therefore been the wisdom of the church to appoint certain sureties , who should promise in the name of the child , what it self should afterwards be obliged to perform ; i. e. who should undertake to see it instructed in the nature and obligation of those duties , which upon account of its being a member of the church of christ , it would at years of discretion be bound to perform . chap. vi. of the duty of god-fathers and god-mothers . 1 that therefore which the sureties undertake for a child at its baptism , is briefly this : that it shall be taught all the articles of the christian faith , with the reasonableness of their belief , that it shall be instructed in all the duties of the christian life , with the necessity of their practice ; and that it shall be minded in convenient time to make a publick declaration of its being hearty in this belief , and to enter into a renewed engagement to continue constant in this practice . they promise that it shall be taught to believe in one god the father almighty , &c. and in jesus christ , his only son our lord , &c. and in the holy ghost , the holy catholick church , &c. they promise that it shall be instructed , to renounce the devil and all his works , the pomps and vanities of this wicked world , and all the sinful lusts of the flesh ; i. e. that it shall be taught to live soberly , righteously , and godly , in this present world. and they promise , that it shall in fit season be brought to declare solemnly , in the presence of god and of the whole congregation , its firmness in the faith of these articles of religion , and its resolution to continue in the obedience of these commands . 2. this is what the god-fathers or god-mothers promise for a child at its baptism ; this they promise solemnly in the presence of god , and in the face of the congregation : and is it a small thing , to undertake for the soul of a person to be admitted into the church of christ ? is it a light thing to enter into such a promise solemnly before god and his church ? i doubt not but whoever considers the matter seriously , will hardly find any duty of greater importance , or any promise of more solemn obligation : yet is there no duty more generally and more shamefully neglected , nor any promise more lightly regarded . 3. if a man be made guardian to the son of a deceased friend , and be intrusted with the care of his education , how justly do we expect , that he should be careful to have him instructed in all that necessary knowledge , on which depends the management of his life and conversation ; that he should be zealous to have him further indued with all those useful accomplishments , which may become his quality and recommend him in the world ; but above all that he should spare no pains to secure to him his estate , and to improve his fortunes ? and do we not look upon that man as the vilest and most unfaithful of men , who having such a charge committed unto him , should wholly neglect all or any of these things ? yet how much a greater trust does he betray , who having the soul of a child committed to his care by god and the church , neglects wholly to have it taught those necessary truths , in the knowledge and practice of which consists its everlasting happiness ; who takes no care at all to secure to it that portion , which god hath designed and prepared for it in heaven ; and who seeing the soul of an innocent babe , ( perhaps meerly for want of good advice and instruction , ) beginning to be over-run with the seeds of those vices , which in time must drown it in destruction and perdition , does yet show no care or concern for it ? what greater uncharitableness can a man possibly be guilty of towards the soul of his brother , or what greater mockery of god ? 't is true , the education of a child is not wholly committed to the care of those who are its sureties in baptism , but first and principally to the parents themselves : but undoubtedly they are bound to be assistants ; and if the parents either thro' wickedness neglect to instruct it , or by death are taken away from it , the sureties must look upon this care as chiefly devolved upon them , and of which they must give a strict account . 4. in what station soever god appoints any man over the soul of his brother , either to warn the wicked or to instruct the ignorant , if he neglects his duty and his brother perish through his default , the blood of him that perisheth will be required at his hands : ezek 3● . 8. when i say unto the wicked , o wicked man , thou shalt surely die ; if thou dost not speak to warn the wicked from his ways , that wicked man shall die in his iniquity , but his blood will i require at thine hand . how much more , when the soul of an innocent child is committed particularly to the care of any person , if thro' his neglect it be corrupted and perish , shall its blood be required at his hand ? with what confusion and amazement shall we at the day of judgment hear those who have been committed to our charge , accuse us for having been thro' carelesness the causes of their destruction ? how shall we be astonisht and cut to the heart , to hear them curse us and say , had those who should have instructed us , been as careful to teach us our duty , as we were capable and willing to have learnt it , we had never come into this miserable condition ! and how will it double the torments even of hell it self , to have the punishment not only of our own sins , but also of all the sins of those , who have been undone by our neglect , inflicted upon us ? 5. 't is not therefore a slight and trivial matter , to be sureties for children in baptism ; 't is not enough barely to make profession of our faith in their name at the font ; but we are bound afterward to perform conscientiously , what we there solemnly promised for them before god and his church , as a duty wherein their souls and our own , and the welfare of the church of christ , are highly concerned . tertullian thought it a great objection against the use of infant-baptism , that † the sureties were there obliged to promise , what they were not sure they should live to perform , and what , if they did live , they could not be sure they should be able to perswade the baptized person to take upon himself : he never once thought that so great a trust might be wilfully betrayed , or so solemn a promise carelesly neglected ; which would have been a much stronger objection . what would he have said , if he had lived in these times , wherein nothing is more common , than for men to take upon themselves this great charge , without ever designing to think more of it ? 6. let those men consider this , who make no scruple to promise in the presence of god and his church , what they never design to think upon after . let those consider this , who make no scruple to answer readily for a child , whom by reason of its great distance they have no probability of ever seeing more : let those consider this , who when they have been sureties for a child , deliver it immediately to its parents , as if they were by that mockery released from their promise , and god deluded as easily as men : lastly , let those consider this , who think themselves obliged to restifie their love to a child whom they have been sureties for , by some little and trifling marks of kindness ; while they are at the same time most inhumanely and unchristianly cruel to it , by neglecting that one great kindness which they have promised and vowed to do for it . 7. i doubt not but the notorious neglect of this important duty , is one great cause of the shameless wickedness of our present age. for while parents and sureties are careless to instruct children in the nature and obligation of their baptismal vow , vicious inclinations prevail upon them and insensibly grow into vicious habits , before they come to a perfect knowledge of the necessity and excellency of religion , of the extent and obligation of their duty , and of the greatness and certainty of the happiness annexed to it . whereas were sureties , according to their solemn promise made to god and his church , conscientiously careful to see that those for whom they have undertaken , be timely and diligently instructed ; religion would have the first possession , of innocent and unprejudiced minds ; children would for the most part , though differently according to their different tempers , be early wrought upon to admire the beauty and the pleasure of virtue ; to thirst after the love of god and the happiness of heaven ; and would be brought to confirmation , with a deep sense and conviction of their duty , with an earnest desire of professing the reality of their faith and renewing their promises of obedience , and with a full resolution of living suitably to that profession and those renewed promises , the remaining part of their lives . the end . essay the second . of confirmation . chap. i. of the nature , design and use of confirmation . that there is a certain period of time , at which every man that is truly religious , began to be so , and from which the beginning of his religious life might truly be dated , is evident : but of what use the knowing and fixing this period in a man 's own mind , may be , is generally very little considered : for whilst some have groundlesly asserted , that there is a certain time of every good man's conversion , after which it is impossible for him to fall away into a state of wickedness ; and whilst others have weakly imagined , that there is a certain time of conversion , after which though a man does fall into great wickednesses , yet he cannot fall finally from a state of grace ; most others have thought that there is little or no use of inquiring at all into the exact time when the religious life begins , or if there were , that it is hardly possible for a man to fix and determine it , since men generally become religious not by a sudden conversion , but by a gradual progress . but though it be indeed true , that men generally become religious , not at once , but by degrees , yet may a man nevertheless certainly fix to himself the period , from whence to date the beginning of his religious life : for if his progress has been only from a more imperfect state of virtue , ( which consists in a constant sincere endeavour to obey all the commandments of god , but accompanied with many frailties , inadvertencies and surprizes , ) to a more perfect and uniform practice of holiness ; he has been all along in the course of a religious life : but if his progress has been from a course of known and wilful sin , to a victory or conquest over his lusts and temptations ; he must reckon his religious life from no longer a time , ( notwithstanding any pious intervals and struglings which he may have had with his habitual temptations , ) than from that period since which he has never fallen into any known and gross sin . and the uses of a man's fixing within himself such a period , would be that more assured and settled peace of conscience , which would arise from the distinct and clear view of a well examined course of past holiness ; that effectual bar against falling into the act of any known sin , which would be put by a man's considering , that by such an act he must lose all the comfort of his past virtue , and be forced to begin his religious life again from a new period ; and above all , that mighty dread of going on in a circle of sinning and repenting , repenting and sinning , into which men would be rowzed , by being brought to understand clearly , that such a course is no part of a religious life at all . 2. now this period , from which i suppose a christian to begin his religious life , must be either baptism , confirmation or repentance . in those who are converted from the profession of any other religion to that of christianity , the period from whence their religious life ought to begin , is baptism : and the principal cause of that strict piety , for which the primitive christians are so deservedly eminent , seems to be that great rigour with which they insisted upon mens living in a constant course of piety from the time of their entring into this solemn covenant . in those who have been educated from their infancy in the christian religion , the period from whence their religious life ought to be dated , is confirmation ; the time from their baptism being only their preparation , or time of instruction . but then for those who have neglected this great and solemn opportunity , or have since fallen into any great and wliful sins ; the only remaining time from whence their religious life can be reckoned , is repentance , i. e. the time since which they have so perfectly had the conquest over all their temptations , as not to have been seduced by them any more , into any gross or wilful sin . of baptism i have already spoken in the former essay ; of confirmation i shall treat in this ; of repentance in the next . 3. in the primitive church , those who upon profession of their faith and repentance were by baptism admitted into the church of christ , had this their admission compleated or perfected afterwards , by the imposition of hands . when the samaritans had received the word of god , and many of them were baptized in the name of the lord jesus , only the holy ghost was as yet fallen upon none of them , we find that * two of the apostles were sent to lay their hands on them , and then they received the holy ghost , acts 8. 17. this was the constant practise of the apostles , stles , to perfect or compleat baptism by the imposition of hands : which two things are therefore laid down together among the principles or foundations of the doctrine of christ , heb. 6. 2. and were accordingly practised jointly by the church in succeeding ages . this custom ( saith † st. cyprian ) is also descended to us , that they who are baptized be brought by the rulers of the church , and by our prayer and the imposition of hands , may obtain the holy ghost , and be consummated with the seal of the lord. and * tertullian , after baptism the hand is imposed , by blessing calling down and inviting the holy spirit : then that most holy spirit willingly descends from the father upon the bodies that are cleansed and blessed . 4. but of this confirmation of persons baptized at riper years , which was anciently administred immediately after baptism , and is therefore by many not without reason look'd upon as a part of the ceremony of baptism it self , it is not my purpose to speak now more largely . that which i am at this time more especially to consider , is that confirmation , as it is now in use in the church , whereby those who have been baptized in their infancy , are at years of discretion perfected or made compleat members of the church . and the design and use of confirming such persons , is plainly this : baptism being a covenant , wherein there are as well certain conditions promised to be performed on the part of the person baptized , as certain privileges assured to be conferred on god's part ; and infants , though they be capable of being admitted to the privileges of members of the church , yet not being capable of promising or performing any conditions , any otherwise than by means of certain sureties , who ingage to instruct them in the nature and obligation of the promises made in their name at their baptism ; 't is manifest that these baptized infants , when they come to years of discretion , if they desire to continue to be partakers of the privileges , which god has appropriated to the members of his church , they must be willing also to perform the conditions , which god has indispensably required of all those members : that they may enter therefore into these obligations , with the advantage of greater solemnity and choice , it has most wisely been instituted , that as soon as they be of age to understand the nature and the obligation of that promise , which was made in their name at their baptism , they should be brought to make a publick declaration , in the presence of god and his church of their taking freely upon themselves that vow , and of their resolution to live from thenceforward conformably to the conditions of that great and solemn covenant ; and that upon this publick profession of their faith , and most solemn purposes of obedience , they should by imposition of hands have the great privileges of baptism sealed anew and secured to them . 5. and that this might be done the more solemnly and effectually , so as to have a lasting effect upon the minds and lives of men , as the solemn administration of baptism had antiently among the primitive christians ; it were very much to be wished , that as in those primitive times persons converted to christianity were not before baptism admitted as compleat members to the communion of the church , but were esteemed only as candidates desirous to be instructed in the christian religion ; so those who have now been only baptized in their infancy , should before confirmation be looked upon by others , and by themselves too , as no other than catechumens : it were to be wished , that no one might be admitted to the communion , before he were confirmed ; and that no one might be admitted to confirmation , before he had attained a perfect knowledge of the extent and obligation of all the duties of religion , and given sufficient evidence of his resolution to live suitably to that knowledge : it were to be wished , that as in the primitive church there were certain solemn times appointed for baptism , as easter and whitsontide , at which those who were before prepared by a regular course of catechizing , were admitted with great solemnity into the compleat communion of the church ; so there were now such solemn seasons appointed , against which ministers of particular parishes should for some time before-hand diligently instruct and prepare those , who were of age to be presented to the bishop to be confirmed : and above all , it were to be wished , that the whole process might be performed with so much reverence and solemnity , that all the persons confirmed might understand and be convinced , that they came now to have all the privileges , which god hath promised to the members of his church , sealed and assured to them ; that they now received the assistance of the holy spirit , to enable them effectually to perform their duty ; and that they now solemnly undertook for themselves before god and the church , what their sureties promised for them before at baptism , to live from henceforward in all holiness and purity , and in constant obedience to all the commands of god , the remaining part of their lives . 6. were this excellent institution thus solemnly and religiously observed , exceeding great would be the effects which we might justly hope to see produced by the use of it . the effect that the imposition of the apostles hands had upon the first converts to christianity , was no less than the induing them with those extraordinary gifts of speaking with tongues , working miracles , and the like : and though these mighty operations of the spirit did afterward by degrees cease ; yet the constant influence of the holy ghost , and the blessing of god conferred by the imposition of hands , did in all succeeding ages express and shew forth it self in great and very remarkable effects : it filled men with spiritual and internal strength ; it indued them with courage and wisdom and fortitude , to confess boldly the faith of christ crucified , and to promote zealously the service of the church ; it wrought in their minds an ardent love of god , and a continual joy in the holy ghost ; a perfect purity of heart , and contempt of all worldly enjoyments ; a boundless charity towards all mankind , and an infinite desire of doing good in their generation . and were young persons taught now to receive confirmation with the same preparation , with the same reverence , and with the same expectations , that they did in the primitive times ; we might yet expect , that god would annex the same inward blessings , to the use of the same external means . were none esteemed perfect christians , or looked upon as compleat members of the church , before confirmation ; parents and sureties would be obliged to instruct and prepare children in order to be confirmed ; and we should not see the generality of men esteeming themselves perfect christians , and faithful members of the church , without ever knowing how , or upon what conditions they were admitted into it . were none admitted to confirmation , who had not first passed through such a regular course of catechizing , as to understand perfectly the extent of their duty , and their obligation to perform it ; this would breed in young persons a great reverence and esteem for religion , and a great zeal in preparing themselves that they might be thought worthy to be admitted to the compleat communion of the church , and to the participation of its higher mysteries : by this means children would be fully and distinctly instructed in the nature and design of religion , as soon as they came to the knowledge of good and evil ; and we should not see men live all their lives in the communion of the church , and in the participation of its sacraments , without ever understanding the very first principles of the doctrine of christ , or what it was that they promised at baptism : by this means that gross ignorance , in which so many thousand christians live and die , would in great measure be prevented ; and we should not see children for want of instruction so soon possessed and corrupted by vice , as to lie and swear , to be disobedient and ill natur'd , to be vain and idle in that tender age , wherein they might as easily be formed to all the contrary virtues with the same advantage of prejudice and first possession . were none received to confirmation , who did not express a sincere resolution to live from thenceforward according to the purity and the equity of the gospel in all holiness and godly conversation ; or who did not with free choice and a zealous disposition of mind desire to take upon themselves their baptismal vow , and to make publick profession of their faith and obedience in the presence of god and his whole church ; this would give a mighty reputation to religion and virtue ; this would prevent that goldness and deadness in religion , which proceeds from mens taking up the profession of it in course , without due preparation and disposition of mind ; this would make men earnest and serious in the profession of christianity , and solicitous not to contradict their profession by their lives : such a solemn renuntiation of the world , the flesh and the devil ; such a vow solemnly confirmed and ratified by our personal protestation in the presence of god , and in the sight of the congregation , could not but be a mighty bridle to restrain men from sin , and a mighty spur to provoke men to good works : the fear of god , and the shame of men , in whose presence so sacred an obligation was entered into , could not but be of great force to bind men to live worthy of this great vocation , that they might answer the expectation of god and his church , and not become a blemish and dishonour to their religion . lastly , were none admitted to confirmation , without being first fully perswaded , that they came now to receive the perfection and strength of baptismal grace ; that they came now to receive † the seal of the lord , whereby they are separated unto the service of god , and to the day of redemption : in a word , that they came now to receive the assistance of the holy ghost , which should from henceforward continue with them , to inable them to perform all the commands of god , and to resist and overcome all the temptations of the enemy ; we might have reason to hope , that as in the primitive times , so now also these external ordinances would be accompanied with such plentiful effusions of inward and sanctifying grace , as would have a visible effect in the lives and manners of men : the time was , when the professors of true religion could challenge the unbelieving world to give them a lustful , malitious , passionate , revengeful man , and they would by the administration of baptism and confirmation , transform him into the purest , the meekest , and the gentlest spirit upon earth ; and since god has promised to be always with the church by his spirit even unto the end of the world , i see no reason why confirmation of baptized persons , if it were celebrated by us with the same preparation and reverence as it was among the antients , might not be as effectual now to confirm men in virtue , as it was then to transform them from vice ; and have as proportionably great an effect upon the following part of our lives , as it had upon theirs . by these means the church would be again restored to its antient regular constitution : by these means many perplexing scruples about the worthy receiving the holy communion , would in great measure be removed ; no one being capable of being admitted to that holy sacrament , without having been first confirmed ; and no one being capable of being confirmed , without having first passed through such preparation , as would sit him for the communion : lastly , by these means , if any one after confirmation lapsed into the practice of any great and notorious sin , a fair opportunity would offer it self of restoring some degree of that antient discipline , the want of which is so justly lamented by the church ; this solemn preparation , by which i suppose persons fitted for confirmation , being the most likely thing in the world to work in mens minds such a dread of sins to be committed afterwards , as would dispose them to submit to , and to profit under discipline . 7. these are the exceeding great benefits , which would arise from such a solemn and religious use of confirmation : but till this excellent institution can be restored to its antient solemnity and reverence , ( which as it is much to be wished , so in the present degeneracy and corruption of manners it is hardly to be hoped , ) all that can be done , is earnestly to exhort those who are in any capacity intrusted with the instruction of children , that they be careful for the honour of god , and for the welfare of his church , to teach them to love god and religion with their first love ; to improve in them those natural principles of justice and truth , honesty and thankfulness , simplicity and obedience , which god hath planted in their very creation ; to teach them to resist the prejudices and first insinuations of vice , and to be afraid of a sin as of death ; to fill their minds with great and honourable thoughts of the privileges of being made members of christ , children of god , and heirs of heaven ; to instruct them fully in the extent and obligation of all the duties of the christian life , which in their baptism they ingaged to perform ; and , when they be thus qualified , to bring them with understanding and resolution , with desire and zeal , to receive at confirmation the consummation of baptismal grace , and a joyful assurance of glory and immortality , if they shall persevere in their faith and their obedience to the end . 8. my design in the following essay , is not to enter into any question of dispute , but only to lay down some brief and practical directions , by which one that designs to be confirmed , ( whom i always suppose of age to understand the whole doctrine of religion , ) or one that is already confirmed and is sincerely desirous to lead a religious life , may attain to that primitive holiness and that perfection of virtue , which becomes the truth and the purity of the gospel . chap. ii. what is to be done before confirmation . of faith ; of the necessity of religion ; of the necessity of revelation ; of the evidence of the christian religion ; and of consideration . 1. first then , in order to receive confirmation , or to begin the great work of religion , with due preparation of mind , endeavour before all things to attain a real and firm belief of the great doctrines of the christian religion . this is the only foundation , that will be able to support the design of a truly religious life . if we do really and firmly believe , the being and the providence of god ; if we be indeed convinced , that the christian religion is a revelation of the divine will ; if we be in earnest persuaded , that there will certainly come a day of retribution , wherein every man shall receive according to that he has done , whether it be good or evil ; this is a faith , which will assuredly overcome the world ; this is a belief , which will certainly baffle all the temptations of sin and satan ; this will make all the glories of the world seem mean , and all the pleasures of sense insipid ; in a word , this will inspire men with such a vigorous zeal ▪ as will make them not only with ease and contentment , but with a mighty pleasure sacrifice all earthly enjoyments , to the doing the greatest good here , and obtaining the greatest happiness hereafter . but if we enter upon the profession of religion rashly and inconsiderately , more for form and custom than upon any mature deliberation and conviction of mind , it is not possible we should persevere in well-doing with resolution and patience : the cares of the world and the deceitfulness of riches , the solicitations of pleasure and the lusts of other things , will certainly prevail over us and seduce us into sin. nothing but a firm faith , grounded upon an impartial view and a deep consideration of things , can possibly carry a man through the difficulties and discouragements of a religious life : but he that begins to build upon this foundation , and lays down his first principles of faith immovable as a rock , will be able to surmount all difficulties with bravery and constancy , and will attain the end of his hopes with triumph and joy. 2. the true reason why so great a number of those who make profession of christianity , are either wicked and licentious , or at least cold and indifferent in matters of religion , is plainly this , that they do not in earnest believe , as they pretend and profess to do , the great articles of religion : they in course profess themselves to be christians , without having ever considered what christianity is , and therefore it has little or no influence upon their lives and actions . for did men indeed as firmly believe the doctrines of the christian religion , as the character they are willing to bear in the world obliges them to pretend they do , it would be in a manner as strange to find a man whose actions should give his words the lye , and his life be unsuitable to his profession , as to hear one disputing whether there were a hell or no , while he were actually tormented in the flames thereof . for though faith has not the evidence of sense , as indeed it is impossible it should , yet if it be well grounded , it could not but have in good measure the same effect upon the lives of men , as the evidence of sense would have . when a temporal prince declares , that whoever be found guilty of such or such crimes , shall certainly undergo this or that particular punishment , such a declaration has generally the same influence upon all the subjects concerned , as if they saw the punishment already actually inflicted upon the criminals : when therefore the supreme governour of the world declares to mankind his will , which is their law and rule of life , and inforces the obligation of that law by such threats and promises , as the scripture , which is that declaration of his will , contains ; if these threats and promises of the almighty have not the same influence upon the hearts and lives of men , as those of an earthly prince in other cases generally have , is it not evident either that men do not in earnest believe that these threats and promises are indeed the declaration of his will , or else that they imagine that though he now so earnestly presses , and seems so severely to exact obedience to his laws , yet at last he will not punish the contempt of them ? if this be not the case , how comes the christian religion to have lost that efficacy in reforming the lives and manners of men , for which it was once so eminent even amongst its enemies themselves ? if we do indeed believe the same gospel , and live under the power of the same religion , that the primitive christians did ; how comes that religion not to have the same influence upon our lives and actions , that it had upon theirs ? can we hear men daily profane the sacred name of god with impious and horrid oaths ; and yet think they believe there is a god , jealous of his honour , and that will avenge himself on such a nation as this ? can we see men cheat and cozen , destroy and prey upon one another , without the least scruple or appearance of remorse ; and yet think they believe the truth of the christian religion , and the severity thereof ? in a word , can we see men dally with eternity , and for the sake of a few empty and momentany gratifications , hazard their everlasting welfare ? can we think it possible , i say , that rational creatures should act with so prodigious a carelesness , who yet believe not that the scene of this world shall be shut up in everlasting oblivion , but that there will come a day wherein they must give account for their works , and be accordingly happy or miserable for ever ? no certainly ; whatever pretences men may make to deceive others , and perhaps in some measure themselves too , there must lurk some secret seeds of infidelity in the heart of every wicked man ; and the true reason why this world has so much the ascendant over the lives of christians , must be their not having a firm belief of the glories of the other . whoever therefore will so enter into a religious course of life , as to be able to persevere in well-doing to the end ; whoever will so lay the foundation , as to be able to finish ; must before all things attain a firm and settled belief of the great truths of religion : and as without this ground-work , it is not possible he should ever be resolute enough , to overcome the enemies of his religion and happiness ; so with it , it is not possible he should ever be overcome by them . he that has a firm and steady belief of the greatness and excellency of those riches , which neither moth nor rust doth corrupt , and to which thieves cannot break through to steal , will never be so dazled with the glittering of gold , as to let it steal away his heart and affections : he that has a great and noble idea of the glory which shall be revealed hereafter , will never be enticed to squander away those talents which god has given him , only in appearing splendid and great here : he that hath a strong and vigorous expectation of those pleasures which god hath prepared for them that love him , which eye hath not seen , nor ear heard , neither have they entered into the heart of man to conceive , will never be persuaded to give himself up to the voluptuousness and sensuality of a beast : in a word , he that is full of faith , and can look with assurance beyond things temporal to those which are eternal , has left * no room in himself where the devil can enter with his suggestions , but is fortified on all sides against all temptations . 3. now to attain such a faith as this , not slight and superficial , but firm and well-grounded , and immovable against all assaults , a man ought to proceed by these steps . first he must by serious consideration work in his own mind a full and perfect conviction of the being of god , and of the excellency of his attributes : from thence he must collect the certainty of god's providence over men , and the obligation of mens duty towards god : from hence will follow the necessity of religion here , and the certainty of the reward of vertue hereafter : after this he must consider the necessity of a divine revelation to establish true religion , and the proofs which evidence the christian institution to be such a revelation : and above all , he must fix these things strongly , and imprint them on his mind , by deep and constant meditation . 4. he that cometh to god , must in the first place believe that he is ; i. e. he must not only by a slight and careless assent go along inconsiderately with the common opinion , but he must form in his mind a considerate and rational , a strong and vigorous persuasion of the being of god. take a view of this great and glorious fabrick of the world ; consider the stupendous magnitude and the exquisite order of its parts ; consider the numberless instances of infinite power and unfathomable wisdom , which appear in this our spot of earth ; consider the exquisite artifice which discovers it self in the structure of the body of man , and the inconceivable subtilty of the operations of his mind ; consider at the same time how frail , and depending , and corruptible all these things are ; how weak and unable even man , the noblest part of the visible world , is , to be the cause , or so much as the preserver either of himself or any thing else : and this will raise in the mind such a powerful conviction of the being of god , as will be a lasting and immovable foundation , on which to build a rational and considerate design of religion . 5. to one that is thus persuaded of the being of god , it will be easie to conclude , that as that supreme being , from whom all other things received their original , must himself be eternal ; as he , from whom all the powers of all things that exist , are derived , must himself be all-powerful ; and as he , by whose establishment all things in all places were made to move in such wise and wonderful order , as far exceeds the capacity of the wisest of men to comprehend , must himself be all-knowing and all-wise : so it cannot be , but that he who is all-knowing , all-powerful and all-wise ; who sees through all things at one view , and can effect all things with the same ease that he can will them ; must govern , direct and manage all things by an over-ruling providence : and because his power is so great as not possibly to be compelled , and his wisdom so perfect as not possibly to be seduced , to do any thing contrary to those eternal rules , which the immutable law of the divine nature , and the unalterable constitution and relation of things has fixed ; that therefore this his government of the world must be just and equitable , according to the nicest and exactest measures , of infinite goodness , righteousness and truth . 6. from this notion of the being , of the attributes , and of the providence of god , most evidently follows the necessity of religion . for if god be a being of infinite power , knowledge and wisdom ; 't is manifest he is to be reverenced , to be honoured , and to be feared : if he concerns himself with the government of his creatures , and imploys these infinite perfections in ruling and ordering the world ; 't is manifest he is to be worshipped , prayed to , and adored : and if this his government of the world be regulated by the exactest measures of infinite goodness , righteousness and truth ; 't is manifest he is to be loved , to be praised , and to be imitated . 7. and because it cannot be , but that a just , and true and good being , whose nature and whose happiness consists in the perfection and in the exercise of these attributes , must be pleased with those creatures , who love to imitate his justice , his goodness and his truth ; therefore there must of necessity be a reward , laid up in store for vertue ; and those whose delight it has been to conform themselves to the likeness of the divine nature , shall certainly be admitted to partake in some degree of the divine happiness . wherefore if this reward be not given to vertue in this present life ; if the good things of this world be distributed not only promiscuously , but even generally to the disadvantage of the vertuous , and to the advantage of those who are enemies of god and haters of his religion ; it follows , that if a righteous and good god has any regard to righteousness and goodness , there must be a future state , wherein rewards and punishments shall be dispenced impartially to vertue and vice. 8. thus as certain as is our knowledge of the being of god and of the constitution of things , so certain may we be of the obligation of religion , and of the reward of vertue . yet by experience it hath been found , that these considerations , however in themselves strong and concluding , have notwithstanding been insufficient so to convince mens judgments and over-rule their passions , as to keep them constant in the knowledge and in the practice of their duty . the greatest part of the gentile world , before the appearance of the glorious light of the gospel , were an amazing instance of this . they quickly fell from the worship of the true god , to the worship of idols and impure spirits ; and were thereupon given up to a reprobate mind , to work all uncleanness with greediness : they were by degrees intangled in all manner of wicked practices , till their very mind and conscience was defiled ; and so accustomed themselves to run into all excess of riot , that even their most sacred and religious performances became at length the very extremest abominations . and though there always were among them some philosophers , who stood up for the cause of vertue and true religion ; yet they never were able to keep together any considerable number of men , who could agree among themselves about the notion of the truth , and persevere in the practice of it . even that happiness it self , which was to be the ultimate end of all humane actions , they were so little settled in their apprehensions about , that st. austin somewhere out of varro reckons up no less than 280 opinions concerning the chief good. the means to attain this happiness , namely the great rules of morality , they agreed indeed pretty well in ; but their understandings they complained were so dark and cloudy , their wills so biassed and inclined to evil , their passions so outragious and rebelling against reason , that those rules were looked upon as hardly practicable : in a word , they confessed that humane nature was strangely corrupted ; and they complained of this corruption as a disease whereof they knew not the cause , and could not find out a sufficient remedy ; so that the great duties of religion were laid down by them as matters of speculation and dispute rather than practice , and not so much urged upon the hearts and lives of men , as proposed to the admiration of those , who thought them scarce possible to be effectually attained to by the generality of men. lastly , the method , by which those who have erred from the right way and have offended god , may yet again restore themselves to the favour of god and to the hopes of happiness , the philosophers were in a manner absolutely ignorant of . from the consideration of the goodness and mercifulness of god , they did indeed reasonably hope , that god would shew himself placable to sinners , and might be some way reconciled : but what propitiation he will accept , and in what manner this reconciliation must be made , here nature stops and expects with impatience the aid of some particular revelation . that god will receive returning sinners , and accept of repentance instead of perfect obedience , they cannot certainly know , to whom he has not declared that he will do so ; for though this be the most probable and only means of reconciliation that nature suggests , yet whether this will be alone sufficient , or whether he requires something further before he will restore men to the privileges they have forfeited , they cannot be satisfactorily assured . there arises therefore from nature no sufficient comfort to sinners , but an endless and anxious solicitude about the means of appeasing the deity . hence those diverse ways of sacrificing and numberless superstitions , which overspread the face of the heathen world , but were so little satisfactory to the wiser part of mankind , even in those times of darkness , that the philosophers could not sometimes forbear declaring , that they thought those rites could avail little or nothing towards appeasing the wrath of a provoked god , or making their prayers acceptable in his sight ; insomuch that * plato in the person of socrates speaks out , that since they knew not in what manner to apply themselves acceptably unto god , he expected and did assure himself , that in due time some person would be sent from god , who should declare to them his will in that particular . 9. and now if these wisest of philosophers were thus puzled about that which was their highest concern , how are the disputers of our age certain , that if themselves had lived without the light of the gospel , they should have made such a right use of their reason , as to have discovered the truth exactly , without being any way led aside by prejudice or interest ? if their lot had been among the vulgar , how are they sure they should have been so happy , or so considerate , as not to have been involved in that idolatry and superstition , which over-spread the whole world ? if they had joyned themselves to the philosophers , which sect would they have chosen to have followed , and what book would they have resolved upon to be the adaequate rule of their lives and conversations ? or if they would have set up for themselves , how are they certain they should have been skilful and unprejudiced enough , to have deduced the several branches of their duty , and applied them to the several cases of life , by argumentation and dint of reason ? 't is one thing to see that those rules of life , which are before-hand plainly and particularly laid before us , are perfectly agreeable to reason ; and another thing to find out those rules meerly by the light of reason , without their having first been any otherwise made known . we see that even many of those , who profess to govern their lives by the plain written rule of an instituted and revealed religion , are yet most miserably ignorant of their duty ; and how can any man be sure he should have made so good improvement of his reason , as to have understood it perfectly in all its parts , without any such help ? we see that many of those , who profess to believe firmly that great and everlasting happiness , which christ has promised to obedience , and that great and eternal misery which christ has threatned to disobedience , are yet hurried away by their lusts and passions to transgress the conditions of that covenant , to which these promises and these threatnings are annexed ; and how can any man be sure he should be able to overcome those great temptations , if these mighty motives were less distinctly known , or less powerfully enforced ? but suppose he could , and that by strength of reason he could demonstrate to himself these things with all clearness and distinctness ; yet could all men do so ? assuredly all men are not equally capable of being philosophers , tho' all men are equally obliged to be religious . at least thus much is certain , that the rewards and punishments of another world , the great motives of religion cannot be so powerfully inforced to the influencing the lives and practice of all sorts of men , by one who shall undertake to demonstrate the reality of them by force of reason and arguments , as by one who showing sufficient credentials of his having been himself there , shall assure them of the truth and certainty of these things . 10. though therefore nothing be more evident to reason , than the necessity of religion in general , and the certainty of the reward of virtue ; yet because 't is too nice and laborious a work in the matter of such vast importance , for men of all capacities to discover by the light of nature all the particular branches of their duty ; and because in the discovery of such matters , as are the great motives of religion , men are apt to be more easily wrought upon , and more strongly affected , by testimony than by arguments ; and because some things necessary in our present corrupt state , such as for instance the means by which a sinner may appease god after he has offended him , cannot certainly be discovered by the light of nature and reason at all ; therefore there is evidently a necessity of some particular revelation , which may supply these defects . and this the heathens themselves were so sensible of , that there never was any principal law-giver among them , who did not pretend to receive his laws , or at least his instructions for making those laws , by some divine revelation ; and plato in that most remarkable passage before-cited , acknowledges so plainly the want of such a revelation , as even to question whether it would not be better that men should forbear sacrificing wholly , till such times as god should discover to them in what manner he would have it done . 't is therefore agreeable to the natural expectations of men , that god should make some particular revelation of his will , which may supply the defects of the light of nature : and that it is not unworthy of the wisdom of god to make such a revelation , is also evident ; for can any man say that it is an unwise thing , for the creator of the world to reveal to his creatures more fully the way to happiness , and the means of becoming like himself ? can any man say , that it is an unwise thing , for god to declare what satisfaction he will accept for sin , and upon what conditions he will receive returning sinners ? can any man say , that it is a thing unworthy of the wisdom of god , to make particular discoveries of his will to his creatures , and to set before them in a clearer light the rewards and punishments of a future state ? this is so manifest , that nothing needs further be said about it . 11. now that the christian religion is such a particular revelation , actually made by god : that the peculiar duties , which it injoyns , are indeed the express commands of god ; and the peculiar motives , by which it inforces those duties , things true and in reality established by god : of this we have all the proof that the nature of the thing will bear , and that is agreeable either to the wisdom of god to give , or the reason of men to expect . to represent the motives , which are to inforce the practice of any thing , more evidently and strongly , than is consistent with the nature of the thing designed to be inforced , is inconsistent with the wisdom of an all-wise god ; and to expect other proof of any thing , than what the nature of the thing to be proved is capable of , is unreasonable in the judgment of understanding men. the design then of religion , being to make men happy by making them religious , that is , to make happiness not the fate of mens nature , but the reward of their virtue ; 't is plain the motives of religion ought of necessity to be such , as might abundantly encourage all wise men to cleave inseparably to their duty as to their life , and yet leave room for men desperately wicked and incorrigible , to avoid being forced into the injoyment of that happiness , which they are not willing to purchase at the rate of being religious the reward of everlasting life promised to obedience , and the punishment of eternal misery threatned to disobedience , are motives in themselves infinitely and irresistably strong : for were the happiness of heaven , and the torments of hell openly exposed to view , and proposed as the immediate and unavoidable consequence of a mans chusing or refusing his duty , 't would be as impossible for a man in actual view of these two different states not to choose his duty and refuse the contrary , as for a heavy body not to fall downward to the ground . though therefore the infinitely gracious and merciful god has indeed proposed to us these great and most powerful motives , that men by choosing their duty might choose their life , and become happy in consequence of their becoming religious ; yet hath he so proposed them , invisible at present and at a distance , that good men might have some exercise of their virtue by choosing their duty in order to their happiness , and that men obstinately impenitent might not partake of the happiness , without choosing the duty to which that happiness is annexed . again , the nature of a revealed institution of religion being such , that excepting the agreeableness of its doctrines to the eternal rule of reason , the chief evidence of its being from god must of necessity depend upon the credible testimonies of matter of fact : 't is manifest that that evidence , of which such matters of fact are capable , ought to be accounted sufficient in the present case ; and to require greater proof , than the nature of the thing will bear , is absurd and unreasonable . 12. that the christian religion therefore is indeed a revelation , sufficiently demonstrated to be from god , may be satisfactorily evidenced to a man 's own mind by these considerations : that the duties , which it injoyns , are all such , as are most agreeable to our natural notions of god , and most conducive to the happiness and well-being of men : that the motives by which it enforces those duties , are such as are most suitable to the excellent wisdom of god , and most answerable to the natural expectations of men : that the peculiar circumstances , with which it injoyns these duties , and urges these motives , are such as are most exactly consonant to the light of nature , and most wisely perfective of it : and , that all these things , are proved moreover to be taught and confirmed of god , by the most credible and convincing testimony , that ever was given to any matter of fact in the world. 13. in the first place , the duties which the christian religion injoyns , are all such , as are most agreeable to our natural notions of god , and most conducive to the happiness and well-being of men. this is a proof , which were alone sufficient to convince a wise man of a religion 's being from god : for that institution of religion , which requires no other duties , than what are perfectly agreeable to the eternal and unchangeable law of god , and manifestly perfective of the moral virtue and the happiness of men , has already the mark of god upon it , and cannot possibly but come from him . the nature and life of god are unchangeable , and the constitution of his laws is also unchangeable : whoever therefore preaches and institutes such a religion , as leads men to nothing else , but to the obedience of the laws , and to the imitation of the nature and life of god , may without any other testimonials be admitted as a preacher of divine truth ; and that religion , which stands on such a foundation , is of it self sufficiently recommended , to the belief , and to the practice of all wise men. now that the christian religion is such an institution , is so plain and evident , that its greatest adversaries have hardly been able to deny it : the duties of love , fear and adoration , which it obliges us to render unto god , are so manifestly incumbent upon us on consideration of the excellent attributes of the divine nature , and our relation to him as our creator and preserver , that no man who considers , can break loose from the obligations which our religion lays upon him to practise these duties , without denying the very being of god , and acting contrary to the reason and all the natural notions of his own mind : the duties of justice , righteousness and truth , which the christian religion commands us to exercise towards men , are so apparently reasonable , and so directly conducive to the happiness of mankind , that even those men who have broken through all the bonds of religion , and the obligations of virtue , have yet thought it necessary to the preservation of society , and the well-being of mankind , that the observation of these duties should be inforced by the penalties of humane laws : the duties of sobriety , temperance and contentment , which our religion injoyns us to practise in our selves , are so undeniably agreeable to the inward constitution of humane nature , and so perfective of it , that the principal design of all true philosophy was to recommend and set off these duties to the best advantage ; though , as the philosophers themselves confessed , it never was able to work men up to that pitch of cheerful and generous obedience to the rules of these duties , which the christian religion in its primitive and purest state was acknowledged to have done , and which , if it were now believed and practised as it then was , it must still do : lastly , even those positive and external observances , ( such as the sacraments , &c. ) which are instituted in the christian religion as means and assistances to keep men stedfast in the practice of those great and moral duties which are the weightier matters of the law , are so free from all appearance of superstition and vanity , and so wisely fitted to the end for which they were designed ; that many of the adversaries of our religion have yet been forced to admire , the wisdom and the excellency of their institution . 14. again , the principal motives of the christian religion , i mean the discovery of a future state , and the rewards and punishments therein to be dispenced ; are things so suitable to the excellent wisdom of god , and so agreeable to the unprejudiced reason , to the natural apprehensions and expectations of men , that were their truth and reality confirmed by no other argument or external proof , yet were they sufficient to influence the practice , and regulate the actions of wise and considerate men . that the soul of man is immortal , and shall survive after the dissolution of this corruptible body , is a truth which has always been thought demonstrable from principles of reason , and from the consideration of the nature of the thing : that man is a creature capable of doing good or evil , and consequently of giving account of his actions , and being judged for them , is also evident : that therefore in a future state there shall be a time of retribution , wherein every man shall receive of god according to what he has done in this life , whether it be good or evil , has been collected by the wiser and more considerate part of men among the heathens themselves . the resurrection of the body , has indeed been looked upon by most of the philosophers , as a thing utterly absurd and impossible : but there is nothing impossible in the nature of the thing ; and the jews , who had no express revelation of that matter , did yet believe it upon a constant tradition ; as appears from all their writings , and particularly from the translation of the last verse of the book of job , which according to the seventy runs thus ; so job died being old and full of days * , but 't is written , that he shall rise again with those whom the lord raises up . 15. further , the peculiar circumstances , with which the duties and the motives of the christian religion are inlarged and inforced are such as are most exactly agreeable to the light of nature , and most wisely perfective of it . for what can be more perfective of the light of nature , than to have those duties , which nature hints at only in general , explained fully and largely , and urged in particular , and inculcated upon the meanest capacities , and exemplified in the lives of holy persons proposed as patterns for men's imitation ? what can be more perfective of the light of nature , than to have those great motives of religion , the rewards and punishments of a future state , which nature only obscurely points at , described to us most plainly , affectionately and lively ? what can be more perfective of the light of nature , than to have the means of attoning for sin , which nature discovers only the want of , plainly declared and exhibited to us ? what can be more perfective of the light of nature , than such a discovery of the heinousness of sin and the necessity of holiness , as the death of christ and the purity of the gospel , does make unto us ? in fine , what can more effectually perfect the religion of nature , than the gatbering the worshippers of god into one body , the uniting them by certain positive rites in one common communion for mutual assistance and improvement , and the establishing a certain order of men , whose business may be to promote the interest of religion , by instructing the ignorant and by admonishing the wicked . 16. lastly , besides all these proofs of the truth of the christian revelation , drawn from the consideration of the nature of the thing , god has moreover confirmed it by the most undeniable external evidence , that ever was given to any matter of fact in the world. the great motives of the christian religion , are things not only most probable and most credible in themselves , but god has moreover confirmed the certainty of them by most clear testimony , ( which is a proof suited to all capacities , ) and has most strongly urged upon men the rewards and punishments of a future state by the preaching and exhortations of one , who by that convincing proof of his resurrection from the dead did undeniably demonstrate that he had himself been there , and was able to give men a satisfactory account of the nature of that state : the great duties of the christian religion , are things not only most reasonable and most excellent in themselves , but they are moreover taught and inculcated by one , who has given the most credible and convincing evidence that could possibly be desired , of his being sent immediately from god. the miracles which our saviour wrought , were to his first disciples , who were eye-witnesses of them , a most perfect demonstration of the truth of his doctrine : and the history of his life , death and resurrection , delivered down to us upon the testimony of those disciples , are to us also a sufficient evidence of the same truth . their having conversed from the beginning with our saviour himself ; their having heard , and having seen with their eyes ; their having looked upon , and having handled with their hands of the word of life , ( as st. john expresses it , 1 john 1. 1. ) made it impossible that they should be deceived themselves : and their whole life and conversation , their sufferings and deaths , were invincible proofs against the adversaries of christianity , that they had no design of imposing upon others they saw all the prophecies of the old testament precisely fulfilled in the life and doctrine , the sufferings and death of our blessed saviour ; they saw him confirm what he taught with such mighty works , as his bitterest and most malicious enemies could not but confess to be above the power of nature , even while they were blaspheming that holy spirit which wrought them ; they saw the whole course of his life to be such , as to all unprejudiced beholders loudly proclaimed his divine commission ; they saw him so constantly despise all worldly greatness , as once when the people would have made him a king , even to work a miracle to avoid that , which was the only thing that was possible to be the aim and design of an impostor : in fine , they saw him alive after his passion by many infallible proofs , conversing with him for forty days together , and at last beholding him ascend visibly into heaven . these were such demonstrations of his being a teacher sent from heaven , and consequently that his doctrine was nothing less than an immediate and express revelation of the will of god , that nothing but the extremest malice and obstinacy could withstand them : and the same reason that these disciples of our saviour had to believe his doctrine , the same reason the rest of the world had to believe theirs : they confirmed what they taught , by signs and miracles ; they lived according to the doctrine they preached , though manifestly contrary to all the interests and pleasures of this present world ; and , which no deceiver could ever do , they died with all imaginable cheerfulness and joy of mind , for the testimony of their doctrine , and the confirmation of their religion . so that unless god should work upon men by such methods , as are wholly inconsistent with the design of religion , and the nature of virtue and vice ; which we are sure he will not do ; nothing can be done more than has already been done , to convince men of religion , and to perswade them to happiness . 't is true , the resurrection of christ is not such an ocular demonstration to after generations , as it was to those men who then lived and saw him , and conversed with him : but since the matter of fact is as clearly proved to us , as 't is possible for any matter of fact at that distance of time to be ; since the evidence of this is as great and greater , than of most of those things on which men venture the whole of their secular affairs ; and on which they are willing to spend all their time and pains ; since i say the case is thus , he that will rather venture all that he can possibly injoy or suffer ; he that will run the hazard of losing eternal happiness , and falling into eternal misery , rather than believe the most credible and rational thing in the world , meerly because he does not see it with his eyes ; 't is plain that that man does not dis-believe the thing , because he thinks the evidence of it not sufficiently strong , but because 't is contrary to some particular interest of his that it should be true ; and for that reason he might also have disbelieved it , though he had seen it himself . 17. this is in brief the evidence which we have , of the necessity of religion in general , and of the truth of the christian institution in particular : and he that would so lay the foundation of a religious life , as to be able to conquer all the temptations of the world , and persevere in well-doing to the end , must at least so far consider this evidence , as before all things to work in his own mind a firm , settled and well-grounded belief of the great truths of religion . to produce which effect , this evidence is most abundantly sufficient . for if in other cases , we assent to those things as certain and demonstrated , which if our faculties of judging and reasoning do not necessarily deceive us , do upon the most impartial view appear clearly and plainly to be true ; there is the same reason , why in moral and religious matters , we should look upon those things likewise to be certain and demonstrated , which upon the exactest and most deliberate judgment that we are capable or making , do appear to us to be as clearly and as certainly true , as 't is certain that our faculties do not necessarily and unavoidably deceive us , in all our judgments concerning the nature of god , concerning the proper happiness of man , and concerning the difference of good and evil. and if in other cases , we always act without the least hesitation upon the credit of good and sufficient testimony , and look upon that man as foolish and ridiculous , who sustains great losses , or le ts slip great opportunities and advantages in business , only by distrusting the most credible and well-attested things in the world ; 't is plain there is the same reason , why we should do so also in matters of religion . so that unless our actions be determined by some other thing , than by reason and judgment ; the evidence which we have of the great truths of religion , ought to have the same effect upon our lives and actions , as if they were proved to us by any other sort of evidence that could be desired . 18. there are indeed some men , who being conscious to themselves that they act contrary to all the reasonable evidence and convictions of religion , are yet apt to imagine , that if the great truths of religion were proved to them by some stronger evidence , they should by that means be wrought upon to act otherwise than they do . but if the true reason why these men act thus foolishly , is not because the doctrines of religion are not sufficiently evidenced , but because they themselves are hurried away by some unruly passions to act directly contrary to all reason and evidence ; 't is plain ( unless god should irresistibly compel them ) they might well continue to act as they do , though the evidence of these things were really greater than it is . they are willing to imagine , that if they had lived in our saviour's time ; if they had heard his preaching , and seen his miracles ; if they had had the advantage of beholding those mighty works , which he wrought for the proof of his divine commission ; as the jews then had ; they should not like them have rejected the counsel of god against themselves , but with all cheerfulness have believed his doctrine , and embraced his religion . they fansie they should immediately have become disciples of christ , and that the truths which he taught , would have had a most powerful influence upon the whole course of their lives . and if their hearts and affections were not set upon this world , more than upon the next ; if they valued not the present enjoyments of sense , above the expectation of the glory that shall be revealed ; most certainly they would do the same now . but if their hearts be set upon earthly things , and their passions be stronger than all the arguments of reason ; if they do indeed so love the pleasures of sin now , as that they cannot persuade themselves by all the motives of religion to live like christians ; we need not question to affirm , that they might very well have been in the same case , though they had lived in our saviour's time . the jews are a notorious and standing instance , how far prejudice and affection are able to prevail over the strongest convictions : when our saviour began to preach that he was sent from god to instruct them in their duty , they required a sign of him , and they would believe him ; but when he had wrought so many miracles , that even the world it self could not contain the books if they should all be written , they persisted still in their infidelity : when they saw him hanging upon the cross , and thought themselves secure of him , they said , let him now come down from the cross , and we will believe him ; but when he arose out of the grave wherein he had lien three days , which was a much greater and more convincing miracle , they grew more hardned and obstinate in their unbelief . 19. others there are who imagine , that if they could but be convinced of the truth of another world by the appearance of one sent directly from that unknown state , they would immediately become new creatures ; but if god should satisfie their unreasonable demands , by sending one on purpose from the dead to convince them , i doubt not but as they listened not to moses and the prophets , so neither would they be persuaded by one rising from the dead . they might indeed at first be surprized and terrified , at the appearance of so unusual and unexpected a messenger : but as wicked men upon a bed of sickness , at the amazing approach of death and eternity , resolve in the utmost anguish of horror and despair to amend their lives and forsake their sins , but as soon as the terror is over and the danger of death past , return to their old habits of sin and folly ; so it is more than probable it would be in the present case : should god send a messenger from the dead , to assure men of the certainty of a future state , and the danger of their present wickedness , as soon as the fright were over and their present terrible apprehensions ceased , 't is by no means impossible that their old vicious habits and beloved sins should again by degrees prevail over them . many there are in our present age , who pretend to be convinced of the being of spirits by the powerful demonstration of their own senses ; and yet we do not observe , that their lives are more remarkably eminent for exemplary piety , than theirs , who being convinced by the less violent , but more rational evidence of the gospel , go on in a sober , constant , and regular exercise of virtue and righteousness . 20. in summ therefore , consider that the evidence of religion is such , as upon the fullest view of things , and the exactest and most deliberate judgment that we can possibly make , ought infinitely to determine the actions of a wise man ; consider that the great doctrines of religion are of such a nature , that upon the final upshot of things , if all our knowledge be not deceit , if all our hopes and fears be not vain , if there be any good , if there be any evil , if there be any excellency , if there be any happiness , these things must be true : consider this , i say , throughly ; and then resolve , deliberately and with full persuasion of mind , to act always suitably to this consideration , and to put all upon this one issue . and when temptation and melancholy shall succeed ; when vain scruples and unreasonable suspitions , shall cloud the understanding and perplex the mind ; be sure to stick immovably to that resolution , which has once been founded upon the wisest judgment and the fullest conviction possible ; and when the present indisposition of mind shall be over , things will again appear in their true light , and the first resolution will grow continually stronger . 21. only in the last place and above all , be sure to fix these things deeply upon the mind , by frequent and serious meditation . the passions and affections of men are strong ; and unless these also can by some means be interested , the bare conviction of a man's judgment will hardly be able to govern constantly all the actions of his life . 't is not enough that we be convinced in our judgments , of the truth of the great doctrines of religion ; * but we must by constant meditation fix and inculcate them upon the mind , that they may move our passions and excite our affections . be not content to believe slightly the being of god , but represent him frequently in your mind with the most lively characters of glory and majesty ; consider him as that supreme being , who hath measured the waters in the hollow of his hand , and meted out heaven with the span , and comprehended the dust of the earth in a measure , and weighed the mountains in scales , and the hills in a balance ; to whom all nations are as a drop of the bucket , and are counted as the small dust of the balance ; consider him as that all-powerful being , before whom the pillars of heaven tremble , and are astonished at his reproof ; before whom all nations are as nothing , and they are counted to him less than nothing and vanity . be not content to believe in general the providence of god , but think of him always as actually present , observing all our words and actions , and understanding even our thoughts afar off . be not content to believe in general a judgment to come , but frequently represent to your self the solemnity and the terrour of that great day ; imagine our saviour sitting in judgment , as in that prophetical allusion , with his throne like the fiery flame , and his wheels as burning fire ; a fiery stream issuing , and coming forth from before him ; thousand thousands ministring unto him , and ten thousand times ten thousand standing before him ; the judgment set , and the books opened . lastly , be not content to believe slightly and in general a state of reward or punishment for virtue or vice ; but meditate frequently on the happiness of those , who shall be admitted to the heavenly jerusalem , to the general assembly of the first-born , to an innumerable company of angels , and to god the judge of all , and to jesus the mediator of the new covenant : consider the happiness of those , who shall be made kings and priests unto god , and shall reign with him for ever ; who shall shine as the brightness of the firmament , and as the stars for ever and ever : and on the other hand meditate seriously on the misery of those , who shall be cast into the lake of fire and brimstone , where the worm dieth not , and the fire is not quenched ; and where they shall be tormented day and night for ever and ever . 22. i have been the longer upon this head , because it is the first and most necessary foundation of all religion ; and because that * slight , careless and only customary assent to the great truths of religion , which is the summ of most mens faith , seems to be the chief reason why things of the utmost importance have so so small an effect upon the lives and actions of men. there is no need that every man should proceed just by those steps , which i have set down ; but whoever will indeed make religion the business of his life , must by some like method work in his mind a firm and well-grounded belief of all its great doctrines , and a deep and vigorous sense of them . chap. iii. of right notions concerning religion in general . 1. secondly , endeavour to attain right nations concerning religion in general . next to the belief of the truth and of the necessity of religion , there is nothing of greater importance than the framing right notions concerning the nature of it . for when religion is represented as requiring any thing , that is either not possible or not necessary to be practised ; when 't is represented as consisting in such things , as are either not worthy of god , or not profitable to men ; in a word , when religion is so represented , that men may hope to be religious without being vertuous , and to be accepted of god for some outward performances , without a holy temper and disposition of mind ; this cuts the very sinews and undermines the foundation of all religion . 2. now therefore to attain right notions concerning the nature of religion , a man ought firmly to persuade himself of these following considerations : that the exercise of those great moral vertues , of godliness , righteousness and temperance , which are the eternal and unchangeable law of god , is a thing in its own nature both truly excellent , and indispensably necessary to prepare men for that happiness which is the reward of religion : that god truly and sincerely desires to make men happy , by the exercise of these vertues : and that therefore the great and ultimate design of all true religion , is to recommend these vertues , and to inforce their practice . 3. that the exercise of these great moral vertues , of godliness , righteousness and temperance , which are the eternal and unchangeable law of god , is a thing in its own nature truly noble and excellent , is evidently acknowledged by the common consent and verdict of all mens consciences . these virtues are the imitation of the perfections of god ; and as no man is so brutish , as not to admire the perfections of justice and goodness , when he considers them abstractedly in god ; so he cannot but pay a proportionable respect , to whatever he sees carry their resemblance in men. hence vertue is the most lovely and venerable of all things , and approves it self to the reason and consciences of men : hence vice becomes truly odious , and however it may insinuate it self into the practice , can never recommend it self to the judgment of mankind . hence even those very persons , who by the prevailing power of some interest or lust , are themselves drawn aside out of the paths of virtue , * cannot yet forbear to give it its true character and commendation in others . thus the officers , who were sent by the pharisees to apprehend jesus , could not forbear declaring , that he spake as never man spake : and the roman governour , when he gave sentence that he should be crucified , could not at the same instant forbear openly professing , that he found no fault in him . men cannot chuse but think well of that virtue , which the dominion of their lusts forces them to desert , or the necessity of their affairs compels them to discourage : they cannot but wish , they were the men they are not ; and pray with balaam , that though they imitate not the life , yet at least they might die the death of the righteous , and that their last end may be like his . though therefore virtuous men are frequently persecuted in the world , and sometimes meerly for their virtue ; yet t is not because virtue can ever be hated , but because those from whom they suffer , mistake it to be what it is not ; or else because , knowing it to be what it is , they are notwithstanding prevailed upon by some private interest , to persecute it contrary to the judgment of their conscience , which would force them to honour and respect it . an instance of the former case , are all the persecutions of the christians in the primitive times : 't is certain these men were virtuous and religious , and 't is certain they suffered meerly upon that account : but then 't is also as certain , that those from whom they suffered , did not persecute them because they thought them religious , but because they mistook them not to be so ; they did not persecute them because they thought them to be worshippers of the true god , but because they looked on them as despisers of their false ones : they were so unhappily blinded by prejudice and idolatry , that they mistook religion for superstition , and superstition for religion : hence they implacably persecuted that doctrine , whose evidence and conviction , if they would have opened their eyes , they could not have resisted ; and endeavoured to root out the true religion , out of zeal to the honour of a false one . an eminent instance of the latter case , is the condemnation of our saviour : he was manifestly innocent of the crimes laid to his charge , and pilate knew him to be so ; but then 't is also manifest , that he did not condemn him because he was innocent , but because he was willing to do the jews a pleasure : our saviour's innocence was sufficient , to convince the mind of his judge ; and 't was only interest , that over-powered the force of that conviction . virtue therefore is truly noble and excellent in it self ; and wicked men , even while they are persecuting it , cannot deny it to be so . 4. again , that the exercise of those great moral virtues , of godliness , righteousness and temperance , is a thing indispensably necessary to prepare men for that happiness which is the reward of religion , is evident from the consideration of the nature of that happiness . the happiness which religion promises to holy and good men , is this ; that they shall be received into the blessed society of angels , and of the spirits of just men made perfect ; and that with them they shall be admitted into the immediate presence of god , to enjoy that satisfaction which must necessarily arise , from the contemplation of his perfections , and from the 〈…〉 of his favour . and if this be the case , then nothing is more evident , than that the exercise of virtue is indispensably necessary , to prepare men for the enjoyment of this happiness . for what agreement can there be , between a sensual , spightful , or malicious soul , and the pure society of the spirits of just men made perfect ? we see even in this life , how ungrateful the society of good men is , unto those that are wicked ; and as it is in this , so doubtless it will be in the other world. those souls which have been wholly immersed in sense , and given up to the pleasures of this present world ; can never be fit company for those spiritual and refined minds , whose desires and enjoyments are as far exalted above every thing that is gross and sensual , as heaven is above earth : and those malicious spirits , whose delight upon earth was in nothing but hatred , envy and revenge ; can never converse in heaven with those divine souls , who feed and live upon no other pleasures , but those of goodness , holiness and love. in like manner , what can be more impossible , than for an earthly and wicked soul , to be made happy by the vision and fruition of god ? to see god is to behold and contemplate those glorious perfections , of infinite goodness , purity and truth ; and to enjoy god , is so to love and adore those amiable perfections , as to be transformed into the likeness and resemblance of them : and is it possible for a wicked soul , to be made partaker of this happiness ? tell a covetous worldling of a treasure laid up in heaven , where neither moth nor rust doth corrupt , and where thieves do not break through and steal : tell him of a never-fading inheritance in the world to come , or of a city not made with hands , whose builder and maker is god : tell an ambitious aspiring mind , of the glory that shall be revealed hereafter ; or a voluptuous person of spiritual and refined pleasures , which eye hath not seen , nor ear heard , neither hath it entered into the heart of man to conceive them ; and will they have any relish of these things ? will they not be much more inquisitive after the glories of earth , and the gratifications of sense ? so that unless we suppose god should work a miracle for these men , and when he removes them into another world , should transform them also into new creatures , 't is no more possible for them to enjoy the happiness of heaven , than for body to enjoy the pleasures of spirit , or for darkness to have communion and agreement with light. i do not say , that if god should transplant these men into heaven , he could not make them happy there ; but while they are so exceedingly indisposed for it , nothing is more certain than that he never will. the exercise therefore of virtue , is the indispensable condition of happiness : and in proportion as we draw nearer to the perfection of virtue , so do we to the fountain and perfection of happiness . the greater degrees of virtue any being is indued with , so much the higher rank does it obtain in the order of creatures : the highest angels , so much as they obey the will of god more intirely , and imitate the divine life more perfectly than men do , so much are they exalted above men , and have a nearer approach to the immediate presence and enjoyment of god : and by how much one man in this life obtains a greater degree of holiness than another ; so much a more excellent degree of happi-ness is he prepared to receive in the world to come . 5. and that god agreeably to this natural order of things , does truly and sincerely desire to make men happy by the exercise of virtue , is evident both from our natural notions of god , and from the revealed declaration of his will. god , who is a being infinitely happy in the injoyment of himself , and who created all things for no other reason , but to communicate to them his perfections and his happiness , cannot possibly but make every man as happy , as the condition of his nature , and the improvements of his virtue make him capable to be : and that he will do so , he hath moreover assured us by most express and repeated declarations : he declares that his delight is in them that fear him , and that he rejoyces over them for good ; he invites men with all the tender promises of a compassionate father , to repentance and reformation ; and swears by himself that he hath no pleasure in the destruction of the wicked , but earnestly desires that they should return and live : and nothing can be more absurd , than to imagine that god has secretly made any determination , which may be contrary to what he has so openly and expresly revealed . what sort of men he has decreed to be happy or miserable he has clearly and fully declared to us in his word : and other decrees than this , if he has at all made any , t is neither necessary nor possible for us to know . sufficient it is for us , that as sure as god and his scriptures are true , so sure are we , that he that believes and obeys the gospel , shall be happy ; and that god neither has , nor can decree any thing , whereby a truly religious man may be excluded from happiness , or a sincere man from the possibility of becoming truly religious . 6. since therefore god truly and sincerely desires , to make men happy by the exercise of virtue ; and since that virtue , which is the condition of this happiness , is no other than the practice of those great moral duties , of godliness , righteousness and temperance , which are the eternal and unchangeable law of god ; as has already been shewn ; it follows necessarily , that the great and ultimate design of all true religion , can be no other than to recommend these virtues , and to enforce their practice . other things may be helps and assistances of religion ; many external observances may for wise reasons be positively commanded , and may be of exceeding great use , as means to promote devotion and piety ; but the life and substance of all true religion , the end and scope in which all things else must terminate , cannot possibly be any other , than the practice of these great and eternal duties . 7. in natural religion this is very evident : for the foundation of its obligations being nothing else , but a due consideration of the nature of god , and his relation to men ; t is plain , all that these things naturally led men to , was only to keep up in themselves such a holy temper and disposition of mind , as might discover it self in a constant endeavour of being like unto god , and of obeying his laws . and though this most simple and absolute religion , did through the corruption of mens wills and affections , quickly degenerate into the grossest idolatry , and most ridiculous superstition ; tho' instead of real and substantial virtue , the generality of men soon fell into the observance of foolish and absurd rites , and the world was overspread with ignorance and vice ; yet the wisest and most considerate men amongst the heathens always understood , that * god did not look so much at the outward pomp and ceremony of religion , as at the inward holiness and purity of the heart ; that † god valued not sacrifices and rich offerings , but only the piety and devotion of the mind : and that the * only way to keep the favour of god , was to imitate his nature , and to obey his commands . 8. nor is it less evident that the great and ultimate design of the jewish religion , was to preserve and increase the moral virtue of men. for though god did impose upon the jews a burdensom system of rites and ordinances ; yet 't is plain he did it , not that he took any delight in that external and ceremonial service , but that by condescending in that manner to the infirmities and prejudices of a stiff-necked people , he might keep up the worship of the true god , and restore that holiness and inward religion of mens minds , which the light of nature had not been sufficient to maintain . this therefore god perpetually inculcates to them by his prophets , that he did not value their ceremonious performances without holiness and obedience to the moral law : i spake not to your fathers , saith he , nor commanded them in the day that i brought them out of the land of egypt , concerning burnt-offerings and sacrifices ; but this thing commanded i them , saying , obey my voice , jer. 7. 22. nay , so far was god from instituting the jewish service upon any other design , than the making that people more holy than the heathen about them were , that whensoever it failed of having that desired effect , he declares that he even abhorred all their religious exercises : he that killeth an ox , is as if he slew a man ; he that sacrificeth a lamb , as if he cut off a dogs neck ; he that offereth an oblation , as if he offered swines blood ; and he that burneth incense , as if he blessed an idol ; yea they have chosen their own ways , and their soul delighteth in their abominations , isa. 65. 3. and though the later jews grew generally so superstitious in the observance of their ceremonies , as thereby even to neglect the weightier matters of the law ; yet those who considered things more throughly , always maintain'd & taught zealously , that * it was not slaying a multitude of sacrifices , or bringing splendid offerings , or even building and adorning the temple of god with all the cost and beauty in the world , that could truly denominate a man religious ; that it was a great deceit for men to think that god would be flattered and put off with outward & ceremonious services instead of truth , righteousness and holiness of mind ▪ and that † nothing could be more ridiculous , than for men to be very careful not to enter into the temple , which is built of wood and stone , without first washing and cleansing their bodies ; and yet not be afraid to appear before god in prayer , with unclean and polluted minds . 9. lastly , that the only design of god's instituting the christian religion , was to make men yet more vertuous and more holy ; is evident from the whole tenour of the gospel . the design of our saviour's life and preaching , was to give men a body of more spiritual and refined laws ; to set them an example of a more perfect and holy life ; and to make a clearer revelation of the wrath of god against all ungodliness and unrighteousness of men : the design of his death and passion , was to make an expiation for sins that are past , and to make a fuller discovery of the heinous nature of sin , which god would not pardon even upon true repentance , without so great and sufficient a satisfaction : and the design of his sending the holy spirit , was to purifie to himself a peculiar people , by teaching and enabling men , that denying ungodliness and worldly lusts , they should live soberly , righteously and godly in this present world. 10. accordingly we find the apostles every where in their epistles , plainly declaring and giving men warning , that since they had now received a most full revelation of the will of god , and a most clear discovery of the rewards and punishments of a future state ; if their virtue did not become proportionable to their knowledge , and they purified not themselves from all filthiness both of flesh and spirit , perfecting holiness in the fear of god ; it would be even worse for them , than if they had never known the way of righteousness . be not deceived , saith saint paul , neither fornicators , nor idolaters , nor adulterers , nor thieves , nor covetous , nor drunkards , &c. i. e. no unrighteous person , shall inherit the kingdom of god , 1 cor. 6. 9. and again , let no man deceive you with vain words ; for because of these things cometh the wrath of god upon the children of disobedience , eph. 5. 6. and again , of which things i tell you before , as i have also told you in times past , that they who do such things , shall not inherit the kingdom of god , gal. 5. 21. and all those metaphorical expressions , such as the new man , the new creature , the new birth , regeneration , conversion , and the like , by which the apostles frequently represent religion , do manifestly tend to this ; that under the gospel-dispensation , nothing will stand a man in any stead , but an entire reformation of life and manners ; and that all other things are nothing , except only the keeping the commandments of god. 11. how miserably then do those men abuse this great salvation , and turn the grace of god into lasciviousness , who imagine , that because christ has disannulled the old law , which was appointed only for a time , therefore we may be excused by our christian liberty from obeying the eternal commands of god ; that because christ has established for us a covenant of grace , therefore we need not be zealous to abound in good works ; that because christ has redeemed us from the punishment of sin , by the sacrifice of himself , therefore we need not be zealous to rescue our selves from under the power and dominion of it ; that because the righteousness of christ shall be available for us unto justification , therefore there is no necessity we should have any of our own : in a word , that because christ has promised salvation to those who believe the gospel , therefore there is no necessity we should be solicitous to obey it . 12. our saviour has indeed disannulled the ceremonial part of the law , which was appointed only for a time ▪ but he has thereby more firmly established the moral part of the law , which is of eternal and unchangeable obligation : and therefore as nothing could be more foolish than the opinion of those judaizers , who thought that christ had not abrogated any part of the law ; so nothing can be more impious than the opinion of these gentilizers , who contend that he has destroyed it all . our saviour has indeed purchased for us a covenant of grace , that is , a covenant wherein pardon is granted to past sins upon repentance ; but the indispensable condition of that covenant , is , that we be for the future zealous of good works : he has indeed brought life and immortality to light through the gospel , and opened to us an abundant entrance into the kingdom of god ; but 't is not that any unrenewed nature should be admitted to have a share in those pure and undefiled rewards , but that those who have broken off their sins by repentance , and their iniquities by shewing mercy to the poor , may through his merits be restored to the love and favour of god. our saviour has indeed redeemed us from the punishment of sin , by the sacrifice of himself ; but 't is expresly upon condition , that we rescue our selves from the power and dominion of it . in order to this , he has made a most clear discovery of the will of god to us , and enabled us to obey it according to that discovery ▪ he has beaten off our chains , and opened us a way to retreat out of the bondage of sin and satan , into the glorious liberty of the sons of god ; he ha● paid the price , and redeemed us out of captivity : but if notwithstanding all this , we still continue in sin , 't is our own fault and extreme folly here , and will be our condemnation and misery hereafter ; if notwithstanding all that christ has done for us , we will yet sit still under the power of sin , we shall , notwithstanding all that he has done and suffered for us , at last fall into the punishment thereof . the righteousness of christ is indeed so far available to those who sincerely desire to obey the gospel , as that for his sake that imperfect righteousness , by which they could not be justified according to the law , shall be acceptable before god ( through faith in him ) unto justification ; but for one who uses no indeavours to be righteous himself , to expect to be justified by the external imputation of the righteousness of christ , is for a sick man to expect to be made whole by the imputation of anothers health ; or for a miserable man to be made happy meerly by the imputation of another mans felicity . righteousness is not an outward imaginary quality , but an inward and real disposition of heart and mind , which must shew forth it self in real and substantial acts of holiness and piety : little children , saith st. john , let no man deceive you ; he that doth righteousness is righteous , 1 john 3. 7. lastly , our saviour has indeed promised salvation , to those who believe the gospel ; but 't is most expresly upon this condition , that they obey it also . not every one that saith unto me , lord , lord , shall enter into the kingdom of heaven ▪ but he that doth the will of my father which is in heaven , matt. 5. 21. without this obedience , nothing in the world can stand a man in any stead : his believing and professing the truth of the christian faith , will avail him nothing : his continuing in the communion of the church of christ , will profit him nothing : if any man seems to be religious , and continues in any one sin , deceiving his own heart , that mans religion is vain : for though he could speak with the tongue of men and angels , and had all faith , so that he could remove mountains ; yet if he were not holy in his life and conversation , it would profit him nothing . many will plead before our saviour at the day of judgment , that they have not only believed his doctrine , but also have taught in his name , and in his name have cast out devils , and in his name done many wonderful works , that is , have had the extraordinary gift even of working miracles ; and yet if they be workers of iniquity , he will say unto them , depart from me , i know you not . chap. iv. a digression concerning the doctrine of faith and works , delivered by st. paul in his epistle to the romans , and in that to the galatians . 1. there is but one thing , that i know of , that can with any colour be urged against this notion of true religion which i have now laid down : and that is the doctrine of faith and works , delivered by st. paul in his epistle to the romans , and in that to the galatians . which because it is a doctrine of the greatest importance , and liable to be misinterpreted to countenance the most pernicious errors ; i shall therefore in this chapter , by way of digression , endeavour to give a brief account of the occasion of the writing these two epistles , and to explain the doctrine delivered therein . 2. before the coming of christ , the jews we know were the peculiar people of god , selected out of all the nations of the earth to be the standard of true religion , and to be the people among whom god would chuse to place his name . to them were committed the oracles of god , rom. 3. 2. to them pertained the adoption , and the glory , and the covenants , and the giving of the law , and the service of god , and the promises ; whose are the fathers , and out of whom according to the flesh christ came , who is over all god blessed for ever , rom 9. 4 , & 5. that is ; with them were intrusted the revelations of the will of god , the law and the prophecies : to them was granted the peculiar honour and privilege , that they should be accounted the sons or people of god , and that they should be accordingly under the more * peculiar care and protection of his providence : among them was the ark and temple of god , the shecinah or glorious presence of the divine majesty ; in judah was god known , his name was great in israel : in salem also was his tabernalce , and his dwelling place in sion : with them god entered solemnly into covenant , that he would be their god and they should be his people , and confirmed this covenant with the sacramental seal of circumcision , and with sprinkling of blood. to them god himself prescribed a law or form of worship in a wonderful and miraculous manner ; and their polity also was of divine institution and appointment ; god shewed his word unto jacob , his statutes and his judgments unto israel : he did not deal so with any other nation , neither had the heathen knowledge of his laws . lastly , they were the posterity of those patriarchs , to whom god had so often promised and sworn by himself , that in their seed should all the nations of the earth be blessed ; and among them was born that messias , of whom so great things had been prophesied , and who was therefore the expectation of all the ends of the earth . these were the great and glorious privileges , which by the peculiar favour of god , the nation of the jews enjoyed before the preaching of the gospel ; these were the grounds upon which that people so highly valued themselves , above the rest of mankind : and most justly might they have done so , with an humble and thankful acknowledgment of the mercy and favor of god : but they look'd upon these high privileges , not as the free gift of god , but as a right and propriety , to which they only had a just claim , who could reckon their descent from abraham and the patriarchs : all other nations in the world they look'd upon with the utmost scorn and contempt , as aliens from the commonwealth of israel , strangers to the covenant of promise , and scarce worthy of the protection of the divine providence ▪ the establishment of their law and ceremonies they imagined to be such , as was designed by god to continue for ever ; and the promises contained in the law and the prophets they thought to belong so peculiarly to themselves , that they would not believe any other people could ever come to be partakers of them . when the messiah himself should appear , they were persuaded that he was to establish an everlasting kingdom over the jewish nation only , and so become indeed the wonder and amazement , but not the salvation of the gentiles . this opinion was so firmly rooted among them in our saviour's time , that even those who believed in his name , and were convinced that his kingdom was not to be a temporal but a spiritual kingdom , did yet imagine that the jews only were to be admitted to be subjects of this his spiritual kingdom , and that the gospel was not to be preached to the gentiles : till st. peter having an express command from heaven not to count any man common or unclean , as you may read acts 10. went and preached the gospel to cornelius the centurion ; and his preaching being seconded by the miraculous effusion of the holy ghost upon the gentile converts , convinced them that god was of a truth no respecter of persons , but that he had unto the gentiles also granted repentance unto life . the great mystery of the receiving in of the gentiles being thus discovered , and god having himself declared by such a remarkable miracle , that in every nation he that feareth god and worketh righteousness is accepted of him ; there immediately arose a question whether those who by being converted to christianity were admitted into the number of the elect people of god , and thereby became partakers of all the privileges which had hitherto been confined to the jewish nation , were not thereupon obliged to become proselytes also to the jewish law. the converted jews , who had not yet laid aside their old prejudices , but retained an extreme fondness for their ceremonial law , contended most earnestly , that * it was necessary that the jewish religion should be continued together with the christian , teaching the brethren every where , and saying , except ye be circumcised after the manner of moses , ye cannot be saved , acts 15. 1. upon this , the apostles and elders which were gathered together at jerusalem , held a consultation ; where st. peter having delivered it as his opinion , that since god himself had born witness to the gentiles , by giving them the holy ghost , 't would be no better than tempting god , to put a yoke upon their necks , which neither themselves nor their fathers had been able to bear ; they immediately agreed to write unto them , that they did not think it necessary to lay upon them any such burden ; as you may see at large , acts 15. and now the question being decided by such an authoritative sentence as this , it seemed good unto the holy ghost , and to us the apostles and elders ▪ &c. one would have thought there should have been no more debate about this matter : but the restless jews , moved with envy that the gentiles should be admitted into the number of the elect people of god as well as themselves , persisted still in their obstinacy notwithstanding this positive determination , persuading the gentile converts that they must needs observe the law of moses , and constraining them to be circumcised ; insomuch that st. paul , who as far as he could lawfully , conformed himself to the humours of all men , that he might by all means gain some , was forced to circumcise timothy at derbe , because of the jews that were in those quarters , acts 16. 3. though at other times , as being the apostle to whom was especially committed the preaching of the gospel to the gentiles , he always earnestly exhorted his gentile converts to stand fast in the liberty wherewith christ had made them free ; and particularly , his epistle to the romans , and that to the galatians , were written upon this very occasion ; as will be evident to any one , who shall impartially consider the matter . 3. for that there are abundance of passages in these epistles , which so evidently relate to this controversie , that they cannot possibly be interpreted to any other sense , is manifest from but cursorily reading the epistles themselves . a great part of the epistle to the romans is professedly about the casting off the jews , and the coming in of the gentiles ; particularly the 9th , 10th and 11th chapters : and the 14th chapter is wholly spent in shewing the unnecessariness of the jewish observation of days , and distinction of meats ; one man esteemeth one day above another , another esteemeth every day alike , verse 5. and i know and am persuaded by the lord jesus , that there is nothing unclean of it self ; but to him that esteemeth any thing to be unclean , to him it is unclean , verse 14. and so on . in the epistle to the galatians , the apostle tells his gentile converts , that he was amazed they should so soon be drawn away from the truth , by some that troubled them and would pervert the gospel of christ , chap. 1. ver . 7. he gives them warning , that the reason why those perverters of the gospel persuaded them to judaize , was only that they might make a fair shew in the flesh ; they constrain you , says he , to be circumcised , only lest they should suffer persecution for the gross of christ ; for neither they themselves , who are circumcised , keep the law , but desire to have you circumcised that they may glory in your flesh , ch. 6. ver. 12 , & 13. he assures them that in jesus christ neither circumcision availeth any thing , nor uncircumcision , but a new creature , ch. 6. ver . 15. he urges them earnestly to stand fast in their christian liberty , and not to be intangled again with the yoke of bondage , protesting that if any man would be circumcised , christ should profit him nothing , but he should become a debtor to fulfil the whole law , ch. 5. ver . 1. he tells them also how he openly rebuked st. peter at antioch for withdrawing and separating himself from the gentiles , for fear of them which were of the circumcision , ch. 2. ver. 12. all which , and many other the like passages , do so evidently refer to that controversie , whether the jewish religion was to be mixed with the christian , or no , that i know not whether any one ever attempted to interpret them to any other sense . 4. and that those other parts also of these epistles , which have by some been otherwise interpreted , ought indeed to be understood wholly to relate to the same controversie , appears sufficiently from the apostles way of arguing . for according to any other interpretation , the terms , which the apostle makes use of , are improper ; and his reasoning is hard , intricate , and not concluding . as is sufficiently evident from the difficulty that some expositors have met with , to vindicate st. paul from thwarting the main design of the gospel , from contradicting the express words of some other of the apostles , and also from contradicting himself . but if these whole epistles be understood to refer to that question , whether the christian religion be alone sufficient to salvation , or whether it be necessary to observe together with it the ceremonies also of the jewish law ; the terms , which the apostle uses , are most apt and proper ; and his reasoning is most easie , strong and conclusive : as will most evidently appear from a brief view of them both . 5. the design then of the apostle being on one hand to magnifie the christian religion , by setting forth its sufficiency to salvation ; and on the other hand , to demonstrate the insufficiency and unnecessariness of the ceremonial observances of the jewish law ; the terms which he all along makes use of to express the christian and jewish religion by , are such as may best serve to set forth the excellency of the one , and diminish the opinion which men had taken up of the necessity of the other . thus because the first and most fundamental duty of the christian religion , is believing in god , and believing that most perfect revelation of his will , which he has made to mankind by our saviour jesus christ ; whereas on the contrary , the principal part of the jewish religion , or at least of that religion which the judaizing christians so earnestly contended for , was an anxious observance of the burdensome ceremonies of the mosaick law ; therefore the apostle calls the christian religion faith , and the jewish religion the law. thus in the epistle to the romans , ch . 3. ver . 28. therefore we conclude that a man is justified by faith , without the deeds of the law ; that is , it clearly appears from what has been already said , that obedience to the christian religion is sufficient to justifie a man , without observing the ceremonies of the jewish : and ver . 31. do we then make void the law through faith ? god forbid ; yea , we establish the law ; that is , do we then , as some men object , by our preaching up the christian religion make void the law of god , or that revelation of his will which he made to the jews ? no , we are so far from that , that by introducing christianity we establish , confirm , and perfect the moral and immutable part of the law much more effectually , than the jewish ceremonies were able to do . thus likewise in the epistle to the galatians , ch . 3. ver . 2. this only would i learn of you . received ye the spirit by the works of the law , or by the hearing of faith ? or , as 't is expressed , ver . 5. he that ministreth to you the spirit , and worketh miracles among you , doth he it by the works of the law , or by the hearing of faith ? that is , i appeal unto your selves , who contend so earnestly for the necessity of keeping up the jewish ceremonies ; was it by your observing the rites of the jewish religion that ye received the gifts of the holy ghost , or by your being converted to the christian ? so also , ver . 24. the law was our school-master to bring us unto christ , that we might be justified by faith ; that is , the jewish dispensation was appointed by god in condescention to the weakness of that people , to fit them by degrees for the reception of the christian : and ch . 2. ver . 15. the apostle having rebuked st. peter openly , for withdrawing himself from the gentiles at antioch , adds , we who are jews by nature , and not sinners of the gentiles , knowing that a man is not justified by the works of the law , but by the faith of jesus christ , even we have believed in jesus christ , that we might be justified by the faith of christ , and not by the works of the law ; that is , if we our selves , who were brought up in the jewish religion , being convinced that that religion was not able to justifie us in the sight of god , have thought fit to forsake it and imbrace the christian religion , in hopes to be justified thereby , how much less reason have you to compel the gentiles , who were never brought up in the jewish religion , to conform themselves to the customs of the jews , after their conversion to christianity ? 6. again , because the christian religion teaches us to expect salvation not from our own merits , but from the grace of god , that is , according to the terms of that new and gracious covenant , wherein god has promised to accept of sincerity instead of perfect obedience ; whereas on the contrary , the jews depended upon their exact performance of the works of the law ; therefore the apostle calls the christian religion grace , and the jewish religion works . thus in the epistle to the romans , ch . 11. ver . 5. so then at this present time also , there is a remnant according to the election of grace ; that is , tho' the jewish nation having rejected the gracious offer of the gospel , are thereupon rejected from being the people of god , yet has god reserved to himself a remnant from among them , even those who have embraced the christian religion ; and if by grace , then is it no more of works ; that is , and if it be upon account of their having embraced the christian religion , that they are reckoned the peculiar people of god , then is not this privilege any longer annexed to the professors of the jewish religion ; otherwise grace is no more grace ; that is , otherwise the christian religion is in vain , and not , what it pretends to be , the grace of god : thus also , ch . 6. ver . 14. sin shall not have the dominion over you , for ye are not under the law but under grace ; that is , ye are not under the jewish religion , but under the christian. so likewise in the epistle to the galatians , ch . 5. ver . 4. christ is become of no effect unto you , whosoever of you are justified by the law , ye are fallen from grace ; that is , whosoever will needs retain the jewish religion , he takes upon him to fulfil the whole law , forsaking the gracious dispensation of the christian religion , and therefore christ shall be of no effect unto him . 7. again , because the duties of the christian religion are almost wholly moral and spiritual , respecting the inward disposition of the heart and mind ; whereas on the contrary , the ceremonies of the jewish law were for the most part external , and as the apostle to the hebrews calls them , carnal ordinances , respecting chiefly the outward purification of the body ; therefore the apostle calls the christian religion spirit , and the jewish religion flesh. thus in the epistle to the romans , ch . 8. ver . 3 , & 4. for what the law could not do , in that it was weak through the flesh , god sending his own son in the likeness of sinful flesh , and for sin condemned sin in the flesh ; that the righteousness of the law might be fulfilled in us , who walk not after the flesh , but after the spirit ; that is , whereas the jewish religion , because of its outward and carnal ordinances , was weak and insufficient to make men truly righteous ; god sending his own son in the likeness of sinful man to offer up himself a sacrifice for the sins of mankind , established the christian religion , which purifying throughly the whole heart and mind , and purging the conscience from dead works , might through the grace and mercy of god avail to justifie men from all things , from which they could not be justified by the law. thus also in the epistle to the galatians , ch . 3. ver . 3. are ye so foolish ? having begun in the spirit , are ye now made perfect by the flesh ? that is , are ye so foolish as to think , that after ye have embraced the truth of the christian religion , you can become yet more perfect by observing the ceremonies of the jewish law ? 8. these are the terms which the apostle expresses the christian and jewish religion by in these epistles : and according to this interpretation , the substance of both these epistles may clearly be resolved into certain arguments , by which the apostle plainly and strongly proves , against the judaizing believers , that obedience to the christian religion is sufficient to salvation , without observing the ceremonies of the jewish . 9. his first argument is this . the jewish religion having proved insufficient to make men truly good , as the natural religion had before done , there was a necessity of setting up another institution of religion , which might be more available and effectual to that end ; now the setting up a new institution of religion necessarily implying the abolishing of the old , it follows that christianity was not to be added to judaism , but that judaism was to be changed into christianity , that is , that the jewish religion was from thenceforward to cease , and the christian religion to succeed in its room . this argument the apostle insists upon in the 1st , 2d , 5th , 6th and 7th chapters to the romans , and in the 1st and 4th chapters to the galatians . in the 1st and 2d chapters of the epistle to the romans , he shows that the jewish religion had proved insufficient to make men truly holy , as natural religion had also done : in the 5th and 6th chapters of that epistle to the romans , and in the 1st to the galatians , he gives an account of the institution of the christian religion , as more available to that end ; in the 7th chapter to the romans he shews that this new institution of religion necessarily implies the abolishing of the old one ; and this he does from the similitude of a womans being bound by the law to her husband so long as he lives , but if her husband be dead , she is free from the law of her husband ; which similitude he applies , ver . 4. wherefore my brethren ye also are become dead to the law by the body of christ , that ye should be married to another , even to him who is raised from the dead , that we should bring forth fruit unto god : in the 4th chapter to the galatians , he proves the same thing from the similitude of a young heirs being under governors or tutors , ver . 1. i say that the heir , as long as he is a child , differeth nothing from a servant , tho' he be lord of all ; but is under tutors and governors , until the time appointed of the father ; even so we , when we were children , were in bondage under the elements of the world : but when the fulness of time was come , god sent forth his son , made of a woman , made under the law , to redeem those that were under the law , that we might receive the adoption of sons ; that is , the jewish law was an institution of religion adapted by god in great condescention to the weak apprehensions of that people ; but when the fulness of time was come , god sent his son jesus christ to institute a more perfect form of religion , after the settlement of which in the world , the former dispensation was to be disannulled , for the weakness and unprofitableness thereof . 10. the second argument , by which the apostle proves that the christian religion is sufficient to justifie a man , without mixing therewith the rites of the jewish , is this : the summ and essence of all religion , is obedience to the moral and eternal law of god ; since therefore the ceremonies of the jewish law were instituted only for that very reason , that they might promote this great end , and prepare mens hearts for the reception of that more perfect institution of religion , wherein god was to be worshipped and obeyed in spirit and in truth ; 't is manifest , that when this more perfect institution of religion was settled , the former , which was designed for no other reason but to be a preparatory to this , must be abolished . this argument the apostle insists on in the 2d chapter to the romans , and in the 3d to the galatians : in the 2d to the romans he shows , that every institution of religion , and particularly the jewish , was no otherwise of any esteem in the sight of god , than as it promoted that great end of obedience to his moral and eternal law : for circumcision , saith he , verily profiteth if thou keep the law ; but if thou be a breaker of the law , thy circumcision is made uncircumcision ; therefore if the uncircumcision keep the righteousness of the law ; shall not his uncircumcision be counted for circumcision ? and shall not uncircumcision , which is by nature , if it keep the law , judge thee who by the letter and circumcision dost transgress the law ? for he is not a jew which is one outwardly , neither is that circumcision which is outward in the flesh ; but he is a jew which is one inwardly , and circumcision is that of the heart in the spirit and not in the letter , whose praise is not of men but of god , v. 25. to the end . in the 3d to the galatians he argues , that the jewish religion having been thus instituted only to prepare men for that obedience to the eternal law of god , which was to be the sum and essence of the christian religion ; it follows that when this latter and more perfect institution took place , there was no need of continuing the former : the law , saith he , was added because of transgressions , till the seed should come , to whom the promise was made , v. 19. and v. 23. before faith came we were kept under the law , shut up unto the faith which should afterward be revealed ; wherefore the law was our school-master to bring us unto christ , that we might be justified by faith ; but after that faith is come , we are no longer under a school-master . 11. the third argument which the apostle makes use of to prove that those who were converted to the christian religion , were not bound any longer to observe the jewish , is this : the religion of abraham was such a religion , as was acceptable to god , and available to justification ; but now the religion of abraham was the same with the christian religion , consisting only of faith and obedience without the works of the jewish law ; ( for the scripture saith expresly , that the gospel was preached before unto abraham , and that his faith was reckoned unto him for righteousness , when he was not in circumcision , but in uncircumcision ; ) it follows therefore , that the faith and obedience of the christian religion shall be imputed unto us for righteousness , without the works of the jewish law. this argument the apostle largely and strongly insists upon in the whole 4th chapter of the epistle to the romans , and in the 3d to the galatians , as you may there read at large . 12. the fourth and last argument , by which the apostle proves that the christian religion is sufficient to salvation without retaining the jewish , is this : the posterity of abraham were the elect and the peculiar people of god ; but by the posterity of abraham is not meant strictly those who descend from abraham according to the flesh , but the children of the promise , ( that is , as many as are of the faith of abraham , ) shall be counted for the seed : the true religion therefore and service of god , is not confined to the jewish nation , who are the posterity of abraham according to the flesh , but the gentiles also which believe , have attained to righteousness , even the righteousness which is of faith ; that is , those of all nations , as well gentiles as jews , who embrace the christian religion , which is the same with the religion of abraham , shall be justified with faithful abraham . and this argument the apostle insists upon in the 9th , 10th , and 11th chapters of the epistle to the romans , and in the 4th to the galatians . 13. this is the sum of the arguments , which the apostle makes use of in these two epistles , to prove against the judaizing christians , that there was no necessity of retaining the jewish religion together with the christian. and from the largeness , clearness , and strength of these arguments , 't is evident that the determination of this question is indeed the principal scope and design of the apostle in these epistles . for nothing can be more absurd than to suppose , that the apostle should most strongly and largely demonstrate a thing , which was not really the design of his discourse ; or that on the other hand he should make a thing the professed subject of his discourse and yet prove it by such intricate and obscure arguments , as the wisest and cunningest of men should never be able to reconcile , either with the rest of the scripture , or with themselves . 14. we must not therefore so understand any passages in these epistles , as if the apostle designed to magnifie one christian virtue in opposition to all or any of the rest ; but only that he would set forth the perfection of the virtues of the christian religion , without the ceremonies of the jewish . thus when he tells us that we are justified by faith without works , we must not interpret it of the faith of the christian religion , in opposition to the works of the christian religion , but of the faith of the christian religion , in opposition to the works of the jewish . for so the apostle himself most expresly explains it , gal. 5. 6 in christ jesus neither circumcision availeth any thing , nor uncircumcision , but faith which worketh by love ; that is , it matters not whether a man observes the works of the jewish religion or no , if he maintains but the faith , and the obedience of the christian. but as to the works of the christian religion , the same apostle every where urgeth their necessity , and particularly the five last chapters of the epistle to the romans are a most earnest exhortation to be fruitful therein . 15. from which it follows most evidently , that there is no contradiction between st. paul and st. james , when the one says that a man is justified by faith without works , and the other saith that faith without works cannot justifie . for the one speaking professedly of the works of the jewish religion , and the other of the works of the christian , 't is plain that the faith of the christian religion may avail to justifie a man without the works of the jewish religion , ( which is the assertion of st. paul ; ) tho' it cannot do so without the works of the christian religion , ( which is the assertion of st. james . ) the faith of abraham , saith st. paul , was accounted to him for righteousness ; that is , his faith was accepted without circumcision , and without observing the external rites of the law : but it was by works , saith st. james , that abraham our father was justified ; that is , it was by real * obedience to the moral and eternal law of god , such as is now required by the christian religion , that his faith was made available to justification . so that there is no other difference between these two great apostles , than as if a man should say , that believing the christian religion is sufficient to salvation , without obeying the jewish religion , but that it cannot be so without obeying the christian. 16. from all which 't is plain , that the doctrine of st. paul concerning faith and works , delivered in his epistles to the romans and galatians , is so far from contradicting what i have laid down in the foregoing chapter , concerning the true notion of religion in general , ( namely that the essence and end of all true religion is obedience to the moral and eternal law of god , ) that on the contrary nothing does more clearly and more strongly confirm it . chap. v. of the duties of religion in particular . 1. thirdly , endeavour to gain a clear and distinct knowledge of the particular duties of religion . 't is not sufficient to understand in general wherein true religion consists , and to have right notions concerning its obligations in general , but we must also consider the particulars of our duty , and view them distinctly under some proper heads . many there are who have right and true notions concerning the nature of religion in general , who understand well enough and are convinced that the only thing that can be accepted in the sight of god , is holiness of life and universal obedience to all his commands ; who yet * contenting themselves with this slight , general , and superficial knowledge , and never giving themselves time to meditate seriously on the several particular branches of their duty , are very apt to impose upon themselves with a partial obedience ; and while they satisfie their own minds with some loose and general considerations , that their lives are religious in the main , that they have a general esteem for virtue and religion , and that they hate profaneness and professed irreligion , they make a shift to live in the habitual practice of some great sin , or in the constant neglect of some important duty . 2. my design is not in this short essay , to make a large and particular deduction of all the several branches of our christian duty . this has already been fully and excellently done * by some of our own writers . i shall only lay down the chief particulars of our duty under some brief heads , which may be easily remembred and carried constantly in mind , as perpetual memorials of what upon all occasions we must remember our selves to be absolutely and indispensably obliged to : and they shall be these three . 3. first , that we ought to be always devout towards god , with the profoundest veneration of mind possible , and to seek all opportunities of expressing that devotion . by this rule is commanded faith in god , trust and dependance upon him , submission and resignedness to his will , fear and love of him , zeal for his honour , prayer and thankfulness to him , and a conscientious attendance upon his worship and ordinances : and by it is forbidden , blasphemy and profaneness , superstition and idolatry , witchcraft and consulting with such as are reputed to have skill in any evil art , perjury and vain swearing , unbelief and distrust of god , want of zeal for his honour , unthankfulness and neglect of prayer , carelessness in religion and neglecting to attend upon the publick worship . 4. secondly , that we ought constantly to indeavour in the whole course of our lives , to promote the good and the happiness of all men. by this rule is commanded honour and reverence , fidelity and obedience towards those who are our superiors ; goodness and kindness , affability and courteousness , justice and honesty , gentleness and candour , meekness and peaceableness , forgiveness of injuries , and a desire of doing all possible kindnesses to those who are our equals ; pity and succour , mercifulness and compassion , alms and beneficence , instruction and assistance , and all manner of help and encouragement to those who are our inferiors : and by it is forbidden , disobedience and rebellion , traiterousness and speaking evil of dignities ; murder and stealing , extortion and fraud , perfidiousness and lying , oppression and over reaching , calumny and evil-speaking , hatred and revenge , sourness and unkindness , anger and passion , peevishness and ill-nature , sullenness and moroseness , discord and unpeaceableness ; cruelty and uncharitableness , pride and haughtiness , and unconcernedness at the wants and miseries of others . 5. thirdly , that we ought to be temperate and abstemious in the use of all temporal enjoyments , as soldiers of christ , and candidates for heaven ; as those who look for their portion not in the pleasures of this world , but in the happiness of the other . by this rule is commanded temperance and sobriety , chastity and purity , contentment and contempt of the world , patience and watchfulness , mortification and self-denial , heavenly-mindedness and humility : and by it is forbidden , gluttony and drunkenness , adultery and fornication , uncleanness and lasciviousness , voluptuousness and sensuality , covetousness and ambition , idleness and softness , impatience and discontent . 6. this is the summ of the duties , which every one who will in earnest dedicate himself to the service of god , and seriously enter upon a religious course of life , must resolve to perform . whoever will bear his cross and come after christ , must first consider , whether for the sake of god and religion , he can be able to bear the scorn and contempt of impious and prophane men , and suffer all things rather than be compelled to do any thing to the dishonour of his god ; he must consider whether for the sake of justice and charity he can be able to sacrifice his dearest interests , to conquer his most natural passions , and to despise the glory and splendour of the world ; and he must ask himself whether for the sake of temperance and purity , he can be able to mortifie his most darling lusts , and as a resolute follower of a crucified saviour , contemn all the pleasures of flesh and sense : for unless he can peremptorily resolve with himself to do all this , his profession of religion will certainly be in vain , and he cannot be the disciple of christ. which of you , saith our blessed saviour , intending to build a tower , sitteth not down first , and counteth the cost , whether he have sufficient to finish it ? lest haply after he has laid the foundation , and is not able to finish it , all that behold it begin to mock him , saying , this man began to build , and was not able to finish . or what king going to make war against another king , sitteth not down first , and consulteth whether he be able with ten thousand , to meet him that cometh against him with twenty thousand ? so likewise , whosoever he be of you , that forsaketh not all that he hath , that is , who does not resolve with himself to perform his duty , whatever it may cost him , he cannot be my ▪ disciple , luke 14. 28 , &c. chap. vi. what is to be done at confirmation : of solemnly renewing the baptismal vow . 1. when a person is thus arrived to a firm belief of the great truths of religion ; when he understands distinctly the extent and obligation of his duty ; and is come to a settled resolution of conducting the whole course of his life , according to that knowledge ; then is it that he becomes truly meet for the kingdom of god , and is rightly prepared to make a solemn profession of his being a disciple of christ. which the church has wisely ordained should be done publickly at confirmation : where by ratifying with our own mouth the vow made in our name by our sureties , we solemnly take upon our selves to perform all the duties , which the condition of our baptismal covenant obliges us to observe ; and by imposition of hands , ( according to the constant practice of the church since the times of the apostle ) we have sealed and confirmed to us all the privileges , which the condition of the same baptismal covenant intitles us to receive . 2. first therefore , at receiving confirmation , consider that you now solemnly undertake for your self to perform all the duties , which the condition of your baptismal covenant obliges you to observe . consider that you now confirm & ratifie , all that your sureties promised and vowed for you at your baptism . consider that you now ingage in your own person , to renounce the devil and all his works , the pomps and vanities of this wicked world , and all the sinful lusts of the flesh ; that you now ingage to stand firm in the belief of the christian doctrine , and never to be ashamed to confess the faith of christ crucified , or afraid to own your self his disciple ; and that you now ingage to obey from henceforward all the commandments of god , that is , to live ( with all the strictness and purity of the gospel ) in the constant practice of every one of those duties , of which i have briefly set down the heads in the former chapter . 3. and consider , that you promise all this most solemnly , in the presence of god and before the whole congregation . consider , that you enter into this promise with such solemnity , as lays upon you the strongest possible obligations to virtue : consider that you so enter into this promise with knowledge and deliberation , that if you shall afterwards fall into any course of sin , in contempt of such repeated obligations to the contrary , the guilt thereof will be extreamly increased ; and that therefore you ought now , to affect your mind deeply with a sence of the heinousness of sin , and to strengthen mightily your good resolutions . antiently , every one that was baptized , was taught to look upon himself as entring into so solemn an obligation of religion , that if after that great and sacred vow he should fall into any wilful and known sin , it could not be forgiven him but upon a proportionably great and long repentance : and the same reason there is now , why every one that by confirmation dedicates himself to the service of god , and makes publick profession of his being a disciple of christ , should look upon himself as entring into such a solemn obligation , as should make him exceeding fearful of falling for the future into any great sin , the guilt of which will be extreamly increased by being committed after such repeated vows and promises to the contrary . 4. yet is this no reason why any one should defer being confirmed , as if by omitting to bind himself by this new and solemn promise , he might continue to sin with less guilt and less danger . for though the guilt of sin be indeed mightily increased , by being committed after repeated obligations to the contrary ; yet if any one omits to renew his obligations , only for that reason , that he may continue in sin ; his sin is then equally heinous and against knowledge , as if he had renewed his obligation . baptism is a solemn obligation to be religious ; and many of the antients , because they thought sin would be more heinous after so solemn an obligation , did therefore defer to be baptized till the end of their lives . the lord's supper is also a solemn obligation to be religious ; and many in our days , because they think sin will be more heinous after so solemn an obligation , do therefore defer receiving the communion all their lives . but 't is plain these men run into a very great errour . for the reason why sin after repeated obligations to the contrary , becomes more heinous , is because it is committed with greater deliberation & against clearer convictions : when therefore a man who believes religion , and understands its obligations , omits these duties for no other reason , but that he may sin ( as he thinks ) with less danger ; his sins are then equally deliberate , and against equally clear knowledge ; and he moreover adds to them a contemptuous neglect , of the means of becoming more religious . chap. vii . of the certainty of god's grace , and the assistance of his holy spirit . 1. secondly , consider that you come now to have sealed and confirmed to you all the privileges , which the condition of your baptismal covenant intitles you to receive . at baptism we are admitted into the church of god , and have a title to the graces and assistance of the holy spirit ; and at confirmation this grace is sealed and assured to us , by the external sign of imposition of hands . when therefore you come in this solemn manner to make profession of your religion , and to dedicate your self to the service of god , be sure to come with earnest desires , and a longing soul , with firm faith , and a well-assured hope , with a pure heart , and a mind prepared for the reception of the holy ghost ; and god will not fail , to pour down upon you the abundance of his grace ; to give you strength from thenceforward to overcome both the inward corruption of your nature , and the outward temptations of the world and the devil ; to inable you to continue firm in the faith of christ , and in the obedience of his commands ; to preserve you always from the dominion of sin , and to bring you safe unto his kingdom of glory . 2. there is nothing more pernitious to the souls of men , than an opinion of the uncertainty of the grace of god , and it s not being annexed constantly to the use of means . if we imagine that our nature is so utterly corrupted , that we can no more do or will any thing that is good than a dead body can move , or bring it self to life , till we be acted by such a mighty and extraordinary grace of god , as nothing that we can do can in the least prepare us to receive ; if we imagine that the temptations of the world and the devil are so strong , that we cannot possibly overcome them without such a powerful assistance of the holy spirit , as god has not annexed to the use of any ordinances or means of religion ; if we imagine that the commandments of god are so impossible to be kept , that after all we can do , we must sit still in expectation of being converted suddenly by an irresistible grace ; this must needs make all our indeavours weak and faint , dead and without heart , and we shall certainly never be able to overcome our temptations and to persevere in well-doing : 3. it must indeed be confessed , that the corruption of our nature is really so great , that we cannot do any thing as of our selves : it must be confessed , that the temptations of the world and the devil are really so strong , that we can never , meerly by our own strength , be able to stand and persevere unto the end : it must be confessed , that the commandment of god is so exceeding broad , that by all that we can do by our own power , we can never be justified in the sight of god. but then if our saviour has deliver'd us from this corruption of our nature , and has broken all the powers of sin and satan : if christ by his death has purchased this grace for us , that upon our attending the ordinances and means of religion which he hath appointed , god will as certainly bestow upon us the sufficient assistance of his holy spirit , as a tender father cannot deny his child any reasonable request : if god will not suffer us to be tempted above what we are able , but will with the temptation also make a way to escape , and whenever he requires more of us than we are naturally able to perform , will certainly afford us an extraordinary assistance proportionable to the difficulty we are obliged to encounter ; ( as he constantly did to the primitive christians , who through the mighty power of the spirit were enabled to bear all the most exquisite torments , that either the wit of man , or the malice of the devil could invent , with less concern than we can even indure to hear or read of them : ) if all this , i say , be true , 't is evident that if notwithstanding this we still continue in wickedness , all these specious pretences will by no means excuse us , but we shall be found to have done despite unto the spirit of grace , and to have neglected our great salvation . 4. think not therefore that the corruption of your nature is greater , than that grace and assistance which god now affords you ; for so you may sit still under the dominion of sin , in a vain expectation of being converted by some sudden and all-powerful grace of god , till you be surprized by the revelation of his righteous judgment : but know , that to all those who are baptized in his name , and who profess and endeavour to obey his commandments , god doth give both to will and to do of his good pleasure ; and therefore you are from henceforward indispensably bound , to work out your own salvation with fear and trembling . think not that the temptations of the world and the devil , are more powerful than that strength wherewith god now indues you ; for so you will be sure to be overcome by them : but know , that our saviour has overcome the world and the devil , so that they have * no more power over the servants of god ; and therefore we are bound to overcome them also , and to be more than conquerours through him that loved us , rom. 8. 37. think not that the commandments of god are hard and impossible to be kept ; for * so you will certainly not be able to keep them : but know , that thro' christ who now strengthens you , you may make them † easie , and light , and pleasant ; and therefore you are from henceforward indispensably obliged to keep them . 5. these are the qualifications , with which a person ought to come to confirmation , that he may receive it with advantage and profit . i shall now give some brief directions , how one that has thus solemnly entred into the profession of religion , may continue to live worthy of that holy profession . chap. viii . what is to be done after confirmation . of perseverance ; and of the danger of apostacy . 1. and first , persuade your self of the necessity of persevering in the constant practice of religion and virtue , from this period . the primitive christians thought themselves absolutely obliged , to live in the constant practice of all holiness and virtue , from the time of their baptism to their death : and if we have taken upon our selves the same baptismal vow ; if we have entred into the same profession of religion ; we ought also from that time forward to have the same apprehensions . think not that the making a publick and solemn profession of religion will be of any advantage to you , unless the following part of your life be suitable to and worthy of that profession . think not that your present zeal and warmth of devotion will stand you in any stead , unless it work in you such a lasting disposition of mind , as will afterwards , when temptation and trial shall succeed , preserve you stedfast and unmoveable in the performance of your duty . 2. the christian life is a spiritual warfare , wherein we must fight against the temptations of this world , for the glories of the other ; and the reward is promised , not to him that shall fight , but to him that shall overcome . we are told , that many should embrace the doctrine of christ , and receive his word even with joy ; but because in time of temptation they would fall away , it should profit them nothing to have once been believers . this whole life , is a state of trial and probation ; and however painfully we have laboured , yet if we leave off before our work be done , we must lose our reward . they that run in a race , saith the apostle , run all ; but 't is not they that rûn , but they that continue to run without fainting to the end , that shall obtain the crown . men are exceeding apt to deceive themselves with an imagination , that some warm fits of devotion , the doing now and then a work of charity , and the abstaining from sin for some time , when perhaps the temptation is less violent than ordinary , will be look'd upon as the running the christian race : but let no man deceive himself with vain imaginations : this is indeed running , but not so as to obtain ; this is indeed fighting , but not so as to conquer , but to be overcome . 't is not the struggling with sin , or the interrupting a wicked life by some short lived repentance , that will intitle us to a crown of righteousness ; but we must overcome , and we must evidence our victory by a steady course of piety , or our labour will prove to be in vain . 3. many there are , who upon † some affecting discourse , or some remarkable providence , or some occasional warmth of devotion , do please themselves with good resolutions , do admire the pleasures of virtue , and with a transporting glimpse of the joys of holiness , do imagine themselves almost at the gates of heaven ; and yet when the fit is over , the cares of this world , and the deceitfulness of riches , and the lusts of other things returning upon them , choke the word and it becometh unfruitful ; and all their pious intervals serve to no other purpose , but to make their misery so much the more lamentable and deplorable , by how much they have come nearer to the kingdom of god , and have been almost upon the point of making themselves happy . what pity is it , that they who have had a taste of the good word of god , and the powers of the world to come , should for want of being able to withstand the allurements of some trifling pleasure , or for want of resolution to incounter some short and temporal hardship , forfeit all their glorious hopes of happiness , and lose the crown of immortality ! yet that they must do so if their love wax cold , and they be offended at the appearance of any temptation , the scripture every where most expresly assures us . 4. he that endureth to the end , saith our blessed saviour , the same shall be saved , matth. 24. 13. but if any one draw back , my soul shall have no pleasure in him , heb. 10. 38. for no man having put his hand to the plough , and looking back , is meet for the kingdom god , luke 9. 62. not every one that saith unto him , lord , lord ; not every one that embraces his religion , and makes profession of it ; nay , not every one that receiveth his word with gladness , and obeys it for a time , even with sincerity ; but he that with an unwearied constancy maintains his resolutions , and in the midst of all temptations preserves his integrity to the end ; he only has a certain title to our saviour's promise . 5. and to the same purpose the apostle st. paul , rom. 2. 7. assures the promise of eternal life , not to those who shall begin to do well , or to those who shall by fits , and at certain times , do some works of righteousness ; but to those only , who shall persevere in a steady course of piety ; to them who by patient continuance in well-doing , seek for glory , and honour , and immortality . and again , heb. 3. 14. he tells us , that we are made partakers of christ , if we hold the beginning of our confidence stedfast unto the end . the hebrews to whom this epistle was written , were certainly sincere christians ; they had been enlightned by baptism and the preaching of the word ; they had tasted of the heavenly gift , and were made partakers of the holy ghost ; they had tasted the good word of god , and the powers of the world to come ; and yet the apostle tells them , that all this would not make them partakers of christ ; i. e. would not intitle them to the promises which the gospel makes to obedience , unless they persevered in this state to the end : nay , so far would all these glorious things be from ascertaining them of happiness , that if they fell away , the having formerly been partakers of so great privileges would but * increase their condemnation , and make their state more desperate . 6. terrible are the threatnings which the scripture makes to those , who having known their duty and begun to obey it , shall again return to a course of wickedness . if after they have escaped the pollutions of the world through the knowledge of our lord and saviour jesus christ , they shall be again intangled therein and overcome , the latter end is worse with them than the beginning : for it had been better for them not to have known the way of righteousness , than after they have known it , to turn from the holy commandment delivered unto them , 2 pet. 2. 20. i will therefore put you in remembrance , though you once knew this , how that the lord having saved the people out of the land of egypt , afterwards destroyed them that believed not : and the angels which kept not their first estate , but left their own habitation , he hath reserved in everlasting chains under darkness , unto the judgment of the great day , jude 5 , & 6. lest there be any fornicator or profane person , as esau , who for one morsel of meat sold his birth-right ; for ye know how that afterward , when he would have inherited the blessing , he was rejected , for he found no place of repentance though he sought it carefully with tears , heb. 12. 16. if we sin wilfully , after we have received the knowledge of the truth , there remaineth no more sacrifice for sins , but a certain fearful looking for of judgment , and fiery indignation , which shall devour the adversary , heb. 10. 26. it is impossible for those who were once enlightned , and have tasted of the heavenly gift , and were made partakers of the holy ghost , and have tasted the good word of god , and the powers of the world to come , if they shall fall away , to renew them again unto repentance ; seeing they crucifie to themselves the son of god afresh , and put him to an open shame , heb. 6. 4. the meaning of all which places is plainly this , not indeed that 't is impossible to obtain forgiveness , but that there is no more baptism , no more baptismal remission ; and that therefore if men after the clear knowledge of their duty , relapse any more into a state of gross wickedness , they cannot be forgiven but upon such a great and active repentance , as 't is exceeding difficult to renew such persons unto . 7. for this reason our saviour warns us to watch , and to be ready always , to have our loins girded about and our lights burning , and to be like men that wait for their lord when he shall return from the wedding , that when he cometh and knocketh they may open unto him immediately , luke 12. 35. and again , take heed to your selves , lest at any time your hearts be overcharged with surfeiting , and drunkenness , and the cares of this life , and so that day come upon you unawares ; for as a snare shall it come on all them that dwell upon the face of the whole earth : watch ye therefore , and pray always , that ye may be accounted worthy to escape all these things that shall come to pass , and to stand before the son of man , luke 21. 34. and the apostles also in their epistles , are perpetually warning us to watch and to be solicitous , to take great heed ( as of a thing of most extreme danger ) lest at any time we fail of the grace of god , and left any root of bitterness springing up trouble us , and thereby we be defiled . 8. and indeed the ancient church thought they could never carry this point too far . to the converts who had newly entered into the profession of religion , they always urged the necessity of perseverance with the utmost rigour : and those texts of scripture , which seem the most severely to threaten apostates , that is , such as after their embracing the truth of the gospel , wilfully relapsed into the practice of any notorious wickedness , they always interpreted to them in the most * strict sense , that by those terrors of the lord they might preserve them ( if possible ) in their innocence ; though those who had already sinned they treated more mildly , that they might incourage repentance and prevent despair . chap. ix . of innocence and an early piety . 1. secondly , consider the inestimable advantage of innocence , and of an early piety . innocence is a jewel which no man understands the value of , and no man knows what he does when he first parts with it . when a man is first beaten from his good resolutions , and seduced by the temptations of sin and folly , he is then driven from his best strong-hold ; his strength , his courage , his assistance is diminished ; and when or how far he shall be able to recover them , he cannot tell . when a man is first inticed to sin wilfully and against knowledge , he makes shipwrack of a good conscience , and parts with that peace of mind , which how far he shall ever be able to recover , he cannot know . when a man is first vanquish'd by the enemies of his salvation , the world , the flesh , or the devil ; and prefers any pleasure , or any interest to his duty ; he then forfeits his title to the crown promised to those who shall overcome ; and how far his endeavours will afterwards be accepted , he cannot tell . 2. while a person who has entered early into the profession of religion , is yet innocent and uncorrupted with vice ; he begins his christian warfare with firm and unbroken resolutions , with a free and undistracted mind , and with the certain assistance of god's holy spirit : but when once he has forfeited this happy innocence , and is fallen from his first love ; his zeal for virtue grows less strict , and his hatred against vice less severe ; his resolutions become weaker and more inconstant , his passions stronger , and his mind more unsettled ; and the grace of god is proportionably withdrawn from him ; so that it becomes much more difficult to recover his first state , than it had been to preserve it . think not therefore , when first temptations offer themselves , that you can now yield to them , and afterwards return to your duty : ( for if your resolutions when firmest are not able to resist , much less will they do it when they have once been broken ; if you cannot withstand the temptations of vice while it is yet at a distance , much less will you be able to do it when it has interested your passions and insinuated it self into your affections ; if you cannot maintain your ground while the spirit of god is ready constantly to assist you , much less will you do it when he has withdrawn himself from you : ) but resolve bravely now , while it is called to day , while you have time and may do it with the greatest advantages , to make your religion easie , and your happiness secure ; set out with a mighty resolution in the christian race , and press forward toward the mark of the prize of the high calling : despise all the temptations of the world , and the flesh ; and resist the devil , and he will flee from you . 3. again , while one who has early entered into the profession of religion , maintains his integrity , and stands firm against all the temptations of sin and satan ; he carries with him not only a quiet conscience and an undisturbed mind , but such a full assurance and joy in the holy ghost , as inables him to perform his duty not only willingly but cheerfully , and to despise all the temptations of this present world as vanity and nothing : but when once he has made shipwrack of a good conscience , and is overcome by the temptations of the world and the devil , to sin in any gross and notorious instances ; then fears and doubts , anxieties and scruples , must be his portion ; and though by repentance he may recover a well grounded hope , and through the mercy of god a certain expectation of pardon , yet not easily the assurance and joy of innocence . think not therefore , when you are tempted by sin , that you may now yield to its solicitations , and afterwards by repentance recover your first peace and quiet of conscience : ( for when once the support of a good conscience is lost , obedience will be much more difficult ; and peace will not return , but after much labour and many fears , after great sorrow and long doubts : but resolve now to resist the very first motions of sin ; and be convinced there is no pleasure but in a good conscience , nor any joy but in the obedience of god's commands . 4. lastly , while one who has entered betimes into the profession of religion , continues resolutely to preserve his innocence , and conquers all the temptations of sin ; he has a certain title to that exceeding weight of glory , that crown of righteousness , which god has laid up for those who shall keep the faith and patiently continue in well-doing : but when once he turns from the holy commandment delivered unto him , and is overcome by the inticements and allurements of sin , he forfeits his title to that crown of glory ; and to what degree his after-endeavours will restore him , he cannot tell . that repentance will procure him mercy and pardon , is certain ; but to recover the reward and the crown of innocence , it must be very early and very effectual . all that a late penitent can hope for , is to obtain forgiveness and be admitted to heaven : the bright crowns will be reserved for those , who have fought the good fight and overcome the world. think not therefore , when you are assaulted by temptation , that you may now enjoy the pleasures of sin , and afterward by repentance attain to the reward of virtue also : ( for though god hath indeed promised that those who are hired into the vineyard at the eleventh hour , that is , those who are late instructed in the religion of christ , or in the knowledge of their duty , shall have the same reward with those who have born the burden and heat of the day ; yet he has no where promised that those who stand idle in the vineyard till the 11th hour , that is , who notwithstanding they believe the gospel and know their duty , yet defer their repentance to the last , shall receive likewise the same reward : ) but resolve now , as a faithful soldier of christ , to resist resolutely the temptations of the devil , to despise the glory and vanity of the world , to get above the pleasures and deceits of sense ; and then your labour will be sure not to be in vain in the lord. 5. 't is to those who thus overcome , that those great and glorious promises in the new testament are made : rev. 21. 7. he that overcometh , shall inherit all things ; and rev. 3 21. to him that overcometh will i grant to sit with me in my throne ; even as i also overcame , and am set down with my father in his throne : and the like . he that overcometh ; that is , he that having embraced the gospel of christ , and being firmly persuaded of the truth of his religion , continues stedfast in this faith and in the obedience thereof , in spight of all the temptations of sin and satan to the contrary . in the primitive times , the great temptation with which christians were assaulted , was persecution ; by which they were tempted to deny their saviour , and to renounce that faith which they had once embraced , by returning again to the idolatrous worship of the heathen gods : this was their peculiar conflict and trial ; and he that in that great trial resisted unto blood , chusing rather to endure the most exquisite torments , and to die the most cruel death , than to deny christ , was said in a peculiar and more emphatical sense to have overcome : and to those persons we must understand these great promises , to be primarily and more immediately made . but that they proportionably belong to all other christians also , who in the midst of any other temptations shall keep the works of christ , and victoriously persevere in their integrity to the end , is evident : for the promise is not made to him that overcometh , for that reason because 't is this or that particular temptation that he overcomes ; but because he maintains his integritry inviolable to the last , notwithstanding the force of any temptation to the contrary . and perhaps if we consider the matter closely , 't is not easie to determine which is more difficult and shews a greater constancy of mind , to die for the sake of christ , or to live in the constant contempt of all the pleasures and enjoyments of life ; to part actually with all our temporal goods for the name of christ , or to keep them with such indifferency as if we enjoyed them not . those persons therefore who entring early into the profession of religion , when their temptations to sin were most numerous and most powerful , continued stedfast in the love of god and of virtue , unmoved amidst the perpetual allurements of pleasure , the dazling vanities of worldly glory , and the manifold deceitfulness of riches ; were by the ancients looked upon with * no less esteem , than those who suffered for the name of christ ; and were thought to have a title to as great a reward . 6. let those who have still the time before them , and are so happy as not to have been yet seduced through the deceitfulness of sin , consider these things . let them consider , what a prize they have in their hands ; and let them be zealous that no man take their crown . let them consider , that if god and angels rejoyce at the conversion of an old and great sinner , much more must they be pleased to see a young person amidst the alluring glories and pleasures of the world , bravely resisting all its temptations . let them consider , that that time , which a dying sinner would , if it were possible , give millions of worlds to redeem , is now in their hands ; and they may make a glorious use of it . let them consider , that they are yet cloathed with the white robe of innocence ; and if they be careful never to defile that garment , they may attain to a portion among those few , who shall walk with christ in white , for they are worthy . let them consider , that if they zealously continue to maintain their innocence and their good works for a few years , they will soon be almost out of the danger of temptation ; they will escape the bitter pangs of remorse and repentance ; they will be wholly above that greatest of human miseries , the dread and horrour of death ; and may , not only without fear , but even with exceeding joy , expect the appearance of our lord jesus christ at the judgment of the great day , and in the glory of the world to come . lastly , let them consider , that if they hold fast the confidence and rejoycing of their hope firm unto the end , they shall be intitled to all those great and inconceivable promises , which our saviour has made to those who shall overcome : to him that overcometh , will i give to eat of the tree of life , which is in the midst of the paradise of god , rev. 2. 7. he that overcometh , shall not be hurt of the second death , ver . 11. he that overcometh , the same shall be clothed in white raiment , and i will not blot his name out of the book of life , but i will confess his name before my father , and before his angels , rev. 3. 5. him that overcometh , will i make a pillar in the temple of my god , and he shall go no more out , and i will write upon him the name of my god , and the name of the city of my god , which is new jerusalem , ver . 12. and , to him that overcometh , will i grant to sit with me , in my throne , even as i also overcame , and am sit down with my father in his throne , v. 21. chap. x. of making religion the principal business of our lives . 1. thirdly , resolve to make religion the main scope of all your actions , and the principal business of your life . one great reason , why religion , which was the reigning principle that wholly governed the lives of the primitive christians , has now so little influence upon the actions of men ; is because those holy men sought first the kingdom of god and his righteousness , and relied upon the providence of god to have all other things added unto them ; whereas now , men make religion not their first , but their last care ; and while their whole hearts and affections are set upon the things of this present world , they think themselves sufficiently religious if they spend but some small portions of their time in the outward and ceremonious acts of religion . but if religion be the same now , that it was in the times of the primitive christians ; if the happiness proposed to us , be the same for which they so painfully contended ; if our obligations , ( excepting perhaps some few particular cases , ) be the same with theirs ; this slight , careless and superficial religion , will not serve our turn . he that will obtain that crown of immortality , which god has promised to those who love and obey him , must be effectually and substantially religious in the main course of his life ; and he that will be so truly and sincerely religious , must make that religion his principal and his first care. 2. by making religion the principal care and study of our lives , i do not mean that men should withdraw themselves from their business and imployments in the world , to spend their time anxiously in reading , praying , meditating & the like : i hese things are not the whole , nor the principal part of religion ; and it is an antient and notorious errour , to think that men can become more truly religious by the continued exercises of a private retirement , than by living soberly , righteously , and godlily in the world. the life and substance of religion , is to have our minds habitually possessed with the profoundest veneration of the divine majesty , and with a desire of expressing at all proper opportunities , our devotion to him , and our zeal for his honour ; to endeavour constantly in the whole course of our lives , to promote the good and the happiness of all men ; and to be temperate in the use of all earthly enjoyments , as those who expect their happiness , not in this world , but in the next . this is the essence of true religion ; and these things a man may make his principal , nay , even his whole care , without any way neglecting , or in the least withdrawing himself from his secular and worldly business . there is no imployment , wherein a man may not be always doing something for the honour of god , for the good of men , or for the improvement of the virtues of his own mind : there is no business , wherein a man may not make it his main care , to act always like a good man and a christian : there is no state of life , wherein a man may not keep a constant eye upon a future state ; and so use the things of this present world , as that the great and ultimate scope of all his actions may always respect that which is to come . 3. and to make religion thus far the principal business of our lives , is absolutely and indispensably necessary . no man can overcome the temptations of the word ; no man can be truly and effectually religious ; unless he stedfastly proposes to himself one great design of his life , and indeavours to act always regularly upon that design . he must * constantly keep an eye upon his main end ; and in every thing he does , must be careful always to have a respect to that . every thing he undertakes , must be either directly conducive to that end , or at least not contrary to , and inconsistent with it . in a word , he must be true to himself , and to his own happiness ; and be resolute never to be tempted to do any thing , which he knows he shall afterwards wish undone . for otherwise , if a man acts only uncertainly , according to the present appearances of things , and without any fixt design ; it must needs be that every violent temptation will either surprize or overpower him , and his religion will be as inconstant as his resolutions : his life will be at best no other , than a continued circle of sinning and repenting ; and his end will be in nothing but uncertainties and fears . chap. xi . of the contempt of the world. 1. fourthly , endeavour to get above all the desires of this present world. this is the hardest lesson in religion , but withal the most necessary and the most useful . all wickedness proceeds from the immoderate desire of some temporal injoyment or other ; and the love of the world is most immediately the root of all evil. no man sins , but when he is seduced by an over-fond desire of some honour , profit , or pleasure ; and no man can be sure of preserving his innocence , so long as he is inslaved to and under the dominion of any of these desires . the way therefore to lay the ax to the root of the tree , and to remove the foundation and first cause of our misery ; is to get above all the desires of these transitory enjoyments , and to keep them perfectly in subjection and under the command of reason : we must be able to contemn these things , even where they are innocent ; and then we may be secure that they shall never be able , to seduce and intice us into any thing that is sinful . 2. now the means by which the christian religion teaches us to do this , is not ( as i have already said ) by retiring and withdrawing our selves from the world , to neglect all business and lay aside all secular cares ; but by fixing our thoughts stedfastly upon that future state which the gospel has clearly discovered to us , to fill our minds with such strong and vigorous ideas of the happiness of the next world , as will in any state of life , beget and preserve in us a settled contempt of all the enjoyments of this . 3. the first and lowest degree of this contempt of the world , is a resolution not to purchase any of its injoyments with the commission of any great and known sin . this is the very lowest degree of sincerity ; and the least that any one , who pretends at all to be a christian , can resolve with himself to do for the sake of god and religion . he that to purchase any honour or profit , will not scruple to make use of downright fraud , or of any means which he himself knows and is convinced to be unlawful ; he that to gratifie any sensual appetite , and to injoy a present pleasure , will venture directly to break a positive and express command ; such a one bids open defiance to god and virtue , and can hardly impose upon himself with any vain imaginations of his being religious . 4. the next degree of this contempt of the world , is a willingness to part with all things for the sake of christ , when we cannot keep them together with our religion . this also our saviour absolutely requires of them that will be his disciples . if any man come to me , and hate not his father and mother , and wife and children , and brethren and sisters , yea , and his own life also , he cannot be my disciple ; and whosoever doth not bear his cross , and come after me , cannot be my disciple , luke 14. 26 , 27. 't is true , this is more peculiarly adapted to those early times of the gospel , when 't was impossible for a man to embrace the doctrine of christ , and profess himself his disciple , but he must immediately forsake all that he had in the world , and become poor in the most literal sense for christ's sake : but certainly it thus far obliges christians at all times , and even when god does not call them to suffering and parting with all for his sake , that they ought to have such an indifferency for the things of this world , as to be always in a readiness to part with whatever shall come in competition with their duty . 5. but there is yet another degree of this contempt of the world , which though less considered , is yet of more universal and more constant obligation : and that is , that we be sparing and temperate in the use even of lawful and innocent enjoyments , as those who expect their portion not in the pleasures of this world , but in the happiness of the next . this is the proper and peculiar virtue of the christian religion ; and indeed the only true rule of temperance . to give men a full liberty of satisfying to the utmost all their sensual appetites in all instances not directly forbidden , and to set their hearts upon the injoyment of all worldly pleasures , as far as they can possibly within the limits of innocence , is to allow men a liberty which experience shews they cannot bear , and which will certainly seduce them into the borders of sin : on the other hand , to restrain men from injoying the good things of this present world any further than is strictly necessary to preserve their life and health , is to lay a snare on the consciences of men , and to tie 'em up to what god and nature has not tied them . the only true measure therefore of christian temperance , is that we so govern our selves with respect to the injoyments of this present life , as becomes those who profess to be followers of christ , and candidates for heaven ; who look upon this world only as a state of labour and trial , but expect their portion and their happiness in the world to come : that is , that we so use these present good things , as to preserve our selves always in the disposition fittest for the performance of our duty ; to keep the flesh always in subjection to the spirit ; and to maintain constantly that temper of mind , which may prepare and fit us for the injoyment of god , and for the happiness of heaven . 6. the design of the christian religion is to draw off mens affections from things earthly and sensible , and to fix them on nobler and spiritual objects : it gives us the most refined precepts exemplified in the life of our saviour , for our rule to walk by ; and sets before us as the reward of our obedience , the happiness of that place , where we shall be like to god , because we shall see him as he is . the first thing therefore that our saviour requires , of them that will be his disciples ; is so to wean themselves from this present world , as to be always prepared for the more spiritual happiness of that which is to come . the first thing that the christian religion teaches us ; is so to look beyond this world in the main scope of our lives , and to have so slight an esteem for , and be so little immersed in , all earthly injoyments ; as to have our hearts fixed always there , where we expect our treasure . it teaches us to look upon the good things of this present world , as talents committed to our charge ; for the doing what good we can in the present state , and thereby purchasing to our selves a treasure incorruptible in the future . it teaches us to set our affections wholly on things above ; and to have our conversation always in heaven . it teaches us to love god , as the supream and only good ; and to make it the business and the pleasure of our life , to advance his glory and to promote his religion . 7. this is the disposition of mind , which the christian religion requires of all its professors . and that this disposition of mind cannot otherwise be attained and preserved , than by working our selves up to a great contempt of the world ; by being very temperate in the enjoyment of earthly pleasures ; and by withdrawing our affections from the desires of them ; is evident . no man who hath this worlds goods , can cheerfully and bountifully bestow them to the glory of god and to the good of men ; so long as he retains an over-fond affection for the splendour of the world , and cannot deny himself in any of its pleasures . no man can set his affections on things above , while he places his happiness in things here below ; nor have his conversation and his citizenship in heaven , while his heart and desires are fix'd on earth . in a word , no man can love god as the supreme and only good , and make religion heartily the usiness of his life ; while his affections are fondly fastened on the pleasures of earth , and the gratifications of sense . 8. he that notwithstanding his belief of the gospel , does yet retain such a love for the world , as that he cannot persuade himself without great regret to part with any present gratification ; and is solicitous , not to be as religious and to do as much good as he can , but to live as sensually , and to enjoy as much pleasure , as he thinks possibly consistent with the hopes of happiness ; such a one 's divided affections and unmortified desires , will certainly be too strong for the governance of his reason ; and his unwillingness to part with the pleasures of this life , will be in great danger to deprive him of the happiness of the next . no servant can serve two masters ; for either he will hate the one and love the other , or else he will hold to the one and despise the other ; ye cannot serve god and mammon , luke 16. 13. the carnal , or sensual mind , saith st. paul , is enmity against god ; for it is not subject to the law of god , neither indeed can be , rom. 8. 7. and in the 1st epistle of st. john , ch . 2. ver . 15. if any man love the world , the love of the father is not in him . the avoiding eternal misery , and acquiring endless bliss , is not so easie and trivial a matter , as to be the purchase of a few faint wishes , the work of a mind distracted , and as it were wholly taken up with other cares : he that hath proposed to us this glorious reward , has yet proposed it upon such conditions , as that we think it worth our caring for : he indispensably requires , that we fix our affections upon heavenly things ; and though we may , and ought to make use of the blessings of this world thankfully , as accommodations in our journey ; yet that in the whole course of our lives the general design of our actions be directed to this great end. if therefore we suffer other things so to interpose , as to steal away our hearts and affections ; we cannot possibly keep up this disposition . man's nature and operations are finite ; and what time and attention he bestows on one thing , must necessarily be subracted from another . if then the vanities of this world entertain and busie us , they must unavoidably interrupt our attendance on the one thing necessary ; and when we begin to look upon these deceitful things as our proper happiness , our esteem will in proportion decrease to those which really are so . hence the cares of the world , the deceitfulness of riches , and the pleasures of this life , are said to choke the word , and it becometh unfruitful , matth. 13. 22. compared with luke 8. 14. and st paul tells us , 1 tim. 6. 9. that they who will be rich , that is , they whose desires are eagerly bent upon the good things of this present life , fall into temptation and a snare , and into many foolish and hurtful lusts , which drown men in destruction and perdition . 9. and that this over-fond love of the present world , this solicitous desire after riches and pleasure , is inconsistent with that disposition of mind which the christian religion requires ; seems to be the true and principal scope of several of our saviour's parables to demonstrate . the parable of the rich man , luke 16. is evidently intended to this purpose . he is described to have been clothed in purple and fine linnen , and to have fared sumptuously every day ; and when in hell he lift up his eyes and saw abraham afar off , and cried to him to have mercy upon him , and to send lazarus that he might dip the tip of his finger in water , and cool his tongue ; the answer he received was this ; son , remember that thou in thy life-time receivedst thy good things , and likewise lazarus evil things ; but now he is comforted , and thou art tormented . 't is not said that he had spent his substance in rioting and drunkenness ; 't is not said that he had deserved this punishment for his cruelty and uncharitableness : but only that he had lived delicately , and fared sumptuously ; that he had already received his good things ; ( that is , that he had received a plentiful share of the good things of this present life , and that he had received and valued them as his portion and his happiness ; ) and that therefore now there remained nothing for him , but to be tormented . 10. that the design of this parable is not meerly to condemn rioting and extravagancy , drunkenness and excess , is evident . for had that only been the design of it , the rich man would have been ▪ plainly described to have been guilty of those vices . but since our saviour does not directly lay those things to his charge , neither must we do it . the parable says , he was clothed in purple and fine linnen , and fared sumptuously every day : and as his station in the world might be , he may fairly be supposed to do so without the imputation of excess . as god has placed men in different stations in the world , and accordingly made very different distributions of the good things of this life amongst them ; so it cannot be denied but that these good things may be made use of , according to every man's quality and condition . it cannot therefore be certainly collected from the rich man's faring sumptuously , that he wasted his substance in riotous living , as the prodigal is described to have done in the foregoing chapter ; for he would certainly in this place have been directly accused of doing so , if the parable had been levelled against nothing less than rioting and excess . 11. again , that the design of this parable is not meerly to condemn uncharitableness and cruelty , is also evident . for though it represents the rich man on the one hand clothed in purple and fine linnen , and faring sumptuously every day ; and on the other hand the poor man lying at his gate full of sores , and desiring to be fed with the crums that fell from the rich man's table ; yet it contains only this description of the poor man's condition in opposition to that of the rich man , without taking any notice at all of their behaviour one to another . though therefore it may justly be supposed , that our saviour designed to hint to us , that the poor man did not meet with that comfort and relief , which might reasonably be expected in a place where there was such plenty and abundance of all things ; and that this did mightily increase the rich man's condemnation ; yet this is not the thing that is now laid to his charge , and therefore is not the main design of the parable . parables are certain familiar ways of representing things to the capacity of the vulgar , by easie and continued similitudes ; and the close of the similitude always shows the principal scope of the parable ; as is evident in most of our saviour's discourses to the jews . had our saviour therefore in this parable chiefly designed to shew the evil of uncharitableness , and the condemnation that attends uncharitable men , he would ( when he had represented the rich man crying out to abraham to have mercy upon him , and begging that he would send lazarus that he might dip the tip of his finger in water , and cool his tongue , ) he would here , i say , have introduced the patriarch charging him with his uncharitableness , as the cause of his being cast into that place of torment . it would have been told him , that since when he lived in ease and plenty , and in the abundant enjoyment of all the good things of this life , he had had no regard to the then miserable estate of this poor man ; he had no reason to expect , now that the scale was turned , and himself fallen into a state of misery , that the poor man should leave that place of happiness which is figured to us by abraham's bosom , to come and quench the violence of the flame that tormented him . he would have been told that 't was but just , that since he had shewed no mercy , none should be shewn to him ; and that he should receive no relief from the poor man after death , to whom he had given none when he was alive . but instead of all this , we find only that short reply ; son , remember that thou in thy life time receivedst thy good things , therefore now thou art tormented . 12. it remains therefore , that the reason for which this rich man is represented as condemned to that place of torment , is because he had in his life time received his portion of good things ; that is , not because he had received the blessings of this world , but because he had received and used them as his portion and his happiness ▪ he had a large and plentiful estate ; and he spent it in jollity and splendour . he was clothed in purple and fine linnen ; and he fared sumptuously every day . he denied himself nothing , that tended to the ease and pleasure of his own life ; or that could make him look splendid in the eyes of others . hereupon he accounted himself a happy man ; and blessed himself in the multitude of his riches . he look'd on them not as talents committed to him by god , to be employed for the doing good in his generation ; but as his own portion , that he might live in ease and plenty , and that his heart might chear him in the days of his life . his treasure therefore was upon earth ; and his heart and affections , were there also . he set up his rest here ; and was so wholly taken up with the splendour and gaiety of this world , that he had no time to think upon another ; till he found by woful experience that he 〈◊〉 settled his affections upon a wrong object , and chosen those things for his portion and his happiness which were not to be of equal duration with himself . thus the design of this parable seems plainly to be this ; to condemn a soft and easie , a delicate and voluptuous life : and to show , that for those who have a plentiful share of earthly blessings , to make it their main design to live in ease and pleasure , in gaiety and splendour with them ; to set their hearts and affections upon them ; to esteem them as their good things , and to place their happiness in them ; is inconsistent with that temper and disposition of mind , which the christian religion requires in those , who expect their portion in the spiritual happiness of the world to come . and to this sense we must understand those sayings of our saviour , luke 6. 25. wo unto you that are full , for ye shall hunger ; wo unto you that laugh now , for ye shall mourn and weep : and ver . 24. wo unto you that are rich , for ye have received your consolation ; that is , ye have received those things which ye accounted your portion , and wherein ye placed your happiness . 13. in like manner , the parable of that other rich man , luke 12. whose ground brought forth plentifully , and he thought within himself , saying , what shall i do because i have no room where to bestow my fruits ? and he said , this will i do , i will pull down my barns and build greater , and there will i bestow all my fruits and my goods : and i will say to my soul , soul thou hast much goods laid up for many years ; take thine ease , eat , drink and be merry . this parable , i say , seems also plainly designed against the same softness and voluptuousness of life . our saviour does not describe this man to be covetous , and that he would store up all his goods to no use ; but that he would take the good of them himself , he would eat , drink and be merry : 't is the same word that we render elsewhere , to fare sumptuously : but god said unto him , thou fool , this night shall thy soul be required of thee , and 〈◊〉 whose shall those things be which thou hast provided ? his case seems to be the very same with that of the rich man , luke 16. the one resolved that in his life time he would eat , drink and be merry ; and in the midst of his jollity his soul was required of him : the other was clothed in purple and fine linnen , and fared sumptuously every day ; and when after death he complained that he was in a place of torment , he was by abraham reminded that he had in his life time received his good things . 14. lastly , the history of the young man , mark 10. who came running and kneeled to our saviour , and asked him , good master , what shall i do that i may inherit eternal life ? is an eminent instance of the deceitfulness of the love of the world. he had kept all the commandments from his youth ; and therefore one would think was well prepared , to receive our saviour's doctrine : yet when he bad him , go thy way , sell whatsoever thou hast , and give to the poor , and thou shalt have treasure in heaven , and come take up thy cross and follow me ; 't is said , he was sad at that saying , and went away grieved , for he had great possessions . 't is not said either that he was covetous on the one hand , or prodigal on the other ; much less that he spent his substance in revelling and drunkenness : but here was his fault ; his heart was set upon his great possessions , and he could not persuade himself to part with them , though upon the prospect of an extraordinary reward . so unfit is a mind deeply immersed in the love of this present world , for the reception of the truth and severity of the gospel ; and so difficult for those who have a large share of the good things of this world , not to be thus immersed in the love of it . 15. for this reason it is , that great riches and continual prosperity in the world , are all along through the new testament described as a very dangerous and unsafe state. persecution has not a greater power to force men violently from their duty , than riches and great prosperity have to supplant them insensibly , and to intice them from it . riches and prosperity do by degrees soften and debase mens minds ; they do as it were tie men down , and fasten their affections to the things of this present world ; they sensualize mens thoughts , and * divert them from taking any pleasure in the contemplation of spiritual and divine things ; in a word , they ply men so constantly with fresh baits and temptations , and are so continually pressing them to satisfie their sensual appetites ; that without a very great measure of the grace of god , and an extraordinary degree of temperance and contempt of the world , man's mind is not able to keep it self free from the service of so enticing a master . 16. and this i take to be the meaning of those severe sayings of our saviour , matth. 19. 23. verily i say unto you , that a rich man shall hardly enter into the kingdom of heaven . and again i say unto you , it is easier for a camel to go through the eye of a needle , than for a rich man to enter into the kingdom of god. at which when his disciples , taking his words in too strict a sense , were astonished above measure ; he answered again and said unto them , mark 10 24. children , how hard is for them that trust in riches , to enter into the kingdom of god! he does not say that 't is absolutely impossible for a rich man to enter into the kingdom of heaven : but because 't is certain that they who put their trust in riches , never shall ; and because 't is exceeding hard for them that have riches , not to put their trust in them ; therefore he says , how hardly shall they that have riches , enter into the kingdom of god! riches and constant prosperity are so great a temptation , that with men , i. e. humanly speaking , it is not possible for one who enjoys these things , to be a good christian : though with god , i. e. with the grace of god , to which all things are possible , this temptation may not only be overcome , but those riches which are to most men an occasion of falling , may become the matter of a more extraordinary virtue , and the occasion of a man's doing much more good in this world , and obtaining a much greater degree of happiness in the next . our saviour therefore does not say , that a rich man cannot possibly be saved ; or that any man shall be miserable in the other world , for no other reason than because he has been happy in this ; but only that riches are exceeding apt to lull men into that trust in and love of the world , which is inconsistent with that disposition of mind and soul , which the christian religion requires of those who expect their portion in another life . 17. and hence are those so frequent and repeated exhortations in the new testament , to mortifie our earthly desires , and to deny our selves ; not to love the world , neither the things that are in the world , 1 joh. 2. 15. not to lay up for our selves treasure upon earth , where moth and rust doth corrupt , and where thieves break through and steal ; but to lay up for our selves treasure in heaven , matth. 6. 19. to set our affections on things above , not on things on the earth , coloss. 3. 2. and to take heed and beware of covetousness , for that a man's life consisteth not in the abundance of the things which he possesseth , luke 12. 15. to beware of covetousness ; that is , not of hoarding up riches to no use ( as we generally understand the word ) but of setting our hearts upon riches and employing them to no other end , than living merrily and splendidly in the world ; as is most evident from the parable of the rich man whose ground brought forth plentifully , following immediately in the next words 18. 't is therefore a necessary duty in those who believe the gospel of christ and profess themselves his disciples , if god calls them not to suffer and to part with all for his sake , yet at least to wean themselves from the love of this present world , and to get above the desires of it . they must be careful to use the good things of this life so , as not to corrupt and soften , to sensualize and debase their minds , and to clog and unfit them for the contemplation of spiritual and divine things : they must remember that they receive this worlds goods not that they may live in ease and softness , in delicacy and voluptuousness with them , but that they may thankfully employ them to the glory of god and to the good of men : in a word they must always be careful so to behave themselves with respect to all earthly enjoyments , as may become those , who look upon the present life as a state of labour and trial , but expect their happiness and their reward in the future . this is ( as i have said ) the true measure of christian temperance ; and this temper of mind , every one who will be the disciple of christ , must resolve to attain . 19. if this seem hard to any one , let him consider , that as a mind sensualized and wedded to earthly things , is here utterly unfit for a spiritual and heavenly life ; so it must also hereafter be as utterly incapable of the heavenly glory . if a man places his happiness in the contemplation of god and the exercise of virtue here , he shall continue to enjoy it also hereafter ; because god and virtue continue for ever : but if he places his happiness in the pleasures of this world , and in the enjoyments of sense ; when these things are at an end , his happiness must be at an end also . mens minds are by degrees tinctured , and transformed into the nature of the things they are fixed upon ; and in such things as they delight to dwell upon , in such things must be their portion . hence tully , and after him some christian writers have thought , that the souls of worldly-minded men shall carry with them into the other state such strong affections and desires after the things they delighted in here , that were a sensual person to be admitted even into the seat of the blessed , yet should he find nothing there that could make him happy . 20. but hower this be ( which i shall not now nicely dispute ) certain it is that nothing is more reasonable , than that those who place their happiness in the enjoyments of this life , should come short of the glories of the next . we all know how short and transitory the present life is , and the scripture every where tells us that we are strangers and sojourners in the world ; we are now only in a state of trial , and travelling as it were through a strange country to our proper home : whilst we are at home in the body , we are absent from the lord , 2 cor. 5. 6. and here we have no continuing city , but we seek one to come , heb. 13. 14. now therefore if men will stop in the midst of their journey , and make their inn their home ; if they will place their happiness in those things , which god has given them only as conveniences for their present state ; what can be more reasonable , than that god should assign them their portion in those things ? man's soul is spiritual and immortal , and by the nobleness of its nature exalted above the vanities of this present life ; and though by being immersed in body it be necessitated to converse with sensible and corporeal things , yet does it thirst after more pure and refined objects ; it can look beyond this world to its native country , and knows that its proper happiness is by imitating the life of god to be made partaker of his glory : now if men notwithstanding all this , will take up with sensual and earthly enjoyments ; if they will clog the flight of the soul , and stake it down to these ignoble objects ; if they will set their hearts and affections on these things , which god has given them as matter for the exercise of their virtue ; what can be more just than that god should suffer them to satiate themselves with their beloved pleasures , and deny them those nobler ones which they so little esteemed ? 't is certain the blessings of this world are talents committed to our charge , which god expects we should lay out to his glory and the benefit of the world ; and to whom he has committed many of them , of him he will require the more : he expects we should do what good we can with them ; which is called in scripture , giving out our money to the exchangers , that when our lord cometh , he may receive his own with usury : now if instead of this , we enjoy these things wholly our selves , and employ them only to the serving our own worldly designs ; what can be more reasonable , than that god should suffer them to be our portion and reward ? the pharisees in our saviour's time were notoriously covetous and worldly minded , doing even their acts of charity meerly for the praise of men ; and our saviour repeats it no less than thrice in the sixth of st. matthew , that they had their reward : the rich jews also made generally no other use of their riches , than to live in ease and pleasure , in gaiety and splendour ; and our saviour tells them , that they had received their consolation . 21. the happiness of heaven is a great and glorious reward ; and they who will be accounted worthy to obtain that world , and the resurrection from the dead , must be content not to live a soft and easie , a sensual and voluptuous life ; but to labour diligently , and to work out their own salvation with fear and trembling : our saviour compares the kingdom of heaven to a pearl of great price , which when a merchant-man found , he sold all that he had and bought it ; and whoever hath worthy notions of the things that god hath prepared for them that love him , can never think any thing * hard , to purchase so great a treasure . st. paul compares the reward of virtue to a crown , for which they who run in a race , run all , but one receiveth the prize : and if they who strive for the mastery , to obtain a corruptible crown , are temperate in all things ; that is , are careful to prepare their bodies beforehand for the race ; that they may run , not uncertainly , but so that they may obtain ; how much more ought we to bring the body into subjection , and by temperance prepare it for the christian warfare , who are to strive for an incorruptible and never-fading crown ? 22. the history of our saviour is an example , as of a life not morose and retired from the world , so of a life very far from being sensual and voluptuous : he utterly despised all the grandeur and pleasures of the world , and willingly endured the scorn and contempt of obstinate and malicious men , that he might establish the worship and true religion of god ; he went about doing good , making that the whole business of his life , and cheerfully submitting to undergo any hardship , that he might instruct the ignorant or relieve the distressed : and if we hope at last to be made partakers of his glory , we must resolve now in some measure to imitate his life , who has left us an example that we should follow his steps . the lives of all the saints of god , who have gone before us , are eminent examples , not of ease and softness , but either of great sufferings for the cause of religion , or of great zeal and pains in it : the patriarchs who lived before our saviour , and saw the promises only afar off , confessed that they were strangers and pilgrims in the earth , and that their hopes were fixed upon a better country , that is , an heavenly ; and all the primitive christians , who first followed our saviour , and saw the promises fulfilled , did either through persecutions become naked , destitute , and afflicted , or by their boundless charity and contempt of the world , did almost make themselves so : and if we hope to have our portion among these servants of the most high , in that general assembly and church of the first-born , in that heavenly jerusalem , the city of the living god ; we must in some proportion conform our selves to the imitation of their zeal , their labour and their patience ; and not be wholly carried away with the coldness and indifferency of a careless and corrupted age. they generally parted with all things for the sake of christ ; and certainly we are at least bound , not to fasten our affections so strongly upon the things of this world , as hardly to be able to deny our selves any thing . their temperance , their abstinence , and their contempt of the world , was almost incredible and excessive ; and assuredly we cannot with the same hopes spend our whole lives , in nothing but softness , gallantry and pleasure , in fine , their charity was wonderful and boundless , extending it self even to * such instances as we can hardly think credible ; and can we imagine , that we are not obliged to do at least something , and to take some pains , for the glory of god and for the good of men ? 23. lastly , if these things seem hard , and tend to intrench too much upon the pleasures of life ; consider the conclusion and final upshot of things : consider what opinion we shall have of things at the conclusion of our lives , when death and judgment approach ; and let us view things now in the same light , as we know certainly we shall be forced to do then . we know we shall then lament the loss of every opportunity of doing good , which we have omitted ; and shall grutch every minute of folly and vanity , which might have been employ'd to the increase of the portion of our future happiness : we know we shall then look upon all the past pleasures of life , as emptiness and nothing ; and be convinced that there is no pleasure but in true virtue , and no fruit in any thing but in having done much good : and if we do indeed know this , what can be more miserably and more inexcusably foolish , than not to make the same judgment of things now , as we know assuredly we shall do afterwards ? the reason why men die full of fears and uncertainties , full of dark suspitions and confused doubts , is because they are conscious to themselves that they have lived carelesly and indifferently ; without having taken any pains either for the service of god , or for the good of men ; and without having used any zealous endeavours , to overcome the present world , or to obtain the future : but if men would consider things in time ; if they would pass true judgments of things , and act accordingly with resolution and constancy ; they might then know certainly their own state , and might live with comfort and die with assurance . chap. xii . of our obligation to be particularly careful to avoid those sins , to which we are most in danger to be tempted . 1. fifthly , be particularly careful to resist and avoid those sins , to which either your constitution , company , or employment , make you most in danger to be tempted . this is the great trial of every man's sincerity , and of his growth in virtue . he that for the love of god and the hopes of heaven can mortifie and deny his most darling lusts , can quell and keep under his most natural passions , can resist and constantly overcome those temptations by which he is most in danger to be seduced into sin ; such a one has an infallible assurance of his own sincerity , and is very near to the perfection of virtue . but if there be any one instance , wherein a man habitually falls short of his duty , or indulges a lust , a passion , a sinful desire ; 't is certain , whatever other virtues he may be indued with , that he either acts upon wrong principles and is not sincere ; or that his resolutions are hitherto too weak and ineffectual , to intitle him to the comfort of religion here , or to the assurance of happiness hereafter . 2. there is no man whom either the constitution of his body or the temper of his mind , the nature of his employment or the humour of his company , does not make obnoxious to some particular sort of temptations more than to any other : and in this thing it is , that those who have something of sincerity , and will not with others run into all excess of riot , do yet make shift to deceive and impose upon themselves . they think they are indued with many good and virtuous qualities ; they hate profaneness and professed enormous impiety ; they know themselves innocent of many great sins , which they see others continually commit : but something , to which they are particularly tempted , they indulge themselves in ; and the fatal mischief is , that those sins which they see others commit , and to which themselves are not violently tempted , seem most absurd and unreasonable , and easie to be avoided ; but that to which they are themselves addicted , they think to be either so small as not to be of any very evil consequence , or so difficult to be resisted as to be allowed for among the unavoidable infirmities of nature . thus to many who have little or no dealings in the world , the sins of fraud , injustice , deceit , over reaching , and the like , seem very heinous , base and unreasonable ; while at the same time they allow themselves in habitual intemperances and impurities , as either harmless vices or almost insuperable weaknesses . on the other hand there is no less a number of those , who applaud themselves in their own minds , that they are not as other men , intemperate , debauched , drunkards , revellers , and the like ; while at the same time they look upon fraud and deceit , tricking and over-reaching , as the necessary art and mystery of business . 3. but this is a very great and a very fatal cheat. no man can have any true and solid peace in himself ; no man can have any just confidence in his addresses to god ; no man can have any title to the promises and comforts of religion here ; much less to the glory and reward of it hereafter ; before his obedience be , if not perfect , yet at least universal . god will not share with any impiety ; nor ever accept of any man's obedience , so long as 't is mixed with the accursed thing . if there be any sin , that we can hardly part with ; if there be any lust , that is like a right hand or a right eye ; this is the thing that god hath proposed to us to conquer ; this is the good * fight which we must fight through faith ; this is the victory to which heaven is proposed . for this we must gather together all the forces of reason and religion ; for this we must strengthen our selves by prayer and consideration : in this warfare we must resolve strongly , persevere obstinately , and though we be conquered , yet resolve to overcome ; always remembring , that this is the stake for life or death , happiness or misery , heaven or hell. 4. here therefore let every man consider with himself ; and let him well observe his own temptations , and his own strength . let him consider , not how many sins he can easily avoid , but by what temptations he may most easily be seduced ; and let him make it his business to guard himself there . let those who are young , and not yet entred into the hurry and business of the world , not value themselves upon their being innocent from the sins of fraud and injustice , of covetousness and extortion , or the like ; ( for that perhaps they may be , without any pains , and without overcoming any powerful temptation ; ) but let them try themselves , whether they be firm against the temptations of vanity and lightness , of heat and passion , of intemperance and impurity ; and let them judge of themselves by their behaviour in these instances , wherein they are most obnoxious : let them consider , that their peculiar task , is to overcome the wicked one , 1 john 2. 13. to subdue the flesh to the spirit ; to conquer and get above † those pleasures , which sensualize the soul , and inslave the mind to the body , and thereby bring it under the power of death and destruction : and in fine , to strive continually to cleanse themselves from all impurity , † not only of body , but even of mind and spirit , perfecting holiness in the fear of god : let them consider , that they are by baptism dedicated to the service of god ; that they are by confirmation assured of the assistance of the holy spirit ; and that their bodies are * the temples of the holy ghost ; which if they keep here in temperance and purity , in sanctification and honour , they shall hereafter appear with them in glory ; but † if they abuse them by any intimperance , or defile them with any lust , they drive away the spirit whereby they are sealed unto the day of redemption , and shall forfeit their life . again on the other hand , those whose age , or temper , or company , or business , places them beyond the follies and extravagancies of youth , and out of the way of those temptations with which others are hurried away continually ; must not esteem of themselves by their not running into those excesses of riot , to which perhaps they have little or no temptation ; but must examine whether they be exactly just in the business they are employ'd in , whether they be truly useful and charitable according to their ability , and whether they be sincerely careful to resist those temptations , to which their particular circumstances , whatever they be , do more especially expose them . this is the true trial of every man's sincerity , and the most certain rule by which every one may judge of his own state. chap. xiii . of growth in grace , and of perfection . 1. lastly , strive continually to grow in grace , and press forward towards perfection . so long as we continue in these houses of clay , encompassed perpetually with the infirmities of the flesh , the allurements of the world , and the temptations of the devil ; we shall all offend indeed in many things , and can never arrive at the perfection of virtue : yet unless we strive and press forward towards perfection , we shall never make any tolerable progress . he that has no more zeal for religion , than to desire just to keep within the borders of virtue , and to escape the punishment of vice , will in all probability be deceived in his expectations , and find when it is too late , that those who are lukewarm , and neither cold nor hot , are but wretched , and miserable , and poor , and blind , and naked , and shall have no portion among them that are arraied in fine linnen , which is the righteousness and the good works of the saints . he whose heart is inflamed with an ardent love of god , and a truly zealous desire of the happiness of heaven , will with st. paul never think he has already attained , or is already perfect enough ; but forgetting those ihings which are behind , and reaching forth unto those things which are before , will always press forward towards the mark , for the price of the high calling of god in christ jesus : he will never think himself good and holy enough ; but getting continually a more compleat victory over his frailties and infirmities , will go from strength to strength in the improvements of virtue here , till he appear before god in the perfection of holiness and of glory hereafter . 2. think not when you have once attained a clear knowledge of your duty , and framed hearty resolutions to perform it , and begun to live according to that knowledge and those resolutions ; that you are presently in a perfect and confirmed state of virtue . you must frequently * review and meditate upon the particulars of your duty : you must frequently renew and strengthen your good resolutions : and you must always be correcting and amending your practice : till that which was well resolved upon , and bravely begun , arrive by the degrees of a diligent and perpetual improvement , to a confirmed habit and settled temper of mind . 3. think not when you have performed your duty according to the common measures of obedience , and the vulgarly reputed bounds of the obligation of the christian laws ; and when you are † by others looked upon , as a good and just and holy person ; that you are now arrived at the perfection of virtue . for the judgment of god is very different from the opinion of men ; and such a life as is now look'd upon as very good and creditable , would in the times of the apostles or primitive christians have been thought , if not scandalous , yet at best very cold and indifferent . he that will be perfect , must be * above all laws , and customs , and opinions ; and must not limit his purity of mind , his contempt of the world , and his desire of doing good , to any degrees or rules ; but must exalt them in proportion to his love of god , and his hopes of happiness . 4. further , think not when upon a loose and general view of your life your conscience does not accuse you of any scandalous and deliberate sins , that therefore you have attained to the highest pitch of virtue . there are many sins , with which men easily impose upon their own minds ; much indifferency in religion , and coldness of devotion ; many omissions of duties , and neglects of opportunities of doing good ; many faults of surprize , and indecencies of passion ; much sensuality , and over-fond love of the things of this present world ; many excesses , and small degrees of intemperance ; which are not to be discovered and overcome , without entring into a more strict , particular , and impartial examination of our actions ; and making repeated resolutions and using constant unwearied endeavours to correct whatever upon such strict search shall appear to be amiss . 5. many there have been , ( and some even among † the heathens themselves , ) who have every night strictly examined into the actions of the past day ; that if they had done any thing for which they could reprove themselves , they might resolve to be more careful in that particular for the future ; and if they found they had in all points performed their duty , they might confirm and incourage themselves to continue to perform it . others have done this yet more frequently , and habitually ; never going about any thing , without a short thought how they might best act , for the honour of god , for the good of men , or for the improvement of the virtues of their own mind ; and never having done any thing , without a short reflection whether they had acted so , as was most agreeable to these great ends. 6. these indeed are things not to be imposed upon any man by any particular rules , but such as must be wholly left to the discretion of every man , to be used according to each ones prudence or zeal . only in general 't is certain , that by how much the more frequently a man examines the actions of his life , and by how much the more strictly he observes his smaller failures , and by how much the more particularly he resolves and endeavours to correct them ; by so much the more will his religion be uniform , and his obedience perfect . he that uses himself often to consider , and to recollect the particulars of his duty ; will perform many things , which others know indeed and understand in general , but † through habitual careless and inconsiderateness omit : and he that often searches strictly into the smallest errors of his life , and prays against them , and resolves particularly and endeavours to amend them ; will be able to avoid and overcome many of those things , which are by others looked upon as the unavoidable frailties and infirmities of nature . 7. and in proportion as a man arrives nearer to this perfect state of virtue , so will that peace of conscience , which is the peculiar reward of religion in this world , grow up by degrees to a settled joy and assurance of mind . one whose life is void of great and scandalous crimes , but otherwise not strict and diligent , will be free indeed from the terrour and amazement of the wicked ; but because he has taken no great pains , nor done any thing considerable for the love of god and for the sake of religion , his mind will yet be disturbed with many scrupulous doubts and uncertain fears : but when a man has been truly diligent to improve himself to the utmost , and has with zeal and earnestness pressed forward towards perfection ; then is it that he attains to that tranquillity and assurance , which wise men have compared to a continual feast . the peace and satisfaction of mind , which * some have found upon the careful and strict examination of one past days actions , has been very great : but that compleat assurance , which arises from the conscience of a considerable part of a man's life having been spent in the strictness and in the purity of the gospel , is a pleasure infinitely surpassing all the enjoyments of sense ; being indeed a fore-taste of the happiness of heaven , and a rejoycing before-hand in christ with joy unspeakable and full of glory . such a one as has arrived to this pitch , lives in peace , and dies with assurance , and at the appearance of our lord shall be presented fault less before the presence of his glory with exceeding joy. the end . essay the third . of repentance . chap. i. of repentance in general . 1. the plain and express condition upon which the gospel promises salvation to all men , is obedience or a holy life . the time from which this holy life is to begin , is either baptism or confirmation ; that is , the time when those who are either at riper years converted to the christian religion , or have from their infancy been brought up in the profession of it , come to a clear and distinct knowledge of their duty . that from this period every man is obliged to persevere in a constant course of holiness , that is , in a continual and sincere , though weak and imperfect obedience to all the commands of god , the gospel plainly declares to us : and that the glorious rewards of heaven should be at all promised to so small a service , as the imperfect obedience which weak , sinful , degenerate man should be able to perform ; is the purchase of the price of the blood of the son of god , and the effect of the infinite riches of the divine mercy made known to us by christ. had god therefore to those who had once been received to the mercy of the gospel , and had once been made partakers of the heavenly gift , and had tasted the good word of god and the powers of the world to come , allowed no more remission for wilful and presumptuous sins ; but accepted those only , who having once washed their garments in the blood of the lamb , should from thenceforward keep themselves in a gospel sense pure and undefiled ; yet had his mercy been infinitely greater , than sinful man could have deserved or expected . but such is the earnestness of god's desire to make his creatures happy , and such the abundance of the grace made known by the gospel of our lord and saviour jesus christ ; that even to those who having been already admitted to the mercy and favour of the gospel , and having received the promise of a great and glorious reward upon the condition of an easie and most reasonable obedience , and having been endued with the earnest of his holy spirit , shall notwithstanding relapse after all this into wilful and deliberate sins ; even to these , i say , he has yet further granted , that if by a solemn repentance they shall again unfeignedly renew their obedience , and from that period persevere in well-doing to the end , they shall yet attain to the reward of the faithful ; and shall be saved as fire-brands plucked out of the fire , or as men escaping upon a plank after shipwreck . 2. by repentance therefore i would all along in this essay be understood to mean , not that repentance which is the constant duty of all christians ; ( who are indeed continually bound to repent in general of all those slips and infirmities , those defects and surprizes , which by the condition of the gospel-covenant are most readily pardoned : ) for this repentance is not properly a new period or beginning of a holy life ; but a necessary and continued part of that imperfect obedience , which man in this degenerate state is capable of performing , and which god has in his gospel declared that he will always accept instead of perfect innocence : but by repentance i here understand that repentance , which is an entire change of heart and mind , a turning from darkness to light , and from the power of satan unto god ; whereby those who by wilful and deadly sins have left their first estate , and forfeited their title to the crown of righteousness , are to begin anew their obedience , in order to recover the mercy and favour of god : and that no one may be perplexed with vain scruples , and unreasonable fears ; this repentance is such as plainly no man is obliged to , but those who are guilty of great and deliberate sins ; of blasphemy , perjury , open profaneness , or contempt of religion ; of murder , sedition , theft , manifest and designed injustice , hatred , fraud , wrong , or oppression ; of adulteries , fornications , uncleannesses , or habitual drunkenness and intemperance ; or of some other sins either maliciously wilful , or notoriously habitual . chap. ii. that god allows repentance even to the greatest of sinners . 1. in the primitive church there was † a sect of men , who upon a mistaken interpretation of some passages of the epistle of st. paul to the hebrews , contended that there was * no more place of repentance allowed to those who after baptism should fall into any of these wilful and deliberate sins : they taught that in baptism indeed all manner of sin and blasphemy whatsoever , was forgiven men absolutely , and wash'd away by the blood of christ ; but that if after that great remission they sinned again wilfully and presumptuously , they could no more obtain any further pardon , than the death of christ , that great sacrifice for sin , could be repeated ; and that therefore however they should sincerely repent , yet there now remained nothing more for them , but a certain fearful looking for of judgment and fiery indignation , which should devour the adversary . but that this was a great mistake ; and that god does admit even the greatest of sinners , upon their true repentance , to forgiveness and pardon , is evident both from the nature of god , and the design of christianity ; from the practice of the apostles , and from the general sense of the primitive church . 2. god is a being , as of infinite purity and holiness , so also of infinite goodness and mercy ; and as he cannot possibly be reconciled to men , so long as they continue wicked ; so when ever they cease to be so , and return again to the obedience of gods commands , and to the imitation of his nature , we cannot suppose but that he will again admit them to his pardon and favour . goodness and mercy are our most natural notions of god ; and the discoveries which he hath made of himself by revelation , are most exactly agreeable thereto . at the passing by of his glory before moses , he proclaimed himself , the lord , the lord god merciful and gracious , long-suffering , and abundant in goodness and truth , forgiving iniquities , transgressions and sins , exod. 34. 6. by the prophets he declares and swears by himself , as i live , saith the lord , i have no pleasure in the death of the wicked , but that the wicked turn from his way and live , ezek. 33. 1● . and above all , by that stupendous instance of mercy , the sending his only son out of his bosom to give himself a sacrifice for the sins of men , he has discovered such an earnest desire of our reconciliation and salvation , as will be the everlasting subject of the praises of men and the admiration of angels . if therefore god , when he had made a covenant of perfect obedience , and had not promised pardon at all , to great and presumptuous sins , did yet give pardon , and declare also to the jews by his prophets that he would do so : and if , when men were yet enemies to him , he was so willing that not any should perish , but all should come to repentance ; yea so desirous to have all men to be saved , and to come to the knowledge of the truth ; that he not only spared not his own son , to deliver him up for us all , but tells us even of joy in heaven at a sinners accepting the gracious terms of the gospel , and represents himself as a tender father running to meet his returning prodigal , and falling up-his neck and kissing him : if this , i say , was the compassion which god shewed to man , in his first sinful and miserable state ; 't is very reasonable to conclude and hope , that his mercy is not so entirely exhausted at once , but that the same pity may be yet further extended even to those also , who after the knowledge of the truth having been seduced by the temptations of the world and the devil , to depart from god and to forsake their duty , shall again return unto him with sincerity and perseverance . 3. the design of the gospel , is to teach us to deny ungodliness and worldly lusts , and to live soberly , righteously , and godly in this present world : and certainly whensoever it comes to have this effect upon a man , it gives him a title to the blessed hope , and a well-grounded assurance of mercy at the glorious appearance of the great god and our saviour jesus christ. the foundation of the christian dispensation , upon which the whole summ of affairs is now established , is faith and repentance ; and whensoever a man so truly repents , as to purifie himself effectually from every evil work , and by the spirit mortifies the deeds of the body , he shall certainly live . our saviour himself gives express directions , when a man's christian brother trespasses against him , to use all possible means to reclaim him , both by private and publick reproof , before he rejects him utterly as a heathen man and a publican : he commands us , though our brother sins never so often against us , yet if he turns again and repents , to forgive him ; and has promised upon this condition , that we also shall in like manner find forgiveness at the hands of god : and in the epistles sent by the apostle st. john to the bishops of the seven churches of asia , he exhorts them earnestly to remember from whence they were fallen , and to repent , and be zealous , and do their first works ; and promises , that if upon this invitation any man would hear his voice , and open the door ; that is , would be moved by these exhortations to repent and amend , he would come in to him and sup with him ; that is , would again receive him to his mercy and favour . 4. accordingly the writings of the apostles , though directed to christians , are yet full of earnest exhortations to repentance ; and their history contains many instances of those who after great falls were thereby restored to their first state . st peter exhorts simon magus , who thought the gift of god could be bought with money , to repent of this his wickedness ; and gives him encouragement to hope , that he should thereupon obtain forgiveness , acts 8. 22. st. john tells us , that if any man sin , we have an advocate with the father , jesus christ the righteous , and he is the propitiation for our sins , 1 john 2. 2. st. james tells us , that if any one err from the truth , and one convert him ; he that converteth the sinner from the error of his way , shall save a soul from death , and shall hide a multitude of sins , jam. 5. 20. st. jude advises us to have compassion of some , making a difference ; and to save others with fear , pulling them out of the fire , ver . 23. st. paul exhorts timothy , to instruct in meekness those that oppose themselves , if god peradventure will give them repentance to the acknowledging of the truth ; and that they may recover themselves out of the snare of the devil , who are taken captive by him at his will , 2 tim. 2. 25. he advises the galatians , that if any man be overtaken in a fault , they which are spiritual should restore such a one in the spirit of meekness , considering themselves , lest they also be tempted , gal. 6. 1. he threatens the corinthians to excommunicate those who had sinned , and had not repented of their uncleanness , and fornication , and lasciviousness , which they had committed , 2 cor. 12. 21. and even the incestuous person , who had been guilty of such a sin as was not so much as named among the heathens themselves , he delivers indeed to satan for the destruction of the flesh , but it was that the spirit might be saved in the day of the lord jesus , 1 cor. 5. 5. for when the punishment which was inflicted of many , had been sufficient to reduce him to repentance , he writes to the church to forgive him and comfort him , lest perhaps such a one should be swallowed up with overmuch sorrow , 2 cor. 2. 7. 5. and this , excepting as i have said one sect of men , was the constant doctrine and practice of the primitive church . to those who were yet innocent , they thought indeed no promises too great , and no threatnings too severe , whereby they might make them infinitely careful to preserve their innocence : but those who had already sinned , they incouraged to repent ; and upon their repentance admitted them again to the peace of the church , and to the assurance of pardon . they taught , that the * holy word and church of god , always admitted of true repentance : that † he that had fallen , might yet recover and escape , if he repented truly of what was past , and for the future amended his life , and made satisfaction to god : that ‖ god not only gave full remission of sins in baptism , but allowed also to those , who should afterward sin , a further place of repentance : that to † every one who heartily and sincerely repents , god readily sets open a door of pardon , and the holy spirit returns again into a mind purified from the pollutions of sin : that * all men who repent , even those who by reason of their great sins did not deserve to have found any more pardon , shall be saved ; because god out of his great compassion will be patient towards men , and keep the invitation which he hath made by his son : that * god will judge every man in the condition he finds him ; and that therefore , as it will nothing avail a man to have been formerly righteous , if he at last grows wicked ; so one who has formerly lived wickedly , may afterwards by repentance and renewed obedience blot out his past transgressions , and attain to the crown of virtue and immortality . 6. thus that god admits even the greatest of sinners to repentance , is evident both from the nature of god and the design of the gospel , from the practice of the apostles and from the constant doctrine of the primitive church . but then to make this repentance such , as will be acceptable to god and effectually available to obtain pardon , there are several considerable circumstances required : and these i think may be reduced to these three ; first , that it must be early ; secondly , that it must be great ; and thirdly , that it must be constant and persevering in its effects . chap. iii. that true repentance must be early . 1. first , that repentance may be true and available to obtain pardon , it is necessary that it be early ; that is , the sinner must forsake his vices so timely , as to obtain the habits of the contrary virtues , and to live in them : otherwise he can have no security that his repentance is hearty ; or if it be , that it will be accepted by god. 2. first , we can never have any security that a late repentance is hearty and sincere . a man may very well at the amazing approach of death and judgment , be extreamly sorry that he has lived wickedly ; he may strongly wish that he had lived the life of the righteous , and resolve , if he were to live over again , that he would do so ; and yet all this may be meerly the passion , and not at all the duty of repentance . the duty of repentance , is an entire change of mind , and an effectual reformation of life : but the passion of sorrow and remorse , is such as accursed spirits shall be for ever tormented with in vain ; and such as a dying penitent can never be secure that this late repentance will exceed . many upon a bed of sickness , have made all the holy vows and pious resolutions that could be desired ; nay , perhaps there is hardly any wicked man , who when he thinks he is about to die , does not desire and design to amend ; yet how few are there of these , who if they recover , do ever make good those vows and resolutions ? and no late penitent can ever be sure , that this would not be his own case . when an habitual sinner is in time convinced of the evil of his ways , and resolves and endeavours in earnest to reform , while he has life , and health , and strength to do it ; yet seldom does he at the first trial work himself up to such an effectual and prevailing resolution against his sin , as to change his whole course of life in an instant , and at once deliver himself out of the bondage of corruption , into the glorious liberty of the children of god : usually he proceeds by degrees ; and after many relapses and renewed resolutions , arrives at last to a settled and steady course of piety . how much less then can a late penitent , who labours under all the contrary disadvantages , ever be secure that his repentance will be sincere , and his resolutions effectual enough , to translate him at one effort from the power of darkness , into the kingdom of god ? 3. for this reason the ancients never admitted any to the peace and communion of the church , who began not their repentance before the time of sickness . those , saith * st. cyprian , who would not in time repent , and by publick lamentation testifie their hearty sorrow for their sins , we utterly reject from all hope of peace and reconciliation , if in the time of sickness and danger they begin to intreat ; because then 't is not true repentance for their sin , but the fear of approaching death , that drives them to beg for mercy ; and no one is worthy to receive any comfort in death , who never considered before hand that he was to die . 4. but , secondly , supposing a late repentance to be hearty and sincere , yet have we no positive and absolute promise , that it shall be accepted . the plain and express condition of the covenant established by christ , is a holy life ; that is , a constant and persevering obedience to all the commands of god , ( in a gospel and merciful sense allowing for humane weaknesses and imperfections , ) from the time of our baptism , or of our coming to the knowledge of the truth , until the end of our lives : and the least that can possibly lay claim to the reward promised upon this condition , is such a repentance as produces the actual obedience of at least some proportianable part of a man's life . 5. to say that the original condition of the christian covenant is such , that a man may safely live wickedly all his life , and satisfie all his lusts and appetites to the utmost , provided he does but leave off and forsake his sins at the last ; is really to take away the necessity of a holy life , and to undermine the very foundation of all virtue . for considering on the one hand how prevailing the custom of the world , how deceitful the temptations of the devil , and how powerful the assaults of lust and passion are ; and on the other hand how seldom sudden death happens , and how little the excellency of the christian life is understood ; it will be hard , according to this doctrine , to find arguments sufficiently strong , to move men to repent and to reform immediately : if there be no other danger , but in sudden death ; and no greater malignity in sin , than what may be cured by an easie and short repentance at last ; most men will venture to be wicked at present , and trust to the opportunities of growing better afterward . though therefore god may possibly have reserves of mercy , which in event he may exercise towards men in their last extremity ; yet originally 't is certain the gospel covenant gives no assurance of comfort , but either to a constant and persevering holiness , or to a repentance evidenced by actually renewed obedience . 6. at baptism indeed , or when ever we first come to the knowledge of the truth , all past sins are so entirely forgiven and wash'd away by the blood of christ , that repentance , though it has no time to evidence it self in the fruits of righteousness , is without all controversie available to salvation : but when men who have by baptism covenanted solemnly with god for a holy life , and confirmed that covenant by other repeated promises and resolutions , shall yet wilfully live in sin ; and notwithstanding the express threatnings of our saviour and his apostles , that they who do so shall not inherit the kingdom of god ; notwithstanding the earnest exhortations and warnings of god's ministers ; and notwithstanding the perpetual reproaches of their own consciences , continue obstinately to do so ; such persons have no reason in the world to expect , that god will at last accept their late , unactive , and ineffectual repentance . the penitent thief was received by our saviour , as any other infidel undoubtedly may be , who towards the end of his life is convinced of the truth of the christian religion , and heartily embraces it ; but there is nothing like a promise in scripture , that the unactive repentance of a christian , who has lived all his life in notorious wickedness , shall be accepted at the hour of death : the labourers who were hired into the vineyard at the eleventh hour , received indeed the same wages with them that had born the burden and heat of the day ; but our saviour has no where promised , that baptized and professed christians , who are hired into the vineyard in the morning , if they riot away all the day in idleness and wickedness , shall at night be accepted for their professing their sorrow that they have not wrought . 7. let those men consider these things , who resolve now to enjoy the pleasures of sin for a season , and hope hereafter by a late repentance to get a share also in the eternal rewards of virtue . let them consider that they may be cut off in the midst of their hopes ; or that * they may be as unwilling to repent hereafter , as they are at present : but above all let them consider , that though they should live to that time , when they shall be willing to leave their sins , because the strength of their temptations will cease ; yet they cannot be sure , that god will then accept them . the express condition of the gospel is , that we seek first the kingdom of god , that we deny our selves , and that we overcome the world : how slender therefore must be the hopes of those , who spend their life and strength in the enjoyments of this world , and make religion not their first but their last refuge ? are the glories of heaven so inconsiderable ? or , is the duty we owe to god so small , that he should accept our coldest and most unwilling service ? offer the blind for sacrifice ; offer the lame and sick ; offer it now unto thy governour ; will he be pleased with thee ? how much less will god accept us , when we are * least fit to serve him , and in those days wherein we our selves have no pleasure ? 8. terrible are the threatnings which the scripture denounceth against those , who refuse to hear the voice of god when he calleth , and to seek him whilst he may be found . because i have called , and ye refused ; i have stretched out my hand and no man regarded ; but ye have set at nought all my counsel , and would have none of my reproof : i also will laugh at your calamity , i will mock when your fear cometh . when your fear cometh as desolation , and your destruction cometh as a whirlwind ; when distress and anguish cometh upon you : then shall they call upon me , but i will not answer ; they shall seek me early , but they shall not find me : for that they hated knowledge , and did not chuse the fear of the lord , prov. 1. 24 , &c. when the jews whom god had saved out of the land of egypt , and was grieved with them forty years in the wilderness , and had brought them to the borders of the promised canaan , despised that good land , and refused to enter therein ; he sware unto them in his wrath that they should not enter into his rest : and when afterward they resolved to go up and possess it , he suffered them not . esau in like manner for one morsel of bread sold his birthright : and afterward , when he would have inherited the blessing , the scripture tells us that he was rejected ; for he found no place of repentance , though he sought it carefully with tears . all which things the apostle declares plainly to be written for our example ; lest there be any fornicator , or profane person among us , as esau was ; and lest any among us tempt god , as the jews also tempted , and fall after the same example of unbelief . 9. let those therefore who have yet the time before them , consider what they have to do : let them be careful to hearken unto the voice of god to day , whilst it is called to day : let them be zealous to improve that time and those talents wherewith god has blessed them ; that when their master cometh he may find them so doing , and bid them , as having been good and faithful servants , to enter into the joy of their lord. 10. the summ of this point is this . when a christian has lived wickedly all his life , and comes at his last extremity to be convinced of his folly , and to desire to amend ; how far the mercy of god may possibly extend it self , we cannot tell ; and therefore such a one is not to be absolutely swallowed up in compleat despair : but to all those , who have yet any space and opportunity left , it ought to be strongly and perpetually inculcated , that the gospel covenant allows not the least hopes to any other repentance , than such as has time to evidence it self in the actual and persevering obedience of a holy life . chap. iv. that true repentance must be great : and of penance . 1. secondly , true repentance ought to be very great ; that is , he that repents ought to affect his mind with such a deep sorrow and hatred of sin , as will put him upon those afflictive duties of fasting , watching , praying , humiliation , liberal alms , and the like . 2. and the reason of this is ; first , because in many cases repentance cannot otherwise be evidenced to be real and sincere . true repentance is an effectual change of mind , and an actual amendment of life : and as a bare change of mind is not an acceptable repentance , unless it produces an actual amendment of life ; so neither is a bare amendment of life , unless it proceeds from a real change of mind . there are many cases , wherein a man may leave off committing an habitual sin , and yet not truly repent of it : some accidental change of the circumstances of his life , some present worldly and temporal interest , or some other like cause , may restrain a man from continuing in a customary sin ; and yet he may retain such an affection to it , such a readiness to return to it in his former circumstances , or at least may have so little hatred and resolution against it , as may make him very far from a true penitent . in all such cases therefore , where a man may break off a sin upon any other consideration , than the love of god and a true sense of religion ; 't is necessary for the evidencing the truth of his repentance , and for the preserving him from imposing upon his own mind , that he testifie his sincerity and the reality of his change of mind , by some such afflictive , laborious , or expensive duties , as will prove him to have indeed attained such a religious temper of mind , as would be sufficient to preserve him in the like circumstances from returning again to the same , or to any other the like wilful sin. were this rightly considered , men would not so easily sin on securely at present , and impose upon themselves with vain hopes of growing better afterward with less pains , when some particular alteration of their circumstances of life , or perhaps age and sickness , shall have removed their temptations . 3. but secondly , when amendment of life does alone sufficiently evidence the sincerity of repentance , ( as generally and in most cases it does , ) yet ought those who have sinned to do something to testifie their sorrow for past offences , and to judge themselves , that they may not be judged of the lord. they ought to take * shame to themselves , that after having received the knowledge of the truth , and having been made partakers of the heavenly gift , and having tasted the good word of god , and the powers of the world to come they should again have returned to sin and folly : they ought to consider with confusion of face the ingratitude of having again committed those things , which are so hateful to god that he has threatned to punish the continuance in them with everlasting destruction , and would not once pardon them under a less ransom than the blood of his only son : and these considerations ought to work in them that carefulness , that indignation , that fear , that vehement desire , that zeal , and that revenge ; of which ( st. paul tells us ) consisteth that godly sorrow , which worketh repentance to salvation not to be repented of . 4. thus when st. peter had thrice denied his master , the consideration of the shamefulness and ingratitude of the thing , made him , when he thought thereon , weep bitterly . thus when david had committed those crying sins of adultery and murder , the consideration of the foulness and baseness of the fact , made him every night wash his bed and water his couch with his tears ; and extorted from him those bitter complaints , of which the greatest part of his penitential psalms are made up . and all the saints , who ever fell into any notorious sin , were very * severe in their humiliation , earnestly desiring that god would give them their punishment in this world , that their spirit might be saved in the day of the lord jesus . 5. for this reason st. james advises those who had sinned , to be afflicted , and mourn , and weep ; to let their laughter be turned to mourning , and their joy to heaviness ; and to humble themselves in the sight of the lord , that he might lift them up . and the primitive church always taught , that * sins committed wilfully after the knowledge and belief of the truth , were to be done away with labour and sorrow : that such sins † were not immediately forgiven upon a mans beginning to repent , but after he had afflicted his soul , and humbled himself deeply , and undergone many troubles : that the ‖ afflictive duties of repentance ought to bear some proportion to the greatness of the sin : that the penitent ought to spend much time in watching , fasting , praying , and giving much alms : and that † by how much the more severely he judged himself here , by so much the more might he hope god would spare him , and be merciful to him hereafter . 6. 't is true , the sin which the ancients particularly respected , when they preached up the necessity of this severe repentance , was no less than that of denying our saviour . but if we consider the matter impartially , what great difference is there between renouncing christianity , and living in an open and profane contempt of religion ; in the practice of manifest injustice , fraud and oppression ; or in notorious and habitual intemperance ? only * they who denied christ , did it being compelled by great and long torments ; but these other vices are committed wilfully and of choice . 7. very great reason therefore there is , why those who have been guilty of great and wilful sins , should enjoyn themselves a great and remarkable repentance . but yet because after all , the end and design , the whole summ and life of repentance , is reformation ; therefore no man ought to impose upon himself any other penitential severities , than such as are directly conducive to this main end. ridiculous and foolish were the penances enjoyned men in the dark and more ignorant ages of the church ; because they neither tended to improve the virtues of mens own minds , nor to make men more useful and beneficial to others : but such penitential exercises , as directly mortifie mens lusts and passions , or lead them to be more charitable and do more good in the world ; in these , by how much the penitent is more strict and constant , by so much is he more secure of the sincerity of his repentance , and of the fulness of his pardon . 8. the best therefore , and the greatest , and the most effectual repentance , that a man can possibly exercise ; is to endeavour to be so much the more careful in mortifying his vices , and so much the more zealous in improving all opportunities of doing good , by how much he has formerly been more faulty in any particular : and to resolve , by how much the more he hopes to have forgiven him , to love so much the more . let him , if he has been vanquished by any temptation , † resolve to strengthen himself so much the more against it , and to become for the future the more heroically virtuous : he that thus endeavours to appease god , and by the repentance , and shame , and sorrow of his past faults is spurred on to exercise greater faith , and virtue , and courage ; such a one by the assistance of god may become a joy to the church , which he before made sorrowful ; and shall obtain not only the pardon of his sins , but also the crown of righteousness . 9. particularly , a penitent ought above all things to endeavour after a great and fervent charity . this is a duty which * all wise and holy men have in all ages thought to have an especial efficacy to procure pardon of sin : and very great are the promises which are made to it in scripture : alms , saith the son of sirach , make an atonement for sins , ecclus. 3. 30. and charity , saith st. peter , shall cover a multitude of sins , 1 pet. 4. 8. and the merciful , saith our saviour himself , shall obtain mercy , matth. 5. 7. only men must not hope by this or any other means to obtain * a liberty of continuing in sin : for charity shall procure forgiveness of sins past , repented of , and forsaken ; but not of sins committed upon presumption of their being expiated thereby . chap. v. that true repentance must be constant and persevering in its effects : and of the one repentance of the ancients . 1. thirdly and lastly , true repentance must be constant and persevering in its effects ; that is , it must put a man into such a state , as † that he will not any more return wilfully unto sin. till it arrive to this pitch ▪ repentance is not true , and ( however men may deceive themselves with vain imaginations about it , ) can never be effectual to salvation . the condition that our saviour expresly requires in his gospel , is a continued holy life from the time of our knowing and embracing the truth : but certainly he will never accept of any thing less , than a life of holiness and persevering obedience from some period of reformation and repentance . 2. he therefore that repents , ought to be infinitely fearful of relapsing into sin , † as one that is recovering out of a dangerous and almost mortal sickness . when ever he wilfully relapses , he makes his case worse than it was at first , and his disease more in danger of being mortal : it becomes much harder for him to renew himself unto repentance , and much more difficult to procure pardon . 3. 't is true , evil habits are not to be rooted out at once , and vicious customs to be overcome in a moment . so long therefore as a man does not return wilfully and deliberately into the habit of sin , many surprizes and interruptions in the struggle with a customary vice may be consistent with the progress of repentance : but 't is then only that it becomes compleat and effectual , when † the evil habit is so entirely rooted out , that the man from thenceforward obeys the commandments of god without looking back , and returns no more to the sins he has condemned . 4. let no man therefore think , that he has truly repented of any deadly sin , so long as he continues to practise and repeat it . he that washeth himself after the touching of a dead body , if he touch it again , what availeth his washing ? so is it with a man that fasteth for his sins , and goeth again and doeth the same ; who will hear his prayer ? or what doth his humbling profit him ? ecclus. 34. 25. he may fast , and pray , and lament , and use all the apparent signs of repentance imaginable ; but † god will never esteem his repentance true , nor accept it as available to the forgiveness of sin , till he sees it pure , and constant , and persevering . 5. and this i understand to be the reason , why the ancient church never allowed but one repentance after baptism . they taught that * if any one after that great and holy calling should be tempted by the devil and sin , he had one space of repentance ; but if he should often sin and repent , it would not profit him ; for he should hardly live unto god : they taught , that man covenanted with god in baptism for a holy life ; but god foreseeing the weakness of man , and the subtilty of the devil , made provision , † that if any one , after that great and solemn covenant , should either by the violence or deceitfulness of temptation be drawn into gross and deadly sin , he should still have another place of repentance ; but if after this he continued to go on in a circle of sinning and repenting , that then he was to be look'd upon as no other than a heathen and an infidel , only as he differed in the wilfulness and in the guilt of his sin : and according to this doctrine did they constantly deal with their penitents ; always admitting those that repented to the peace and communion of the church once ; but if afterward they sinned oftner , and pretended to repent , excluding them utterly . 6. now by this 't is plain they did not mean , that if any one sinned and repented , and after that sinned again , that such a one was utterly lost , and absolutely excluded from all hope of finding further mercy and pardon with god : for * though the church wisely appointed , that a place of publick repentance for great and scandalous sins should be allowed but once , lest the remedy by being made too easie should grow useless and contemptible ; ( as afterward by experience it was found to do ; ) yet no man presumed to set limits to the mercy and forgiveness of god. and therefore they always exhorted and incouraged men to repent so long as they had life and health . let us repent , saith † st. clement , whilst we are yet upon the earth : for we are as clay in the hand of the potter . for as the potter if he make a vessel , and it be mishaped in his hands or broken , forms it anew ; but if he has gone so far as to throw it into the furnace of fire , he can no more remedy it : so we while we are in this world , let us repent with our whole heart of all the evil we have done in the flesh , that we may be saved by the lord. for , after we shall have departed out of this world , we shall have no place to confess our sins or to repent any more . 7. the primitive church therefore , i say , by allowing but one repentance for great crimes committed after baptism , did not mean that true repentance would at any time be in vain or unacceptable in the sight of god : but because repentance * never is true and effectual , till it restore a man to such a state of new obedience , that he will not wilfully fall into gross and scandalous sins any more ; and because he that having once done long and publick penance for a gross and scandalous crime , did yet afterward fall into the same or the like again , could not possibly give any greater evidence of the sincerity of his repentance to the church , than he had done before ; therefore they did † not think fit to admit such relapsed criminals to the peace and communion of the church any more , lest they should again give occasion to blaspheme the name of christ and his holy religion . 8. thus infinitely solicitous were those holy men , not to give men the least possible encouragement to continue in sin , and yet very careful at the same time not to drive any man to despair . let us consider these things ; and while we rightly maintain that true repentance cannot at any time be in vain or ineffectual to procure pardon , let us be careful not to entertain any such notions of repentance , as will take away the necessity of a holy life , and that persevering obedience , which is the express and indispensable condition of the gospel-covenant . the end . notes, typically marginal, from the original text notes for div a33349-e1860 † see lightfoot's harm . of evangel . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . clem. alex. strom. 6. sed enim nationes extraneae sacris quibusdam per lavacrum initiantur . certè ludis apollinaribus & pelusiis tinguntur , idque se in regenerationem & impunitatem perjuriorum suorum agere praesumunt . tertull. de baptism . † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. justin. martyr . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . justin. martyr . ingress●ros baptismum crationibus crebris , jejuniis & geniculationibus & previgiliis orare oportet , & cum confessione omnium retrò delictoru● . tertull. de baptisme . 1 pet. 3 21. * diem baptismo solenniorem pascha praestat , cùm & passio domini , in quâ tingimur , adimpleta est . — exinde pentecosta ordinandis lavacris latissimum spatium est , quo & domini resurrectio inter discipulos frequentata est , & gratia spiritûs sancti dedicata . tertull. de bapt. † caeterùm omnis dies domini est , omnis hora , omne tempus habile est baptismo : si de solennitate interest , de gratiâ nihil resert . tertul. de baptismo . * aquam adituri , sed & aliquanto priùs in ecclesiâ sub antistitis manu , contestamur nos renuntiare diabolo & pompae & angelis ejus . tertull. de corona milit. † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . constitut. apost . l. 6. c. 14. vid. & l. 7. c. 42. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . justin. apol. 2. † novissimè mandans ut tingerent in patrem & filium & spiritum sanctum ; non in unum ; nam nec semel , sed ter ; ad singula nomina in personas singulas tingimur . tertull. adversus prax. * vid. tertull . de baptismo . † fulgentes animas vestis quoq candida signat , et grege de niveo gaudia pastor habet . carm. lactautio ascrip● . * dr. patrick out of ●helavius . revel . 3. 4. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * by the imposition of hands , which was antiently joyned immediately with baptism . rom. 8. 16. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * 2 cor. 1. v. 22. eph. 1. 13 ch . 4. v. 30. ‖ 2 cor. 1. v. 22. 5. 5. eph. 1. 14. rom. 6. 4. rom. 6. 3. rom. 10. 10 luk. 12. 8. heb. 6. 6. 1 pet 3. 21 , * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . just. mart. luk. 14. 26. 1 cor. 2. 9. mat. 6. 20. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . clem. ad cor. 2. 1 cor. 9. 29. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . justin. mart. * haec non admittet omnino , qui natus è deo fuerit ; non futurus dei filius , si admiscrit . tertul. 1 joh. 3. 6. eph. 5. 3. phil. 3. 14 rev. 7. 14. * non debemus superbi esse , sed timere , rè sortè post agnitionem christi agentes aliquid quod non placeat deo , remissionem ultra non habeamus delictorum , sed excludamur è regno ejus . i●enaeus , l. 4. c. 45. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; clem. ad cor. 2. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clem. ad cor. 2. ● tim. 2. 19 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clem. ad corinth . 2. 2 pet. 2. 20. † ideoque hi quidem [ ethnici ] morti destinati sunt ; at verò ii qui cognoverunt dominum , atque ejus mirabilia opera viderunt , si nequiter vivunt , duplo ampliùs punientur , & morientur in aevum . hermae past. lib. 3. sim. 9. heb. 6. 6. heb 10. 23. heb. 12. 17. 1 cor. 6. 11. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * corpus quidem citò ablui potest , mens autem — inquinata , non potest nisi & longo tempore , & multis bonis operibus , ab eá quae inhaeserit colluvione purgari . lactant. l. 6. c. 23. † post vocationem illam magnam & sanctam , [ baptismum , ] si quis tentatus fuerit à diabolo & peccaverit , vnam poenitentiam habet . hermae past. 2. 4. * ambrose . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clem. alex. quis dives , &c. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . justin. dial. cum tryph. * porro autem si etiam gravissimis delictoribus , & in deum multum ante peccantibus , cùm postea crediderunt , remissi peccatorum datur , & à baptismo atque à gratiâ nemo prohibetur ; quanto magis prohiberi non debet infans , qui recens natus nihil peccavit , nisi quod secundum adam carnaliter natus , contagium mortis antiquae primâ nativitate contraxit . cyprian . epist. 59. * cor. 7. 14. † quid enim necesse est sponsores etiam periculo ingeri , qui & ipsi per mortalitatem destituere promissiones suas possunt , & prove●tu malae in●olis falli ? tertul. ● baptismo . notes for div a33349-e9460 * id quod d●erat , à petro & johanne factum est , ut oratione pro ●is habitâ & manu impositâ , invocaretur & infunderetur super eos spiritus sanctus . cyprian . ad jubaian : ep. 73. † quod nunc quoque apud nos geritur , ut qui in ecclesiâ baptizantur , per praepositos ecclesiae offerantur , & per nostram orationem ac manûs impositionem spiritum sanctum consequantur , & signaculo domini consummentur . cypri . ep. 73. * dehinc manus imponitur , per benedictionem advocans & invitans spiritum sanctum : tunc ille sanctissimus spiritus super emundata & benedicta corpora libens à patre descendit . tertul. de baptismo . † signaculum domini 1 cor. 2. 9. * sicut enim homo , cùm implet amphoras bono vino , & inter il●as paucas amphoras semiplenas posuit , & venit ut tentet & gustet , &c. sic diabolus venit ad homines servos dei , ut tentet illos . quicunque pleni sunt fide , resistunt ei fortiter , & ille recedit ab illis , quia non habet locum intrandi : tunc vadit ad eos qui non sunt in side pleni , & quoniam habet locum , intrat , &c. hermas 2. ult . ephes. 4. 19. tit. 1. 15. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plato alcibiad . 2. prope fin . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 job 42. ult . act. 1. 3 ▪ luke 7. 30. joh. 21. 25. mat. 27. 42 , luk. 16. 31. * quaecunque salutaria sunt , saepe agitari debent , saepe versari , ut non tantum nota sint nobis , sed etiam parata . seneca ep. 95. isai. 40. 12. job 26. 11. isai. 40. 17. psal. 139. 2. dan. 7. 9. heb. 12 23. rev. 5. 10. dan. 12. 3. mark 9. 44. rev. 20. 10. * quae à sapientibus viris reperta sunt , non satis credimus , nec apertis pectoribus haurimus , leviterque tam magnae rei insistimus . seneca , ep. 60. * placet suâpte natura , adeoque gratiosa virtus est , ut insitum etiam sit malis probare meliores . seneca de benef . 4. joh. 7. 46. joh. 18. 38. numb . 23. 10. act. 24. 27. heb. 12. 23. mat. 6. 20. heb. 11. 10. rom. 8. 18. 1 cor. 2. 9. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plato alcibiade 2. † cohtur autem , non taurorum opimis corporibus contrucidatis , nec auro argentoque suspenso , nec in thesauros stipe infusâ , sed pià & rectà-voluntate . seneca ep. 116. * vis deos propitiare ? bonus esto : satis illos coluit , qui imitatus est . seneca ep. 96. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 philo jud●us . † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 philo de plantati●ne noe. rom. 1. 18. tit. 2. 12. 2 cor. 7. 1. 2 pet. 2. 21. ● cor. 7. 19. 2 tim. 1. 10 2 pet. 1. 11 dan. 4. 27. rom. 8 21. jam. 1. 26. 1 cor. 13. 2. luk. 13. 26. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . deut. 32. 8. act. 10. 34. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ euseb. hist. lib. 3. c. 21. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . clem. ad cor. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . euseb. hist. l. 1. * nemo nostrum in altum descendit , summa tantum decerpsimus , & exiguum temporis impendisse philosophiae satis abundeque occupatis fuit . sen. ep . 60 ▪ * see whole duty of man , and mr. kettelwel's measures of christian obedience . book 2. 2 cor. 9. ● . 1 cor. 10. 13 phil. 2. 12 ▪ * diabolum autem ne timeas : timens enim dominum dominaberis illius ; quia virtus in illo nulla est . hermae past. 2. 7. minas autem diaboli in totum timere ●olite ; sine virtute enim sunt , sicuti mortui hominis nervi . idem 2. 12. * haec mandata facilè custodies , & non erunt dura ; sed si tamen in cor tuum posueris non posse haec ab homine custodiri , non custodies ea . idem ibid. † ponite ergo vobis qui vacui & leves estis in fide , dominum deum vestrum & in corde habete ; & intelligetis quia nihil facilius est his mandatis , neque dulcius , neque mansuetius neque sanctius . idem ibid. 1 cor 9. 24. † quidam ad mganifica● voces excitantur , & tr●nseunt in affectum dicentium , a●acres vultu & animo . rapit illos instiga●que rerum pulchritudo . — si●uid acriter contra mortem dictum est , siquid contra fortunam contumaciter , juvat protinus quae audias facere . afficiunt●● i●li , & sunt quales jubentur , si illa animo forma perman●at , si non impetum insignem protinus populus honesti dissuasor excipiat . pauci illam quan ; conceperant mentem domain perferre potuerunt . seneca ep. 109. * is quidem qui non cognovit dominum , si nequiter vivit , manet in eo nequitiae suae poe●a ; at qui cognovit dominum , abstinere omnino se debet ab omni nequitia , & magis magisque servire bonitati . nonne ergo ille qui bonitatem sequi debet , si nequitiae praeferat partes , plus peccare videtur , quam is qui deliquit ignorans dei virtutem ? ideoque hi quidem morti destinati sunt ; at vero ij qui cognoverunt dominum , atque ejus mirabilia opera viderunt , si nequiter vivunt , duplo amplius punientur , & ipsi morientur in aevum . hermas 3. 9. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chrysost. in heb. 12. * quicunque permanserint sicut infantes , non 〈…〉 tes malitiam , honorati●res erunt omnibus illis quos jam dixi . — ▪ felices ergo vos , quicunque removeritis malitiam à vobis , & indue●●tis innocentiam , quia primi videbitis deum . — felices vos , quicunque innocentes estis sicut infantes ▪ quonia n pars vestra bona est & honorata apud dominum . hermas 3. 9. rev. 3. 4. * quoties quid fugiendum sit , aut quid petendum , voles scire ; ad summum bonum , & propositum totius vitae respice . illi enim consentire debet , quicquid agimus : non disponet singula , nisi cui jam vitae suae summa proposita est . — ideo peccamus , quia de partibus vitae omnes deliberamus , de totâ nemo deliberat . seneca ep. 72. * cùm omnia quae excesse●●nt modum , noc●ant ; periculosissima felicitatis intemperantia est : movet cerebrum , in varias mentem imagines evocat , multum inter falsum ac verum mediae caliginis fun●●it . seneca de divinâ providentiâ . luke 20. 35. mat. 13. 46. * haec quidem difficilia videntur ; sed de eo loquimur , cui calcatis omnibus terrenis , iter in coelum paratur . lactant. lib. 6. c. 23. 1 cor. 9. 24. acts 10. 38. 1 pet. 2. 21. heb. 11. 13. heb. 12. 23. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . clem. ad cor. 1. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . epicte● . † nam qui voluptatibus indulgent , qui libidini obsequuntur , ii animam suam corpori mancipant , morteque condemnant , quia se corpori addixerunt , in quo habet mors potestatem . lactant. lib. 6. c. 23 : † mens est enim profecto quae peccat , quae immoderatae libidinis fructum cogitatione complectitur ; in hâc crimen est , in hâc omne delictum ; nam etsi corpus nullâ sit labe maculatum , non constat tamen pudicitiae ratio , si animas mcestus est . id. ibid. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . clem. ad cor. 2. † atque etiam vide ne quando persuadeatur tibi interire corpus hoc , & abutaris eo in libidine aliquâ . si enim corpus tuum maculaveris , maculabis etiam eodem tempore & spiritum sanctum ; & si maculaveris spiritum sanctum , non vives . hermas 3. 5. rev. 3. 17. phil. 3. 1● . psal. 84. 7 ▪ * sed hoc quod liquet firmandum , & altius quotidianâ meditatione figendum est . plus operis est in eo , ut proposita custodias , quàm ut honesta proponas . perseverandum est , & assiduo studio robur addendum , donec bona mens sit quod bona voluntas est . seneca ep. 16. † illud praecipuè impedit , quod cito nobis placemus ; si invenimus qui nos bonos viros dicat , qui prudentes , qui sanctos , agnoscimus . seneca , ep. 60. * nec tantum legibus publicis pareat , sed sit supra omnes leges qui legem dei sequitur . lactant. lib. 6. c. 23. † faciebat hoc sextius , ut consummato die , cùm se ad nocturnam quietem recepisset , interrogaret animum suum , quod hodie malum tuum sanasti ? cui vitio obstitisti ? quâ parte melior es ? seneca de ira , lib. 3. c. 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pythag. carm. aurea . † interdum scimus , nec attendimus ; non docet admonitio , sed advertit , sed excitat , sed memoriam continet , nec patitur elabi . pleraque ante oculos posita transimus . seneca ep. 95. * quid ergò pulchrius hâc consuetudine excutiendi totum diem ? qualis ille somnus post recognitionem sui sequitur , quam tranquillus , altus ac liber , cum aut laudatus est animus aut admonitus , & speculator sui censorque secretus cognoscit de moribus suis ? seneca de irà , lib. 3. c. 36. 1 pet. 1. 8. jude 24. notes for div a33349-e37050 heb. 6. 6. rev. 1. 5 , 7 , 14. † novatians . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ sc. in baptismo ▪ ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . epiphan . ●ar . 59. heb. 10. 27. 2 pet. 3. 9. 1 tim. 2. 4. tit. 2. 12. rom. 8. 1● . rev. 2. 5. rev. 3. 20. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . epiphan . haer. 59. † potest enim reduci ac liberari , si eum poeniteat actorum , & ad meliora conversus satis faciat deo. lactant. lib. 5. c. 24. ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . clem. alex . strom. 2. † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . clem. alex. de eo quis dives , &c. * vade & di● omnibus , ut poenitentiam agant , & vivent deo ; quia motus dominus magra suâ clementiá misit me ut ponitentiam omnibus nu●ciarem , etiam eis qui non merentur propter facta sua 〈◊〉 salutem ; sed patiens eri●●ominus , & invitationem factam pe ▪ 〈◊〉 . i●m s●●m 〈◊〉 conserva●e . he●●● 3. 8. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . clem. alex. de eo quis dives servandus . rom. 8. 2● . * et idcirco poenitentiam non agentes , nec dolorem delictorum suorum toto corde & manifestâ lamentationis suae professione testantes , prohibendos omnino censemus à spe communicationis & pacis , si in infirmitate atque in periculo caeperint deprecari ; quia rogare illos non delicti poenitentia , sed mortis urgentis admonitio compellit ; nec dignus est in morte accipere solatium , qui se non cogitavit esse moriturum . cyprian ep 52. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . arrian . in epictet . l. 4. c. 12. mal. 1. 7. * non pudet te relicuias vitae tibi reservare , & id solum tempus bonae menti destinare , quod in nullam rem conferri possi● ? quam s●r●m est tunc videre incipere , cum desinendum est ? quae ●am stul●a mortalitatis oblivio , in quinquagesimum & s●●●gesimum annum dir●erre sana consilia ; & inde velle vitam inchoare , q●ò pa●ci perduserunt ? seneca de vitae brevitate c. 4. heb. 12. 17. 1 cor. 11. 31. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . clem. alex. strom. 2. 2 cor. 7. 10. * omne tempus in exomologesi consummavit , plangens & lamentans , &c. irenaeus lib. 1. cap. 9. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . clem. alexandrin . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . idem strom. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chrysostom . homil. in pentecost . † nunquid ergo protinus putas aboleri delicta eorum , qui agunt poenitentiam ? non proinde continuò . sed oportet eum qui agit poenitentiam , affligere animam suam , & humilem animo se praestare in omni negotio , & vexationes multas variasque perferre . hermas lib. 3. simil 7. ‖ quam magna deliquimus , tam granditer defleamus ; alto vulneri diligens & longa medicima non de●it ; poenitentia crimine minor non fit . — orare oportet impensius & rogare , diem luctu tranfigere , vigiliis noctes ac flectibus ducere , tempus omne lachrymosis lamentationibus occupare , stratos solo adhaerere cineri , in cilicio & sordibus volutari . — incunctanter & largiter fiat operatio ; census omnis in medelam vulneris erogetur . cyprian . serm. de lapsis . † in quantum non peperceris tibi , in tantum tibi deus , crede , parcet . tertul. de poenit. * quae justior venia in omnibus causis , quam voluntarius an quam invitus peccator implorat ? nemo volens negare [ christum ] compellitur , nemo nolens fornicatur . tertull. de pud . † repetet certamen suum miles , iterabit aciem , provocabit hostem , & quidem factus ad praelium fortior per dolorem . qui sic deo satisfecerit , qui poenitentiâ facti sui , qui pudore delicti plus virtutis & fidei de ipso lapsûs sui dolore conceperit , exauditus & adjutus à domino , quam contristaverat nuper , laetam faciet ecclesiam ; nec jam solam dei veniam merebitur , sed coronam . cyprian . serm. de lapsis . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . clem. alex. de eo quis dives , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . clem. constitut. lib. c. 13. * nec tamen quia peccata largitione tolluntur , dari tibi licentiam peccandi putes : abolentur enim , si deo largiare quia peccaveras ; si fiduciâ largiendi pecces , non abolentur . lactant. lib. 6. cap. 13. † hoc enim dico , poenitentiam quae per dei gratiam ostensa & indicta nobis , in gratiam nos domino revocat , semel cognitam atque susceptam , nunquam posthac iteratione delicti resignari oportere . tertullian . de poenit. † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . clemens alexandrinus , de eo , quis dives , &c. † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . id. ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . id. ibid. † cùm vidisset dominus bonam atque puram poenitentiam eorum , & posse eos in eâ permanere , jussit eorum peccata deleri . hermas 3. 9. hortare homines ut poenitentiam agant , & poenitentia eorum munda siat reliquis diebus vitae eorum . id. 2. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . clem. alex. strom. 2. * post vocationem illam magnam & sanctam siquis tentatus fuerit à diabolo & peccaverit , unam poenitentiam habet : si autem subinde peccet & poenitentiam agat , non proderit homini tali agenti ; difficilè enim vivet deo. hermas 2. 4. † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . clem. alex. strom. 2. vide & tertulliani librum de poenitentiâ integr●m . * quamvis enim cautè & salubriter provisum sit , ut locus illius humillimae poenitentiae semel in ecclesiâ concedatur , nè medicina vilis minùs utilis esset aegrotis , quae tanto magis utilis est quanto minus contemptibilis fuerit ; quis tamen audeat deo dicere , quare huic homini , qui post poenitentiam primam rursus se laqueis iniquitatis obstrinxit , iterum parcis ? augustinus . † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clemens ad cor. 2. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clem. alexand. strom. 2. † placuit his ulterius non esse dandam communionem , nè lusisse de dominicâ communione videantur . concil . elib . can. 2. gold refin'd, or, baptism in its primitive purity proving baptism in water an holy institution of jesus christ ... : wherein it is clearly evinced that baptism ... is immersion, or dipping the whole body, &c : also that believers are only the true subjects (and not infants) of that holy sacrament : likewise mr. smythies arguments for infant-baptism in his late book entitled, the non-communicant ... fully answered / by benj. keach ... keach, benjamin, 1640-1704. 1689 approx. 366 kb of xml-encoded text transcribed from 136 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a47535 wing k68 estc r17190 13155070 ocm 13155070 98169 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a47535) transcribed from: (early english books online ; image set 98169) images scanned from microfilm: (early english books, 1641-1700 ; 423:8) gold refin'd, or, baptism in its primitive purity proving baptism in water an holy institution of jesus christ ... : wherein it is clearly evinced that baptism ... is immersion, or dipping the whole body, &c : also that believers are only the true subjects (and not infants) of that holy sacrament : likewise mr. smythies arguments for infant-baptism in his late book entitled, the non-communicant ... fully answered / by benj. keach ... keach, benjamin, 1640-1704. [8], 183, [1] p. printed for the author, and are to be sold by nathaniel crouch ..., london : 1689. pages 16-17 are stained; p. 25 has print obliterated and p. 179-end are torn in filmed copy. beginning-p. 35 and p. 170-end photographed from union theological seminary library copy and inserted at the end. advertisement: p. [8]. reproduction of original in british library. marginal notes. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng smythies, william, d. 1715. -unworthy non-communicant. baptism -early works to 1800. infant baptism -early works to 1800. 2005-04 tcp assigned for keying and markup 2005-05 aptara keyed and coded from proquest page images 2005-06 jonathan blaney sampled and proofread 2005-06 jonathan blaney text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion gold refin'd ; or , baptism in its primitive purity . proving baptism in water an holy institution of jesus christ , and to continue in the church to the end of the world. wherein it is clearly evinced , that baptizo , or baptism , is not aspersion or sprinkling , or pouring a little water upon the face , or any other part of the body : but that it is immersion , or dipping the whole body , &c. also that believers are only the true subjects ( and not infants ) of that holy sacrament . likewise mr. smythies arguments for infant-baptism in his late book , entitled , the non-communicant , ( and all other objections ) fully answered . by benj. keach , author of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a key to open scripture-metaphors . isa. 1. 22. thy silver is become dross . london , printed for the author , and are to be sold by nathaniel crouch , at the sign of the bell in the poultry . 1689. the epistle to all that love our lord jesus christ in sincerity . it may possibly be a little wondred at , that i should write at this time any thing upon this subject , which may seem to revive the controversie , of which little has been written of late years ; it may therefore seem necessary i should speak something by way of apology for my self . first of all , i must tell you , that this treatise was wrote the last summer , altho it had no birth till now , and many know what provocations i had about that time to write in behalf of our practice in respect of baptism : having heard how a worthy minister ( whom i respect and honour ) who liveth not far off from me , had publickly preach'd up the baptizing of little babes , bearing very hard upon those of our perswasion ; and could i have had a friendly conference with him , 't is like this had not seen the sun. besides , we were challeng'd to dispute the point with some ministers of the church of england much about the same time , not far from london : but tho they had rendred us as odious as they well could ( and as if we had nothing to say for our practice , viz. for baptizing men and women ) yet when all came to all , none of them would appear to defend what they had spoken , which caused some to conclude it did behove me , or some other to write something about it . moreover , a godly friend ( of some eminency in london ) sent for me to his house ( who , tho a baptist , yet walks with our brethren called independents ) and desired me that i would be pleased to write a sheet or two upon baptism , chiefly to shew what it was , sith he perceived many good people were mistaken therein , and did , as he conceived , take that to be baptism , or baptizing , which was not the thing , he having examined what the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baptizo did signify , and found by lexicons , and by conferring with scholars , it did not signify aspersion , sprinkling , nor pouring , nor any other washing than immersion , or total dipping of the body in water ; and therefore did conclude it necessary this thing should be further opened , and would have me to conser with one able person who well understood the greek tongue about it , which i was willing to do : nay , and besides all this , when we wrote our key to open scripture-metaphors , we promised the reader we would write something concerning this very matter , as you may see if you read pag. 38. part 2. which , though it be above six years ago , we never performed till now . all these things considered together , with that great impulse of spirit i found to do it , i thought i had a sufficient call to undertake the work , altho i know it has been more effectually managed by far abler pens some years since , yet i conclude ( with others ) a short tract of a small price might come into more hands than bigger volumes would do . moreover i must confess , i have not a little wondred to see so many eminent fathers , and famous divines , both ancient and modern , speaking so clearly as to the literal , proper and genuine signification of the word baptizo , and yet finding so many wise and learned men of late so strangely contradicting themselves by their own practice . i am sure if prejudice and partiality were laid aside , and men would deal faithfully with their own consciences , they must confess our practice of immersion ( or dipping believers in water in the name of the father , &c. ) must of necessity be congruous both with the literal and spiritual signification of the word baptism , and practice of the apostles and primitive church ; and so it will be found one day , and that they have no just cause given them to reproach or charge us as they do : who laying the foundation of their own house false , or not according to the patern ; and not contented so to do neither , but vilifie and reproach them who build exactly according to the direction of the master-builder : we marvel how they can satisfy themselves to keep up that practice of theirs of rantism , since there is nothing to be said in the defence of it from god's word ; and if once it was laid aside ( with the wrong subject ) as an unwarrantable rite , and they would cleave to the primitive institution and practice , what a glorious reformation in point of church-constitution and discipline would there be ! and what a sweet harmony and vnion would follow amongst us ! for there has been no one thing that hath caused like contention in the church for many years , as this of infants-sprinkling hath . if our brethren would but lay this seriously to heart , i can't but think it would put them to a stand or pause about it . it had need lie clear in the word of god , since so great a stress as the foundation of their church in such an eminent manner ( in respect of its constitution ) is laid upon it , and it being that main thing that obstructs and hinders that blessed vnion and fellowship amongst so many good christians as it doth , who hardly in any other things differ at all in any article of faith or practice . and whereas our brethren seem to fly for refuge to that indirect and remote signification of the word baptizo of washing , yet how apparent is it , that it means no other wa●●● but such as is by dipping , swilling , or total wet●●●● that thing , part , member , or person all over ●it . water , that is said to be baptized ; for tho all dipping or baptizing may be called a washing , yet all washing is not dipping , &c. in a proper sense the word baptize , wilson in his dictionary saith , is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , tingo , to dip , or plunge into the water , and signifieth primarily such a kind of washing as is used in bucks where linnen is plunged and dipt , &c. but how evident it is , that sprinkling , or pouring is no such washing , viz. baptizing . ainsworth upon lev. 15. 5. says , to baptize , or wash his flesh , as is expressed ver . 13 , 16. meaneth his whole body ; likewise ( saith a great author ) the hebrews affirm in every place , where it is said in the law of bathing the flesh , and washing the cloaths of the unclean , it is not meant but of baptizing the whole body , &c. but if the greek word would bear sprinkling or pouring , yet that will not justify men thus to baptize , because not according to the vsage of the primitive church ; nor doth it answer or reach the signification of this ordinance , which is the death , burial , and resurrection of jesus christ , together with our death to sin , and rising with him to walk in newness of life ; to represent which great mystery , it was ordained , as you will find if you read this treatise . i have been the larger upon this , because if baptism is nothing less , nor more , nor any other act than immersion , or total dipping the whole body , &c. than abundance of godly christians must seek after true baptism ; neither can infants , it appears from hence , be the subjects of it , sith their tender bodies can't bear it in these cold climates , without palpable danger of their lives , as our opposites confess , and formerly , by woful experience , found to be so . jesus christ never appointed an ●●●●nance to destroy the lives of any of his creatures . ●ut why will not our brethren keep to the great insti●ution , and exact rule of the primitive church ? must we content our selves with that light which the church had in respect of this and other gospel-truths at the beginning of the reformation , — since god hath brought forth greater ( to the praise of his own rich grace ) in our days ? and why should a tradition of the antichristian state , be so zealously defended ? the church will never certainly appear in its primitive glory , till this rubbish be remov'd ; which is nothing less than to take a stone of babylon , and lay it in sion for a foundation . besides , it doth not a little reflect upon the honour of the lord jesus , thus to derogate from his holy law , who is appointed heir of both worlds ; who hath settled in his church that religion , and every ordinance thereof , which must remain unalterable to the end of time , or consummation of all things . he ( as our annotators well say ) is the builder of god's house , propagating a holy ( not a fleshly ) seed for himself ; and hath appointed , and fixed on the matter and form thereof , as seemed good in his own sight , who is the brightness of the father's glory , and express image of his person , &c. and what an account our brethren or others will be able to give to him , for presuming to do any thing contrary to the apostolical constitution , when he comes to judg the quick and the dead , i know not . as touching that great argument for infant-baptism , taken from the covenant made with abraham , tho something is here said in answer , and enough hath been said by others formerly , yet i must acquaint the reader , there is a most excellent treatise prepared , written by a very worthy and judicious person ( and ready for a timely birth ) wherein that grand objection , and all ●thers are answered ( beyond what any i think have ●itherto do●● . ) but if we should grant all they say of abraham's fleshly seed , and foe●● holiness , yet that will not prove children to have a right to baptism , because baptism ( as well as circumcision was ) is a meer positive law , and wholly depends on the will and pleasure of the law-giver : which is in this treatise opened and asserted again and again , and not without good reason . but lest i should keep the reader too loong at the door , i shall conclude this epistle with my hearty prayers , that god would be pleased in mercy to open our brethrens eyes , or ours , wherein either they or we lie short as touching any part of god's will , and let us strive to live in love and concord together , wherein we do , or can agree . 't is truth i contend for , and that truth which was once delivered to the saints , and shall , i hope , whilst i am in the body , who now ( as well as formerly ) subscribe my self thy servant for jesus sake , aug. 6. 1688. benj. keach . advertisement . if any desire to be furnished that excellent book , written some times since by mr. william kiffin , proving no unbaptized person ought to be admitted to the lord's table ; may have them at mr. nath. crouch's , at the sign of the bell in the poultry , or at the authors house in southwark : gold refin'd ; or ; baptism in its primitive purity . chap. i. wherein the baptism of water is proved to be that intended in the commission , and so a standing ordinance till the end of the world. i having for many years last past observed with what strength of argument some worthy christians have laboured to defend the sacred ordinance of baptism ; and how they have endeavoured to refine it from all human mixtures , to the great satisfaction and establishment of many persons in the land ; yet notwithstanding , finding how that still a multitude of gracious people remaing very ignorant about it , and other● very obstinately and reproachfully do slight and contemn it , casting very scandalous and scurrilous reflections upon those who practise it according to the primitive institution , both from the pulpit and the press : i have been put upon writing something further in the defence of our selves and practice herein . and that i may the more regularly proceed in this work , i shall endeavour to prove baptism in water to be that baptism which is intended in the commission ; and therefore to abide as an undoubted and standing ordinance of the lord jesus christ until his second coming , or the end of the world. first of all , it may be necessary to shew you , that this ordinance was instituted and ordained by our lord jesus , and given forth by him soon after he rose from the dead , and a little before he ascended into heaven ; see mat. 28. 18 , 19 , 20. mark 16. 16. and jesus came , and spake unto them , saying , all power is given unto me in heaven and in earth . go ye therefore , and teach all nations , baptizing them in the name of the father , and of the son , and of the holy spirit : teaching them to observe all things that i have commanded you : and lo , i am with you alway even to the end of the world. the lord jesus first of all asserteth his power and authority . secondly , he delegates a power to his disciples . thirdly , he subjoyns a gracious promise to them . 1. the power and authority which he asserteth to himself is , all power in heaven and earth ; power to institute and appoint laws and ordinances , how and after what manner god ought in gospel-times to be worshipped ; power to give repentance and remission of sins ; power to congregate , to teach , and govern his church as the supream lord , head , and ruler thereof ; yea , and power to give eternal life to whomsoever he pleaseth . this was inherent in him as god blessed for ever , given to him as our mediator , given to him when he came into the world , but more especially confirmed to him and manifested to be given him at his resurrection , and ascension into heaven . and having declared himself supream lord and law-giver , he 2. delegates a power to his disciples , go ye therefore and teach all nations , baptizing them ; the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make disciples , that must be by preaching the gospel to them , instructing them in the principles of the christian faith , teaching them to observe all things whatsoever i have commanded you ; and lo , i am with you alway to the end of the world , that 's the promise . these are the words of the great commission , which contains part of the last will and testament of the ever blessed jesus , the glorious testator of the new covenant , wherein baptism is found and expresly given forth , and with as great authority , and in as solemn a manner as ever was any precept or ordinance that we read of in all the book of god. object . but 't is not said , baptize them in water , it may therefore intend the baptism of the holy spirit . answ . to which we answer ; as 't is not said baptize them with water , so 't is not said baptize them with the holy spirit : they were commanded to baptize , that 's evident ; and that it was water our saviour did require them to baptize with , and not the spirit , we prove , first , because the baptism of the holy spirit was never by our saviour or his apostles commanded , it was never injoyn'd as a precept or duty to be done , but was always mentioned as a promise , he shall baptize you with the holy ghost and with fire . and again , ye shall be baptized with the holy ghost not many days hence : it argues great weakness , or else wilfulness , that men should see no better how to distinguish between a baptism that was commanded as a duty to be done , and a baptism promised , which was never injoyned as a duty . secondly , it cannot mean the baptism of the holy ghost , because the disciples of christ ( nor no man under heaven ) had ever any such power delegated or given to them , as to baptize with the holy ghost ; 't is strange persons should be so blind and bold to think ( much less to assert ) that meer men can give the holy spirit , or administer that baptism , as if the holy ghost was at the disposal of the will of man , or that men know whom to give it to , which indeed only lies hid in the breast of god himself , who bestows it to whom and in what manner he pleaseth . and therefore , thirdly , we do affirm from the authority of god's word , that to baptize with the holy spirit is the peculiar prerogative royal of jesus christ , and that he did never impower any disciple of his to give it , he shall baptize you with the holy spirit . the father by him , and he immediately by himself in his own person distributes or gives forth of the spirit according to the good pleasure of his will , without imparting with this sovereign prerogative , or peculiar power to any other . now since christ's disciples could not baptize with the spirit , and yet are commanded to baptize , it follows clearly it must be water . object . doth not the apostle shew that men had power to give the spirit ? what else is the meaning of these words , he therefore that ministreth to you the spirit ? it appears that persons who preached ministred the spirit . answ . by the spirit is meant the gospel , or word of christ : as the law is called the letter , so is the new testament called the ministration of the spirit , 2 cor. 3. 6. the words that i speak unto you , saith christ , are spirit , &c. doth god ( as if the apostle should say ) concur with our ministry , and give the spirit to those who hear it , and help us to work miracles to confirm it ? and is this done by our preaching the law , or by the hearing of faith , that is , the word of faith , viz. the gospel , see vers . 2. or by preaching the word of christ ? fourthly , the baptism in the commission cannot intend that of the holy ghost ; because the spirit 's baptism signifies the miraculous effusion , or extraordinary gifts thereof ( and not the saving influences , graces , and operations of it ) which but a few , and those too in the primitive time , did partake of ; but the baptism in the commission is injoyned on all that are made disciples in all nations , and in every age , even to the end of the world. fifthly , it must be water-baptism , because our saviour joyneth it with repentance and believing . now all along in order of practice these two went together both before this time and also afterwards . you may be sure had it been any other baptism , it would never have been thus joyned together in order of words , with that baptism that was so united in order of practice with repentance and faith , without the least intimation of any thing by our saviour to the contrary . sixthly , because 't is a baptism that is to be administred in the name of the father , of the son , and holy spirit , how can any with the least shadow of reason , suppose it should be meant of the baptism of the holy spirit , sith it is to be administred in the name of the holy spirit ? were any ever baptized with the holy spirit in the name of the father , son and holy ghost ? the spirit was that with which they were baptized ; and therefore not baptized in the name of the spirit . seventhly , the only way further to remove this objection , is to observe what the practice of the disciples was after the ascension of christ in the execution of this great commission : what was it they baptized with ? see acts 8. 36. and they came to a certain water ; and the eunuch said , see , here is water . vers. 28. they went both down into the water , and philip baptized him . acts 10. 47 , 48. can any man forbid water , that these should not be baptized ? — and he commanded them to be baptized in the name of the lord jesus . that baptism which in the commission the lord jesus commanded his disciples to baptise with , was the baptism which they after his ascension did baptize with ; and that it was water the scriptures we have now cited do evidently shew ; certainly the apostles well understood what baptism it was their blessed master did command them to administer . eighthly , besides , were it not the baptism of water which was given to them in the commission , matth. 28. 19 , 20. they did that in his name , i. e. by his authority , which they had no authority to do , for other commissions they had not , this being the only place where water-baptism is mentioned , as being instituted and given in commission to them to administer , and to all other disciples and ministers of christ to the end of the world. now , secondly , that this holy ordinance of baptism doth continue to the end of the world is evident , first , because whatsoever is given forth by jesus christ , is given forth by him as he is king , and mediator of the new covenant , and as part of his last will and testament ; and his last will and testament , i hope , all will grant stands in full force and virtue , and every part and branch of it unalterable to the end of the world : though it be a man's covenant , or testament , yet if it be confirmed , no man disannulleth , or addeth thereto * . how much more dangerous then is it for any to disannul , alter , add to , or diminish from the last will and testament of the lord jesus the son of god , who received commandment from the father what he should say and speak † ; and was faithful to him that appointed him , as a son over his own house | ? secondly , the arguments that men bring against the continuation of baptism , tend to root out all other ordinances of the lord jesus as well as this . why may they not deny preaching to continue , as well as baptizing , since teaching is commanded by no other authority than this ? are they not both expresly given forth and joined together by our saviour in this his last and great commission ? may i not argue thus ; if teaching continues to the end of the world , baptism continues ? but teaching none denies to continue , ergo baptism continues . do but observe the conjunction between teaching and baptizing in the commission , go , teach all nations , baptizing them ; and again , teaching them , &c. baptism is fenc'd in on both sides , 't is secured , one would think , ( as our lord jesus has placed it ) from all force and violence whatsoever ; and that such must be impudently bold as dare attempt to raze it out , or seek to disannul it , and make it of none effect . thirdly , the promise that is subjoined in express words , in the commission , clearly proves the continuation of this ordinance ; and lo , i am with you always to the end of the world ; not to the end of that age only as some affirm . see our late annotators on these words , i am , and i will be with you ; and those who succeed you in the work of the ministry , being called of me thereunto , i will be with you , protecting you in that ordinance , and blessing you , and all other my faithful ministers , that labour for making me and my gospel known , with success to the end of the world ; not of this age only , but till the end of the world — or till the world shall be determined , and the new heavens and the new earth shall appear . fourthly , the practice of the apostles and disciples of christ , after his ascension into heaven , clearly proves , that the baptism of water doth continue ; for how frivolous is that objection that some make against it , viz. it was to abide no longer than till the baptism of the spirit ( which say they was christ's baptism ) took place , seeing it is so evident and plain in the acts of the apostles , and in divers other places , that it was both taught and practised , after that great effusion , or pouring forth of the holy spirit , which was the baptism promised , and was first of all made good to the apostles and saints of god at jerusalem ; when the day of pentecost was fully come , and they were all with one accord in one place * ; by the help and power of which spirit st. peter preached to those jews that had put christ to death : at the hearing of which sermon , many of them being pricked in their hearts , cried out , what shall we do ? then said peter , repent , and be baptized every one of you in the name of jesus christ , for the remission of sins , and ye shall receive the gift of the holy spirit . now the baptism here enjoined on these penitents , could not be that of the spirit ; for how absurd would that render the reading of the words , repent , and be baptized with the spirit , and ye shall receive the gift of the holy spirit . fifthly , but to make it appear yet more fully , that baptism in water continued after the coming of the spirit , or great effusion of the holy ghost , see , acts 10. 't is said , while peter yet spake these words , the holy ghost fell on all them which heard the word , ( that was on cornelius and those with him ) . and they of the circumcision , which believed , were astonished , as many as came with peter , because on the gentiles also was poured out the gift of the holy ghost , vers. 45. for they heard them speak with tongues , and magnified god. then answered peter , vers . 46. can any man forbid water , that these should not be baptized , which have received the holy ghost as well as we ? vers . 47. and he commanded them to be baptized in the name of the lord , vers . 48. here the very persons who were baptized with the holy spirit , were commanded in the name ( that is , by the authority ) of the lord jesus , to be baptized in water ; and it was a thing that no man did or ought to deny to be their indispensable duty ; so that the highest gifts or endowments of the holy ghost , cannot excuse or exempt any persons from this blessed ordinance of baptism in water ; and how bold and daring must that man needs seem to be , who shall adventure to say , 't is a low and carnal thing , and i forbid it to such who have the spirit 's baptism . i would to god this were laid to heart , for such men are certainly grown to a great degree of pride and arrogance , as well as it argues palpable blindness , infidelity and disobedience , and that they have lost their way , and go astray in untrodden paths , who shall speak at such a rate . object . but say some , the baptism mentioned by you in both these places , was done in the name of the lord jesus , and not in the name of the father , and of the son , and of the holy ghost , and so not according to the commission , and therefore not the same baptism . answ . to be baptized in the name of jesus christ , is to be baptized as christ instituted , commanded , and ordained ; and as a learned person saith , these words , in the name of christ , signifies no more that baptism was administred only in the name of christ , not of the father and the holy ghost , than these words , paul a servant of jesus christ , argues , that he was a servant of christ only , and not of the father and holy ghost also : or as if those words of paul to the keeper of the prison , believe on the lord jesus christ , should be thought to free him from a necessity of believing in the other two persons : for as he that believes aright in jesus christ , believes also in the father and holy spirit ; so he that is baptized in a right manner , is baptized in the name of the father , and of the son , and of the holy spirit . but because the lord jesus more immediately , and as our soveraign lord , law-giver and mediator , instituted and gave forth this command , they are said to be baptized in his name , meaning , they were baptized by his authority . peter , saith cyprian , makes mention of jesus christ ; not as if the father were to be omitted , but that the son might be joined to the father , &c. and st. austin saith , they were commanded to be baptized in the name of christ ; and tho the father and holy ghost were not mentioned , yet we understand they were not otherwise baptized , than in the name of the father , son , and holy ghost . why dost thou not apprehend , when it is said of the son , all things were made by him , that the holy ghost also , though not mentioned , is there likewise understood ? to be baptized into christ jesus , ( saith eulogius ) signifies , to be baptized according to the precept of christ , that is , into the father , son , and holy ghost . and that other [ into his death ] is typically representing his death in baptism . the same patriarch , in the same place , a little before saith thus , what is said in the acts , of those that had received the baptism of john , that they were baptized in the name of the lord jesus , denotes , that they were baptised according to the institution and doctrine of the lord jesus ; that is to say , they were baptized into the name of the father , son , and holy ghost . for so the lord jesus christ taught and commanded his disciples to baptize , mat. 28. 19 , 20. object . notwithstanding what we have said yet , saith the objector , john baptist opposeth his baptism to the baptism of christ ; which could not have been done , if the baptism with water was an inseparable companion of christ's doctrine ; how could john say , verily , i baptize you with water , but he shall baptize you with the holy ghost ? &c. moreover , if christ had been commanded to baptize with water as well as john , the words would have run thus , verily , i baptize you with water only , but he shall baptize you also with the 〈◊〉 . answ . thus to distinguish the baptism of water , and that of the spirit , into john's and christ's , and oppose these two one to the other , as if the one of these were distructive to the other , as if that of john's were his own , and none of christ's , is very ridiculous , and argues great darkness in the understanding of these opposers of water-baptism , for 't is undeniably evident , that this of water ( as well as that of the spirit ) was given forth by christ himself , and as part of his last will and testament , to abide together with teaching , believing and repenting to the end of the world. these men would fain have us believe , that the baptism of water was the baptism of john's , and none of christ's , but as if john had instituted it , and not christ , and as if john were the author of it , and christ the finisher ; whereas nothing is more clear that christ , ( consider'd as god ) was the author , and the first that ordained , appointed and instituted it to be administred by john ; and after john's decease , yea , and after his own death , and resurrection too , gave order to its continuance . and for the observation of it amongst all nations , our late annotators also on mat. 3. 5. agree with us exactly herein , he ( that is , john ) was sent to baptize in water ; so as from this time ( say they ) the institution of the sacrament of baptism must be dated . nothing can be more evident , than that the baptism with water was christ's baptism ; and howbeit it is called john's , as john was the first minister and messenger from christ to begin it , for , behold , i send my messenger , and he shall prepare my way before me , saith christ , mal. 3. 1. it was christ's appointment in whose name , and not in john's , it was begun and dispensed always even in that juncture wherein john himself was living ; and one would think men could not be so blind to suppose it ceased in john , fith our lord jesus after his death and resurrection , gives special command for the continuation of it , in the name of the father , and of the son , and of the holy ghost , in all nations to the end of the world : and in regard also that the apostles after christ's ascension into heaven preached the same doctrine of repentance , and commanded such who were discipled to be baptized in water * , in the name of the lord jesus , which signifies , as we have already shewed , nothing less than according to the institution of christ , and that glorious commission they had received from him . therefore john baptized only as christ's servant , and it was from heaven he received commission to baptize ; and our lord's submission to it himself as administred by john , to fulfil all righteousness , ( that is , as one observes , the righteousness of his own law , i. e. the gospel , to be an example to us , and the father's glorious approbation of his son in his obedience herein , by a voice from heaven at the time of his coming out of the water ) one would think might put an end to these foolish objections . jesus christ we say , owned water-baptism to be his ordinance , by subjecting himself to it , tho administred by his servant john ; and the father ratified it also , as well as the holy ghost , the one by that voice from heaven , saying , this is my beloved son , in whom i am well pleased ; and the other in coming down , or descending ( in a visible manner ) like a dove , and lighting upon him * and certainly had not this ordinance been to abide , our saviour would not have given such a commission a little before he ascended into heaven for the continuance of it to the world's end . nay , if it had been to cease , he would doubtless have given some hint of it , and have told his disciples plainly when at jerusalem , they should be anointed with power from on high , they should go and preach the gospel to all the world , or make disciples of the nations , but not baptize them any more , for that the way of repentance and faith , and the spirit 's baptism , was all the baptism they should teach and instruct the people in . moreover , had peter known this to have been the mind of his blessed master , he would doubtless have said to them , act. 2. ( when they asked what they should do ? ) repent , and believe in christ for the remission of your sins , but in the name of jesus christ be not baptized in water never a one of you , as some while since every penitent was required to be , for that was a dispensation and baptism of john , and had its time for a while , meerly to prepare the way of christ , but now is abolished and out of date ; ye must forsake john's old administration of water-baptism , that being a carnal and low thing , and look wholly to a higher and more sublime baptism , i. e. that of the holy ghost : and had he known this to be the mind of his master , would not he rather have said concerning cornelius , and those with him , acts 10. ( instead of saying , who can forbid water ? ) who can require water , that these persons should be baptized , who have received the holy spirit as well as we ? no doubt had water-baptism ceased , or been abolished , we should have had some discovery of it as well as we have of the ceasing of circumcision and other rites of the mosaical law ; for the apostles , we find , were as ready , and as careful to make known the cessation of such rites , as carnal ordinances that were not to abide in the church , as they were in establishing and confirming all those precepts they knew were to continue to the end of the world. if therefore , i say , water-baptism must not have remained , or if it were not , according to christ's will and testament an inseparable companion of his doctrine , we should have had some hint or intimation of it , either by christ's own mouth , or by the mouths of his apostles , who were to deliver and command nothing to people , but what they had received of the lord jesus , or what was commanded them of the lord as concerning the cessation of that service , or any toleration of any one person to omit it , but as we find it given forth by christ , and practised by his apostles and primitive saints , even from the beginning of it , which was in john's baptizing in water . so we find it , ad jure , to continue as part of his mind and testament , amongst other things , not a tittle of which testament is yet annihilated , nor shall , till he come to take an account of all men in respect of their obedience or disobedience , as to the preceptory part of his will contained therein . but furthermore , whereas these objectors seem to intimate , that jesus christ was not commanded , or commissionated from the father to baptize with water as john was , because 't is said by john , i verily baptize you with water , but he shall baptize you with the holy spirit ; as if christ had nothing to do to meddle with the baptism of water as any ordinance of his , or to give any order about it , or had any more power to dispence or enjoin it , than john had power to meddle in , or take upon him to baptize with the spirit , which peculiarly belong'd to christ , as that of water peculiarly belonged to john. to what they speak upon this account , we must say , and tell them , that jesus christ had command and commission from the father , as mediator , to give forth and enjoin water-baptism , though he committed the actual administration of it to his disciples ; for sith he commanded them to do it , and so baptized , saith an eminent writer , per alios at least , if not per se ; read john 3. 22. and after these things came jesus and his disciples into the land of judea , and there he tarried with them , and baptized . and john also was baptizing in enon near salim , &c. vers . 23. which is more fully explained , chap. 4. 2. when therefore the lord knew how the pharisees had heard that jesus made and baptized more disciples than john , though jesus himself baptized not , but his disciples . now if he had not received command from the father thus to do , his testimony is not true ; which to say , as the same author observes , were blasphemy ; for ●ote , what he affirms , john 12. for i have not spoken of my self , but the father which sent me , he gave me a commandment what i should say , and what i should speak — whatsoever i speak therefore , even as the father said unto , me , so i speak . wherefore since he did , by the hands of his disciples , baptize in water in judea , and made and baptized more disciples than john , he did it by command from his father : and indeed 't is evident that the people generally flock'd to him for the administration of water-baptism at last , and left john , insomuch as he in his ministry , even of water-baptism , increased , and john decreased , john 3. 26 , 27. those words of john , in answer to the jews , do plainly intimate no less , but that this very thing was intended by those expressions of his , though there might be more than this meant , and they came to john , and said unto him , rabbi , he that was with thee beyond jordan , to whom thou bearest witness , behold , the same baptizeth , and all men come to him . john answered , a man can receive nothing , except it be given him from above . vers. 28. ye your selves bear me witness , that i said , i am not the christ , but i am sent before him . — he must increase , but i must decrease , vers . 30. doth he baptize ? as if john should say , that is a sign he is sent of god : and do all men come to him ? do they rather go to him to be baptized than come to me ? why 't is no more than what i have told you , he shall increase , but i must decrease ; he and his ministry must and shall flourish , or increase in honour , and dignity , and reputation in the world ; he is the rising sun , to give you notice of which , i was but as the morning star ; he must shine every day more and more . i have had my time , and near finished my course , but do not think that the baptism of water shall cease with me ; for as he baptizeth , and riseth more and more in esteem and honour ; so he will do , and his ministration of this very ordinance will increase and be magnified in his hands , more than it has been in mine . i hope none will think it absurd to understand john's words after this manner , for it must necessarily be taken in this sense , in any solid understanding , i verily baptize you with water only ; as if he should say , but he shall baptize you also with the holy spirit . he is impowred to dispense higher matters to you than water only , with which he baptizeth ( as you tell me ) as well as i , though not himself , but his disciples ; i can go no further than to that outward administration of water , but he shall baptize you with the holy ghost . in which words john doth not oppose his baptism to the baptism of christ , as if that which is called his , were none of christ's , but rather that john might magnify the person of christ above himself ; as who should say , i can but dispense with the bare outward sign , but christ , who though he came after me , yet is preferr'd before me , in whose name , and not in my own , i baptize , and whose the baptism is that i dispense , and not my own ; he is able , besides the sign , to vouchsafe you the very thing signified . the baptism then of water , in the name of christ , together with repentance from dead works , and faith in his name , john baptist was the first minister to begin , in which respect it was called sometimes his ; but he left it , after a while , to christ himself and his disciples to carry on , who all , till christ was actually crucified , preach'd and practised the self-same things that john did , as did the disciples after his resurrection . all the difference between the administration of baptism , as dispensed by john and the disciples of christ , before christ's death and resurrection , and the administration of it afterwards were only in some circumstantials ; which briefly take as follows . 1. the baptism in water which was christ's , and of which john was but a minister , together with christ's other disciples before christ's death , &c. was then the baptism of repentance for the remission of sins by christ , who was to come , i. e. e're long , to suffer death , be buried , and rise again . 2. but after christ had suffered , it is the baptism of repentance , and faith , for the remission of sins by christ that is already come , hath died , was buried , and is risen again for our justification ; they baptized into christ to suffer ; now we are baptized into christ who hath suffered . 3. neither can this seem strange to any man , sith the doctrine which john , christ himself , and his disciples , preached before our saviour suffered , differed in the same respect also , for they all then preached repentance , faith and salvation by christ , to suffer . but had john lived till christ had suffered , he would have preached repentance , and faith , and administred baptism as we now do , viz. in and by christ , who hath suffered ; and this is all the difference , i say , that i know of , ( which is only circumstantial ) between the preaching the gospel , and baptizing , before the death of christ , and that after his death ; wherefore the word of the gospel under john , and after christ's death and resurrection , is called the very same word ; and the word that peter preached to cornelius and his house , is said to begin from john's baptism , as the same word which john came preaching ; so that the baptism with which john came baptizing , continues still , and was preached and practised by command from christ , by the mouth of peter , on disciples believing , in that very place acts 10. and this not in honour of john , as some frivolously affirm , but as a thing which ought to be done , as in force a-new from the lord jesus , in whose name peter administred it , and not without warrant from christ so to do ; he commanded them to be baptized in the name of the lord. object . but doth not paul positively affirm , he was not sent to baptize , but to preach the gospel , 1 cor. 1. 17. and that he thanked god he baptized no more of them than crispus and gaius , and the houshold of stephanus ? answ . paul cannot mean , christ sent him not at all to baptize ; or , that the gospel he was commanded to preach , had not baptism enjoyned to be preached and practised , as an inseparable companion of it , ( because his lord and master , as we have shewed , hath joyned preaching and baptizing together in his great commission ) mat. 28. 19 , 20. and so to continue to the end of the world. moreover , teaching and baptism , faith and baptism , repentance and baptism were always preached and practised together : but he means this of baptizing was not his chief business ; nor did christ require him absolutely to the actual dispensing of the ordinance of baptism with his own hands , but to preach the gospel , in which baptism as well as repentance and faith were contained , and as a sacred ordinance thereof , which he was sent to preach as well as any other gospel-institution , and that he did preach it , otherwise he could not have said as he did , acts 20. that he had not shun'd to declare the whole counsel of god , and so , that it was done too by himself or some other , but it was not in his commission , that he must administer it in but his own p●rion ; for it is evident , the administration or act of baptizing was not tied up to the apostles , or to the more ordinary ministers , but that any faithful gifted-disciples might administer it as well as they ; nor doth the efficacy of baptism depend in the least upon the quality of the person administring of it , whether it be paul , apollos , or cephas , or any other disciple much inferiour to them in capacity or office , it is no matter ; for ananias , a private disciple , baptized ; and philip , who was no other than a deacon , or over-seer of the poor , baptized many in the city of samaria , act. 8. so that we find in the primitive times the simple act of baptizing was a work inferior , servile and subservient to that of preaching the gospel , or doctrine of repentance , faith and baptism in christ's name for remission of sins , which was the great work the apostles were more especially sent to do , yet baptize they sometimes did , ( when probably it was desired of them , or when the multitudes to be baptized were so great that it required their help with others to do it ; ) nor is it rational to believe that peter himself and the eleven did baptize all the three thousand , act. 2. without the hands of the 120 ; though at that occasion the apostles might baptize some likewise , there is no reason to doubt . when therefore paul says , christ sent him not to baptize , he intends not , that that ordinance was none of those things he had in commission to meddle with ( for had it been so , he went beyond his commission in baptizing those few he did baptize with his own hands , which were absurd to think , sith he was so faithful a servant of jesus christ , and positively affirms , that he would not dare to speak of any of those things which christ had not wrought by him ) to make the gentiles obedient by word or deed : the words [ not sent ] do not import not at all , as appears by these scriptures , john 6. 27. 1. tim. 2. 14. ephes . 6. 12. therefore he must mean not chiefly , or only sent to baptize , but to preach the gospel ; or not sent personally to do it , as i might further make appear in respect of christ himself , who , as mediator of the new testament , ( as hath been proved ) received command from the father to baptize ; but yet in the like sense it might be said , he was not commanded to baptize , i. e. personally to dispense the ordinance himself , for had he received such a commission , he had not fulfilled it ; for howbeit , it is said he baptized more disciples than john , yet he himself dispensed baptism to none with his own hands , john 4. 1 , 2. but by the hands of his disciples . if what we have said here in answer to this objection were well considered , it will appear to confute such who object against the practice of baptism , for want of a due and lawful minister or administrator , indued with an extraordinary call and power to work miracles . sith the act of baptizing is a more inferior thing than that of preaching the gospel , and that any gifted disciple may baptize ; all that is recorded of ananias's fitness or qualification ( who baptized paul ) is , that he was a disciple , acts 9. 10. and there was a certain disciple at damascus named ananias ; and there is no cause to doubt but many such disciples were imploied in baptizing those 3000 converted by peter's sermon , acts 2. so that there is no reason to tie up this administration to ordinary ministers or pastors of churches , much less to the great apostles , or such who have an extraordinary mission , sith paul saith he was not sent to baptize , intimating , as you heard , that that work was not limited to the apostolical office , or that it must be done by men extraordinarily qualified and called forth , and none else . moreover , whereas 't is said by some , that he who takes upon him to baptize , ought to have power to work miracles as the apostles did ; this seems very strange , seeing the text saith expresly , that john the baptist , the first and most eminent baptizer , did no miracle , yet the people made no objection against him , or his power to baptize notwithstanding . quest . but had not john an express commission to baptize ? answ . that his baptism was from heaven , or that he did receive command to baptize , 't is evident ; yet we read not when or how he received such commission ; but let his commission be what it would , and never so full , it could not be fuller or more plain than the commission we have lest us jesus christ , mat. 28. 19 , 20. go , teach all nations , baptizing them — and lo , i am with you always , to the end of the word . now as this commission authorizes the disciples of jesus christ to preach to the end of the world , so it equally impowers them to baptize ; and the same argument that is brought against baptizing , viz. not having an extraordinary mission , holds as strong against preaching , and the practice of all ordinances whatsoever as well as that ; therefore how dangerous a thing is it for any to plead for the non-continuance of baptism in the church , or to say it ceased when the extraordinary gifts ceased , sith there is no other commission that injoyns christ's disciples to preach , &c. but that which as well injoyns them to baptize those who are discipled by the word . object . but since the practice of baptism in water was lost in the apostacy , how could it be restored again without a new mission ? answ . that makes against the restoration of other gospel-ordinances . which were lost as well as baptism , in respect of the purity of them , as practised in the primitive times : but as the children of israel had lost for many years the ordinance of the feast of tabernacles , yet by reading in the book of the law there was such a thing required , they immediately revived it and did as they found it written without any new mission , or extraordinary prophet to authorize them so to do ; even so ought we to act , god's word being a warrant sufficient to justify us in so doing . chap. ii. shewing what baptism is from the literal and true genuine and proper signification of the word baptism . in shewing the signification of the word baptism , we will , with all impartiality , give the judgment of the learned ; 't is a greek word , therefore let us see what the learned in that tongue generally have , and do affirm to be the express signification thereof : and such hath been our care and pains , together with a friend of mine , ( some time since deceased * , who was several months in my house ) as to examine the writings of divers eminent men upon this account , amongst which are scapula and stephanus , pasor , minshew , and leighs critica sacra ; grotius , vossius , casaubon , selden , mr. daniel rogers , mede , chamiers , dr. taylor , dr. hammond , dr. cave , hefychius , budaeus , beza , erasmus , buchanan , luther , illyricus , zanchy , glassius , &c. who with many other learned men , nay all indeed who are impartial , agree with one voice , that the primary , proper , and literal signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , baptiso is mergo , immergo , submergo , obr●o , item tingo quod fit immergendo , that is , in english , to immerge , plunge under , overwhelm , as also to dip , which is done by plunging . true in a less proper or remote sense , because thing that are washed , are commonly dipped or covered all over in water , it is put for washing , luke 11. 38. heb. 9. 10. mark 7. 4. and we dare modestly assert , that no greek author of any credit , whether heathenish or christian , has ever put baptizing for sprinkling , or used those words promiscuously ; the greeks have a peculiar word to express sprinkling , viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rantizo , which as a learned * author observes , is ever used in scripture by the holy spirit , when he speaks of such a thing as 〈…〉 yea , 't is used three times in one chapter , viz. heb. 9. 13 , 19 , 21. and is always translated sprinkling : neither is there , saith he , any one place of scripture , wherein the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred to baptize , or used to signify baptizing : neither is there one scripture wherein the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , baptizo , is rendred sprinkling , or used to signify such a thing as sprinkling . this being so , and certainly so it is ; how strangely hath the world , and many godly christians , been deceived , thinking they have been baptized , when in truth they never were to this day , but only rantized . we have had many long and tedious disputes , and perplex'd controversies , about the true . form or manner of baptizing , whereas the thing in difference , is properly not the manner or form of baptizing , but what baptism is ; for , as one observes , a man may ride many ways , viz. east , west , &c. backward , forward , apace , or slowly , &c. yet all this is riding still , whilst the man moves to and fro on horse-back , because the very formality of that action of riding , consists is being carried by a beast ; but while he moves upon his own legs up and down , you cannot at that time denominate him riding . in like manner a man may be baptized [ anglicè , dipped ] or put under the water many ways , viz. forward , backward , sideway , towards the right hand or left , with a quick or slow motion , and yet all the while be baptized ; if he is put under the water , for in such respect the form or manner of baptizing , i.e. dipping , doth consist : the manner of baptizing is one thing , and the manner of rantizing is another : sprinkling is sprinkling , let it be done how you please , but it never was , nor never will be baptizing . and that baptism is any thing else than dipping , or washing , which is by plunging or dipping , we do utterly deny ; for as the cutting off a little bit of the foreskin of the flesh , and not the twentieth part round , is not circumcision ; so sprinkling a little water on the face is not baptism : as it would be ridiculous , and very absurd to call that circumcision , so it is as false and ridiculous to call sprinkling , baptizing . if accidentals , or meer accessaries , be wanting unto baptism ( saith one ) there may be right baptism notwithstanding , but abstract the absolutely necessaries , 't is not only none of the baptism of christ , but truly not any baptism at all . object . but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , though it signifies not to sprinkle , yet not only to dip and overwhelm in water , but also to wash , and so 't is rendred in the lexicons , as must be acknowledged by you . answ . if the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do signify to wash , yet it is a real total washing , only such a washing as is by dipping , plunging , or swilling the subject in water , and that signification is far off from sprinkling : can any thing be said to be truly wash'd , that hath only a little water sprinkled upon it ? the best lexicons , and most eminent criticks , as well as the holy scripture , do most plainly decide the controversy , as mr. danvers and others observe . scapula and stephens , two as great masters of the greek tongue as most we have , do tell us , in their lexicons , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifies mergo , immergo , obruo ; item tingo , quod sit immergendo , inficere imbuere , viz. to dip , plunge , overwhelm , put under , cover over , to die in colour , which is done by plunging . grotius says it signifies to dip over head and ears . pasor , an immersion , dipping , or submersion . vossius says , it implieth a washing the whole body . mincoeus in his dictionary , says , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is in the latin baptismus , in the dutch doopset , or doopen baptismus or baptisme , to dive or duck in water ; and the same with the hebrew tabal , which the septuagint , or seventy interpreters , render by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , baptiso to dip , as these texts in the old testament shew , gen. 37. 31. exod. 12. 22. lev. 4. 6. and 17. 14. deut. 33. 24. num. 16. 18. 2 king. 5. 14 , &c. this , saith casaubon , was the rite of baptizing , that persons were plunged into the water , which the very word baptizo sufficiently demonstrates . which as it does not extend so far as to sink down to the bottom , to the hurt of the person , so is it not to swim upon the superficies — baptism ought to be administred by plunging the whole body in water . also i find our late famous , learned , and reverend dr. du-veil , in his literal explanation of the acts , chap. 1. vers . 5. citing the same author in these words , the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , says casaubon , is to dip or plunge , as if it were to dye colour . leigh in his critica sacra , saith , its native and proper signification , is to dip into the water , or to plunge under water , mat. 3. 6. acts 8. 38. and that it is taken from a dyer's fat , and imports a dying , or giving a fresh colour ; for which also he quotes casaubon , bucanan , bullinger , zanchy , spanhemius : he saith withal , that some would have it signify washing ; which sense erasmus , he saith , opposed , affirming that it was not otherwise so , than by consequence ; for the proper signification was such a dipping or plunging , as dyers use for dying of clothes . salmasius saith , that that is not baptism which they give to children , but rantism . beza , on mat. 3. 11. saith , the word baptizo signifies to dye , by dipping or washing . selden saith , that the jews took that baptism wherein the whole body was not baptized , to be void . mr. daniel rogers saith , that the minister is to dip in water , as the meetest act the word baptizo notes it , for the greeks wanted not other words to express any other act besides dipping , if the institution could bear it . what resemblance of the burial and resurrection of christ is in sprinkling ? all antiquity and scripture confirm , that it was dipping . if you would , saith dr. taylor , attend to the proper signification of the word , baptism signifies plunging in water , or dipping with washing . in the synod of celichyth , where wolfred arch-bishop of canterbury presided , as 't is cited by dr. du-veil , it was ordered that the presbyters should take heed , that when they administred the sacrament of baptism , they should not do it by pouring water , but always by plunging , according to the example of the son of god , who was plunged in the waters of jordan . the same learned author affirms , this was the constant practice of the universal church , till the time of clement the 5th , who was crowned pope , saith he , anno 1305 , under whom first of all the second synod of ravenna approved the abuse introduc'd into some churches , about an hundred years before that baptism , without any necessity , should be administred by aspersion . hence , saith he , it came to pass , that contrary to the analogy , or intended mystical signification of this sacrament , all the vvest , for the most part in this age , they use rantism , that is , sprinkling instead of baptism , as zepper speaks , to the great scandal of the greeks and russians , who to this day plunge into the vvater those they baptize , and deny any one rightly baptized , who is not plung'd into the vvater , according to the precept of christ , as we may find in sylvester , sguropalus , and cassander ; the custom of the ancient church was not sprinkling , but immersion , in pursuance of the sense of the word baptizo in the commandment , and of the example of our blessed saviour , saith dr. taylor . the greek word baptein , ( saith salmasius ) ftom which the word baptizein derives , signifies immersion ; nor did the ancients otherways baptize . mr. joseph mede saith , that there was no such thing as sprinkling or rantism used in baptism in the apostles days , nor many ages after : he had spoke more proper if he had said , there was no rantism used in the apostles days but baptism , than to say no rantism used in baptism , sith he could not be ignorant but that they are two distinct actions , and it cannot be baptism at all if it be only sprinkling or rantism as is now used , dipping or immersion being the very thing , not an accident , but an essential , so absolutely necessary , that it can't be the thing without it . the ancient vse of baptism , saith chamier , was to dip the whole body into the element , therefore did john baptize in a river . neither is it amiss to give you what dr. hammond speaks upon this account in his annotations upon john 13. 10. where he saith , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies an immersion , or washing the whole body , and which answereth to the hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used for dipping in the old testament , and therefore tells us upon matth. 3. 1. that john baptized in a river , viz. in jordan , mark 1. 5. in a confluence of water , as aenon , john 3. 23. because 't is said there was much water ; which he further makes out by the name by which the greeks called the lakes where they used to wash ; also the ancients , he says , called their baptisterions , or the vessels containing their baptismal water , columbethras , viz. swimming or diving-places , being made very large with partitions for men and women . to all these famous authors , it may do well to add our late annotations , begun by the learned mr. pool , newly printed , see what they say on mat. 3. 6. a great part of those who went out to hear john were baptized , that is , dipped in jordan , and on mat. 28. 20. say they , it is true , the first baptism of which we read in holy writ , were by dipping the persons baptized . the dutch translation , according to their language , reads dipping . matth. 3. 20. jesus ge doopt zijnde , is terstont opge-klommon uit het water . and when jesus was dipp'd he came out of the water ; hence they , for john the baptist , read john the dipper ; and for he baptized them , he dipp'd them . why our translators , who have been so faithful and exact generally in all things ( as is acknowledged by all learned godly men in the translating the holy bible ) should leave the word baptism ( it being a greek word ) and not translate it into our language , as the dutch have done into theirs , i know not , unless it were to favour their own practice of bantising or sprinkling , which the word baptize will in no wise bear , as is confest by a whole cloud of witnesses . mr. ball in his catechism renders it washing by dipping . see also dr. ames in his marrow of divinity . mr. wilson in his dictionary saith , to baptize , is to dip into the water , or to plunge one into the water . also in the common-prayer-book dipping into the water is given as the proper and primary signification of the word . we will leave this to the consideration of all thinking men , it being so , i. e. that baptism is dipping or plunging the body all over in water , whether infants can be the subjects of it , sith their tender bodies cannot bear being plunged thus into the water in cold climates , without palpable danger of their lives . chap. iii. proving that baptism is dipping , plunging , and covering the body all over in water from the practice of the primitive times . certainly no better course or way in the next place we can take to find out what baptism is , than to examine the scripture , and see what the thing was which the saints practised in the primitive time , where we read they did baptize , or were baptized : for as the jews in circumcision all along were to practise that rite , as it was commanded , and practised by abraham ; and keep the passeover as it was given to them from the lord by moses , together with all other ordinances and services whatsoever , it behoved them to observe the first or primitive institution and practice of every particular duty , and were not to derogate from thence in any thing whatsoever ; and for their adulterating any of the ordinances of god , they brought themselves under the wrath of god , and many heavy judgments from him , as the old testament doth sufficiently witness ; so it behoveth us , i say , to see to the first or primary institution and practice of baptism in the gospel-time , that being a pattern or rule to us , and to all christians to the end of the world , in respect of every gospel-ordinance ; and if we derogate from that rule , we must expect to meet with sharp rebuke from the almighty first or last . now that that ordinance which is called baptism , is immersion , dipping , or plunging into water , will appear , if we observe the practice of john the baptist , who was the first that was sent by christ to baptize ; read mat. 3. 6. he 't is positively said baptized in a river , viz. in the river jordan . diodate on this place in his annotations , saith he plunged them in water ; and our late annotators say he dipp'd them in jordan . moreover 't is said that john was baptizing in aenon near salim ; the reason is given , because there was much water . now if it had not been dipping or covering the body in water , this could be no reason , for a little water would have served to sprinkle thousands , as cornelius à lapide notes . piscator on this passage saith , that baptism was dipping the body in water . also our late annotators * upon the place say thus , viz. it is from hence apparent , that both christ and john baptized by dipping the body in the water , else they need not have sought places where had been a great plenty of water . they say well , and less they could not speak unless they would stifle their consciences , or offer violence to their reason : but if they had from hence said , it is apparent that christ and john baptized , and not rantized persons , they had come off better , and had undeceived the people . secondly , 't is said when our blessed saviour was baptized by john in jordan , he went up straightway out of the water , &c. and philip and the eunuch 't is said went both down into the water , and that they came up out of the water . the assembly in their annotations on this text , say , they were wont to dip the whole body ; and piscator on the place ( as i find him quoted by a worthy divine ) saith , the ancient manner of baptism was that the whole body was dipp'd into the water . certainly it had been a vain and weak thing for them to have gone down into the river to be sprinkled with a little water . there is no ground to think they would ever have done so , if sprinkling or rantism had been the ordinance required of them , the manner was not to apply water to the subject , as some do , but the subject to ( nay into ) the water . in mark 1. 9. 't is said , jesus was baptized of john in jordan : now , saith one on this place , it had been non-sense for mark to say that jesus was baptized in jordan , if it had been sprinkling , because the greek reads it into jordan , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , could jesus be said to be sprinkled into jordan ? 't is proper to say he was baptiz'd , that is , dipp'd into jordan , and that was the act and nothing else , as all the learned acknowledg . moreover , philip needed not to have put that noble person , who was a man of great authority under candace queen of the ethiopians , to the trouble to come out of his chariot ( if sprinkling had been baptism ) and to go into the water and dip him ; or if sprinkling might have done as well as dipping , sure philp would on this occasion have dispensed with immersion , and let rantism have served , considering he was a great man and on a journey ; he might have fetch'd a little water in his hand and have sprinkled him in the chariot . but as philip had preach'd baptism to him , so there is like ground to think that the eunuch very well understood what it was , and readily submitted to it ; but if sprinkling would not excuse them , i know not how any christian can think it may excuse us in these days ; we have no reason to think christ jesus , or his apostles , did do or teach any thing in vain , yet so we must conclude , if he went into a river to receive no more than sprinkling ; and so we must think of philip and the eunuch also . but to proceed , here i cannot well omit that which mr. daniel rogers , a most worthy english writer , hath said in a treatise of his , it ought ( saith he ) to be the churches part to cleave to the institution , which is dipping , especially it being not left arbitrary by our church to the discretion of the minister ; but required to dip or dive : and further saith , that he betrays the church , whose officer he is , to a disorder'd error , if he cleave not to the institution , which is to dip. what abundance of betrayers of the truth and church too have we in these days ? how little is the institution or practice of the primitive christians minded amongst many good men ? and where is the spirit of reformation ? and doubtless that famous author , and learned critick casaubon was in the right ; will you have his words ; i doubt not , saith he , but , contrary to our churches intention , this error having once crept in , is maintained still by the carnal ease of such as , looking more at themselves than at god , stretch the liberty of the church in this case deeper and further than either the church her self would , or the solemness of this sacrament may well and safely admit . — afterwards further saith , i confess my self unconvinced by demonstration of scripture for infants sprinkling . but oh! how hard is it to retract an error which has been so long and generally received , especially when there is carnal ease and profit attending the keeping of it up , and when the contrary practice , i mean dipping , is look'd upon so contemptible a thing , and those who do it are daily , by the ignorance of foolish men , reproached and vilified , as it is now as well as in former days . acts. 8. 38. — and they went both down into the water , both philip and the eunuch , and he baptized him . we may see , saith calvin , what fashion the ancients had to administer baptism , for they plunged the whole body into the water : the use with us is now , saith he , that the minister casts a few drops of water only upon the body , o● upon the head. and upon john's baptizing in aenon near salim , joh. 3. 23. saith the same calvin , from this place we may gather that john and christ administred baptism by plunging the whole body into the water . the learned cajetan upon mat. 3. 5. saith , christ ascended out of the water ; therefore christ was baptized by john , not by sprinking or by pouring water upon him , but by immersion , that is , by dipping or plunging into the water . moreover , musculus on mat. 3. calls baptism dipping , and saith , the parties baptized were dipped , not sprinkled . object . but it is still objected , sprinkling is baptizing , say you what you will ; and baptism signifies sprinkling as well as dipping . answ . to this we always answer , and again say and testify , that the greek word to sprinkle , is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rantizo ; and that the translators themselves never so much as once , in all the new testament , render baptism , sprinkling ; and where is the man that affirms the word signifies sprinkling ? object . but the word baptizo will bear vvashing . answ . vve answer then , 't is such washing as is done by dipping ; so much as is baptized , or washed , is dip'd , and your rantism is no washing ; and we also say , and that too with good authority , that though the word baptizo doth sometimes allow of that acceptation , yet it is not the direct , immediate , genuine , and primary signification of it , for that is to dip , or plunge , as you see in the lexicons . but at the best 't is but indirectly , collaterally , by the by ( as one observes ) so meant , or improperly and remotely , that it so signifies : and we ask , whether when we try any matter by the signification of the word as 't is in the original , we shall go to the direct , original , prime , and proper , or to the occasional , remote , indirect and improper signification to be tried by ? your practice it seems is built only upon the indirect , improper and remote acceptation of the word , and therefore is at best only an uncouth , indirect , improper and far-fetch'd practice ; and indeed , as the word is found in scripture , respecting christ's ordinance of baptism , it is evident to all what it signifies . object . but the pharisees , mark 7. 4. held the washing of hands , vessels , cups , pots , and beds , &c. and there vvashings are called baptism . answ . yea , and what then , for , saith mr. wilson , to baptize , is to dip or plunge primarily , and signifies such a washing as is used in bucks wherein linnen is plunged and dip'd ; and thus they wash'd their vessels , hands , and cups , viz. they swilled , rinsed , cleansed , and totally washed , dip'd , or wetted them all over with vvater , or else you may be sure it could never be said they baptized them . but , sirs , who-ever washes hands , cups , pots , or beds , by sprinkling a few drops of vvater upon them ? there is no washing by such a kind of sprinkling . o that you would give over such arguing , since the practice of baptism in the primitive times doth , as you have heard , evidently shew that the baptized were always dipped all over in vvater ; certainly 't is no baptism at all , if not so administred . object . doth it follow that we must baptize so now ? that was in a hot country ; but we live in a cool climate , and when children were dipt , some of them died ; and god will have mercy , not sacrifice . answ . ought you not to make god's vvord your rule ? have you a dispensation to make the commandments of god void by your traditions ? vve conclude , the institution of christ and the practice of the primitive church , ought to be followed in all things as near as we can . but you say this is a cold climate : pray , sirs , did not christ , when he gave forth his commission to his apostles , to teach and make disciples , and baptize , bid them go into all the world , and into all nations ? vvere they not to go into cold countries as well as hot ? and , were they not to teach the same doctrine , and administer the same ordinances alike where-ever they come ? or , did he tell them they should baptize those in hot countries that were disciples , and rantize such who received the word in cold countries ? unless you can prove this , i am sure all you say is nothing . certainly you were as good never pretend to baptize , but wholly deny it , and cast it off as a low and carnal thing , as some do , as to do another thing in the room of it , which christ never commanded , and call it his ordinance ; which we do declare and testify , by the authority of god's vvord , and a great cloud of vvitnesses , who all understand the greek tongue , ( may be better than some of you do ) that 't is no baptism at all , but a thing of man's devising brought in , in the room of christ's baptism , and unjustly fathered upon him . sirs , how dare you , in the name of the father , son , and holy ghost , say , i baptize thee , &c. when you do but rantize the person ? for you neither dip the person , nor wash him . has the holy trinity given you any authority so to do ? for god's sake , for time to come , use the names of those persons by whose authority it was first set on foot and given forth , till you can shew you have authority from jesus christ to sprinkle , or pour a little vvater upon the face of a poor infant , or an adult person . nor is it any marvel , when they did dip poor children in vvater , that some of them died , sith they are not the true subjects of baptism ; if they had , no doubt god would have preserved them , as well as he did those babes whom once he required to be circumcised . can any believe god would command any such thing to be done , that should endanger the life of a child ? that was doubtless a just re●uke for the prophanation of christ's blessed ordinance ; he will one day , i fear , say , who hath required this at your hands ? nay , and who knows what judgments and vvrath may come upon this land for the abominable abuse of the sacred institution of baptism . god many times shews men their sin , by the punishment he brings upon them , if you are so fond of humane traditions and innovations . object . but why must the whole body be dipp'd ? may not the head be sufficient , that being the principal part ? answ . i must confess , in a late discourse i had with a minister of the church of england , he pleaded for this , seeing he could not defend rantism . but to give a direct answer , pray consider whether it be the person , ( viz. the man or woman ) or part of the person that christ commanded to be baptized ; if not the whole body , why might it not serve only to wash or dip the hands ? but if it were the hands only , or the feet , or the head only that was to be baptized , i. e. dipped , a small vessel of water would have served , and no need for christ or john to have gone into rivers and places where there was much vvater , to baptize . 2. it is not said , john baptized him , i. e. our blessed saviour , not part of him : but as the blessed virgin bore him in her vvomb , and brought him forth , and laid him in a manger ; so john baptized , or dipped him , that is , his whole body into jordan , or in the river jordan . moreover , 't is said , acts 8. 12. they were baptized , both men and women , ( that is , the bodies , the whole bodies of those men and women ) and not some part or members of them : if this be not granted , we shall be run into many strange absurdities almost every where in reading the scriptures . 3. to put this out of doubt , 't is evident the whole body ought to be dipp'd or baptiz'd , because ( as we shall shew in the next chapter ) baptism is a figure of the burial and resurrection of jesus christ , nay , called a burial . now a person is not said to be buried , that is not totally covered in the earth ; no more can a man be said to be baptiz'd , except he be covered all over in the vvater . 4. vve have shewed how all the learned agree , and positively assert , that baptism was administred in the primitive times , by a total dipping the body in vvater . and indeed at first , when this innovation of rantism came in , they used to sprinkle the body all over , being sure it was not one part , but the whole body that was to be baptized , and so they rantiz'd the whole body . but you are gone here too , for you in ( your practice , and in your own sense ) baptize but the face only ; so that all your people are unbaptized persons , as evident as any thing can be , take it how you will , if it should be granted . i mean , that sprinkling is baptism . chap. iv. proving that baptism is dipping , plunging , or burying the whole body in water , in the name , &c. from the spiritual or metaphorical signification of this gospel-ordinance or administration . to make it appear yet more fully , that baptism is not sprinkling , pouring , nor any other thing , than dipping , plunging , or covering of the body in vvater , we shall proceed to examine what it was ordained for by our lord jesus christ , to hold forth , or to be a sign or representation of ; for like as in the holy sacrament of the supper , it behoveth us to know , what the breaking of the bread , and pouring forth of the vvine signifies , or are figures of ; so in like manner we ought ( with as great care ) to endeavour to know what is held forth , or represented to us , as the holy signs of the blessed sacrament of baptism ; for as all true christians readily do confess and agree with us , that the ordinance of the lord's supper is not , cannot be rightly nor truly administred , if the great ends and design of jesus christ , in the institution of it , are not answered thereby , or ▪ what it was ordained and appointed to signify , plainly held forth and represented in its administration ; but it is contrarywise a great abuse and prophanation of it ; and from hence we , and all true protestants , always say , let us keep to the exact words of the institution , and manner of its first celebration , that so the great things signified , both by the breaking the bread , and pouring forth the vvine , may clearly appear , and be represented in the administration thereof . now then , this is that which we affirm , viz. that as the sacrament of the lord's supper was ordained to hold forth the breaking of christ's body , and the pouring forth of his blood ; so in like manner the sacrament of baptism was instituted and appointed , to hold forth christ was really dead , buried , and that he arose again for our justification . and that this is so , we shall not only prove it from the plain authority of god's vvord , but by the joint testimony of almost all famous vvriters and divines we have met with , ancient or modern . and indeed we cannot but be much affected with the great love and goodness of our blessed saviour in the institution of these two great ordinances , it being his gracious design and condescention , hereby to hold forth , or preach , as i may say , to the very sight of our visible eyes by these fit and proper mediums , the glorious doctrine of his death , burial , and resurrection , which in the ministration of the vvord , is preached or held forth to the hearing of our ears , that so we might the better and more effectually be established and grounded in the sure and stedfast belief thereof ; which is indeed absolutely necessary to salvation , as the apostle doth plainly testify , 1 cor. 15. 1. 2 , 3 , 4. moreover , brethren , i declare unto you the gospel which i preached unto you , which also you received , and wherein you stand , vers . 1. by which also you are saved , if you keep in memory what i preached unto you , unless ye have believed in vain , vers . 2. for i delivered unto you first of all , that which i also received , how christ died for our sins , according to the scripture , vers . 3. and that he was buried , and that he rose again the third day according to the scriptures , vers . 4. this being so , let none blame us for contending so earnestly for this ordinance according to the primitive purity , or its original glory , wherein , according to the gracious design of jesus christ we daily receive , in beholding the administration of this sacrament , ( as well as in the lord's supper what is represented to us ) such a blessed establishment in the truth of the doctrine of christ's death , burial , and resurrection , as well as in many other respects , the profit and use appears to us , no ordinance being more significant , or ordained upon more weighty and glorious purposes and designs : for certainly , if we consider the grand errors and heresies of the present age , so boldly maintain'd amongst us , ( by those deceived people who cry up the light within to be the true christ ; or that the light or power in that person , called jesus of nazareth , distinct and apart from the body that was crucified , &c. is all the christ they own ) it will clearly convince us how gracious christ was to appoint this ordinance , besides the word to confirm us in the belief , that the true saviour was a man , and that he did die , and was buried , and rose again , which we see in a figure represented before our eyes , in the administration of this ordinance , and that this is signified in baptism , we shall now prove ; first , from the scripture . secondly , by the consent and agreement of a cloud of witnesses . 1. the first scripture is rom. 6. therefore we are buried with christ in baptism : he seems , say our late annotators , to allude to the manner of baptizing in those warm eastern countries , which was to dip or plung the party baptized , and as it were to bury him for a while under water . cajetan , upon this place , saith , we are buried with him by baptism into death . by our burying he declares our death by the ceremony of baptism : because he that is baptized is put under water , and by this carries a similitude of him that was buried , who was put under the earth now , because none are buried but dead men — from this very thing that we are buried in baptism , we are assimulated to christ buried , or when he was buried . the assemblies annotations on this place of scripture say likewise thus , i. e. in this phrase the apostle seemed to allude to the ancient manner of baptizing , which was to dip the party baptized , and as it were to bury them under water for a while , and then raise them up again out of it , to represent the burial of the old man and our resurrection to newness of life : the same saith diodat ? tilenus , a great protestant writer , speaks fully in this case ; baptism , saith he , is the first sacrament of the new testament , instituted by christ , in which there is an exact analogy between the sign and the thing signified ; the outward rite in baptism is threefold . 1. immersion into the water . 2. abiding under the water . 3. a resurrection out of the water . the form of baptism , viz. internal and essential , is no other than the analogical proportion which the signs keep with the things signified thereby ; for the properties of the water in washing away the defilements of the body , do in a most suitable similitude set forth the efficacy of christ's blood in blotting out of sins ; so dipping into the water doth in a most lively similitude set forth the mortification of the old man , and rising out of the water , the vivification of the new man : the same plunging into the water , saith he , holds forth to us that horrible gulf of divine justice , in which christ , for our sakes , was for a while in a manner swallowed up — abiding under the water ( how little time soever ) denotes his descent into hell * even the very deepest of lifelesness , which lying in the sealed or guarded sepulchre , he was accounted as one dead ; rising out of the water , holds forth to us a lively similitude of that conquest which this dead man got over death — in like manner , saith he , 't is therefore meet that we being baptized into his death and buried with him , should rise also with him , and so go on in a new life . — st. ambrose saith water is that wherein the body is plung'd to wash all sin away , there all sin is buried : we suppose he means 't is a sign of this , to shew that all sin is buried . many other of the ancient fathers speak to the same purpose , as is observed by the famous sir norton knatchbul in his learned notes printed at oxford , 1677. ( cited by dr. du viel ) the sense and meaning of peter ( saith he ) that baptism , which now saves us by water , that is , by the assistance of water , and is antitypical to the ark of noah , does not signifie the laying down the filth of the flesh in the water , but the covenant of a good conscience towards god , while we are plung'd in the water , which is the true use of water in baptism , thereby to testify our belief in the resurrection of jesus christ ; so that there is a manifest antithesis between these words by water , and by the resurrection ; nor is the elegancy of it displeasing . as if he should say , the ark of noah , not the flood , was a type of baptism , and baptism was an antitype of the ark , not as baptism is a washing away the filth of the flesh by water , wherein it answers not at all to the ark , but as it is the covenant of a good conscience towards god by the resurrection of chrst , in the belief of which resurrection we are saved , as they were saved by the ark of noah : for the ark and baptism were both a type and figure of the resurrection ; so that the proper end of baptism ought not to be understood as if it were a sign of the washing away of sin , altho it be thus oftentimes taken metonymically in the new testament , and by the fathers , but a particular signal of the resurrection by faith in the resurrection of christ , of which baptism is a lively and emphatical figure , as also was the ark out of which noah returned as from the sepulcher to a new life , and therefore not unaptly called by philo , the captain of the new creature : and the whales belly out of which jonas , after a burial of three days , was set at liberty : and the cloud and the red-sea in which the people of israel are said to have been baptized ; that is , not washed , but buried ; for they were all types of the same thing as baptism , viz. not the washing away of sin , but of the death and resurrection of christ , and our own ; to which the apostles , the fathers , the scholasticks , and all interpreters agree . the thing is so apparent as not to need any testimonies . but because there are not a few who do not vulgarly teach this doctrine , it will not be superfluous to produce some of these innumerable testimonies , that i may not seem to speak without book ; and first let us begin with st. paul , know ye not that so many of you that have been baptized into christ , were baptized into his death ? therefore we are buried with him in baptism into death , &c. else what shall they do that are baptized for the dead , if the dead rise not at all ? as if he had said , if there be no resurrection , why are we baptized ? in vain does the church use the symbol of baptism if there be no resurrection . the like testimonies frequently occur among the fathers — * that believing in his death we may be made partakers of his resurrection by baptism . baptism was given in memory of the death of our lord ; we perform the symbols of his death and resurrection in baptism . we know but one saving baptism , in regard there is but one death for the world , and one resurrection from the dead , of which baptism is an image . here paul exclaiming , they pass'd through the sea , and were all baptized in the cloud , and in the sea † ; he calls baptism the passage of the sea ; for it was a flight of death caused by the water . to be baptized , and so plunged , and to return up , and rise out of the water , is a symbol of the descent into the grave , and return from thence . baptism is a pledg and representation of the resurrection ‖ ; baptism is an earnest of the resurrection ; immersion is a representation of death and burial . innumerable are the testimonies which might be added . but these i think sufficient to prove that baptism is an image of the death and resurrection of christ , ( from hence we acknowledg the mystery of our religion , his deity and humanity ) and of all the faithful who are baptized in his faith , from death to sin , to newness of life , which if they lead in this world , they have a most assured hope , that being dead they shall hereafter rise to glory with christ : — which things if so , what affinity is to be seen between a burial and a washing , that christian baptism should be thought to draw its original from jewish lotions ? for if it were true that the end of our baptism were to signify a washing , or ablution ; or if it were true , that the jews of old did admit their children or proselytes into their church , by the administration of any diving , as it is asserted by many learned persons of late days ; yet to prove that our baptism is indeed an image of death , and resurrection , not of washing , enough hath been said . thus far sir norton knatchbul . and indeed , what this great man hath asserted , and clearly demonstrated , doth fully detect our brethren , who argue for their childish rantism , affirming , though dipping was the baptism that was practised in the primitive time ; yet it doth not from thence follow , that dipping is essential to baptism ; they are the words of our late annotators on mat. 3. 6. the reason they give is , because , the washing of the soul with the blood of christ , the thing , say they , signified by baptism , being expressed by sprinkling , or pouring water , as well as by dipping , or being buried in water . in answer , we say with st. bernard , viz. immersion is a representation of death and burial . but saith the famous dr. du-veil , to substitute in the room of immersion , either sprinkling , or any other way of applying water to the body to signify the same thing , is not in the power of the dispensers of god's mysteries , or of the church , for that , ( saith he ) as thomas aquinas excellently well observes , it belongs to the signifier to determine what sign is to be used for the signification ; but god it is , who by things sensible , signifies spiritual things in the sacrament . to which let me add , shall frail and silly man seek out , or contrive new rites , or signs , having other significations than ever the great lawgiver appointed or intended , and call them by his name , viz. ordinances or sacraments of christ ? will god , i say , ever , think you , suffer any man , to invent , out of his own brains , new signs or symbols of divine gospel-mysteries , and father them upon him ? what ordinance hath he ordained to signify the sprinkling of the blood of christ ? this cannot cer●ainly stand with his care , wisdom , and faithfulness ; you may as well , no doubt , and be as far justified , to contrive some other proper and fit signs or figures of other gospel-mysteries , and call them sacraments of christ , as to change his holy institution of immersion , or dipping , designed and ordained by him , chiefly as it most clearly appears to represent his death , burial , and resurrection into sprinkling , or pouring , and make it represent washing in , or sprinkling with the blood of christ , and then say , and not blush , it may serve as well . object . but do you not acknowledg baptism to signify our being washed in the blood of christ ? answ . in answer to this , we do say , in a more remote sense , baptism doth hold forth our being washed or bathed in christ's blood , which we doubt not but is signified in that of titus 3. 5. by the washing of regeneration ; and in heb. 10. 22. yet certainly sir norton knatchbul is in the right , the proper end of baptism , saith he , ought not to be understood , as if it were a sign of the washing away of sin , although it be often-times taken thus metonymically in the new testament . this therefore , we say , washing is not at all the main or principal thing , or such as is immediately , or primarily , but only remotely , and secondarily signified thereby . but the death , burial , and resurrection of christ , which is the rise and root , the original and meritorious cause of all the good we partake of , is the principal thing signified hereby . but what advantage is it to you that are only for rantism , for us to own washing is signified by baptism , sith sprinkling can , as you use it , in no proper manner represent washing ? but suppose it did answer in that , yet it cannot be baptism , because it cannot , nor does it in any respect represent the death , burial , and resurrection of christ ; nor our death to sin , and rising again in a figure , to walk in newness of life ; which baptism we have shewed was appointed to do , and therefore can be no other but immersion , dipping and plunging , or covering the body in water , which doth resemble , and most lively hold forth the things signified thereby to our sight . yea these matters , viz. christ's death , burial , and resurrection , are the cardinal or great things to be considered ; for as in the lord's supper remotely many things may be signified to us , yet all the things cannot plainly be represented to our eyes ; but such things that are the more immediate significations of it are the proper cause of all the rest , viz. christ crucified , and our feeding on him by faith , or the breaking of his body , and the pouring forth of his blood , are most lively set forth and represented to our visible sight : so in baptism likewise , the main and more immediate significations , which are the death , burial , and resurrection of our blessed saviour , with our death unto sin , and vivification to a new life , is clearly resembled , though the fruit of his death , and remission of sin , and purging , &c. are consequently gathered from it also . calvin saith , baptismum esse sepulturam , in quum nulli msi jam mortui mortuo tradendi sunt ; i. e. that baptism is a form or way of burial , and none but such as are already dead to sin , or have repented from dead works , are to be buried . also learned zanchy , i find , writes thus on col. 2. 12. of regeneration , saith he , there are two parts , mortification and vivification , that is called a burial with christ , this a resurrection with christ ; the sacrament of both these , saith he , is baptism , in which we are overwhelmed or buried , and after that do come forth and rise again : it may not be said truly , but sacramentally , of all that are baptized , that they are buried with christ , and raised with him , but only of such as have true faith. now we may appeal to all the world , whether zanchy doth not clearly and evidently testify the same thing which we assert , viz. that baptism is and can be no other than immersion , or dipping , sith sprinkling , all must confess , doth not represent , in a lively figure , the burial and resurrection of christ , nor our dying , or being dead to sin , and vivification to newness of life , saith he , sacramentally , i. e. analogically ; and in respect of the near resemblance , yet truly to be buried with , and raised with christ . this , we say , cannot be said of them that are sprinkled only ; for if in respect of mortification , and vivification , they may be denominated , buried , and raised with christ , yet that outward rite and ceremony cannot of it self denominate them so much as sacramentally buried and raised with christ , for there is not so much as any likeness of such things in it . but in true baptism , viz total dipping the body in water , and raising it again , it is in a lively figure held forth to our sight . moreover chrysostom saith that the old man is buried and drowned in the immersion under water ; and when the baptized person is afterwards raised up from the water , it represents the resurrection of the new man to newness of life , and therefore concludes ( saith my author ) that the contrary custom , being not only against ecclesiastical law , but against the analogy and mystical signification of the sacrament , it is not to be complied with . it has been too long , god grant men light to see their error , and do so no more . also dr. cave saith that the party baptized was wholly immerged , or put under the water , which was the almost constant and universal custom of those times , whereby they did most notably and significantly express the great ends and effects of baptism ; for , as in immerging there are in a manner three several acts , the putting the person into the water , his abiding under the water , and his rising up again , thereby representing christ's death , burial , and resurrection ; and in our conformity thereunto , our dying to sin , the destruction of its power , and our resurrection to a new course of life . by the person 's being put into the water , was lively represented the putting off the body of the sins of the flesh , &c. by his being under it , which is a kind of burial into water , his entring into a state of death , or mortification , like as christ remained for some time under the state or power of death ; therefore it is said , as many as are baptized into christ , are baptized into his death , &c. and then , by his emersion , or rising up out of the water , is signified his entring upon the new course of life ; that like as christ was raised by the glory of the father , so we should wal● in newness of life . we are said ( saith paraeus ) to die , and to be buried with christ in baptism — and further shews , that the external act of being buried in water in baptism , is a lively emblem of the internal work of regeneration . this , saith augustin , speaking of these things , is by a sacramental metonimy , and the meaning of it is , not that one thing is changed really into another , but because the sign doth so lively resemble the thing signified . thus all men may see how the learned agree with us , that these scriptures do hold forth baptism to be a lively resemblance of christ's death , burial and resurrection , and not of the spiritual things signified only , viz. our mortification of sin , and rising to holiness in a way of likeness to christ's death and resurrection , but also the outward rite or form of administration of the sign it self — to be done in a way of likeness or lively resemblance to them both ; so that either our brethren and other pedo-baptists must deny the apostle speaks here at all of the ordinance of baptism , or else confess they have no baptism ; i mean none of christ's sacrament of baptism , their 's not answering nor representing any such things that baptism was appointed to do , and still does among those christians and churches who have it according to the primitive institution restored to them , and practised by them . we are , saith mr. leigh [ buried with him in baptism unto death : ] baptism , saith he , is an instrument not only of thy death with christ , which is the killing of sin , but also of thy burial with him , &c. he alludes to the manner in which baptism was then administred , which was to plunge them in water ; the plunging of them into water which were baptized , was a sign of their death and burial with christ . dr. jer. taylor , late bishop of down , in his plea for the baptists saith , this indeed is truly to be baptized , when it is both in the symbol and in the mystery ; whatsoever is less than this , is but the symbol only , a meer ceremony , an opus operatum , a dead letter , an empty shadow , an instrument without an agent to manage , or force to actuate it . chap. v. proving baptism to be immerging or dipping , from those typical and metaphorical baptisms spoken of in scripture . that we might remove every stumbling-block out of the way , if possible , we shall shew you what those metaphorical baptisms spoken of in the scripture do hold forth . 1. we read of the baptism of afflictions or sufferings , mat. 20. 22 , 23. mark 10. 38. luk. 12. 50. i have a baptism to be baptized with , and how am i straitned till it be accomplished ! from the literal signification of the word baptizo , viz. drown , immerge , plunge under , overwhelm , great afflictions come to be called baptism , and signifies , as vo●lius shews , not every light affliction , but that which is vehement and overwhelming , as there are waves of persecution and tribulation mention'd in scripture ; so such as are drown'd and overwhelm'd by them may seem in a mystical way to be baptized ; the reason of the metaphor is taken from many deep waters to which calamities are compared ; he drew me out of great waters , saith david , psal. 32. 6. i am come into deep waters where the floods overflow me , psal. 69. 1 , 2. and hence great afflictions are called waves , or compared to the waves of the sea that overflow , t●y waves and thy billows are gone over me , psal. 42. 7. christ spake of his suffering , who was as it were drowned , or drenched , or overwhelmed in misery , no part free : every suffering is not the baptism of suffering , but great and deep afflictions , suffering unto blood and death , in opposition to a lesser degree or measure of them , being dipp'd and plunged into afflictions . mr. wilson on the baptism of affliction renders it to plunge into afflictions or dangers as it were , saith he , into deep waters ; so that it appears also from this metaphorical notion of baptism , to baptize is to dip , or overwhelm , or cover the body in water . see what our last and best annotators positively affirm on matth. 20. 22. to be baptized , is to be dipped in water , say they , metaphorically ; to be plunged in a●flictions . i am , saith christ , to be baptized with blood , overwhelmed with sufferings and afflictions ; are you able so to be ? &c. 2. we read of the baptism of the holy ghost and fire : i indeed baptize you with water , saith john , but he shall baptize you with the holy spirit and with fire . now the question is , what we are to understand to be meant by the baptism of the holy ghost ? whether the sanctifying gifts and graces of the spirit are intended hereby , which all the godly receive ? or those extraordinary gifts or miraculous effusions of the holy ghost only , which many received in the primitive times ? i know some are ready to make use of the baptism of the spirit to justify their rite of sprinkling or pouring , because god is said to pour the spirit upon his people , and to sprinkle them with clean water , which we do grant does intend the graces of the holy spirit . but certainly if they did consider the ground and reason why persons were said to be baptized with the spirit , they would soon perceive this argument would utterly fail them likewise , or stand them in no stead . for we do affirm that every believer who hath the holy spirit , cannot be said to be baptized with the spirit ; like as every one that is under afflictions and sufferings , cannot be said to be baptized with sufferings , as we have shewed . but in the first place , it is necessary to understand the difference between the baptism commanded and the baptism promised ; the baptism commanded is that of water , the baptism promised was that of the spirit . our saviour after his resurrection gave forth his commission to his disciples , to teach and baptize , and then being assembled together with them , commanded them that they should not depart from jerusalem , but wait fo● the promise of the father , which , said he , ye ha●● heard of me , acts 1. 4. what was that ? why 't is exprest in the fifth verse , ye shall be baptiz'd with the holy ghost not many days hence ; and this was made good to them on the day of pentecost , acts 2. 1 , 2 3. which was no other than the spirit in an extraordinary manner , or the miraculous gifts thereof ; these the apostles and believing jews received first , and in the tenth chapter of the acts the same extraordinary gifts , or baptism of the spirit , the believing gentiles received , i mean cornelius , and those with him , for they spoke with tongues and magnified god : and peter saith , chap. 11. and as i spake unto them , the holy ghost fell on them , as on us at the first ; then , saith he , i remembred the word , &c. ye shall be baptized with the holy ghost , ver . 15 , 16. now no other gifts of the spirit than these great , and extraordinary , and miraculous effusions of the spirit we do conclude is or can be intended or meant by the baptism of the holy ghost . and that you may see we are not alone in this opinion , see what dr. du veil saith on acts 1. 4 , 5. shall be baptized , the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , says casaubon , is to dip or plunge , as if it were to dye colours ; in which sense , saith he , the apostles might be truly said to have been baptized ; for the house in which this was done was filled with the holy ghost ; so that the apostles might seem to have been plunged into it , as in a large fish-pond . hence oecumenius on acts 2. saith , a wind fill'd the whole house , that it seem'd like a fish-pond , because it was promised to the apostles , that they should be baptized with the holy ghost . to the same effect , saith another , as is noted in our book of metaphors , baptism is put for the miraculous effusion of the holy spirit upon the apostles , and other believers in the primitive church , because of the analogical immersion or dipping , for so baptizo signifies ; for the house where the holy spirit came upon the apostles was so filled that they were ( as it were ) drowned in it ; or the reason of the metaphor saith he may be from the great plenty and abundance of those gifts in which they were wholly immerg'd , as the baptized are dipp'd under water . and it appears by what mr. del●un hath written and translated out of tropical writers , that glassius and others assert the same things . and so likewise mr. gosnold , a worthy and learned man , understood it , speaking of those scriptures ; we have here cited , saith he , these places diligently compared together , evidently shew that the baptism of the spirit is a distinct baptism from that of water , and hath no reference at all to the inward sanctifying graces of the spirit ; but notes out the most extraordinary gifts of the spirit that ever were given to the sons of men , therefore called the baptism of the spirit . object . but yet this baptism however was by a pouring forth of the spirit , and why may not baptism be administred so ? answ . 't is evident 't was not by a sprinkling or dropping of the spirit , and therefore no ways for your turn ; and though it was by a pouring out , or a pouring forth of the spirit , yet in such sort that the house in which they were is said to be filled , and so they immerg'd or baptized with it : but however , all confess this was but a metaphorical baptism , and therefore your argument from hence at best is but far fetched , and signifies nothing , for 't is a strange way to go to the metaphorical notion of a word to prove a practice that is contrary to the literal and proper signification thereof . moreover , if this be granted which we have hinted here , it may serve to detect the error of some men who own no other baptism than that of the spirit , and think that the ordinary gifts and graces of the spirit is the baptism of the spirit , which there is no ground , as i can see , to believe ; nor was there any other baptism to continue to the end of the world , but that of water without doubt , sith the baptism of the holy spirit was given only to the apostles and saints in the primitive time for the confirmation of the gosp●l , as these scriptures shew , mark 16. 16 , 17 , 18 , 20. heb. 2. 3 , 4. therefore let such take care who say they have the true baptism , and are baptized with the spirit , left they are found liars , and to be indeed without any baptism at all ; for though the saints before that great effusion of the spirit , nay before christ was manifested in the flesh , had the holy spirit , and some of them in a glorious manner ; yet , as some learned men observe , they were not said to be baptized with it : so likewise believers in these days have the spirit of christ in the ordinary gifts and graces thereof , yea and the promise of christ is , that the blessed spirit the comforter shall abide with us for ever , yet are not we , nor any now baptized with it , nor have any ( as i humbly conceive ) since those miraculous and extraordinary gifts ceased in the church . thirdly , there is another typical or metaphorical baptism spoken of , viz. the children of israel , or the fathers are said to be baptized to moses in the cloud , and in the sea , 1 cor. 10. some have of late intimated , that the rain that fell from the cloud , sprinkled them as they past through the sea , and from hence would have baptism to be sprinkling : truly , if that was a baptism , viz. it raining upon them , the people may save their mony , and never go to priest ●or minister more to christen their children , for 't is but to carry them abroad when it rains , and they will be so baptized ; and it will be as true a baptism , no doubt : for the using the name of the father , &c. doth not make baptism , though true baptism cann't be warrantably administred without mentioning the names of the sacred trinity . but we must conclude , there was something else than that which these men suppose in that case , which caused the apostle to say , our fathers were baptized unto moses , in the cloud , and in the sea. it was doubtless a type and plain figure of gospel-dipping , or burying in water ; for they were overwhelmed , 't is evident , as it were , in the cloud , and in the sea. and we must give our late annotators their due at this turn also , for they speak much the sense of the spirit of god in that place ; pray take their own words , after they have given the sense of divers learned men upon the text ; this they fix upon us to be most probably the meaning of the scripture ; others , say they , most probably think , that the apostle maketh use of this term , in regard of the great analogy betwixt baptism , ( as it was then used ) the persons going down into the waters , being dipped in them ; and the israelites going down into the sea , the great receptacle of water , though the waters at that time were gathered on heaps on either side of them ; yet they seemed buried in the waters , as persons in that age were when they were baptized . — a very plain figure doubtless , they having the water on each side of them ; and to which they might have added , the watery cloud over them , whether it broke down upon them or no , they were , as it were , buried in the cloud and in the sea ; so that this notion of typical baptism makes nothing for sprinkling . and thus we hope we have fully evinced , and clearly proved , to all unbyass'd men , what baptism is you have heard . first , it is immerging , or dipping into the water , from the proper , literal , and genuine signification of the word baptizo . secondly , from the manner of baptizing in the primitive times . thirdly , from the spiritual signification of the holy ordinances of baptism , together with the great design and end of christ in the institution of it . fourthly and lastly , from the typical and metaphorical baptisms we read of in the scriptures . we shall now proceed to speak of the persons who are the true subjects of baptism in the next place . chap. vi. proving believers , or adult persons , only to be the subjects of baptism , from christ's great commission , mat. 28. we having clearly evinced and proved what baptism is , and that rantism is not the ordinance , 't is clearly another act ; nor is baptism any other thing than immerging , dipping , or plunging the body all over in water : and this being so , we may from the whole infer , that all those who have been only sprinkled , whether as children , or adult , are all unbaptized persons , and will certainly be so found in the day of the lord ; let their teachers affirm or say what they will for their calling it baptism , does not make it to be so : for suppose the jews , or the off-spring of abraham , to whom god commanded circumcision , instead of doing that act , should have devised some other thing in the room of it , as the pairing off the nails of their children at eight days old , and have given that act the name of circumcision , would that have made it circumcision ? and truly , they might have as good a plea , no doubt , for such an invention , considering how dangerous and grievous a thing circumcision was to little children , as the first inventers of sprinkling a little water on the face of a babe could pretend unto , in changing baptism into rantism . now , in the next place it behoveth us to enquire , who or what kind of persons they are , that our lord jesus christ hath required to be baptized ; and there is no better way certainly to know this , than to go to the great commission , matth. 28 19 , 10. all power , saith christ , is given to me in heaven and earth . go ye therefore , teach all nations , baptizing them , &c. 1. first observe , that this commission was given forth by christ , just as he came out of the grave , or rose from the dead . certainly what he said at other times , should with all care be minded , he being the son of god ; but much more now at this time . if god should have sent a saint from the dead , to let us know what we should do , would we not give all diligent heed to him ? but much more to jesus christ . 2. in the second place , especially considering the power and authority he testifies the father had given to him as mediator , viz. to be head and chief governour of his church ; or king and lawgiver in all spiritual things and matters over the souls and consciences of men , all power to dispose of all things in heaven and earth , or power over men and angels , i. e. power to make and give forth laws , statutes , and ordinances , how , and after what manner god ought by us to be worshipped in gospel-days , a power that is given to him alone , whose laws and appointments none have any power to dispense with , nor change or alter the administration of to the end of the world ; go ye therefore , teach all nations , baptizing them , &c. 3. observe what is antecedent to baptism , teach all nations ; there must be teaching , they must be first taught , or made disciples , for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as is well known and confess'd by all , doth signify , to discipulize , or make disciples , and next baptize them . and this also we find was his own practice , first to make disciples , and then to baptize them ; john 4. 1 , 2. jesus ( 't is said there ) made and baptized more disciples than john ; it is not rantize them , and then teach or make disciples of them , as the manner of some now-adays is , and for a long time has been . lord , that ever men should be so bold and presumptuous , as once to attempt to alter or change any thing of this holy or great commission , or adventure to do things contrary to what is given forth here by jesus christ , as king and law-giver of the new testament . what will they say when god rises up ? what will they answer him when he visiteth them ? job 31. 14. 4. note the extent of the commission here given by christ to his disciples , go teach all nations , baptizing them , go into all nations ; or , as mark has it , into all the world , east as well as west , north as well as south , into cold countries as well as hot , and make disciples where-ever you come , and baptize them , &c. not rantize them ; not dip them in hot climates , and sprinkle them in cold. 5. observe in whose name they are required to baptize , viz. in the name of the father , and of the son , and of the holy ghost ; into the name , so the greek : in the name doth not only import the naming of the names of the father , son , and holy spirit , but in the authority , and into the profession of the blessed trinity , of the one divine being , dedicating the persons baptized ( saith our annotators ) to god the father , son , and holy ghost . but how dare any presume to rantize a babe that is uncapable to be taught or made a disciple by teaching ? in the name of the glorious trinity , can they say and prove it , christ hath given them any such authority ? i am sure they have no warrant nor authority so to do , from this blessed commission of jesus christ — it was by dipping of adult persons then — but it was in an hot country , say our late annotators , where at any time , without the danger of persons lives , it might be so done . doth not our blessed saviour's words immediately following fully answer this objection , and , lo i am with you always to the end of the world ? has not christ power to preserve , protect , and uphold all such persons which he commands to be baptized ? nay , can we think christ would institute an ordinance to destroy the lives of any persons ? besides , we know he has preserved thousands in this cold climate ; nay , and never did i hear of any one person that received the least hurt or damage by being baptized according to the commission of christ ; though some have gone into the water in the time of the great frost , and at other times of bitter frost and snow ; nay , and persons very aged , and of both sexes , and some that have been very weak and sickly — though our adversaries have falsly reported to the contrary . but can they be so 〈◊〉 left to themselves , to think this will be a good 〈◊〉 for them , for changing this ordinance of jesus christ , when he comes to call all men to an account ? certainly they will find themselves deceived . but say our late annotators , where it might be , we judg it reasonable , and most resembling our burial with christ , by baptism into death , but we can't think it necessary , for god loveth mercy rather than sacrifice . answ . sirs , wherefore do you judg it reasonable , and not necessary ? is it not necessary for you to do what christ hath commanded , and when at no time there is any danger of the lives of persons ? if you will follow your master's command , and only baptize such who are made disciples , viz. believing men and women ; is it not necessary for you to do christ's work , as christ has required ? is it necessary you should alter any of his holy laws , and make void one of the great sacraments of the new testament by your traditions ? i pray , my dear brethren , consider more seriously of it . from hence it is evident , that those who ought to be baptized , are disciples , and none else ; and that a disciple is one that is a believer , one that is taught , or has learned of christ ; the disciples were first called christians in antioch , acts 11. 26. not only , say our annotators , as scholars were called amongst the greeks from their masters , viz. platonists , pythagor●ans , to teach us whom we profess to learn of , and be instructed by , but to mind us of our unction , for christians are anointed ones , 1 john 2. 2● . such disciples are the true subjects of baptism . yea , christ ( saith mr. baxter ) in his commission , directeth his apostles to make disciples , and then baptize them , promising , that he that believeth , and is baptized , shall be saved . and in another book of his , speaking of the same commission , this , saith he , is not like some occasional mention of baptism , but is the very commission it self of christ to his disciples , for preaching and baptizing , and purposely expresseth their several works , in their several places and order . their first task is , to make disciples , saith he , which are by mark called believers . the second work is , to baptize them ; whereto is annexed the promise of salvation . the third work is , to teach them all other things , which are after to be learned in the school of christ . to contemn this order , ( saith he ) is to contemn all rules of order : for where can we expect to find it , if not here ? i profess my conscience is fully satisfied from this text , that there is one sort of faith even saving , that must go before baptism , the profession whereof the minister must expect : what can any baptist say more ? let mr. baxter tell us what difference there is between contemning that order christ hath left in his great commission , and a direct derogating from it , or acting quite contrary to it : and is not this so , viz to rantize or sprinkle , instead of baptize and sprinkle first , before they are taught or made disciples ? nay , and such too , who are not capable to be taught or made disciples of : is no● this to flight , is not to contemn christ's order in his commission ? for sith christ appoints such , that by teaching are made disciples to be baptized , he excludes all other the institution of christ in this his commission , being doubtless a perfect rule ; and those who do otherwise , follow their own inventions . i find mr. danvers cites mr. perkins , ( i have not that book of mr. perkins ) speaking to this purpose , on the words of the commission , teach all nations , baptizing them , &c. i explain these terms , saith he , thus : mark , first of all it is said , teach ; that is , make disciples , by calling them to believe and repent . here we are to consider the order which god observes in making with men a covenant in baptism . first of all he calls them by his word , and commands to believe , and to repent . in the second place , god makes his promise of mercy and forgiveness . and , thirdly , he seals his promise by baptism . — they , saith he , that know not , nor consider this order which god used in covenanting with them in baptism , deal preposterously , over-slipping the commandment of repenting and believing . it appears to me as if god will sometimes make men speak the truth whether they will or no , and confirm his own blessed order , though they contradict their own practice thereby . paraeus ( the same person saith ) upon mat. 3. 5. shews , that the order was , that confession as a testimony of true repentance go first , and then baptism for remission of sins afterwards . what commission our brethren have got , who sprinkle children , i know not , let them fetch a thousand consequences , and unwarrantable suppositions for their practice , it signifies nothing , if christ has given them no authority or rule to do what they do in his name . natural con●sequences from scripture we allow , but such which flow not naturally from any scripture we deny ; can any think christ would leave one of the great sacraments of the new testament , not to be proved without consequences . for i am sure there is no baptism to be administred before the profession of faith in the commission , nor no where else in christ's new testament ; and that faith is required in the second place as pre-requisite unto baptism , is very plain from mark 16. 16. they must be believers , none are fit subjects of baptism , but they that believe , and are capable to believe ; he that believeth , and is baptized , shall be saved , &c. not he that is baptized , and then believes . take heed you do not invert christ's order ; and if there is no baptism to be found in the new testament to be practised before faith , much less sprinkling or rantism is there required . chap. vii . proving believers to be the only true subjects of baptism , from the apostles doctrine , and the practice of the primitive churches . we read that the apostles , according to the commission christ gave them , preach'd the gospel of the kingdom , having received the spirit from on high , and began at jerusalem as he had commanded them , and so endeavoured to make men and women disciples , i. e. bringing them to the sense and sight of their sins , and knowledg of their lost and miserable condition by nat●●e , as being unconverted and without christ ; and in acts 2. where peter preached the first sermon that was preached after the ascension of the lord jesus , and when they heard this ( the text saith ) they were pricked in their hearts , and sai● unto peter and the rest of the apostles , men and brethren , what shall we do ? then said peter , repent and be baptized every one of you in the name of jesus christ , for the remission of sins , and ye shall receive the gift of the holy ghost , &c. and then they that gladly received the word , were baptized ; and the same day there was added to them about three thousand souls . pray observe the footsteps of this flock , i mean the manner of the constitution of this church , it being the first church that was planted in the gospel-days , it was the church at jerusalem , and indeed the mother-church ; for evident it is , all other gospel-churches sprang at first from this , and hence some conceive the apostle calls this church jerusalem above , * , being the mother of us all , said to be above , not only because she was in her constitution from heaven , or by divine and evangelical institution , but also might be said to be above in respect of dignity or priviledg , being first constituted , and having the first fruits of the extraordinary gifts of the spirit poured out upon them ; and besides , having all the great apostles at first as members with her ; and hence 't is that all other churches were to follow the church of god that was in judea , and were commended in so doing , and certainly 't is the duty of all churches so to walk unto the end of the world. but to proceed , acts 8. we find philip , being by the providence of god cast into samaria , he preaches jesus christ to them , and when they believed philip , preaching the things concerning the kingdom of god , and the name of jesus christ , they were baptized both men and women : not till they were disciples , and did believe , were any baptized : [ men and women , ] not children , not them and their little babes ; if philip had so done , he had acted contrary to his master's commission . in the same chapter we find he preached christ to the eunuch also , and they came to a certain water ; and the eunuch said , see , here is water , what doth hinder me to be baptized ? ver . 37. and philip said , if thou believest with all thine heart , thou mayst . and the eunuch answered , and said , i believe that jesus christ is the son of god : and they both went down into the water , both philip and the eunuch , and he baptized him . there must be faith or no baptism , thou mayst or thou oughtest , 't is lawful , or according to christ's law , i. e. his commission . a verbal profession is not sufficient , say our late annotators on this place . philip in god's name requires a faith as with all the heart , and not such as simon magus had , who is said to believe , and be baptized , vers . 13. this was ( say they ) the only thing necessary , either then or now if rightly understood . how was it known , saith mr. baxter , but by their profession , that the samaritans believed philip preaching the things concerning the kingdom of god , and the name of jesus christ , before they were baptized both men and wome ▪ and , saith ●he , philip caused the eunuch to profess before he would baptize him , that he believed that jesus christ was the son of god. moreover , in the tenth of the acts we find cornelius and those with him were first made disciples by peter's preaching , and the spirit 's powerful operation , and then were baptized ; who can forbid water ( saith he ) that thest should not be baptized , who have received the holy ghost as well as me ? and he commanded them to be baptized in the name of the lord jesus ; that is , by the authority of christ according to the commission . so in acts 16. when the poor trembling jaylor was made a disciple , i. e. did believe with his whole house on the lord jesus christ , he was with his whole house baptized ; so lydia believed and was baptized , acts 16. 14. the like in acts 18. crispus believing on the lord , and many of the corinthians hearing , believed , and were baptized . the chief ruler believed with all his house and were baptized , he believed , his house believed , the jaylor believed , all runs in their believing , all must by believing be made disciples , or not be baptized . luther saith that in times past , the sacrament of baptism was administred to none except it were to those that acknowledged and confessed their faith , and knew how to rehearse the same , and why are they now ? see mr. baxter in his sixteenth argument against mr. blake , if there can be no example given in scripture of any one that was baptized without the profession of a saving faith or any precept for so doing , then must we not baptize any without . but , saith he , the antecedent is true , therefore so is the consequent . 1. i have , saith he , shewed you , john required the profession of true repentance , and that his baptism was for remission of sins . 2. when christ layeth down the apostolical commission , the nature and order of the apostles work , it is first ●o make them disciples , and then to baptize them in the name , &c. that it was saving faith that was required of the jews and profest by them , acts 2. 38. is plain in the text. the samaritans believed , and had great joy , and were baptized , &c. the condition upon which ( saith he ) the eunuch must be baptized was , if he believed with all his heart . paul was baptized after conversion , acts 9. 18. the holy ghost fell on the gentiles before they were baptized , acts 10. 44. lydia's heart was opened before she was baptized , and was one the apostle judged faithful , acts 16. 14. so he goes over with all the scriptures we have mentioned , proving they were believers , and none else , that all along in the new testament were baptized ; 't is strange to me that the man should have such clear light and plead for the commission , and the practice of the primitive christians , and yet dare attempt to sprinkle children , having neither a command from christ , or a precedent from the apostles for any such thing . object . i know 't is objected baptism was administred only to believers in the apostles time , but that was the infancy of the church . answ . i am not a little troubled to hear any man to argue after this manner ; for though it be granted in the apostles days the church was newly constituted , and so might be said to be new born ; yet to say that was the infancy of the church , ( as infancy imports in our common acceptation , weakness or imperfection ) is a false and foolish assertion . 1. because that was in truth the time of the churches greatest glory , perfection and beauty , and very soon after the apostles fell asleep , the church , though she grew older , yet she decayed , and corruptions crept in ; the church might in that respect be compared to a glorious flower , that as soon as ever it is blown and quite put forth it is in its glory , and let it stand a while and it soon fades , and loses much of its lustre and beauty ; even so did the church of god : and it was foretold also by the apostles , it would so after their departure come to pass , by the entring in of grievous wolves who should not spare the flock , i. e. the church ; nay , the spirit of antichrist , ( paul saith , ) or mystery of iniquity , did even then work in the apostles days . and st. john speaks to the same purpose , little children , it is the last time : and as ye have heard that antichrist shall come , even now are there many antichrists , whereby we know that this is the last time : and indeed all generally believe the church continued not a pure virgin to christ much longer than one hundred years after his death ; now then shall any presume to say that was the infancy of the church , as if the church arrived to clearer light , strength , and glory in after-times . but , 2. had not the gospel-church in that age the extraordinary apostles with it , like to whom never any rose after to succeed them ; nay such who were conversant with the lord jesus after he rose from the dead , and spake to him mouth to mouth , and did eat and drink with them ? as peter saith , acts 10. 3. had not the church then extraordinary gifts , nay , such an infallible spirit and presence of christ with her , that her sons could clearly discern spirits , and know when they speak , and when the spirit spake in them ? now speak i , not the lord. 4. was not that church set up to be a patern , or perfect copy , after which all succeeding churches were to write ? can we think that others ever attained to the like , much less to greater light and knowledg than they ? these things considered , fully shew the folly and weakness of this assertion and objection . but if believers were the only subjects of baptism in the primitive time , and this was according to the commission of christ and practice of those days , how came this order and administration to be altered and changed , i mean by whose authority ? nay , and which is worst of all , if that infant-baptism may be deem'd to be a divine rite , or an ordinance of god , sith 't is not recorded in the scripture , nor practised in the apostles time , it renders not only the gospel-church weak and imperfect , but christ himself unfaithful , or less faithful than moses , who was but the servant , and yet lest nothing dark or unwritten which god commanded him , but did do every thing exactly according to the patern shewed him in the moun● . nay , and by the same argument ( since infant-baptism was not instituted by christ , no● practised in the primitive church ) and yet may be admitted as a divine ordinance of christ , and so practised by christians ▪ why may not all , or many other rites and sacraments owned and maintained in the romish church , be admitted also ? but , object . i have heard some say , is it my where forbid ? answ . to which i answer , where are such things as crossings , salt , spittle , and sureties , &c. forbid ? at this door what inventions and innovations may not come in , or be admitted , of such a dangerous consequence is this , that it would undo us all ! object . but say you at that time , i. e. at the first preaching the gospel and planting churches , adult persons were baptized only because they were before they believed either jews or heathens ; but when they believed and were baptized , their children had a right to baptism likewise . answ . this is soon said , but hardly , nay not at all to be proved . for it cannot be their childrens right without authority or command from christ : for if we should grant all our brethren say concerning abraham's seed , and of their childrens being in covenant , this will not justify their practice of baptizing them , if they argue thus till dooms-day , except christ hath left them a precept , or his church a precedent so to do ; for abraham's seed , though they were such a thousand times over , had no right to circumcision until he received the word of command to circumcise them from the great god. nor had lot , and other godly men in that day , any right to that ceremony who were not of abraham's family , because god limited his command to himself , his sons , and servants , or such who were bought with mony , and so came into his house . secondly , we des●re it may be considered that the history we have of the gospel-church in the apostles days from the first planting of the church at jerusalem , till st. john received his revelations , contains more than ●ifty years , and there was no ●ewer than three thousand persons baptized at once in that first church ; so that we may conclude there were many thousands of believers who doubtless had many children born unto them during the time of the gospel 〈◊〉 in the history we have recorded in the new testament , and yet we read not of one of their children upon the account of federal holiness , and their parents covenanting with god , baptized ; and can any be so blind as to think the holy god would have left this thing so in the dark without the least hint or intimation , had it been any of his mind or counsel that believers seed should be baptized ? i am sure they cannot say it , without reflecting upon the faithfulness , care , and wisdom of god. chap. viii . proving believers the only true subjects of baptism from the special ends of this holy sacrament . what the special end and use of baptism is , comes next in order to be considered , wherein it will more fully and clearly appear that no infant in non-age ought by any means to be baptized . first of all , it was ordained to be a sign 〈…〉 the baptized of some inward 〈…〉 viz. of the person 's death unto 〈…〉 to a new life buried with 〈…〉 i. e. christ doth certainly 〈…〉 ●mmediately ( if not wholly ) in 〈…〉 scripture to that outward sign 〈…〉 that in which there is a plain representation of the mystery and inward grace , we are said to be buried and risen both in signification , and also in lively representation of the inward and spiritual burial and resurrection with christ . secondly , here is mention made of the sign , and of the thing signified . and as for that which is spoken of under this expression , buried in baptism , 't is delivered as a m●dium ( saith one ) whereby , as a motive whereunto , and as a reason wherefore , as an image and representation , wherein we are both to read , and remember , and also practise and perform that other ; for , do but mark , how shall we that are dead to sin , ( i. e. should be ) live any longer therein ? know ye not , that as many of you as were baptized into christ , i. e. into , or in token of an interest in him , and of a oneness and fellowship with him by faith , are baptized into his death ? i.e. in token of such a communion with the power of his death , as to kill sin , and crucifie the old man , so that henceforth we should not serve sin ? therefore hence it is , saith he , that in baptism , ( i. e. the outward sacrament ) we are buried with him , i. e. outwardly , visibly , bodily in water into his death , i. e. in token and resemblance of our dying unto sin by virtue of his death ? that we should be ever practically mindful of this , that like as christ rose again after he was dead , so we should rise to a new life ; for if we have been planted together in the likeness of his death , ( i. e. signally in outward baptism , spiritually , and really in the inward work of death unto sin , &c , performed by the spirit upon the soul ) we shall be also in the likeness of his resurrection . thirdly , this burial and resurrection that is immediately expressed by these words , buried with him in baptism , wherein ye are also risen with him , is made a motive , argument , and incitement to the spiritual death and resurrection ; for therefore are we perswaded to die to sin and live righteously , because in baptism we are buried in water , and raised again , in token that we ought so to do ; and to this end are we baptized , and buried , and raised therein , and so interested into all the other benefits of christ's death , remission of sins , and salvation , viz. that we should die to sin and live holily , and to the end also that we may thereby be put in mind so to do . now if this death and burial in baptism be to this end , viz. to teach us , and shew us how we must die to sin : then i infer two things , first , that the burial in baptism , here spoken of , is not the death to sin ; for the motive , and things we are moved to do , are two ; and so are the sign , and the thing signified . secondly , that infants are not capable subjects of baptism : for this sacrament calls for understanding , and judgment , and senses to be exercised in all that partake thereof , or else the whole work will be altogether insignificant . therefore , saith one , to carry a poor babe to baptism , is as much as to carry it to hear a sermon . — a sign , as pareus observeth , is some outward thing appearing to the sense , through , which some inward thing is at the same time apprehended by the understanding . therefore , saith mr. perkins , the preaching of the word , and the administration of sacraments are all one in substance ; for in the one the witness of god is seen , and in the other heard . secondly , another end of baptism is , that it might be a signal representation of a believers union with christ , hence called a being baptized into christ , and a putting on of christ . as many as have been baptized into christ , have put on christ , and are all one in christ jesus , saith mr. baxter , and are abraham's seed , and heirs according to promise , gal. 3. 27 , 28 , 29. this speaks the apostle of the probability grounded on a credible profession , &c. and further , saith he , our baptism is the solemnizing of our marriage with christ , and 't is a new and strange kind of marriage where there is no profession of consent . now if this be true which mr. baxter affirms , and i see no cause to doubt of it ; ( most worthy men , as well as scripture , agreeing in this case with him ) how absurd and ridiculous a thing is the invention of infant-baptism , sith all men know they are not capable to signify their consent of marriage with christ ; if any thing in the world cuts in pieces the very sinews of infants baptism 't is this ; for there is a contract made between both parties before the solemnization of marriage ; and how can a babe of two or ten days old do that ? 't is a strange marriage if it be not done , though more strange indeed without the other . but may be some will say 't is a marriage by proxy or sureties , as princes sometimes are married . answ . sometimes there has been some such like action done i must confess : but does not the prince actually consent so to be married ? but all this while , who has required any thing of this at our hands ? are not sureties in baptism a meer human invention ? and have not our brethren cast it away as such ? the third end of baptism , as mr. perkins observes , is this , viz. 't is a sign to believers of the covenant on god's part of the washing away of our sins in the blood of christ ; we see , saith lie ▪ what is done in baptism , the covenant of grace is solemnized between god and the party baptized ; and in this covenant something belongs to god , and something to the party baptized . are infants capable thus to covenant with god ? though we doubt not but it is so in some good sense between the almighty and a believer , who is the only subject , i. e. there is indeed a mutual stipulation on both parties in that solemnity , but an infant can do nothing herein . baptism , saith bullinger , is an agreement or covenant of grace which christ enters into with us when we are baptized , &c. fourthly , baptism is called the baptism of repentance for the remission of sins ; one end of this ordinance therefore is this , viz. to testify the truth of our repentance , and to engage us thereby to bring forth fruits meet for amendment of life . as their sins are not forgiven them , saith mr. baxter , till they are converted ; so they must not be baptized for the forgiveness of sins , till they profess themselves converted , seeing to the church non esse & non apparere is all one . repentance towards god , and faith towards our lord jesus christ , is the sum of that preaching that makes disciples , acts 20 , 21. therefore both these must by profession seem to be received , before any at age are baptized . and that no other , say i , besides them at age ought to be baptized , by this very argument is very clear and evident . bullinger , as he is quoted by mr. baxter , i find speaketh thus , viz. to be baptized in the name of our lord jesus christ , saith he , is by a sign of baptism , to testify that we do believe in christ for the remission of sins : first , mark , it is not only an ingagement to believe hereafter ; but the profession , saith he , of a present faith. secondly , and that not a common faith , but that which hath remission of sin. farewel to infant baptism ; a present faith is required of such that are to be baptized , nay , and more , a present profession of it too . infants have neither faith , nor can they profess it , ergo they are not to be baptized . fifthly , another end of baptism is , ( as one well observes ) to evidence present regeneration ; whereof , saith he , it is a lively sign or symbol — hence 't is called the washing of regeneration ; what signifies the sign , where the thing signified is wanting ? baptism is frequently called the lave● of regeneration , it being a sign or figure of it to the person baptized . christ hath instituted no baptism , saith mr. baxter , but what is to be a sign of present regeneration ; but to men that profess not a justifying faith , it cannot be administred as a sign of regeneration . therefore he hath instituted no baptism to be administred to such . does not this argument make void the baptism of infants , as well as adult unbelievers , by the ancients ? let mr. baxter take it again , but with a very little alteration . christ hath instituted no baptism but what is to be a sign of present regeneration ; but to little babes that profess not a justifying faith , it cannot be administred as a sign of present regeneration , therefore he hath instituted no baptism to be administred to infants . the stress of the argument lies in the institution of christ , in that no baptism is instituted and commanded by christ , but what is a sign of present regeneration , not future ; therefore infant-baptism can be no baptism of christ . sixthly , baptism is called , an answer of a good conscience , by the resurrection of christ from the dead ; or the covenant of a good conscience by the resurrection of christ , ( as saith sir norton knatchbul , in his learned notes printed at oxford , 1677. ) in the belief of which resurrection we are saved , saith he , as they were saved by the ark. but now infants cannot covenant thus , nor witness thus in baptism by a belief of the resurrection , ( which saith the said famous learned man ) baptism is an emphatical figure , or a particular signal of , to the person baptized . see what our late annotators speak upon the place ; in baptism , say they , there is a solemn covenant , or mutual agreement between god and the party baptized , wherein god offers , applies , and seals his grace , stipulating or requiring the parties acceptance of that grace , and devoting himself to his service ; and when he , out of a good conscience doth ingage and promise this , which is to come up to the terms of the covenant , that my be properly called the answer of a good conscience — it seems , say they , to be an allusion to the manner of baptizing , where the minister ask'd the party to be baptized concerning his faith in christ ; and he accordingly answered him , dost thou believe ? i believe , &c. acts 8. 37. now , are children capable to do any of this ? can they covenant with god ? can they answer a good conscience , by believing the resurrection of christ ? or can baptism appear to be a symbol of it to them ? no , nor indeed can rantism be so to any other , i mean to the adult . seventhly , baptism hath another end and use assigned to it , viz. that the party baptized may have an orderly entrance into the visible church , and so have a right to partake of all other ordinances and priviledges thereof , as breaking of bread , &c. this hereafter i shall make fully appear ; nor is it any other thing than is generally owned by christians , and eminent men ; but infants cannot be admitted to those priviledges , viz. to the sacrament of the lord's supper , &c. and therefore ought not to be baptized ; for he that has right to one , cannot be denied the other , by any ground or authority from god's word . chap. ix . containing several other arguments , proving , why not infants , but believers only , are the true subjects of baptism . if there is no word of institution , or any thing in the commission of christ for baptizing infants , but of believers only , then not infants but believers only ought to be baptized . but there is no word of institution , or any thing in the commission of christ , for baptizing infants , but of believers only ; ergo , not infants , but believers only are the subjects of baptism . the major proposition is undeniable : for if infants may be baptized in the name , &c. without any authority from christ , or word of institution , or the least intimation of it in the great commission , what innovation can we keep out of the church ? this is enough to cause any protestant to renounce his religion , and cleave to the romish communion , who asserts the church's power is such , that without a word of institution , she may do the lord knows what . — nor do they , as far as i can find , assert infant-baptism from the authority of the scripture ; but from the power christ has left in the church , in which they seem more honest than some protestants , that pretend to maintain this rite , by plain scripture-proof , without the least shadow or intimation of any such thing , to the palpable reproach of the christian religion . as to the minor , 't is evident , and owned by the learned , that those who are enjoined to be baptized , in the commission , matth. 28. are first to be taught , or made disciples : but infants cannot be made disciples , being uncapable of teaching ; therefore there is nothing in that commission of infant-baptism : if they have any other word of institution or commission , let them produce it , we profess we know of none . object . christ commanded his disciples to baptize all nations ; children are part of the nations , therefore may be baptized : thus you see we have authority to baptize children from the great commission . answ . let me have the same liberty to argue , and see what will follow , viz. christ commanded his disciples to baptize all nations ; but turks , pagans , and infidels , with their children , are part of the nations , ergo , turks , pagans , and infidels , and their children , may be baptized also . sir , i will appeal to you , is not this inference as good and as justifiable as yours ? come put it to your consciences ; can you suppose any should be baptized by virtue of the words of christ in the commission , but disciples only ? object . well , what though that be so ? yet we affirm , that infants are disciples , and therefore may be baptized . answ . what if we shall grant you that infants are disciples , ( which we can never do , it being utterly false ) yet they are not such disciples that christ in the commission requires to be baptized ▪ because they were to be made disciples , by being taught ; and that infants cannot be said to be , we are sure . the lord jesus hath plainly excluded infants in his commission from this administration , according to ordinary rule ; for in that he commands the them to baptize disciples , upon preaching first to them , it follows , that none but such who are so taught , and so by teaching made disciples , are by virtue of the commission , to be baptized ; infants , after an ordinary rate are uncapble of understanding the gospel , when preach'd , and therefore are uncapable of being made disciples thereby , and there is no other way , according to ordinary rule , of being made disciples but by that means : and this the apostles could easily understand , as knowing that under the term disciple , in common speech , and in the whole new testament , those only are meant , who being taught , professed the doctrine preached by such a one as john's disciples , christ's disciples , and the disciples of the pharisees , &c. and accordingly the apostles administred baptism . and in that christ appoints , these to be baptized , we say , he excludes all others ; for the institution , commission , and commandment of jesus christ , is most certainly the only rule , according to which we are to administer the sacrament of baptism , and all other holy things ; and they that do otherwise , open a door to all innovations , and follow their own inventions , and are guilty of will-worship . if you should say , infants are disciples seminally in and by their pa●ents : as if believers could beget believers , ●or disciples of christ by natural generation , is absurd and ridiculous , the christian church being not made up of persons by meer humane birth , but spiritual regeneration . and to say that infants are born disciples by the relation to the covenant , and so have the seal set on them , without any precedent teaching , is but an unapproved dictate ; as if a title to baptism were in its nature a seal of the covenant , which the scripture no where affirms ; nor is there any rule for baptizing of persons because of relation to the covenant , sith baptism wholly depends upon a positive institution . object . but you further argue , that infants are called disciples , act. 15. 10. because the yoak laid upon the necks of the disciples , was circumcision ; and circumcision belonged to infants , ergo , infants are disciples . answ . to this we answer , that there is no colour of ground or reason of giving the name of disciples from that text to infants : for tho true , they are called disciples , upon whose necks the false brethren would have put that yoak of circumcision ; yet what 's this , sith adult believers of the gentiles also were required by the jews to be circumcised , as timothy , act. 16. 3. and tho it be granted that they would have had infants , as well as the converted gentiles , to be circumcised , yet the putting the yoak of circumcision , is not actual circumcision in the flesh ; for that the jews , as well as their children , were able to bear for many ages . but the yoak of circumcision is the necessity of it upon mens consciences , and therewith to oblige them to keep the whole law of moses , or they could not be saved ; and this was not that which they would have put upon children , but upon the disciples , i. e. the faithful brethren in christ jesus . if faith and repentance be required as prerequisite of all them that are to be baptized ; then none but believers ought to be baptized — but faith and repentance is required of all such ; ergo , &c. the major proposition cannot be denied , without a palpable violation of christ's precept , and by the same rule that infants may be baptized , notwithstanding this absolute prerequisite , unbelievers may , invalidate the rule of christ , or render it defective , and you give all away to the enemy . the minor has been sufficiently proved . if thou believest , thou may'st , else he might not ; that it seems was absolutely necessary , repent , and be baptized every one of you , act. 2. 36 , 37. and , those of the church of england say the same thing . in the rubrick , what is required of persons that are to be baptized ? that 's the question . answer , repentance , whereby they forsake sin ; and , faith , whereby they stedfastly believe the promise of god made to them in that sacrament . if there be no precedent in the scripture , ( as there is no precept ) that any besides such who professed faith and repentance , were baptized ; then none but such ought to be baptized : but there is no precedent that any besides such who professed faith and repentance were baptized ; ergo , none but such ought . had infant-baptism been any appointment or institution of christ , we should certainly either have had precept or example in the scripture to warrant the same ; but in as much as the holy scripture is wholly silent therein , there being not one example , or the least syllable to be found for any such practice , we may be sure it is none of christ's ordinance . if our brethren have any precedent or example for it , let them shew it , for we declare and testify , there is none as we know of . and that there is neither precept nor example for infants baptism , we have it confessed by many of them who were for it . erasmus saith , it is no where expressed in the apostolical writings , that they baptized children . and again , upon rom. 6. baptizing of young infants was not , saith he , in use in st. paul's time. calvin also confesseth , it is no where expresly mentioned by the evangelists , that any one child was baptized by the hands of the apostles . ludovicus vives saith , none of old were wont to be baptized but in a grown age ; and who desired it , and understood what it was . the magdeburgenses , as i find them quoted by mr. danvers , do say , that concerning the baptizing of the adult , both jews and gentiles , we have sufficient proof from the 2d , 8th , 10th , and 16th chapters of the acts ; but as to the baptizing of infants they can meet with no example in scripture . dr. taylor saith , it is against the perpetual analogy of christ's doctrine to baptize infants ; for besides that , christ never gave any precept to baptize them , nor ever himself , nor his apostles ( that appears ) did baptize any of them : all that either he or his apostles said concerning it , requires such previous dispositions to baptism , of which infants are not capable , and those are faith and repentance . and not to instance in those innumerable places that require faith before baptism there needs no more but this one of our blessed saviour : he that believeth and is baptized , shall be saved ; but he that believeth not , shall be condemned : plainly thus faith and baptism will bring a man to heaven ; but if he hath no faith , baptism shall do him no good : so that if baptism , saith he , be necessary , so is faith much more ; for the want of faith damns absolutely , it is not said so of the want of baptism . if paul declared the whole counsel of god unto the churches and primitive christians , and yet never declared or made known to them infants baptism . then infants baptism is none of the counsel of god. but paul did declare unto the churches and primitive christians the whole counsel of god , but never declared any thing to them of infants baptism . ergo. the major proposition can't fairly be denied : and as to the minor , see acts 20. 27. for i have not shunned , saith he , to declare unto you all the counsel of god. it appears by the context , that he concluded he could not be pure from the blood of all men , if he had not been faithful in this matter , i. e. in making known all the whole will of god to them . paul was the great apostle of the gentiles , and he spake these words to a gentile church , viz. the church at ephesus , and therefore it is the more remarkable , god hath by his mouth made known all things that are necessary for us to know or understand of his counsel , or our duty . see our late annotators on this verse . god's decree to save all that believe in christ , or the whole doctrine of christianity , as it directs to an holy life ; whatsoever ▪ god requires of any one in order to a blessed eternity : this is that which ( say they ) the pharisees rejected , luke 7. 30. and so do all wicked and ungodly men , who refuse to take god's counsel , or to obey his command . now baptism is that part of god's counsel which the pharisees rejected against themselves . moreover in chap. 19. it appears he opened and explained that great ordinance to those christians at ephesus , at the first plantation of the church there , but not a word of their duty to baptize their infants ; nor was there any reason he should , it being none of god's counsel . if whatsoever is necessary to faith or practice , is left in the written word , or made known to us in the holy scripture , that being a compleat and perfect rule , and yet infant-baptism is not contained or left therein , then infant-baptism is not of god. but whatsoever is necessary to faith or practice , is left in the written word , or made known to us in the holy scripture , &c. and yet infant-baptism is not contained therein . ergo , infant-baptism is not of god. that the holy scripture contains in it all things that are necessary for us to believe and practice in order to eternal life , is acknowledg'd by all worthy men both ancient and modern ; and that infants baptism is not contained in the holy scripture we have proved . the holy scriptures , saith athanasius , being inspired from god , are sufficient to all instructions of truth . isychius saith , let us which will have any thing observed of god , search no more but that which the gospel doth give unto us . all things , saith chrysostom , be plain and clear in the scripture ; and what things soever be needful , are manifest there . if there be any thing needful to be known or not to be known , we shall learn it by the holy scriptures ; if we shall need to reprove a falshood , we shall fetch it from thence ; if to be corrected , to be chastened , to be exhorted , or comforted ; to be short , if ought lack , that ought to be taught or learned , we shall also learn it out of the same scriptures . augustin saith , read the holy scriptures , wherein ye shall find fully what is to be followed , and what to be avoided . and again he saith , in these therefore , which are evidently contained in the scriptures , are found all things which contain faith , manner of living , hope and love. let us seek no farther than what is written of god our saviour , lest a man would know more than the scriptures witness . luther saith , there ought no other doctrine to be delivered , or heard in the church , besides the pure word of god , that is the holy scriptures , let other teachers , and hearers , with their doctrine be accursed . basil saith , that it would be an argument of insidelity , and a most certain sign of pride , if any man should reject any things written , and should introduce things not written . let this , saith calvin , be a firm axiom , that nothing is to be accounted the word and will of god to which place should be given in the church , but that which is contained in the law and prophets , and after in the apostolical writings . it is , saith theophilact , the part of a diabolical spirit to think any thing divine , without the authority of the holy scripture . bellarmine saith , that though the arguments of the anabaptists , from the defect of command or example , have a great force against the lutherans , for as much as they use that rite every-where , having no command or example theirs is to be rejected ; yet is it of no force against catholicks , who conclude the apostolical tradition is of no less authority with us than the scripture ; for the apostles speak with the same spirit with which they did write ; but this of baptizing of infants is an apostolical tradition , &c. and lastly , to close with this argument , take what mr. ball saith , we must for every ordinance look to the institution ( saith he ) and neither stretch it wider , nor draw it narrower than the lord hath made it ; for he is the institutor of the sacraments , according to his own pleasure , and 't is our part to learn of him both to whom , how , and for what end the sacraments are to be administred ; in all which we must affirm nothing but what god hath taught us , and as he taught us . if this worthy man speak truth , as be sure he did , and his doctrine be imbraced , certainly our brethren must never sprinkle , nay baptize , one child any more . if no man or woman at any time or times were by the almighty god , jesus christ , nor his apostles neither commended for baptizing any one child or children , nor reproved for neglecting to baptize such ; then infants baptism is not of , nor from god. but no man or woman was at any time or times either commended by the almighty god , &c. for baptizing any one child or children , nor reproved for neglecting to baptize such . ergo , infants baptism is not of , nor from god. this argument remains good and unanswerable , unless they can shew us that there is some gospel-ordinance and universal duty injoyned on men , that no man or woman was ever commended for doing it , nor reproved for neglecting it : when they can shew that , this argument will be invalid . that doctrine that reflects upon the honour , care and faithfulness of jesus christ our blessed mediator and glorious law-giver , or renders him less faithful then moses , and the new testament in one of its great ordinances , nay sacraments to lie more dark and obscure in god's word than any law or ordinance of the old testament did , cannot be of god. but the doctrine of infants baptism reflects upon the honour , care , and faithfulness of jesus christ , &c. or renders him less faithful than moses , and the new testament in one of its great ordinances , nay sacraments to lie more dark and obscure in god's word than any law or ordinance of the old testament . ergo , infants baptism cannot be of god. the major certainly none will deny . the minor is easily proved : can any thing reflect more upon the honour of christ , &c. than this ? as if he should neglect to speak out his mind and will to us plainly , or be so careless about it , that sorry man is forc'd to try his wit to supply what is defective and wanting in this matter in christ's word ; for he is strangely left of god and benighted , who will not confess infant baptism to need much of humane craft and cunning to make it out from christ's new testament ; and when he has done all , he leaves it as doubtful as he found it in the judgment of indifferent persons . did moses deal thus with the children of israel ? no , no. how careful was he to deliver every law , statute , and ordinance exactly , particularly the law of the passover ! do but read how careful and circumspect he was in that , in all respects and matters relating to it . nay , and the wisdom of god was such , to leave nothing then in the dark , but gave order that all things might be made plain , that he that run might read it , and he that did read , might know the duty , i. e. the statu●e or ordinance , ( tho in many things they might need instruction how in a right spirit to be found in it , and what it signified . ) but i dare affirm , no man who reads the new testament , from the beginning of matthew to the end of the revelations , a thousand times over , shall ever from that holy word , or any place or part of it , find it to be his duty to baptize his child ; the word of god is powerful in convincing men of their duties , as well as of their sins ; but in this it fails , it has no power to convince mens consciences . the faith of persons must stand in the wit and subtilty of men , in respect of infant-baptism , and not in the power of god , and efficacy of his blessed word . let some shew us the person , who only by reading the new testament was convinced of infant-baptism ; though , 't is true , divers by reading of the writings of learned men , and their subtil and sophistical arguments , ( for so i must call them ) have been perswaded to believe it to be of god. — yet , after all , some of them have plainly signified the great ground and argument they build upon , is this , viz. because such and such learned , godly , and wise men , assert it to be a truth of christ . so that it appears very clear , they build their faith herein , not upon the authority of god's word , but upon the credit and authority of men. but certainly it must needs , as i said , reflect upon the honour and faithfulness of christ , to conclude infant-baptism to be of god : for can any think the lord jesus would leave so great an ordinance , or sacrament , of the new testament , so obscure and dark in his sacred word , had it been his mind that believers should baptize their children , since the apostle magnifies christ's faithfulness , who is the son , above that of moses , who was but the servant ? and moses verily was faithful in all his house as a servant , for a testimony of those things which were to be spoken after , hebr. 3. 5. but christ as a son over his own house , &c. ver . 6. and therefore was counted worthy of more glory than moses , ver . 3. besides , do but consider what darkness and confusion the asserters of infant-baptism seem to be in , about the proof and right they say children have to it . 1. some of them say , it depends wholly upon the authority of the church . 2. others dare not baptize them , but as believers and disciples , and therefore affirm they have faith , &c. 3. others can't believe this ; and therefore though they likewise baptize them as believers , yet get sureties to stand for them . 4. others say , they have a right by the faith of their parents : some are for baptizing all children , others none but the children of believers . 5. one says , if either of their parents are believers they may be baptized ; some say both father and mother , both must be godly persons and in the covenant of grace , or else the child has no right to be baptized . no marvel when men have lost their way , they are thus lost in a wilderness . that ordinancé god has made no promise to persons in their obedience thereto , nor denounced any threatning or punishment on such who slight , neglect , and contemn it , it is no ordinance of god. but god has made no promise to persons who baptize their children , nor denounced no threatning or panishment on those who slight , neglect and contemn it . ergo , infant-baptism is no ordinance of god. let any such who assert infant-baptism , shew us a promise to the obedient herein , or a threatning denounced against the disobedient thereto , and we will say no more . there are promises made to believers in their being baptized , that 's evident ; and punishments threatned on such who reject the counsel of god in that respect , the like there is in respect of any other gospel-ordinance , but none of this in the case of infant-baptism . chap. x. wherein the great arguments , and pretended scripture-proofs for infant-baptism , concerning the covenant circumcision , and infants church-membership , are examined , and answered . one main and great argument the pedobaptists bring for that practice is this , viz. children of believers are in covenant , as well as their parents . the covenant made with abraham was the covenant of grace , or gospel-covenant , to which the seal of circumcision was annexed ; and as circumcision belonged to the children of the faithful under the law , so baptism belongs to the children of the faithful under the gospel , or else the priviledges under the gospel would be less than those were under the law. answ . there hath been enough said , over and over , by mr. tombs , mr. danvers , and many others , to detect and utterly vanquish the weakness of this argument . as , first , it hath been proved , that the covenant of grace made with abraham and his seed , doth not intend his carnal seed according to the flesh ; but his spiritual seed , or such who had the faith of abraham . and one would think the apostle might be believed in his expounding that text , viz. to abraham and to his seed were the promises made , gal. 3. 16. he saith not , and to seeds , as of many , but as of one , and to they seed , which is christ . compare this with v. 29. if ye be christ's , then are ye abraham's seed , and heirs . according to the promise and again , in rom. 9. 7 , 8. he saith , neither because they are the seed of abraham , are they all children ; but in isaac shall thy seed be called . that is , they which are the children of the flesh , these are not the children of god : but the children of the promise are counted for the seed . could the apostle in plainer words have detected the error of these men , if he had met with them in his day ? 't is true , he did meet with some , viz. the jews , or abraham's natural seed , who were so blind as thus to argue from the covenant made with abraham ; and concluded , they were the true seed and children of god , because they were the off-spring of abraham according to the flesh . but as john baptist first endeavoured to undeceive them , when he saw the scribes and pharisees coming to his baptism — by saying , think not to say with in your selves , ye have abraham to your father , &c. so in the next place , our blessed saviour himself , in john. 8. likewise shewed them their great error and mistake herein , and that they might be the children of the devil , notwithstanding they were the seed of abraham according to the flesh , and thought themselves safe as being in that covenant made with him . the covenant of grace there made with abraham and his seed , extends to none but the holy and elect seed , to none but the spiritual seed , to such who are christ's , or true believers in christ only . now if the covenant of grace comprehends none of abraham's carnal or fleshly seed , but the spiritual seed only , to what purpose is there so many sheers of paper printed by mr. baxter , mr. sidenham , &c. to prove the carnal seed of believers to have right to the seal of the covenant ? their business is to prove all believers children to be in the covenant in the first place , or all they say is nothing . but , secondly , if they could prove all the children of believers to be in that covenant made with abraham , yet it doth not from thence follow neither , that therefore their children may be baptized , unless they can shew the lord jesus hath injoined them so to be , because baptism wholly depends upon the authority of christ's institution , or positive prescription . 't is not enough for any to say , if children are in covenant , they may be baptized . who tells them so ? hath christ any where required it ? doth he say they ought , or that it belongs to them ? had it been abraham's duty to circumcise his children , because they were in covenant with him , before god gave him a positive law so to do ; certainly , had he done it without any command of god , and have called it god's ordinance , he had ceas'd being called any more faithful abraham . come , sirs , your consequences and conclusions you have so long made a noise of , will make no gospel-precept , nor hold equal weight with the ballance of the sanctuary . for , thirdly , pray consider , were there not divers in the covenant of grace , i. e. in that spiritual , or gospel-covenant god made with abraham , in that very day and time that the law of circumcision was given forth ? and yet they were not , from that ground , to be circumcised , nor were they at all circumcised , because god did not command them so to be ? was not lot a godly man , and in the same covenant of grace ? together with melchisedec and others i might mention ? these were in covenant , and yet without the seal , as you call it ; we do not read they were circumcised . and do you not think that many of the females of abraham's off-spring were in that covenant of grace ? yet they had no right to circumcision , the seal ( as you called it ) of the covenant , because none but males were required or commanded to be circumcised . suppose abraham should have gone without a command or word from god , and have circumcised his females , and have reasoned after the rate you do , viz. my female children are in covenant ; and since the covenant belongs to them , the seal of the covenant belongs to them , which is , circumcision , therefore i will circumcise them also ; would god have allowed him to do any such act , think you ? you will reply , i am sure that god would never have born with abraham in doing any such thing , because he must have done it without a command . and , pray , how can you think he will bear with you in baptizing children of believers , sith you have no more command from god so to do , than abraham had to circumcise his female children ? you reply , they are in covenant , and therefore to them belongs the seal of the covenant ; even so say we , his females might be in the same covenant , and yet you would have condemned such an act in him , though grounded upon the very same foot of an account , which you stand upon your own justification in , and acknowledg no fault , but contrarywise blame , nay , reproach us for holding an error , because we cannot do and practice as you do in this case , without any authority from god's word . 4ly . to prove further , that the right of circumcision wholly depended upon the absolute will , pleasure , and soveraignty of god , as baptism now doth ; and that his will , and not ours , nor any consequence that may be drawn from being in the covenant , can give a person a right thereto , without his command or allowance ; 't is to be considered , that there were those commanded to be circumcised , who were not ( as there is probable ground to believe ) in that holy and blessed covenant of grace , god said his covenant should not be established with ishmael , but with isaac , yet he was circumcised , gen. 17. 20 , 21 , 25. gal. 4. 29 , 30. the same might be said of esau , and thousands more of abraham's carnal seed : it was , it appears from hence , god's soveraign will and pleasure that gave right to circumcision , and not being in the covenant . quest . but was not circumcision a seal of the covenant of grace under that dispensation , as baptism is now a seal of the same covenant under this dispensation ? answ . no , for circumcision was only a seal to abraham's faith , or a confirmation of that faith he had long before he was circumcised ; but so it could not be said to be to any infant that had no faith. it was indeed a sign put into the flesh of infants ; but a sign , and seal too only to abraham , witnessing to him that he had a justifying faith ; but to the truth of the promises , there was 'tis evident , a two-fold covenant made with abraham , 1. that he should be the father of many nations , and that the land in which he was a stranger should be given to his seed ; these promises seem to relate to his carnal seed . 2. that he should be the father of the faithful , rom. 4. 11. heir of the world , rom. 4. 13. and that in him , and in his seed all the families of the earth should be blessed , that is , jesus christ , gal. 3. 16. now none could receive circumcision as such a seal to them , but abraham , because none before circumcised had such a faith , which intitled them to such singular promises : the apostle in the fourth of the ro●ans shews , that abraham was not justified by works , nor by circumcision , but by faith , which he had long before he was circumcised ; and so but a seal or confirmation of that faith he had before , and to assure him of the truth of the promises made to him and to his carnal and spiritual seed . you ought not therefore to call circumcision a seal to any but to abraham , neither ought you to call it a seal of any other thing to him than what the scripture calls it a seal of , viz. and he received circumcision a seal of the righteousness of the faith which he had being yet uncircumcised , rom. 4. 11. and that you may see we are not alone in this matter , see what chrysostom and theophilact , as i find them quoted by mr. danvers ; it was called a seal of the righteousness of faith , because it was given to abraham as a seal and testimony of that righteousness which he had acquired by faith. now this seems to be the priviledg of abraham's alone , and not to be tranferred to others ; as if circumcision in whom ever it was were a testimony of divine righteousness ; for it was the priviledg of abraham that he should be the father of all the faithful , as well uncircumcised as circumcised , being already the father , having faith in uncircumcision , he received first the sign of circumcision , that he might be the father of the circumcised . now because he had this priviledg , in respect of the righteousness which he had acquired by faith , therefore the sign of circumcision was to him a seal of the righteousness of faith ; but to the rest of the jews it was a sign that they were abraham's seed , but not a seal of the righteousness of faith , as all the jews also were not the fathers of many nations . moreover , it is evident a seal is a confirmation of that which a person hath made over to him , and it doth insure him of it . now to call circumcision a seal of the covenant of grace , 't is all one as to say all that were circumcised , were assured of all the blessings of that covenant , then must all that were circumcised be pardon'd and saved ; and so also would it follow in the case of baptism , were that acknowledged to be a seal to all those that are baptized of the new covenant . but in a word , we know nothing called a seal of the new covenant , but the holy spirit , which the saints were said to be sealed with after they believed , ephes . 1. 13. & 4. 30. unto the day of redemption ; god by setting his seal upon us assures us that we are his , and that we shall have eternal life . baptism is called a figure , but no where a seal and a sign or figure proper only to such who have understanding to discern the spiritual things and mysteries that are represented thereby , and wrought in them . object . say what what you will , the promise and covenant of grace was to abraham and his natural off-spring . answ . why do you not believe the apostle who tells you the quite contrary , and that he said not of seeds as of many , but to thy seed , which is christ ? but it you will have it as you say , see what absurd consequences will follow and arise from your notion : and first take what calvin saith , 't is manifest , saith he , that the promise understood of spiritual blessings pertaineth not to the carnal seed of abraham , but to the spiritual , as the apostle himself saith , rom. 4. 8 , 9. for if you understand the carnal seed , saith he , then that promise will belong to none of the gentiles , but to those alone who are begotten of abraham and isaac according to the flesh ; by this it appears you go about to shut out your selves and children too from having any part in that covenant made with abraham . secondly , if god made the covenant of grace with abraham and his carnal or fleshly off-spring , and so with all believers and their children , then all their off-spring must have saving grace bestowed upon them and a new heart , because these things are some of the chief blessings contained in the new covenant . now do you see that all the children of believers have the grace of god bestowed upon them , so that they are new creatures ? certainly no , for as abraham had his ishmael , and isaac his esa● , and david his absolom , so have most or many believers wicked and ungodly children , and so they live and die to the great grief of their souls : you can't think that god fails in his promise , and that the covenant of grace is not so firm and sure as the scripture declares it to be , one of them will follow , or you must conclude your selves mistaken in your notion : but certainly they cannot miss of grace if mr. blake is right ; for , saith he , christianity is hereditary ; that as the children of a noble-man are noble , the child of a free-man free , of a turk a turk , and of a jew ; a jew so * the child of a christian is a christian . we will grant him they are so called , but withal must tell him , the children of christian people are by nature the children of wrath as well as others . fourthly , this would render grace to be a birth-priviledg , as mr. danvers observes , and regeneration tied to generation , contrary to the scripture and all good doctrine ; as if a believer doth not only beget a child in natural generation , but a saint also . fifthly , then the apostle spake not true in saving the children of the flesh , these are not the children of god , i. e. of the promise , rom. 9. sixthly , and it also would follow , that all the whole off-spring of believers shall be saved , without you will assert the doctrine of james arminius , that there is a falling away from grace . seventhly , and would it not follow also , that all the children of believers know god , and need not be taught , saying , know the lord , for ( you know who saith ) they shall all know me , from the least of them to the greatest of them ; that is , all those who are in the new covenant , which you say all believers children are , even in the same covenant of grace made with abraham . eighthly , and then it follows also that the covenant of grace and spiritual blessings made with abraham , is tied up to believers and their seed only ; and if so , what will become of all poor unbelievers and their perishing off-spring ? object . but does not baptism come in the room of circumcision , the one being a figure of the other ? answ . there is no ground so to believe , since the scripture gives not the least hint of any such thing . 1. for first , if it had , then when baptism came in and was in force , circumcision must have ceased immediately : but after baptism was commanded and administred , we find circumcision in being , and was not disannull'd till the death and resurrection of our saviour . now it would have vanquish'd , as shadows do , as soon as baptism the antitype came in force , had it been a type or figure of baptism , or come in the room of it . 2. if baptism had come in the room of circumcision , then the church of god under the gospel would have been just like the national church of the jews , viz. made up of the fleshly seed ; but the apostle shews thè contrary , it consists of lively stones , that is , a spiritual and not a carnal seed . 3. then males only and no females would have been baptized ; because none but male children were to be circumcised , as god commanded . 4. circumcision was administred on abraham's natural seed without any profession of faith ; but none are to be admitted to baptism but by a profession of faith , repentance and regeneration . the first birth , or being born in a fleshly way by carnal generation , gave abraham's natural seed a right to circumcision ; whereas the spiritual birth or regeneration gives a right only to baptism according to christ's commission , as we have proved . 5. 't is evident circumcision figured forth another thing , viz. the destruction of the body of sin by jesus christ , and the circumcision of the heart , and therefore not baptism , &c. very full and most excellently you have to this point dr. taylor , who saith , that the argument from circumcision is invalid upon infinite considerations : figures and types prove nothing , unless a command go along with them , or some express to signify such to be their purpose ; for the deluge of waters , and the ark of noah were a figure of baptism , said peter ; and if therefore the circumstances of the one should be drawn to the other , we should make baptism a prodigy rather than a rite . the paschal lamb was a type of the eucharist , which succeeds the other , as baptism doth to circumcision ; but because there was in the manducation of the paschal lamb , no prescription of sacramental drink , shall we thence conclude that the eucharist is to be administred but in one kind ? and even in the very instance of this argument , supposing a correspondency of the analogy between circumcision and baptism , yet there is no correspondency of identity ; for although it were granted , that both of them did consign the covenant of faith , yet there is nothing in the circumstance of childrens being circumcised that so concerns that mystery , but that it might very well be given to children , and yet baptism only to men of reason , because circumcision lest a character in the flesh , which being imprinted upon infants did its work to them when they came to age ; and such a character was necessary , because there was no word added to the sign ; but baptism imprints nothing that remains on the body , and if it leaves a character at all , it is upon the soul , to which also the word is added , which is as much a part of the sacrament , as the sign it self : for both which reasons it is requisite that the parties baptized should be capable of reason , that they may be capable both of the word of the sacrament , and the impress made upon the spirit ; since therefore the reason of this parity does wholly fail , there is nothing left to infer a necessity of complying in this circumstance of age any more than in the other annxes of the type ; then the infant must also precisely be baptized upon the eighth day , and females must not be baptized , because not circumcised : but it were more proper if we would understand it right to prosecute the analogy , form the type to the antitype by way of letter , and spirit , and signification . and as circumcision figures baptism , so also the adjuncts of the circumcision , shall signifie something spiritual in the adherences of baptism ; and therefore as infants were circumcised , so spiritual infants shall be baptized , which is spiritual circumcision ; for therefore babes had the ministry of the type , to signify that we must , when we give our names to christ , become children in malice , and then the type is made compleat , &c. thus far the doctor . quest . but why may ●ot infants be baptized now as well as children were circumcised heretofore ? answ . you may as well ask , why nadab and abihu might not have offered strange fire , or why might not the priest ? carry the ark in a cart. — the reason why they ought to do neither of those things were , because god commanded them not so to do . in like manner , say we , children must not be baptized , because god hath given no command to do it . circumcision was expresly commanded , both as to the subject , time , age and sex , which was as you have heard , the male children at eight days old , with a severe penalty of the parents disobedience . but there is not one hint , or the least colour of ground for the baptizing of infants in all the new testament , as hath been proved ; and yet the gospel is , as one observes , as express in the matter of baptism , as first , touching the subject men and woman : secondly , as to the time , viz. when they believe : thirdly , as to the qualifications of baptism , i. e. faith and repentance : fourthly , as to the end and use of it , to signifie the death , burial , and resurrection of christ , with our death unto sin , and rising again to newness of life . can any think the servant should be so careful to give directions from god in every case about the circumcising of children under the law , and the son of god not to be as express in all parts of instituted worship and our duties under the gospel ? this can't be thought ; see what the apostle saith , which we before hinted , heb. 3. 5 , 6. quest . but children were members of the jewish church as well as adult persons , sith mr. smythies , and so say other pedo-bap●isto , as 〈◊〉 ba●ter , and many more ; and since they were comprehended with their parents in that church-state 〈◊〉 are so still ▪ under the gospel , and therefore to 〈…〉 . answ . that children were then admitted members of the jewish church is granted , and 't is as evident that god hath now quite pulled down that house of his , ( i mean that national church-state ) and broke up house-keeping , and turned the bond-woman and her son , ( i. e. the fleshly seed , servants and infants ) all out of doors ; the natural branches are broken off , and god hath now built him a new , a glorious , and more spiritual house , into which he admitteth none as his houshold-servants to dwell in his spiritual family , but believers only , or such as profess so to be : ye also ( saith peter ) as lively stones , are built up a spiritual house , &c. and that the old house , the jewish church-state , with all the appurtenances , rites , and priviledges of it , is pulled down , and a new one built , into which infants are not to be admitted , is very evident from what the apostle speaks , heb. 7. 12. for the priesthood being changed ; there is made of necessary a change also of the whole law , which must needs include circumcision with all the appurtenances and priviledges belonging to it . and therefore as infants church-membership came in with the law of circumcision , so it went out and was disanull'd with it ; they were , 't is true , of the houshold of old , but it was by a positive law : shew us the like now and you do your business , or else you say nothing ; for evident it is that what priviledges soever are given to any persons by an act of parliament , which said law was to continue in force for so long a time and no longer , when that time is expired and another parliament makes a new law , wherein many things are contained that were in the first , but those certain priviledges given to those persons in the former law , are left out in this latter act , it would 〈◊〉 be a solly for any of them to 〈◊〉 those priviledges by virtue of a law that is gone , and now not in force . or if a man should have a legacy bequeathed to him by the will and testament of his friend , and yet afterwards his friend sees cause to make another will , which is his last will and testament , and in the last will leaves him quite out and gives him no such legacy , it would be a foolish thing for him to sue for the legacy left him in the first will , which is void in law by his friends last will and testament . just so it is here ; there was an old law wherein infants were admitted to the priviledges of being members of the national church of the jews , and so also it was in the old or former will and testament ; but that law was to continue but till christ came , and now he has made a new law wherein infant-church-membership is quite left out , and the lord jesus has made another will , his last will and testament , wherein the old priviledg is not be queathed to infants : now is it not folly in you to plead for that old priviledg that was in the former testament ? you must find your infant-church-membership in the new testament , as must also the seventh-day-sabbath-men the old jewish sabbath * , or else they and you too say nothing , but render your selves weak and strangely be-clouded : and certain i am , there is now no institution , no law , no prescription , no rule , no example for keeping the seventh-day-sabbath in the new law , in the new and last will and testament of jesus christ ; nor no institution , no law , no precept , no example contained therein for infant-church-membership , no not the least hint or intimation that infants should be fellow-citizins with the saints , and of the houshold , of god , neither are they so to be accounted till they believe , and are to do service in the house : for though we account our children of our family notwithstanding they can't do any service therein , yet that is no argument they may be members of god's church , unless by any law or institution god has made them so to be . the houshold of god is called the houshold of faith , or a family that consisteth of believers ; therefore unless you can prove infants to be believers , they are not of this house ; for all that are to have admission there must be believers , or profess themselves so to be , as mr. baxter acknowledges , or else no place for them there , which infants cannot do . object . but it is still objected , that as the jews and their children were broken off , so the gentiles and their children are ingrafted in their room , as rom. 11. 20. because of vnbelief they were broken off , and thou standest by faith , &c. answ . we answer , that the reason why the jews and their children were broken off , was not because they had not believing parents , for abraham , isaac and jacob were still the parents of them all , they were abraham's seed , according to the flesh , when they were broken off as well as before ; but the true reason was , because the terms of standing in the church were now altered : for before the gospel-dispensation came , they stood members of the old jewish church , though as much unbelieving for many generations , as they were when they were broken off ; but now abraham's church-state is at an end , and all the priviledges and immunities cease , the jewish church must give way to the gospel-church , the messiah being come , and about to build him up a new and more glorious and spiritual house , into which none are of right to enter but such as are profest believers ; for the old house or jewish church-state was not intended to abide for ever , but only until the time of reformation , and then the law must be changed , yea the covenant changed , which they not believing , nor closing in with , were broken off , they being willing to abide in the old house still , and to remain church-members upon the account of a meer fleshly and natural birth , crying out , abraham is our father , and we are his seed , and are free , and never were in bondage , wherefore they were broken off , and that whether they would or not , by reason of their unbelief ; that is , because they would not believe christ was the true messiah , and that the old covenant and all the priviledges thereof were flying away , the substance and true antitype of all those shadows being come , viz. the lord jesus christ . so that thus they were broken off by unbelief , and thou and thine , o gentile believer , stand by faith , mark it , thou standest by faith ; not by virtue of any birth-priviledg whatsoever , but by faith , thy standing is by faith ; yet not thy seed by thy faith , but thou thy self by thine , and they by their own ; faith is that by which ( thou standing and not thy seed ) hast right to stand in the church , and not they ; but if thy seed have faith , and thou hast none , they have right in the church , and thou shalt be excluded . most certain it is , that under the law the natural seed or progeny of abraham , were all holy with an external , ceremonial , or typical holiness , and consequently they were then all admitted to an external participation of church-priviledges . but remarkable to this purpose is that passage of the apostle , 2 cor. 5. 16. wherefore henceforth know we no man after the flesh ; it seems then , that heretofore there had been a knowledg taken of persons after the flesh ; and 't is as plain there was , that becuase the jews were of the natural or fleshly seed of abraham , they were therefore all of them admitted to the priviledg of an external church-membership , while others were exempted . but we see the apostle resolves henceforth to disclaim any such cognizance of them , or any others upon the account of a meer fleshly descent : and to this very purpose immediately subjoyns in the following verse , therefore if any man be in christ , he is a new creature : old things are past away , all things are become new ; the old church , and old church-membership , rites , ordinances and priviledges , and a new church-state , new ordinances , a new seed , and new way of introduction unto the participation of the priviledge of church-membership now under this new and more glorious dispensation , viz. the gospel : nothing but a new creature will serve the turn ; for god expects that they that worship him , do now worship him in spirit and is truth ; the priviledg of being admitted into god's house , and to stand before his presence in the actual celebration of gospel-ordinances , being now entailed only upon the spiritual seed , even such who as lively stones are built up a spiritual house , a holy priesthood to offer up spiritual sacrifices acceptable to god by jesus christ ; 1 pet. 2. 3 , 4 , 5. or such at least as make a visible profession thereof . and therefore , when this new and more spiritual dispensation was about to be actually introduced and established , john who was the harbinger of it gives sufficient notice thereof ; and to this purpose deals plainly with the jews , i. e. the pharisees and sadduces that came to be baptized of him , and tells them upon this account , mat. 3. 9 , 10. think not to say within your selves , we have abraham to our father : for i say unto you , that god is able of these stones to raise up children to abraham . and now also is the ax laid unto the root of the trees : therefore every tree that bringeth not forth good fruit , is hewn down , and cast into the fire . it cannot be denied but that they had abraham to their father as much now as before , only the terms of their standing in that church was now changed ; so that every tree now of whatsoever natural stock or external production , that bringeth not forth good fruit , must be hewn down ; and the reason is rendred for that , now the ax is laid to the root of the trees , mark it , now 't is so ; it was not so before , the ax was never till now laid thus unto the root of the trees : which must needs be understood in reference to that birth and fleshly priviledg spoken of before , which they had so long boasted of , as the whole context shews . but now god is resolved to make other manner of work of it under the gospel-dispensation than he did before . now the root of the trees are struck at , a bar put , natural descent or extraction from a religious root , ( i.e. godly parents ) will not now serve turn , as in time past it did , to give any true right or title to church-priviledges . moreover , if god now will not suffer any of the natural branches to abide on their own natural stock , viz. abraham , be sure he will not admit any gentiles , that are not natural branches of abraham , to be grafted into the good olive , without faith and regeneration . object . but if children may not be baptized , this makes the priviledg of believers children under the gospel less than was theirs under the law ; for their children were admitted members of the visible church by circumcision ; and we cannot but conclude , that our priviledges for our selves and for our children , are at least as large , great and comfortable as theirs , and therefore our infants are to be baptized . answ . to this we reply , that we do not doubt but that our priviledges , in respect of the covenant of grace , and all spiritual blessings are as great and comfortable as theirs were ; but the covenant of grace , the blessings and divine priviledges thereof , were neither made to the jews natural posterity , nor to ours ; and although circumcision was a priviledg in some respect to the jews above what the heathens had , yet it is termed by the apostle an intolerable yoke ; now therefore why tempt ye god to put a yoke upon the necks of the disciples , which neither our fathers nor we were able to bear ? their children were not circumcised as children of believers , and so sealed with a new covenant-seal , as being made new covenant-children thereby ; circumcision did not confer grace , nor make them heirs of the kingdom of heaven , it was therefore no more than an external priviledg to the natural lineage and seed of abraham , as a typical and shadowy thing , whereby his posterity was to be mark'd , to distinguish them from all the nations of the earth , and to keep that line clear , from whence christ according to the flesh was to come , and to be a sign in their flesh to put them in mind that god would perform the promise of the messiah made to abraham , and also to oblige them to keep the law ; for he that was circumcised was a debtor to keep the whole law. hence it was the jewish christians , instead of looking upon circumcision to be a priviledg upon a spiritual account , could not but acknowledg it a great mercy they were delivered from it ; and hence 't is the apostle exhorts the saints to stand fast in that liberty in which christ had made them free , and not be intangled again in the yoke of bondage . neither ought such a thing ( as mr. danvers observes ) to be any more esteemed the loss of a priviledg than our not injoying literally a holy land , city , temple , a succession of high-priests , and priesthood , by generation or lineal descent . ( for you know their children were priests successively in their generations , a levite begat a priest or minister , as well as they and other tribes begat church-members . ) now though all these outward priviledges are gone , yet our priviledges being more spiritual , are greater both to our selves and off-spring ; they look'd for christ to come as held forth under many dark types and shadows , we are assured he is come and has accomplish'd what was foretold of him , we behold in the glass of the gospel as with open face the glory of the lord ; all those types are explained and spiritualized to us , viz. circumcision , the worldly sanctuary , tabernacle , the candlestick , table , shew-bread , cherubims , mercy-seat , &c. which things and many more were figures for the time then present , and were shadows of good things to come , but the body or substance of them is christ , who hath put an end to them , and must we now needs find out some other carnal or external rites to come in the room or stead of these or some of these , or else think our priviledges are less than theirs ? whereas indeed our priviledges it appears are inlarged , and far greater than theirs were , and hence they longed many of them to see those things that we see , &c. instead of being a fleshly nation we are a holy 〈◊〉 , a holy city , a spiritual and holy temple , a royal priesthood , and holy ( not carnal ) church-members ; church-members by regeneration not by generation , not by the first birth , but by the new and second birth ; if we and our children have not the same priviledges don't let us complain , whereas god hath been more rich and bountiful to us , we and our children sit under the clear and glorious revelation and ministration of the gospel , can we or ours be losers by this change ? alas ! as far as christ excels moses and aaron , the gospel the law , the antitype the type , the spiritual birth the carnal , the extent of all nations the confines of judea ; so far , saith one are we better and not worse , and our priviledges not lesser but far greater ; our children have great advantages in having such parents and ministers to instruct them , to pray for them , and to set before them a good example ; besides , as soon as capable , they with others have the gospel preached clearly to them , and grace offered and tendered universally to all far and near , with ho , every one that thirsteth , come ye to the waters , &c. isa . 55. 1. the spirit also is in a glorious manner communicated , to inable them and others to believe now in the gospel-days . the law was hard , do this , and live ; and circumcision laid them under a bond to do and keep all that god in his law required , yea and under a curse if they continued not in all things that were there injoyned , which brought them into miserable bondage and captivity ; but now 't is but to believe , and thou shalt be saved : the spirit saith , the scripture was not yet given — to wit , in that manner nor measure as afterwards , because christ was not yet glorified . so that it is no absurdity to grant that the jews might have priviledges in some things more than we ; and yet our case and condition with our children , to speak simply , better than theirs , tho the covenant of grace is not enlarged nor lessened in respect of the substance of it ; the promises of grace are still belonging to the elect , to those that were given to christ , to believers , and to no other , nor never were ; but the priviledges we have above them do abundantly recompence the defect of those priviledges of theirs , whether real or supposed : and the truth is , priviledges are so arbitrary and various , depending so much upon the soveraignty of god , that he gives them as he thinks good , and oft-times takes them away without assigning any special reason of it ; so that no arguments can be drawn safely , as our brethren do , viz. god gave such a priviledg to the jews , therefore we must have such a priviledg too , except we can prove it is god's will it should be so . this argument therefore is of no force , without an institution , here we are again , and here we will stand ; circumcision wholly depended upon a positive law ; 't is in vain therefore to attempt to prove , that because the jews had a priviledg to circumcise their children , therefore we must have a priviledg to baptize our infants , sith they had a command to do what they did , and we have none ; besides , we have shewed there is no scripture that proves the baptism of infants is a priviledg granted by the lord in lieu of circumcision , it being indeed no duty or priviledg at all . lastly , before i close with this , take what mr. danvers says , if it should be taken ( saith he ) for granted , that circumcision was a seal of the new covenant belonging to all the children of israel ; then would not the baptizing of the children of believers answer it , neither amount to so great a priviledg , nor be equivalent to it for these reasons : 1st , there were all the families and tribes of israel ( and all proselyted strangers ) with their children , without distinction of good or bad , to be circumcisied : but here only one of a city , and two of a tribe ; for believers are but thin sown , and the children of unbelievers and wicked men are to receive no such benefit in the judgment of many . and , 2dly , you would be very short in another respect , as being at an utter uncertainty when you have a right subject ; for if the parent is an hypocrite , or no elect person , which is out of your reach to understand , you cannot know whether the child be fit for baptism ; for the seed of a wicked man you must not meddle with by any means ; whereas there was not the least doubt or scruple in israel as to the subject , for the father being one of abraham's seed and circumcised , it was an infallible mark they were right . and , 3dly , neither can the child when he is grown up have any certain knowledg that such a ceremony had past upon him in infancy , he having no infallible mark thereof ; whereas the circumcised infant had an infallible character and mark in his flesh , to assure him that he had received that rite . object . but what hope can we have of our infants if they must not be admitted unto christian baptism , nor reputed as members of the common body and church of the faithful ? answ . we answer ; first , if the hope of the parent for the child's salvation be grounded upon the administration of an external rite or ordinance in infancy , then neither had the patriarchs for above two thousand years any hope of their children , sith they had neither circumcision , baptism , nor any other external rite , which we find otherwise by noah's prophecy , gen. 9. 26 , 27. secondly , we ask , whether god hath left it in the power of the parent to save or destroy the soul of his child , which your doctrine doth import ? thirdly , we demand what hopes are intended , and by what scriptures the same are annexed to the administration of an ordinance in infancy ? fourthly , we do say there is a ground of hope in believers in behalf of their children , which is grounded upon plain scripture without baptizing them . fifthly , doth baptism confer grace or regenerate the child ? though some have ignorantly asserted that , yet we find many of you of another mind . sixthly , this argument seems to carry in it this conclusion , i. e. that christian people by infants baptism are assured according to gospel-grounds of the salvation of their children : but there is no proof for it , it is but a fancy , and we suppose 't is not received as a truth by many that oppose us in this point . chap. xi . wherein many other pretended scripture-poofs and arguments for the baptizing of infants are answered , as that , suffer little children to come unto me , &c. and , except a man be born of water and of the spirit , he cannot see the kingdom of god , &c. the next main proof that is brought for infant-baptism , is taken from mat. 19. 14. suffer little children , and forbid them not to come unto me : for of such is the kingdom of heaven . object . the kingdom of heaven belongs to infants , which is the greater ; therefore , say you , baptism belongs to them also , which is the lesser . answ . 1. that the kingdom of heaven belongs to little children we have no cause to doubt : but that they have a right to baptism therefore , is deny'd ; may not our brethren infer from the greater to the lesser thus as well , viz. infants belong to the kingdom of heaven , which is the greater ; thererefore to them belongeth the lord's supper , which is the lesser : and sure we are , that those who are fit subjects of baptism ought not to be deny'd the sacrament of bread and wine . how often must we tell you that baptism wholly depends , as to subject , time , end , and manner of administration , on the words of institution ? 't is a positive law , we must go to the pleasure , and will , and design of the law-maker : what may not men infer after this sort ? 2. were these little children be ye sure the children of believers ? if you can't prove this , what signifies all you say ? and how this can be made appear i see not ; for though christ was then in the coast of judea , yet that they were children of godly parents is a great question . 3. if it should be granted they were believers children , yet it doth not appear how little these children were , we have no account of their age. and as the learned observe , the greek work doth not always signify a little child or infant , as appears by 2 tim. 3. 15. where the same word is used , they might be such who might be capable of teaching as far as we know . but since dr. jer. taylor , bishop of down , hath so fully answered this objection , pray take what he saith upon the place . from the action of christ's blessing infants , saith he , to infer that they were baptized , proves nothing so much , as there is a want of better arguments : for the conclusion would with more probability be derived thus , i. e. christ blessed children and so dismissed them , but baptized them not , therefore infants are not to be baptized . but let this be as weak as its enemy , yet that christ did not baptize them , is an argument sufficient , that he hath other ways of bringing them to heaven than by baptism ; he passed an act of grace upon them by benediction and imposition of hands . and therefore although neither infants , nor any man , in p●ris naturalibus , can attain to a supernatural end without the addition of some instrument , or means of god's appointing , ordinarily and regularly ; yet where god hath not appointed a rule nor an order , as in the case of infants we contend he hath not , the argument is invalid . and as we are sure god hath not commanded infants to be baptized ; so we are sure god will do them no injustice , nor damn them for what they cannot help , viz. if the parents baptize them not . many thousand ways there are , by which god can bring any reasonable soul to him ; but nothing is more unreasonable than because he hath tied all men of years and discretion to this way , therefore we of our own heads shall carry infants to him that way , without his directions : the conceit is poor and low , and the action consequent to it is bold and venturous ; let him do what he please with infants , we must not . thus far the doctor . a second scripture brought formerly by doctor featly , and of late by divers others , is that in joh. 3. 5. except a man be born again of water and of the spirit , he cannot enter into the kingdom of god. object . there is no other way to regenerate and save infants but by this of baptism , and so to add them to the church , therefore they ought to be baptized . in some , saith mr. isaac ambrose , the new birth is wrought before baptism , as in the eun●●h , &c. in others is the new birth wrought in baptism , 〈◊〉 indeed is the sacrament of the new birth , and sea● of regeneration , but howsoever in pedo-baptism , we see the outward seal , yet we seel not the manner of the inward working , for this also is the secret of the spirit . answ . there is no pretended proof for infant-baptism brought by the asserters of it , that i wonder at more than this , especially considering how fully and excellently they are detected by several able men of their own party , yet notwithstanding it seems to abide as a standing doctrine in the national church , as witness their catechism — baptism , wherein i was made a member of christ , a child of god , and an inheritor of the kingdom of heaven . pray see how excellently the late famous stephen charnock detects this error ; it is not , saith he , external baptism ( speaking of regeneration ) many men take baptism for regeneration , the ancients usually give it this term : one calls our saviour's baptism his regeneration — this confers not grace , but engageth to it : outward water cannot convey inward life . how can water , an external thing , work upon the soul in a physical manner ? neither can it be proved , that ever the spirit of god is ty'd by any promise , to apply himself to the soul in a gracious operation , when water is applyed to the body . if it were so , that all that were baptized were regenerated , then all that were baptized should be saved , or else the doctrine of perseverance falls to the ground . baptism is a means of conveying this grace , when the spirit is pleased to operate with it ; but it doth not work as a physical cause upon the soul as a ●rge doth upon the humours of the body : for 't is the sacrament of regeneration , as the lord's-supper is of nourishment . as a man cannot be said to be nourished without faith , so he cannot be said to be a new creature without faith : put the most delicious meat into the mouth of a dead man , you do not nourish him , because he wants a principle of life to concoct or digest it . faith only is the principle of spiritual life , and the principle which draws nourishment from the means of god's appointment . some indeed say , that regeneration is conferred in baptism upon the elect , and exerts it self afterwards in conversion ; but how so active a principle as a spiritual life , should lie dead and asleep so long , even many years , which intervene between baptism and conversion , is not easily conceivable . thus far mr. charnock : others we find to agree with him herein . amesius saith , outward baptism cannot be a physical instrument of infusing grace , because it hath it not in any wise in it self . our late annotators agree directly with these ; nay , dr. owen saith , that the father of lies himself could not well have invented a more pernicious opinion , or which might pour in a more deadly poyson into the minds of sinners . if baptism were meant here , then no man can be saved without being baptized . but none does the business better than the learned bishop taylor ; for , saith he , the water and spirit in this place , signifies the same thing ; and by water is meant the effects of the spirit cleansing and purifying the soul , as it appears in its parallel place , christ's baptizing with the holy ghost and with fire : for although this was literally fulfilled in the day of pentecost ; yet morally there is more in it ; for it is the sign of the effect of the holy spirit , and his productions upon the soul : and you may as well conclude , that infants must also pass through the fire , as through the water . and that we may not think this a trick to elude the pressure of this place , peter saith the same thing : for where he saith that baptism saves us , he adds by way of explication ( not the washing away of the filth of the flesh , but the answer of a good conscience towards god ) plainly saying that it is not water , or the purifying of the body , but cleansing of the spirit that doth that which is supposed to be the effect of baptism . but to suppose it meant of external baptism , yet this no more infers a necessity of infant-baptism , than the other words of christ infer a necessity to give them the holy communion , joh. 6. 53. except ye eat the flesh of the son of man , and drink his blood , ye have no life in you ; and yet we do not think these words a sufficient argument to communicate with them : if any man therefore will do us justice , either let them give both sacraments to infunts , as some ages of the church did , or neither : for the wit of man is not able to shew a disparity in the sanction , or in the energy of its expressions . and therefore they were honest that understood the obligation to be parallel , and performed it accordingly ; and yet because we say they were deceived in one instance , and yet the obligation ( all the world cannot reasonably say but ) is the same they are honest and reasonable that do neither : and sure the ancient church did with an equal opinion of necessity give them the communion , and yet now adays men do not ; why should men be more burdened with a prejudice and a name of obliquity for not giving infants one sacrament , more than you are disliked for not affording them the other ? thus far dr. taylor . if what these great men say is not sufficient utterly to invalidate this pretended proof of infant-baptism , we know not what to say . a third proof they bring to prove the baptizing of babes , is taken from those places that speak of the baptizing of whole housholds , as the jaylor and his house , lydia and her house , &c. object . whole housholds we read were baptized , therefore some children were in the primitive time baptized . answ . to which we answer , that the consequence is not natural from the antecedent , unless you can prove there were no whole housholds but in which were some little babes ; make that appear , and this is the best argument you can bring . — but the contrary is very evident ; for how many hundred housholds or families are there in this city in which there are no little children , but all adult persons ? which being so ▪ how uncertain is your inference ? secondly , but suppose there were children in those housholds ( for usually in scripture by a figure which is called syn●●doche ) the whole is put for part , or a part for the whole . hence we read jerusalem , and all judea , and all the regions about ●ordan went out to be baptized of john ; that is , many of those places in jerusalem , judea , and in those regions . so 't is said , 1 sam. 1. 21 , 22 , 23. that elkanah , and all his house went up to offer unto the lord yearly sacrifice , &c. yet , vers . 22. 't is as expresly said , that hannah and her child went not up , who were part of his house , yet 't is said all his house ( or houshold ) went up . exod. 9. 6. 't is said , all the cattle of egypt died , that is , all that were in the field , see chap. 14. 26 , 28. and chap. 9. 26. i could give you many other examples of the same nature wherein the whole is taken but for part ; and from hence 't is that dr. hammond grants , that no concluding argument can be deduc'd from the baptizing whole housholds , to baptize children ; and therefore , in his judgment , arguments drawn from hence are better wav'd , than made use of by the defenders of infant-baptism . and certainly the doctor judges but rationally therein ( saith a worthy and learn'd man ) because a clear word of institution ( or plain precedents ) ought to be the ground of the practice of all gospel-ordinances , especially in the case of baptism , one of the great sacraments of the new testaments . thirdly , we will see in the next place what the holy ghost hath left on record concerning those whole housholds that are said to be baptized . first , the jaylor's houshold , acts 16. 33. he was baptized , and all his . whether he had any children 't is a great question ; [ his ] may refer to his wife , servants , and domestick friends and relations , &c. however , 't is expresly said , that paul and silas spake unto him the word of the lord , and to all that were in his house ; certainly they did not preach to little babes : and , vers . 34. 't is said , he rejoiced , believeng in god with all his house . observe , ( 1. ) he and all his house had the gospel preached to them . ( 2. ) he and all his house believed : and ( 3. ) he and all his house rejoiced ; as well as 't is said , he and all his were baptized . can there be any reason given , saith mr. gosnold , why [ his ] vers . 33. should be larger than [ all his house ] vers . 32 , 34. these two verses being a key to the 33d verse , ( saith he ) and this houshold a key to all the other ? the second houshold is that of crispus , acts 18. 8. and crispus the chief ruler of the synagogue , believed in god with all his house : and many of the corinthians , hearing , believed , and were baptized . all that is said of his houshold , is , that they believed ; besides , the scope of the text shews , none were baptized , but such who first believed ; and they , we say , and none but they , are true subjects of baptism , that believe . the third houshold , is the houshold of stephanus ; i baptized , saith paul , the houshold of stephanus , 1 cor. 1. 16. and , he saith , the house of stephanus was the first fruits of acaia , and that they had addicted themselves to the ministry of the saints , which little children were not capable to do , chap. 16. 15. the fourth houshold is that of lydia , acts 16. 14 , 15. whether this good woman was a maid , widow , or wife , is uncertain : if she had been a married woman , 't is much there is no mention made of her husband : besides , she is reckon'd the head of the family [ her ] houshold ; which would not have been , saith mr. gosnold , if at this time she had a husband . grant , saith he , she were a widow , yet she might have no children ; or if any , they might be grown up ; and to such children we deny not baptism upon profession of faith. besides , she was at this time from her own dwelling , and that many miles distant , for she was of the city of thyatira ; but now was at the city of philippi , where she was a merchandizing , being a seller of purple . grant she had children , how unlikely a matter is it , saith he , that she should carry them about with her , trading so many miles distant ? but , finally , to resolve the doubt , the last verse of this chapter , calls them of the house of lydia brethren ; they entred into the house of lydia ; and when they had 〈◊〉 the brethren , they comforted them , and departed . who now can conclude rationally , that any children were in any of these housholds ? 't is a ha●d case men are forc'd to fly to such weak and unlikely grounds to prove their practice ; but as the proverb goes , a poor shift is better than none at all . the next proof they bring to prove infant-baptism , is from acts 2. 39. the promise is to you , and to your children , &c. the pedo baptists would sain have this promise to be a promise of external priviledg , and such as gives children of believers a right to baptism : but that there is no such thing in the least to be proved from this place , we shall make appear by opening the text. first , 't is evident that peter preach'd this sermon to the jews , and to many of them who had a hand in mur●hering the lord of life and glory : and this he laid home , and prest upon their consciences very close ; and they being prick'd in their hearts , cried out , men and brethren , what shall we do ? if it be thus , we are lost men and undone . no : as if peter should say , do not dispair , upon your repentance there is mercy for you . then said peter unto them , repent , and be baptized every one of you , for the remission of sins , and ye shall receive the gift of the holy spirit — for the promise is unto you . ay , this is good news indeed , they might say ; but what will become of our children , our off-spring ? for we have wish'd that his blood might not only be upon our selves , but also upon our children . well , what tho ? let not this terrify you , neither as to drive you into despair ; for the promise is not only to you who repent , &c. but to your children , or off-spring also ; your posterity shall not be lost , for the promise is unto them as it is to you , viz. if they repent ; and not only to them of your race or posterity , but also to all that are afar off , meaning the gentiles , who were said to be sometimes afar off . but now if they would know who of their children , and those who were afar off , the promise was made unto : in the close of the verse , he resolves them in these words , even to as many as the lord our god shall call . the promise therefore here evident , is that of the spirit , and all the divine graces and blessings of it , which was promised , and first tendered unto the jews and their off-spring , upon unfeigned repentance , and turning to god ; or being effectually called and brought over , to close in with the tenders of mercy ; and then to the gentiles , who in like manner should be wrought upon , or effectually called : this promise was not made to their children , as believers seed , nor to them , or any other , uncalled by the lord , but with this express proviso , even so many as the lord our god shall call . which calling , or effectual work of grace upon their souls , made them capable subjects of baptism : nor are the words , to you and your children , mentioned as an acknowledgment of a priviledg to them above others , being abraham's seed according to the flesh , but by reason doubtless of their wish . mat. 27. 25. his blood he on us , and on our children . nor is there the least intimation given of a right to baptism to them , or their children , as the children of believers , but as an exhortation to them and theirs , to repent , and be baptized , as their duty , for their benefit and soul-advantage , the promise being not mentioned ; as though of it self it gave a title to baptism , either to them or their off-spring , without repentance . but as a motive , why both they and their children should actually repent , and be baptized , i. e. because in so doing , they would be in the way of obtaining remission of sin , and receive the holy spirit , the two grand branches of the promise here mentioned . which duty of repentance little children being not capable of performing , are not therefore according to this direction of the apostle the proper subjects of such an ordinance . by children , here saith , a learned man , is not meant their infants , but the posterity of the jews : and so dr. hammond grants it , and therefore confesseth this place a very unconcluding argument for infant-baptism . and , says he , though by children be here meant the posterity of the jews , yet not the natural or carnal seed neither , but the spiritual ; as appears by the last words in the verse , viz. even to as many as the lord our god shall call . so that it is very evident , that this text is grosly abused , by such as infer from hence a title to baptism , for children of believers , by virtue of a promise to them as such ; whereas it is manifest from the whole scope of the context , that it is only an incouragement to the jews against dispair , by reason of their crucifying the son of god , letting them know that yet there was hope of mercy and pardon for them and their children , upon the respective repentance of both , or either of them . and to the same purpose our late annotators i find give it , speaking of this text. a fifth pretended scripture-proof for infant-baptism , is taken from 1 cor. 7. 14. else were your children vnclean , but now are they holy. object . from hence 't is asserted , that the children of believers are holy with a federal or covenant-holiness , and therefore to be baptized . answ . to this we answer , that the same sort of holiness which is ascribed to the children , is to be understood in reference to the unbelieving husband , or the unbelieving wife , who are both said to be sanctified by their respective yoke-fellows ; which cannot be meant of a federal or a covenant-holiness , but that which is matrimonial : for if we must understand it of a covenant-holiness , then it will follow , that the unbelieving wife , or unbelieving husband may , upon the same ground lay claim to baptism as well as their children , which yet your selves will not grant . besides , it is evident from the words themselves , in which the term husband and wife are twice used , which shews , that the holiness is from the conjugal relation , and cannot be meant of any other than legitimation . and the term vnbeliever is also twice used , and said to be sanctified , which can have no other sence but this , that the unbelieving yoke-fellow is sanctified , or made meet in respect of conjugal use , to his or her yoke-fellow : and so though the one be an unbeliever , yet they might comfortably enough live together in lawful wedlock . see our late annotators ; i rather think ( say they ) it signifies brought into a state that the believer , without offence to the law of god , may continue in a married estate with such a yoke-fellow ; for else , saith the apostle , your children were unclean , that is , would be accounted illegitimate . but now this being determined , that the husband is thus sanctified to the wife , and the wife to the husband , though the one be an unbeliever , hence it follows , that your children are holy ; that is , lawfully begotten , which is the only sense opposite to the determination , ver . 12 , 13. it was , 't is plain , about this matter those saints at corinth wrote to the apostle , and therefore according to the scope of the place it cannot intend any thing else . and as for the use of the word holy for legitimate , that it is in this sense used else-where in the scripture is evident from mal. 2. 15. where a seed of god , or a godly seed , can be understood in no other sense than that of a lawful seed , in opposition to those born by polygamy . neither ought any man to infer federal holiness to be intended here , unless he can prove from some other text in the new testament any such holiness to be in children , i. e. because parents are believers and in the covenant of grace , their natural seed must therefore be so esteemed , and have the like right to gospel-baptism as the children under the law had to circumcision , which is no where to be found in all the new-testament , but the quite contrary , as has been proved ; and therefore this interpretation ought not to be admitted , but utterly to be rejected in regard of what the apostle peter asseres . how false and ridiculous therefore is that which mr. smythies hath lately affirmed : whensoever , saith he , god enters into covenant with the parent , he enters into covenant with the children of that parent ; that is , the children were included in the covenant , and the blessings of that covenant belonged to the children as well as to the parent . they that will build their faith upon such kind of men deserve to be deceived , who speak what they please , and prove nothing ; as if this was so because mr. smythies says it . i must charge it upon him as false doctrine , ( 1. ) as being quite contrary to the nature of the gospel-dispensation and constitution of the new testament-church , wherein the fleshly seed are rejected and cast out in respect of church-priviledges and ordinances . ( 2. ) what is this but to intail grace to nature , and regeneration to generation ? in opposition to what our saviour saith , john 3. 3. and paul , ephes . 2. 1 , 2. ( 3. ) it also contradicts all mens experience . how palpable is it that godly men have wicked children now adays as well as in former times ? what , wicked children , and yet in the covenant of grace ! or , were they in it , and are they now fallen out of it ? what a covenant then do you make that sure and everlasting covenant of grace to be ? besides , we have many learned men and commentators of our mind upon this text , as mr. danvers observes and ●uotes them . austin saith , it is to hold without doubting ; whatsoever that sanctification was , it was not of power to make christians and remit sins . ambrose upon this place , saith , the children are holy because they are born of lawful marriage . melancthon in his commentary upon this same text saith thus , therefore paul answers , that their marriages are not to be pulled asunder for their unlike opinions of god ; if the impious person do not cast away the other ; and for comfort he adds as a reason , the unbelieving husband is sanctified by the believing wife . meat is sanctified ; for that which is holy in use , that is , it is granted to believers from god ; so here he speaks of the use of marriage to be holy , and to be granted of god. things prohibited under the law , as swines flesh , and a woman in her pollution , were called unclean . the connexion of this , if the use of marriage should not please god , your children would be bastards , and so unclean : but your children are not bastards , therefore the use of the marriage pleaseth god : and how bastards were unclean in a peculiar manner the law shews , deut. 23. camtrarius in his commentary upon this place also saith , ( for the unbelieving husband hath been sanctified , an unusual change of the tense , that is ) sanctified in the lawful use of marriage ; for without this , saith he , it would be that their children should be unclean , that is , infamous and not legitimate , who so are holy , that is , during the marriage are without all blot of ignominy . erasmus saith likewise , infants born of such parents as one being a christian , the other not , are holy legitimately ; for the conversion of either wife or husband doth not dissolve the marriage which was made when both were unbelievers . what reason now had dr. featly and others to contemn this exposition of the text , considering what we and so many learned men have declared as touching this matter ? for a more fuller answer read mr. danvers , p. 166 , 167 , 168 , 169. but after all , should it be allowed that the holiness in this text is indeed to be taken for a faederal or covenant-holiness , yet we cannot therefore grant that this is a sufficient proof for infant-baptism ; for let the holiness be what it will , whether moral , faederal , or matrimonial , neither of these is any where assigned to be a ground of baptizing infants ; the institution , commission , and practice of the apostolical church being that alone that can warrant the same : 't is god's word only , not mens reason , conceited grounds and inferences , that can justify a practice , or make a gospel-ordinance ; if all therefore was granted which you affirm of the covenant made with abraham of circumcision and faederal-holiness , yet infant-baptism is gone , unless you can prove god hath from this ground commanded you to baptize your children , or that they were for this reason admitted to baptism in the apostles time ( for all your arguments from thence prove as strongly , that your infants may partake of the lord's-supper , &c. ) but that any thing less than a profession of faith and repentance is or can be a sufficient ground for baptizing any person , young or old , we do deny , sith the new testament is the only rule or perfect copy , by the authority of which we ought to act and perform all duties of instituted worship , and administer sacraments , &c. which are m●re positive precepts , and depend only upon the will and pleasure of the law-maker . so much to this pretended proof of infant-baptism . a sixth proof of infant-baptism is grounded upon mark 16. 16. he that believeth , and is baptized , shall be saved ; but he that believeth not , shall be damned . now they affirm that infants are believers , and therefore are to be baptized . mr. smythies says , infants are believers in a sense , or else they could not be saved , nor have right to the promises of christ in the gospel ; and if they are in any sense such believers as are intitled to salvation , they are such believers as have a right to baptism ; if the estate belongs to a child in the cradle , the indentures and seals of that estate belong to him likewise : the child of a believer may as well be called a believer , as the child of a proselyte was called a proselyte : if god gives children but the denomination of believers , it is sufficient to entitle them to baptism . thus mr. smythies . but how does it appear that infants are believers in any sense ? is there any argument or scripture brought by this man to prove them so to be ? if he can prove they have faith and do believe in christ , he will do more than all the men that ever lived on earth could do , i mean children , as such in common and in an ordinary way , to be believers . true , nothing is too hard for god to do : he that can make an ass to speak , can as well cause a babe to believe : but how does it appear god has given them either the habit of faith , or the act of faith , or faith in any sense to render them to be believers ? but 't is intimated they are believers by their parents faith : why may not their parents baptism serve as well as their parents faith , and they receive the lord's supper for them in their names also , and that be imputed to the children by virtue of their parents faith ? and what though the estate belongs to the child in the cradle , together with the indenture and seals of that estate ; is it required the child in the cradle should therefore set his seal to the indenture ? is that requisite , or would it make the estate the more firm or sure to him ? but when you can prove grace and salvation to be hereditary , and that the father's being a believer and a godly person , all his children must needs be such too , you do your business . secondly , but why do you say children must be believers , or else they can't be saved ? who told you so ? because faith in adult persons is required as necessary in them , if they are saved . can't god save poor infants without they also do believe ? has god told you he cannot , or will not save them except they believe ? i must confess i wonder at your ignorance and daring boldness : god , as dr. taylor observes , may have many ways to magnify his grace through jesus christ to them which we know not of ; and what have you to do with the secrets of god ? who made you one of his privy-council ? you may as well say , unless they repent they cannot be saved from christ's words , luk 13. 3 , 5. and that they must be obedient and take up the cross , for these things are required of adult persons that would be saved as well as believing . thirdly , prove that god has given children the denomination of believers ; or if it was granted he hath , would it therefore ●ollow they may be baptized ? certainly no , for we read of many who were said to believe * , they had some kind of faith , and so in some sense had the denomination of 〈◊〉 , and yet had no right to baptism , for such ought to have 〈◊〉 faith , or to believe with all their hearts , 〈◊〉 philip said to the eunuch , act. 8. who are fit subjects of that ordinance , or have a sufficient title to it : and would not that believing ( in any sense ) you speak of , that entitles them to salvation , give them as good a right to the lord's-supper as to baptism ? come , sir , you can't infer a right to an ordinance from what grounds you please . baptism depends wholly , i say again , upon the authority of a positive law , and express words of institution * ; and none but such who are made disciples by preaching , or who do actually believe , ought from thence to be baptized . i wonder what faith 't is you suppose to be in infants ? is it the faith of the church , as tho. aquinas asserts , which is intailed upon all within the pale thereof ? or is it an imputitive faith from the parents in covenant , as musculus and others maintain ? or , is it the faith of the gossip or surety , as many of your church say , i. e. others believe for them ? have they a justifying faith , as mr. baxter intimates ? or a dogmatical faith only , as in mr. blake's sense ? some , as mr. danvers observes , say 't is a physical , some a metaphysical , and some a hyperphysical faith. some say they are born believers , others say they are made believers by baptism . now when you tell us what faith they have , we shall the better understand you , and give you an answer . a personal and actual faith , saith dr. taylor , they have not , for they have no acts of understanding ; besides , how can any man know they have faith , since he never saw any sign 〈◊〉 , neither was he told so by any that could tell . secondly , saith he , some say they have imputative faith : but then so let the sacraments be too , that is , if they have the parents faith or the churches , then so let baptism be imputed also by derivation from them : and as in their mothers womb , and while they hang upon their mothers breasts , they live upon their mothers nourishment ; so they may upon the baptism of their parents , or their mother the church : for since faith is necessary to the susception of baptism ( and they themselves confess it , by striving to find out new kinds of faith to daub the matter ; ) such as the faith , such must be the sacrament : for there is no proportion between an actual sacrament , and an imputative faith , this being in immediate and necessary order to that . this saith the bishop . we know there are some argue stifly for infants having habitual faith ; but as the said doctor saith , are there any acts precedent , concomitant , or consequent to this pretended habit ? this strange invention , saith he , is absolutely without art , without scripture , reason , or authority . but the men are to be excused , unless they had any better arguments to defend their practice ; they are forc'd to confess the truth in the main , viz. that faith is required of persons to be baptized , and therefore they do what they can to prove infants do believe . but i will conclude this with what the said doctor further saith , and if any man runs for succour to that exploded cresphugeton , that infants have faith , or any other inspired habit of i know not what , or how , we desire no more advantage than that they are constrained to answer without revelation against reason , common sense , and all the experience in the world. chap. xii . containing an answer to several other arguments brought for infant-baptism . object . 1. though there is no plain scriptures for infant-baptism , yet it may be proved by consequences ; you , it appears , deny direct consequences from scripture to be mandatory , and so obliging , and of divine authority . answ . we affirm , that in all positive or instituted worship ( such as baptism is ) which wholly depends upon the meer ▪ will and pleasure of the law-giver , it is absolutely necessary there should be an express command , or plain and clear examples , tho in other respects we allow of natural deductions and consequences from scripture for the confirming and enforcing of duties , and for the comfort and instruction of god's people . but as there is neither express command nor example for infant-baptism ; so it can't be proved by any consequence or inference , that naturally and 〈◊〉 r●●s from any scripture , as we have proved , nor does draw any such consequences to prove it . object . 2. but there is nothing in all the new t●stament against infant-baptism , saith 〈◊〉 ▪ smythies . if indeed our saviour had declared that infants should not be baptized , or if we had read of the apostles refusal of them ; then , &c. there is no hint from any express word dropt from christ , saith mr. sidenham , or his apostles , nor any phrase which doth forbid such an act. answ . we will answer with tertullian : for this is a certain rule , saith he , if it be said 't is lawful because the scripture doth not forbid it ; it may equally be retorted , it is therefore not lawful , because the scripture doth not command it . that which is done in the worship and service of god without any express word dropt from christ or his apostles , nor any phrase which doth signify it is his will and mind it ought to be done , is unlawful and no better than will-worship . must christ forbid infant-baptism ? must he declare in plain words they ought not to be baptized , or else may they , ought they to be baptized ? is this good divinity with mr. smythies ? certainly this man can't long keep out of the romish communion : hath our saviour declared indeed that you shall not have crucifixes , beads , altars , and that you shall not use salt , spittle , oil , or chrism in baptism ? that ye shall not go on pilgrimages , nor pray for the dead ? hath christ , i say , or his apostles , as you read , forbid these things , and many more of like nature ? or , did god forbid nadab and abihu to offer strange fire , who were destroyed for doing it ? levit. 10. 1 , 2. did god forbid abraham to circumcise his female children , or forbid him to circumcise his male children on the ninth day ? and might he therefore do these things — because god did no where tell him he should not do so ? the like might be said concerning bowing at the naming of the name of jesus , cross in baptism , surplice in reading the service , kneeling at the sacrament , set forms of prayer ; you do these things because not forbidden , and why not admit of other rites and innovations as well as these ? moreover , what express word against infants receiving the sacraments ? besides , are bells forbidden to be baptized ? hath christ said indeed , ye shall not baptize bells ? is it therefore lawful to baptize them ? you will object , may be that bells are not ●it nor capable subjects of such an ordinance ? but why are they not ? wherein are they uncapable ? can you not sprinkle a little water upon a bell , and use the words of institution in as solemn a manner as you do when you sprinkle a child ( baptize it as you say ) ? but are they uncapable because there is no word of institution , nothing from the mouth of christ or his apostles , to justifie such a practice ? we say the same in respect of your baptizing children ; and if you say , bells are not capable of the use and end of baptism ; we have proved the like concerning infants . if god had pleased , he could have made them by an institution capable of some sacred usefulness , yea capable of relative holiness or consecration , as aaron's bells ; nay , and since we read of bells of the horses that should be holiness to the lord , zech. 14. 20. why may not that text be a proof that bells in churches should be baptized , and so made holy likewise ? there are those you know who plead for that practice ( and have baptized them for many ages ) and they say there is as much ground from scripture to do that , as there is to 〈◊〉 children , both depending , as they will tell you , upon the authority of the church . sad it is that such a gap as this should be opened to all or any inventions or traditions of men : remember who it was that said , add thou not to his word . that god has in all ages testified his abhorrence of will-worship , and that from this very reason , because he commanded them not : 't is evident they have built the high places of tophet , &c. which i commanded them not , neither came it into my heart . for this cause god threatned judgments upon israel ; they have set their threshold by my thresholds , and their post by my posts , wherefore i have consumed them . god discovers his severe displeasure against them , not for neglecting any part of his worship that he had commanded them , but for their presumption in adding other things thereto , calling them his ordinances , which he had not appointed nor commanded them . will-worship ( sir ) is an horrible sin , when he who is to perform the duty shall dare to appoint the laws : implying a peremptory purpose of no further observance , than may consist with the allowance of his own depraved judgment and self-interest ; whereas true obedience must be grounded on the authority of that power that commands not the liking or approbation of the subject . some men will obey so far as it consists with their interest , and alter , add to , or diminish from , as they see good . 1. this savours of horrible pride : shall man prescribe unto god ways how he shall be worshipped ? 2. moreover , this of will-worship was that very sin that overthrew the nation of israel ; see isa . 24. 5 , 〈…〉 the ordinances , &c. 3. and it also is said to wound the heart of god , ezek. 6. 9. namely , their superstitious and corrupt mixtures in his worship . and , 4. this renders the service of men abominable , when they make void the commands of god by their traditions , and all they do to be in vain , for so saith our saviour , in vain they worship me , teaching for doctrine the commandments of men. object . 3. but is it to be imagined , saith mr. smythies , that our saviour , who took little children up in his arms , should allow no ordinance for them by which they should be admitted into his church ? answ . must he needs baptize them because he took them up in his arms ? and because he blessed them , must he receive them into his church ? we have proved that they are not capable subjects of gospel-church-membership , neither did our saviour baptize any with his own hands , joh. 4. 1 , 2. therefore not those children he took up into his arms ; nor is this any proof in the least , i. e. that christ must allow them an ordinance , because he shewed them the favour to take them up into his arms. 't is said he look'd upon the young man , and loved him ; must he therefore make him a member of his church , whether he was sitly qualified for it or no ? christ shewed many great favours unto divers persons , that we do not read he admitted into his church . he may shew one favour to you , and yet deny you another which you may not be capable of receiving . young children , saith luther , hear not , nor understand the word of god , out of which faith cometh ; and therefore if the commandment be followed , children ought not to be baptized . besides , they might be children able to receive instruction as far as you know , for such we take some times up into our arms. tertulllan , speaking of this place , saith , indeed the lord said , do not ye hinder them to come unto me , let them come therefore , while they grow to years , let them come while they learn , and while come , let them be taught ; let them become christians , when they are able to know christ : why doth innocent age hasten to the remission of sins ? men will deal more w●rily in worldly assairs ; so that they who are not trusted with an earthly inheritance are trusted with an heavenly one ; let them ask for salvation that thou mayst appear to have given it to him . see our further answer to this text , coap . 9. object . 4. but infants were commonly baptized before . how can we , saith mr. smythies , imagine that our saviour sent to baptize nations in which infants before had commonly been baptized , and yet intend they should be excluded ? answ . this is a new kind of argument , but proves nothing . for first , 't is denied that infants by any command of god were ever baptized in any nation , no not amongst the jews , much less among the gentile nations ; but if they had been baptized before , he might as well have in●erred ( and much better ) infants right to the sacrament of the lord's supper , and have said , can we imagine christ would have excluded them from that , considering they were before admitted to the passeover ( which there is no great cause to question . ) but secondly , we reason thus ; if they were before baptized , either they were baptized as it was a jewish rite and custom , or else as an heathenish one : if baptism of infants before was a jewish rite , it was either appointed of god , or else a tradition of their own : if it was a tradition of their own , can you suppose our saviour would go about to own and establish a jewish innovation , or one of their human traditions ? and if it were an appointment of god , it is very much that no man ever found it out before in all the old testament . but thirdly , if there had been any such legal ordinance , it had been abrogated , with all other jewish ceremonies , which stood ( as the apostle shews ) in meats and drinks , and divers washings , and carnal ordinances imposed on them until the time of reformation . all those divers washings that were under the law it is evident ceased in the establishment of the new testament ; and therefore how abominable false is that which mr. smythies says concerning gospel-baptism ? object . 5. our saviour , ( says he pag. 88. ) took this ordinance from the custom of the jews , who were wont to baptize those who forsook heathenism and embraced the true religion . and whensoever they made proselytes , they did not only baptize the parent , but the child likewise . answ . did any man assert till now the baptism of christ to be a legal rite , or rather that it sprung from human tradition ? for 't is evident the jews were not required to baptize them by any appointment of god : for circumcision was the rite by which proselytes ( who were males ) were added to the jewish church . besides , doth not our saviour plainly intimate , that john's baptism was directly from heaven , and not of men ? and if baptism had been so frequently practised amongst the jews , wherefore did they say to john , why dost thou baptize , if thou art not that christ , nor elias ? joh. 1. 25. but doth not christ say , that the doctrine he taught , he received from the father who sent him ? not from moses nor the jews : i have not spoken ( saith he ) of my self ; but the father which sent me , gave me commandment what i should say , and what i should speak . now baptism is positively called a principle of his doctrine , it was he that instituted it and gave it forth , mat. 28. 19 , 20. as a pure gospel-ordinance , as the alone soveraign lord and law-giver of his church . moreover , if all those divers washings and carnal ordinances amongst the jews are abolished , as you heard before ; how came this supposed jewish rite to escape ? these things considered , we may perceive 't is ignorance through tradition that makes a pedo-baptist , or rather a no-baptist , and not ignorance ( as he affirms ) through length of time that makes an anabaptist ( falsly so called ) pag. 91. but 't is the knowledg of god's word , through the help of the spirit , by which they , whom he so calls , come to cast off that unwritten tradition of babes rantism , and to own no baptism but that which christ hath commanded , and was practised in the apostolical church . and whereas he affirms the baptizing of children was all along used in the primitive church by the holy martyrs , &c. we answer , it was never practised till the church came to adulterate the holy institutions of christ , and fell away to error and superstition . for , saith curcellaeus , in the two first centuries after christ , infant-baptism was altogether unknown ; but in the third and fourth it was allowed by some few ; in the fifth and following ages , it was generally received into custom . and if the custom of the church is enough to justify infant-baptism , it will oblige us as to receive many other traditions or ceremonies likewise . object . 6. but there are divers very learned men who hold infant-baptism . answ . and are there not many very learned men who are against baptizing them ? who say 't is an invention of men and no ordinance of jesus christ ? besides , were not the pharisees and lawyers learned men , who rejected the counsel of god against themselves , being not baptized ? god's purpose is to confound the wisdom of man. if learning once comes to be made an idol of , god may leave those learned men to themselves , and let them grope in mid-day as in the night , notwithstanding all their light , knowledg , and learning . besides , there are learned men of all opinions , many learned cardinals , priests , and jesuits in the church of rome , yet you will not make that an argument to believe transubstantiation , and other errors maintained by them . object . 6. but there are many very holy and pious men , yea pastors of churches , that are for the baptizing of little infants ▪ nay , and why should so few learned men be of your way if it were a truth , for most speak against those of your perswasion ? answ . 1. the more cause of grief . but what though i must tell you god's word is to be your guide , and not men : every man must give an account to god for himself . moreover , some godly men who have had great light , and were glorious reformers too in their day , yet lay short of some great things and duties ; as jehosaphat , &c. who did not remove nor pull down the high places . 2. light and knowledg of divine truths have broken forth gradually . when reformation first begun , those godly men laboured to restore the doctrinal part of the gospel , and yet great corruptions remained in point of discipline ( which errors god hath since by degrees discovered . ) 3. had the best and late reformers ( for such you will find at last the baptists to be in point of the administrations of god's house and holy temple ) been generally learned men , 't is very like this truth would have been more readily received among such ( i mean learned persons ) than we see now it is , so hard a thing is self-denial . 4. moreover , the base reproaches cast upon the true way of baptizing , hath doubtless laid a great many of good men under temptations , there being hardly any one truth that has been rendered more odious and contemptible than baptizing , ( i e. dipping of men and women in water ) tho 't is generally acknowledged by all , that no other action then that was practised in the gospel-days in the administration of this ordinance . 5. some say those errors or unsound principles ( as i look upon them to be ) maintained by divers baptists ( who i doubt not are godly christians ) have likewise hindred the reception and promulgation of this blessed gospel-institution among many worthy persons , and kept them may be from indeavouring their satisfaction herein ; tho 't is strange that should be a stumbling block to any , sith there were many christians in the apostles times , who in many things did dissent and differ ( in as great matters ) one from another : besides , there are men almost of all perswasions that hold those very principles . 6. others think the remisness of some of the baptized churches about taking care of their ministers hath contributed something to it also : for nothing lies more clear in god's word , than that those who preach the gospel , should live of the gospel ; yea , have a comfortable maintenance , i. e. that they may be wholly sequestred to the work of the ministry ( and be in a capacity to give to others , and so shew themselves examples in hospitality ) ; and that their poor wives and children after their decease , may not be exposed to want and poverty . but i am glad to see it , our churches are now daily enlightned into this indispensable duty , and do endeavour to reform accordingly ; and would they also labour to follow the primitive saints in singing of psalms , and hymns , and spiritual songs * , i do not doubt but it would add to their comfort and glory , and many more than now do would joyn with us † . 7. but to proceed : be sure the examples of the best men under heaven will never be a plea sufficient for any in the day of judgment , in doing any thing in god's worship that he has not commanded ( or given grounds for the observation of ) or in their neglecting doing of that which he hath expresly required . shall any be allowed at the last day to plead thus , viz. such and such good men and able ministers did say this was a truth and my duty ? surely no. 8. when reformation is required of men in so great a case as this , viz. that which tends to the razing the whole constitution or standing of their church , which has been also of such a long continuation ; it calls for great resolution , courage , and self-denial , which is hard for some men to arrive at ; considering also what great persons and reformers have been on their side ; and they not seriously minding the words of the wise man , where he says , that the path of the just is as a shining light , that shineth more and more to the perfect day ; the church as it was then look'd out of the wilderness but as the morning , and but as fair ( comparatively ) as the moon ; but since ( blessed be god ) greater light hath broken forth , yea to such a degree that now she seems to be come forth as clear as the sun , &c. and sad it is to see men content themselves to walk only in that light those worthy christians had in the morning of the reformation , and refuse to follow and embrace a higher and more clear , and sun-sshining glory . they might be accepted then , since their day did not afford greater manifestations of truth in those respects ; but it may not excuse our brethren , nor may they be accepted in following them , sith truth is broke forth more perspicuously in these latter times . object . the people called anabaptists lie under great reproaches , as if you baptiz'd people naked . answ . 't is no more than our saviour foretold should befal his own people and faithful followers , they shall speak all manner of evil● against you falsty for my name sake , &c. i am not ignorant what odious lies and reproaches have been cast upon us in respect of baptizing men and women naked : whereas 't is notoriously known to be utterly false and abominable , which thousands can testify to the contrary , who are of different perswasions to us , who daily see persons of both sexes baptized by us , always in very comely and decent garments , provided on purpose upon that account . object . you have been formerly stigmatized and accused , as if you were against magistrates , or refuse to obey kings , and such as are in authority ; and refuse lawful oaths : what say you to the munster-story ? answ . these things our enemies know to be false and vile slanders , our confessions of faith from time to time do witness the contrary ; what people plead for subjection to government and magistrates which god has set over us , more than we always do ? and as touching that old munster-story of john of leyden , &c. they that read the best histories of that business , may find many things to be false which are charged against those anabaptists : besides , the story of them was either written ( as some have very well observed ) by the malicious papists , their old mortal enemies ; or else by envious protestants , who are willing to take up any base reports , and improve tho●e s●●ries to blast the reputation of the whole party . alas , i could here soon recite some writings of inveterated spirits , who have in as base a manner vilisied and calumniated the episcopals , nay and the presbyterians , and independents also , giving instances both in respect of their vile principles and practices . certainly 't is a shame for any good men to take up a charge against so great a party of godly christians from the venemous pens of such shameless persons . but suppose the munster-story as to matter of fact were true , and that some of those anabaptists were very ill men , and guilty of several immoral actions , and held great errors , yet how unreasonable and uncharitable a thing is it to render all those people of that perswasion in those times , and also since to be as bad and as like guilty ? especially considering that the principle and practice of baptizing believing men and women in it self is so harmless a thing , and no ways tends to lead persons to such evils ? for by the same rule might not the best and most holy church and people in the world , or ever were in the world , be censured and reproached , and neither the church of the jews , nor the gospel-church in the apostles days escape , sith in the first there were very ill persons , as chora , dathan , and abiram , and many others , and in the last a judas , a diatrophes , an incestuous person * , who was guilty of worse or more shameful fornication then what was amongst the gentiles , as the apostle affirms ? besides , as mr. danvers observes , those of the same opinion in former times are acknowledged to be godly and good men , or have an honourable character given them , and this too by the ample and authentick testimony from their greatest enemies ; he cites rai●trus , the bloody inquisitor of those in france , and baronius , and cassander of those in germany ; nay , and mr. baxter● himself , who , though he has been found free enough in his reproaches , yet to give him his due , is pleased to witness to our innocency in this nation , take his own words : saith he , that anabaptists are godly men that differ from us in a point so difficult , that many of the papists and prelatists have maintain'd , that it is not determined in the scripture , but dependeth upon tradition of the church : and i know as good and sober men of that mind , as of theirs who are most against them , &c. and again he saith , that augustin , and many children of christians were baptized at age ; and that the controversie is of so great difficulty , that if in all such cases none that differ be tolerated , we may not live together in the world or church , but endlesly excommunicate or prosecute one another . but blessed be god we need not the testimony of men , having the testimony of our own consciences ( which is our rejoycing ) as the apostle saith , that in simplicity and godly sincerity , not by fleshly wisdom , but by the grace of god , we have had our conversation in the world. tho there may be some of our communion who may be under guilt and gross enormities , and mistaken principles and notions , to our great grief and sorrow ( as well as amongst other communities of godly christians ) but charity will cover a multitude of faults . object . 8. but you lay too much stress upon baptism ? answ . what some may do , i know not , but i am sure generally , we lay no more stress upon it than we ought ; we say , it is a duty incumbent upon all believers — a holy ordinance of christ , one of the great sacraments of the new testament , and they that reject it , do reject part of the counsel of god. yet we do not lay such stress upon it , as some do upon infant baptism . we do not say , men cannot be saved , unless they be baptized ; provided they do not sin against their light and clear convictions of their own consciences . 't is evident there are those who have asserted , that infants that die unbaptized , shall not , cannot be saved ; which certainly is abominable to affirm : for were it our duty to baptize our children , yet can any think , that the omission of our duty to them herein , can exclude them the kingdom of heaven ? but 't is evident it is not required , they are not the subjects of it . object . 't is no where said , that women received the lords supper , yet 't is given to them : why may not infants be baptized as well , tho there is nothing mentioned of their being baptized in the scripture . answ . to this we answer , that there is ground enough from the scripture , for women who are baptized believers , to receive the lord's supper ; let a man examine himfelf , and so let him eat , saith the apostle , viz. man or woman . for so the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies . there is one mediator between god and man. is not woman as well as man intended there ? if there come into your assembly a man having a gold ring , &c. a double-minded man is unstable in all his ways . are not women as well as men , comprehended and meant in those places as well as men , tho not expressed ? 2. were not women as well as men ( who believed ) baptized ? were not women disciples , and commanded to be made discipline by the preaching of the gospel in the commission , as well as men ? and are not males and femals all o●● in christ jesus ? is not this a meer trifling vanity , and nought but a piece of foolery and deceit , to darken counsel with words without knowledg ? women were baptized ; we read of lydia , an honourable woman that was baptized . and when they heard this , 't is said , they were baptized both men and women . and they that were required to be baptized , and did partake of that ordinance , continued together in the apostles doctrine , and in fellowship , and in breaking of bread and prayer . this sufficiently proves women received the lord's supper . when shall we see the like proof for babes baptism ? were not women members of the chur●● ▪ and does not the holy supper belong to all ●●●●lar members thereof ? this objection seems to represent these men like a person almost drown'd , who catches hold of any little twig , or flag , to help him : but , brethren , these things will never do your business . object . if we have no scripture-example to baptize infants : no more have you for the baptizing such persons as you do baptize , viz. those of age , whose parents were baptized and educated from their youth in the christian religion ; for evident it is , those we read of in the new testament who were baptized , were such who were newly converted either from judaism , or paganism , to christianity . answ . what tho we have no example in the scripture of any besides such you speak of that were baptized , ( that ●eing the very beginning of that gospel-admini●●●ation ) yet is not the commission a perfect rule to succeeding ages , as well as it was to that present age ? evident it is that by virtue of the commission , none were to be baptized but such as are discipled , or first taught , before admitted to that ordinance . if the person be a believer , we have no ground to refuse him , because his parents were jews or heathens ; so we have no reason to receive others at all the more , because their parents were christians . 2. can you prove that difference as to the state of the parents ( in respect of what you speak of ) doth give you a warrantable ground to act contrary to the order and nature of the great commission ? matth. 28. 19 , 20. by the authority of which , the apostles did baptize ( and all ministers ought to administer the same ordinance to the end of the world. ) the nature and order of the commission cuts this objection to pieces : for if the person be a disciple , a believer , he is to be baptized , let his parents be jews , heathens , or christians , 't is all one . if you had the like grounds to baptize infants , we should contend no longer with you . 3. when you can prove the faith of the parents , or their subjection to the external rite of baptism , adds any spiritual advantage to their children , or such as gives them a right to baptism , we will give up the controversie . — object . but whereas you say , baptism was always done by dipping the body all over in water , how can that be , since some were baptized in houses ? answ . i answer , that is a fancy , a thing asserted without the least shadow of ground , tho no less men than our late worthy annotators seem to affirm this very thing ; for notwithstanding the jaylor , and those of his , were baptized the same hour of the night , &c. yet can any suppose they could not go out of the house so late ? might there not be a pond , or some river near ? whithersoever they went , or wheresoever it was done , it is no matter , they were baptized ; which has been sufficiently proved to be immersion , or dipping the body in water . object . but say what you will , the baptism of infants is of god ; for there was a multitude of children of old baptized to moses in the cloud , and in the sea. answ . we have shewed you that was but tropically called baptism ; and also that baptism is a pure new-testament ordinance ; tho 't is like that ( as some learned men have said ) might be a type of this ordinance , they being as it were buried or overwhelmed in the sea , and under the cloud . but if that may justifie infant baptism , it will allow you to baptize unbelievers also ; for there was a multitude of mixt people who went through the sea with israel , besides much cattel , and a mixt multitude went up also with them , and flocks , and herds , even very much cattel , exod. 12. 38. all these were doubtless baptized metaphorically and typically , as well us children under the cloud , and in the sea ; therefore this can be no proof for infant-baptism . chap. xiii . shewing the evil consequences , absurdities , and contradictions , that attend infant-baptism , as 't is asserted and practised . object . bvt what harm is there in baptizing of children ? is it not an innocent thing ? can it do the child any hurt ? answ . the harm will be to the parents and ministers , who do that in christ's name , which they have no authority from him to do . if it do any harm to infants , 't is not till they are grown up , and then it may be a means to blind their eyes , and cause some of them to conclude , they in baptism became the children of god , were regenerated , made christians , members of christ , and heirs of the kingdom of heaven ; and cause others to think they were then rightly baptized , and so to look after no other baptism . whereas , poor souls , they are all unbaptized persons , having never had any baptism at all but rantism . pray see what mr. danvers hath said upon this respect . 1. but is it no harm to alter christ's order in the commission , who requires faith and repentance to precede , or go before baptism ; or first to make them disciples by teaching , and then to baptize them ? and for men to invert this order as to baptize them , & then teach them repentance and faith , sure it must be an evil and hurtful thing so to do . 2. is it not an evil thing to change the true subjects of baptism , who are believing and understanding men , to ignorant babes , who neither know good nor evil ? 3. is it not an evil thing to frustrate the sacred and spiritual ends of baptism , which are many , as you have heard ; and by administring it to poor babes , render it wholly an insignificant thing ? 4. is it not an evil and a shameful thing to change baptism into rantism , from dipping the whole body , to sprinkling or pouring a little water upon the face , and to pronounce an untruth in the name of the lord , saying , i baptize thee in the name of the father , of the son , and holy spirit , you not doing the thing ? nor have any authority so to do , nor to baptize children at all , much less to sprinkle them . 5. is it not an evil and harmful thing , and a great error to say , baptism takes away original sin ? whereas nothing can do that , ( nor actual sin neither ) but the blood of christ . 6. is it not a foolish thing and a lye , to say , children have faith , and are disciples , who are not capable of understanding ? to assert a thing that no man has any ground to believe , nor can't , without offering violence to his reason ? 7. is it not a weak thing , to open a door into the church , which christ hath shut up ? 8. is it not weak and an absurd thing to say , that infants can't be saved except they be baptized , partly because christ saith , except a man be born again , he cannot see the kingdom of god , baptism , as some of you say , taking away original sin ? as if it were in the power , and at the will of the parents to save or damn their children . for this is intimated by this notion of yours ; if the parents or friends baptize the child , it shall ( if it die in its infancy ) be saved ; but if they , nor no other , indeavour to get it baptized , the child is lost , and must perish . — how can outward water , saith mr. charnock , convey inward-life ? how can water , a material thing , work upon the soul in a physical manner ? neither can it be proved , that ever the spirit of god is tied by any promise , to apply himself to the soul in its gracious operations , when the body is applied to the water . ( he says , water applied to the body . ) because the adult person ( who sat under the preaching of the word ) cannot be saved without regeneration . can't god save poor dying infants , unless the same change by the spirits operations pass upon them ? is not god a free agent ? may he not do what he pleases , and magnifie his grace to poor dying infants , through the blood of his son , in other ways than we know of ? do not secret things belong to him , what vanity is there in the minds of some men ? 8. has god ordained baptism to be an ordinance to save the souls of any persons , either the adult or infants ? is the opus operatum of baptism , think you , a likely way or means to beget or bring forth children to christ , or make disciples of them ? baptism signifies no thing ( it being but a sign ) where the inward grace signified by it is wanting . 9. is it not strange that you should say , that none but the children of believers ought to be baptized ? and that baptism is absolutely necessary to church-communion , or an initiating ordinance ? and yet commonly take into your churches , such persons ( that are converted ) whose parents were very wicked and ungodly persons as any in the parish , and so lived and died ( as far as you know ) ; and yet do you not account their baptism to ●e sufficient ? 10. is it not an hurtful and evil thing , to defile and p●lute the church , by bringing in the fleshy seed which christ hath cast out ? 11. is it not an evil and dangerous thing to lay a foundation of ignorance and prophaneness , and to confound the world and church together , which ought to be separated ? and to make the church national , which ought to be congregational ? 12. is it not an harmful and evil thing to establish human traditions , and make them of equal authority with christ's sacred institutions , and reproach them who will not against their consciences , do the same things ? 13. is it not an evil and harmful thing to plead for in●ant baptism , or rather rantism , and make it a bone of contention amongst christians , and so ●inder the unity of churches and godly christians ? for was that rubbish gone , what a glorious harmony would follow , even such a day as would make all our souls rejoyce ? for he is blind who can't see that that relick is the cause of our sad divisions ▪ 14. is it not an evil and false thing to say , persons may have grace and regeneration before they know god , or are called by his word and holy spirit ? 15. is it not a strange thing to say , persons may be visible and lawful members of the gospel-church before conversion ; and to deny them one sacrament , and yet give them another ? 16. is it not a false thing to say , persons may believe and be saved by the faith of others ? 17. is it not an evil thing and a contradiction to say , baptism is a symbol of present regeneration , and yet apply it to ignorant and unconverted babes , wholly uncapable of regeneration , in whom none of the things signified thereby , do , or can appear ? 18. is it not a false thing and a contradiction to say , that baptism is a lively figure of christ's death , burial , and resurrection , and yet do nothing but sprinkle , or pour a little water upon the face ; by which act , all must confess nothing of such things can thereby be represented ? 19. is it not a strange and foolish thing to say , baptism is an ordinance of the solemnization of the souls marriage with christ , and to say , 't is a strange marriage where nothing is professed of a consent ; and yet administer it to babes wholly uncapable so to do ? 20. is it not a foolish thing to cry out against traditions , and all inventions of men , and yet strive to uphold and maintain them ? and doth not these things hinder that glorious reformation we all long for , and encourage papists ? 21. is it not strange men should say , all the children of believersare in covenant , and that there is no falling from a state of grace ; but that the new covenant is so well ordered in all things , and sure , that it will secure all that are indeed in it unto eternal life ; and yet many of these children , who they say , were in this covenant , perish in their sins , dying unregenerate ? 22. we will conclude this chapter , as mr. danvers does with the words of dr. taylor . and therefore , saith he , whoever will pertinaciously persist in his opinion of pedo-baptism , and practise it accordingly , they pollute the blood of the everlasting covenant ; they dishonour and make a pagentry of the sacrament ; they ineffectually represent a sepulchre into the death of christ , and please themselves in a sing without effect : making baptism like the fig-tree in the gospel , full of leaves , but no fruit. and they invocate the holy ghost in vain , doing as if one should call upon him to illuminate a stone or a tree . chap. xiv . proving baptism a great and glorious ordinance , and that 't is initiating or an in-let into the church . the last thing i shall do , is to prove believers baptism a very great and glorious ordinance , though much despised by men , nay by many professors of this age. first of all , 't is a principle of christ's doctrine , nay , a foundation-principle , viz. of a true gospel-church-state ; so that according to the apostolical and primitive-institution , a church cannot be truly gathered without it . secondly , it appears to be a great ordinance , if we consider the commission of christ . 1. consider with what authority our saviour gave it forth ; all power is given to me in heaven and earth : go ye therefore , teach all nations , baptizing them , &c. 2. in that it was one of the last things he gave in charge to his disciples before he went to heaven . and , 3. in that he joyns it to teaching , expressing no other gospel-ordinances besides , though he gave other commandments to them , act. 1. 4. in that no ordinance is to be administred in a more solemn manner than this is , viz. in the name of the father , and of the son , and of the holy spirit . we are hereby obliged to believe in , adore , and worship the whole trinity . thirdly , no ordinance in all the new-testament was ever so grac'd , nor honoured with such a presence as this was at the baptism of christ ; the three persons manifest their presence at this solemnity , the heavens were opened , and a voice heard , saying , this is my beloved son , in whom i am well pleased ; 1. the father seals it and honours it . 2. the son is there , and subjects to it , shewing what an honourable respect he has to it ; nay and came many miles upon no other business but to be baptized ( as we read of . ) 3. the spirit also descended like a dove , and rested upon him ; the holy ghost puts his seal upon it , and in a glorious manner owns it . and then our saviour saith , it became him to be obedient to it ; 't is , it seems , a becoming ordinance , it became the master , and doth it not become the servant to submit to it ? it was not too low for him , and is it too low for thee ? he said also it was a fulfilling of all righteousness ; that is , it became him to fulfil all the commands of his father , or do his whole will , which it appears he could not have done unless he had been baptized . and in that of being a patern or example to us , those who neglect it , neglect a most righteous thing , and do not fill up after their master . fourthly , 't is called a justi●ying of god , and our disobedience herein a rejecting the counsel of god , luk. 7. 29 , 30. fifthly , it appears a great ordinance , in that the highest , nay the extraordinary gifts of the spirit can't exempt a person from his obedience hereto , as appears in cornelius's case . nay , the greater gifts and graces a person hath , the more fit a subject he is of this ordinance ( as peter's words do import . ) sixthly , consider the great things and mysteries held forth hereby , viz. the death , burial , and resurrection of christ , and our dying to sin , and duty to walk in newness of life , it preaches the gospel to our very sight in a very lively figure ; and therefore a great ordinance . seventhly , 't is a badg of christian profession ; and an ordinance , as mr. baxter observes , of the solemnization of the souls marriage-union with christ . eighthly , consider the great promises made to those who are obedient to it , amongst other things , lo , i am with you always , even to the end of the world. and again , he that believeth , and is baptized , shall be saved . if a prince shall offer a rebel his life in doing two things , would he neglect one of them , and say this i will do , but the other is a trivial thing , i 'll not do that ? surely no , he would not run the hazard of his life so foolishly . and then in act. 2. 38. repent , and be baptized every one of you for remission of sin , and ye shall receive the gift of the holy spirit : see what great promises are made to believers in baptism . ninthly , nay , and cornelius was warn'd from heaven to send for peter , and , saith the lord , he shall tell thee what thou shalt do . now one thing that is exprest , and i think 't is all that pet●r told him he should do ( besides believing on the lord jesus ) was to be baptized . certainly these things demonstrate baptism to be a great ordinance ; 't is miraculously confirmed from heaven ( as it were ) so to be . tenthly , and lastly ; baptism is an initiating ordinance , no regular or orderly coming into the church of god but at this door ; and this we shall make appear , therefore a great ordinance . first , 't is said they that gladly received the word , were baptized ; and the same day there were added to them about three thousand souls : those who were added unto this church were first baptized ; and observable 't is , that as this was the first gospel-church that was gathered after the ascension of christ : so it is set forth as a patern to all other churches ; for as others were injoyned , so they were commanded for following the church of god that was in judaea . secondly , all along in the new testament , where we read of the first plantations of the churches , we find that all those who became members respectively , were first upon their profession of faith baptized before they were received as members thereof ; as act. 8. act. 10. act. 16. and act. 18. thirdly , we read of none that were received into the fellowship of any church that were not first baptized . fourthly , because those who were baptized , were said to be baptized into christ ; know ye not that so many of us as were baptized into christ , &c. rom. 6. 3. that is , into his church or mystical body , as our late annotators intimate , incorporated , ingrafted or planted into christ , and so to be made members of his mystical body by baptism . by one spirit we ( are said ) all to be baptized into one body , 1 cor. 12 , 13 , by one spirit , that is , by the authority and appointment of the spirit , and by the guidance , conduct , and leadings of the spirit ; not that all that are true members of the church are baptized with the holy spirit , sith the baptism of the spirit denotes ( as we have elsewhere proved ) the extraordinary gifts or effusion of the holy ghost , which was received in the apostles days , and which continued not in the church . and have been all made to drink into one spirit . in these words he alludes to the ordinance of the supper , which you may as well say , is a spiritual eating and drinking only , as so to speak of baptism ; because 't is said by one spirit we are all baptized , 't is not said with one spirit . besides , should any assert that the apostle means the baptism of the spirit , and that the ordinary gifts and graces of the spirit is the baptism of the holy spirit ; then it would follow that there are two baptisms left in the church , which seems to be contrary to what paul saith . fifthly , because the lord jesus hath joyned faith and baptism together in the commission , and both were taught as beginning or fundamental principles of his doctrine , or part of those first rudiments that belongs to every babe in christ , or christian man and woman , heb. 5. 12. & 6. 1 , 2. and all those six principles , as our late annotators affirm , are initiating , and so they must be ; for if they are fundamentals , they must either be fundamentals of salvation , or else of church-communion : now baptism cannot be a fundamental of salvation , therefore of church-communion , how necessary 't is to lay a sure foundation no man can be ignorant . object . it is objected from rom. 6. 3. that but some only of the church of the romans were baptized , because the apostle saith , as many of● you as were baptized , &c. from thence they would conclude some of them were not . answ . did the whole church of the romans reckon themselves , think you , to be dead to sin , and bound to live no longer therein ? if so , then baptism , which was a symbol of those things , belonging to them all ; as many as are baptized into christ , were baptized into his death , &c. i. e. in token of it : and that they all should become new creatures , it is as if he should reason thus ; as many of us as are baptized , must know this , that we were baptized into christ's death , and therefore must die to sin , and live a new life . but we have all been baptized or buried with christ in baptism into his death ; therefore we must all die to sin , and live a new life . did the apostle intend hereby , do you think , to press them all to die to sin , and live to god ? if so , that argument he uses ( you may assure your selves ) reached them all , which it could not do if they had not all been baptized . sixthly , baptism is an initiating ordinance , appears , because the way of inchurching disciples , or men and women , was one and the same in all the churches of the saints ; if some were not received till baptized , there were no unbaptized persons ever received at all . but some were not received till baptized , ergo. the reason is not only , because the way and order of the administration of that ordinance were one and the same in every church , and so confusion avoided ; but also because there is the like parity of reason , why all should and ought to be baptized , as there is for some , sith the ordinance is initiating , and so a great priviledg , and all have right to the thing signified thereby : besides , those who believe , are required and commanded to be baptized ; and that which is the duty of one disciple as a disciple , is the duty of every disciple ; and by that argument you may excuse one man from one sacrament , viz. baptism , you may excuse another from the lord's table , upon a pretence he doth not see it to be his duty , and yet admit him , and continue him a member . and that baptism is an initiating ordinance , we have all christians of all perswasions one with us , they generally assert the same thing . justin martyr , speaking of the lord's supper , saith , this food we call the eucharist , to which no man is admitted , but only he that believeth in the truth of our doctrine , being washed in the laver of regeneration for remission of sins , and liveth as christ hath taught . that is , none were admitted to the lord's supper , but such who were first baptized . the same is hinted by a late famous writer concerning cyprian , and other eminent fathers , about the 2d & 3d centuries , viz ▪ no unbaptized persons were admitted to the communion of the church . let them , saith austin , ( that is , the catecumens ) pass through the red sea ; that is , be baptized : and let them eat manna , that is , the body and blood of christ . this shews the practice of the church in his days . vrsinus saith , baptism is a sacrament of entrance into the church , whence it cometh , that the supper is presented to none except first baptized . dr. cave , speaking of the lord's supper , saith , from this sacrament are excluded all unbaptized persons , and such who live in any known sin , &c. baptism is , saith dr. ames , a sacrament of initiation . elton on col. 2. 11. saith also , that baptism is the sacrament of incision , or engrafting into christ , sealing up our setting into christ , which is only once done , never after to be done again , &c. mr. strong says , baptism is a sacrament of initiation , and the ordinance of visible admission into the church : and as it is a sin , saith he , to keep them out whose right it is ; so it is a sin also to admit them that have no right , because the ordinance of christ is abused and misplaced . the assembly say in their catechism , that baptism is a sacrament of the new testament , ordained by jesus christ ; — for the solemn admission of the party baptized into the visible church , &c. every soldier that must be admitted into an army , saith mr. baxter , must be admitted , by listing , as a solemn ingaging sign — so every one that hath right to be solemnly admitted into the visible church , must orderly be admitted by baptism . and again he saith , we have no precept or example of admitting visible members any other way ; therefore all that must be admitted visible members , must be baptized . i might write a book of things of this nature , as touching the sentiments of worthy writers , being generally all of the same belief and practice ; howsoever in other things they may differ from us , and one from another ; nor will those of the church of england , presbyterians , or independants , admit any as members into their communions , as to partake of the lord's supper , except they have been baptized in their sense , they calling sprinkling , or pouring , baptizing ; which we deny to be the ordinance . object . how dare you deny a man admittance into the church , who is truly godly , and hath a lively faith ? if he hath a right to christ , who is signified in the lord's supper , may be be denied the sign , because he is not baptized ? answ . how dares any man , who fears god , attempt to do any thing contrary to the holy pattern left in christ's new testament ? if baptism was appointed to be an initiating ordinance into god's house , 't is not only a man's piety that will serve the turn , he must come into the church at the door christ hath ordained , or not come in at all . if lot should have offered himself to come into abraham's family , ( which was then god's church ) do you think abraham would have admitted him , ( though he was a righteous man ) unless he would first consent to be circumcised ( which was an initiating ordinance at that time ) ? certainly , no ; though he should say he was not convinced of circumcision , yet that would not have excused him : god's laws are not to be dispensed with to gratify the ignorance of men. 't is a question whether vzzah knew he ought not to put forth his hand to support the ark : yet for doing that thing , god smote him with death . ignorance will not be a sufficient plea for doing god's work , in other manner than he has appointed . how dares any man , who loves and desires to honour the lord jesus , violate his holy and great commission , matth. 28. or act and do contrary thereto , who requires all disciples to be baptized ? derogating from the rule in one thing , opens a gap to other disorders , and it renders christ's institution a petty and indifferent thing : you may as well dispense ( with the neglect , or ) with the ignorance of men in the lord's supper , as well as so to do in respect of baptism ; and let them abide members who refuse to break bread with the church , and yet would continue members , pretending ignorance ; perhaps they will tell you , they can answer the end of that ordinance in breaking their common bread , &c. object . but doth not the apostle say , such as are weak in the faith , receive you , &c. 1. it cannot be meant received into the church , because they that the apostle there speaks of , were in the faith , or visible profession of the gospel , and were members of the church , tho they were weak ones , or but babes in christ . 2. the weakness there meant , was about eating meats , and observing days , &c. which were in themselves but indifferent things : and will you render the great sacrament of baptism like to them ? it was no sin to eat , or not to eat , but so it is not to be subject , or not subject to christ's ordinances . 3. the receiving there intends doubtless no more than this , to let them abide in their affections , or receive them as poor weak children to nourish and pity them , and not to censure and judg hardly of their doubtful thoughts . but to conclude , since my honoured friend and brother , mr. william kiffen , hath but lately wrote so excellent a book upon this very subject , i shall say no more to it , but refer the reader for his further satisfaction to that treatise . but to proceed to a little improvement : if baptism be so great an ordinance as it seems it is , this may reprove all such who slight and dispise it , and may stir up all to an honourable esteem of it , and to move such who are convinc'd of it , speedily to submit thereunto . let me conclude all with one use of caution to my brethren , that are baptized as believers , and yet take liberty to walk in communion with such churches as dissent from them , in respect of this ordinance , and sprinkle babes . i am more concerned about you , than any other people ; because you seem to pull down with one hand , that which you build with the other . our brethren with whom you walk , may be more excusable than you can be , because they are faithful ( i would hope ) to their light ; they will not have communion with any persons , whom they judg in their consciences are unbaptized ; but you believe those who have been only sprinkled in infancy , are all unbaptized persons , or otherwise why were you baptized afterwards ? who can justifie you in this practice ? i am persuaded our brethren cannot , will not do it , if they rightly consider the light or dictates of your consciences in this matter : 't is not what they are in their own sense , but what they are in your judgment . speak , are they baptized ? or , is not that they call baptism , in your consciences a nullity ? nay , worse , a tradition of men ? nay , a prophanation of the sacrament of baptism ? how then can you justify your selves in such a practice ? i have as much charity for our brethren , i hope , as most of you have , and love and honour them , yet dare not transgress or invert christ's holy laws , and gospel-order ; and therefore take heed what you do . if there were no baptized churches with whom you might have communion , somewhat might be said in your justification . ( for upon a case of necessity that may be lawful , or be permitted to be done , which otherwise is utterly unlawful . ) besides , i hear some of you ( daily confess ) they believe they are not such orderly churches as the baptized congregations are , ( and that is the sum of what i say and believe concerning them ) why then do you chuse to have fellowship with them ? ought you not to follow the best and highest reformation , and clearest discovery of god , and to be in the most perfect and compleat order of the gospel you are able to arrive to the knowledg of ? yet are not you contented to lie short in doing this according to the sentiments of your minds and understandings ? is this the way to that longed-for reformation ? is not truth and righteousness to be joyned with peace and love ? nay , and doth not my love run out to our brethren in a cleaner channel than yours , ( who resolve my affections shall never pilot my judgment or understanding ? ) i have as great reason to love and honour some of the congregational way , as any one man this day in england ; it pleasing god to work upon my soul , i hope , effectually , when very young under the ministry of one that is of that persuasion , who is yet living , and none of the meanest ministers , now preaching near this city ; whose name is dear to me , and one i do honour , ( and ever shall ) as long as i live in the world. yet nevertheless , my blessed lord and saviour , and his truth , lies nearer my heart . i speak the more upon this account , not only to deliver your souls from temptations , and disorderly walking ; but also , because i know it grieves many very gracious persons , and weakens the hands of those who carry on the work of god amongst us ; and seems to me to obstruct the further glory and reformation of the church . yet i am for such communion with our brethren , as we may warrantably promote , as to pray and preach together , and to love and encourage grace and holiness in one another . i 'll say no more , i have done ; only remember that excellent saying of the apostle , now i pray you , brethren , that ye remember me in all things , and keep the ordinances as i delivered them to you . would to god i could say so of you . 't is not enough to keep the ordinances of christ , but so to keep them as at first delivered to the saints . let us go forward , and not decline , or seem to draw back in our zeal and testimony for the truth . let us walk as we have attained ; god may bring our brethren to see wherein they come short , as well as wherein they know they are got before others . i hope , what i have written will be received in good part , and none will be offended ; for i can appeal to god , the searcher of all hearts , i have done all that i have done or writ in this treatise , in the integrity and uprighness of my heart , and in sincere love to christ and his dispised ordinances , and to discharge my conscience ; hoping a blessing will attend it , and that it will redownd to his glory , and the profit of his church ; and if so , i matter not what censures i lie under : for , my record is on high , and my witness is in heaven . i am contented to be any thing or nothing , ( if i know my own deceitful heart ) that god may be all in all ; to whom be praise and glory , by jesus christ , now and for evermore . amen . finis . the table of the contents . chap. i. baptism of water only intended in the commission , proved , by eight reasons , from page 1 , to p. 6. water-baptism to continue to the end of the world , from p. 7 , 8 , 9. baptized in the name of christ , proved to be according to the commission , p. 11 , 12. the objection , that the baptism in water was john's baptism , answered , p. 12 , 13 , 14 , 15 , 16. object . that paul was not sent to baptize , answered , p. 20 , 22 chap. ii. opening the true genuine , literal , proper signification of the word baptizo , p. 24 , 25 , 26 chap. iii. baptism is dipping , &c. proved from the practice of the primitive church , p. 32 , 33 , &c. chap. iv. baptism , dipping , or plunging , proved from the spiritual signification of the ordinance , p. 42 , 43 , &c. chap. v. baptism proved immerging or dipping , from the typical and metaphorical baptisms , spoken of in scripture , p. 56 , 57 , &c. chap. vi. believers the only subjects of baptism from the commission , p. 63 , 64 , &c. chap. vii . baptism of believers proved the only subjects of it , from the practice of the primitive church , p. 76 , 77 , &c. chap. viii . believers the only subjects from the ends of baptism , p. 78. seven ends of baptism , p. 80 chap. ix . containing eight arguments , proving believers the only subjects , p. 86 , to p. 99 chap. x. the arguments for infant-baptism , answered , p. 100 , to 124 chap. xi . other objections and pretended proofs for pedo-baptism , answered , p. 125 , 126 , &c. chap. xii . answer to several arguments , p. 146 chap. xiii . shewing the evil consequents of infants-baptism , p. 165 , 166 , &c. chap. xiv . baptism a great ordinance , and initiating , p. 171 , 172 , &c. notes, typically marginal, from the original text notes for div a47535-e830 water baptism an institution of christ . water baptism an ordinance of christ to the end of the world. * gal. 3. 15. † joh. 12. 49. | heb. 3. 5. continuation of pool's a●not . on ●at . 28 : 1● , 20. * acts 2. 1 , 〈◊〉 , 3. jewel b. of sal. sect. 9. in conf●t . harding . cyprian epist . 73. ad jubaian . augustin . lib. 3. against maxim . bp. of the arrians , c. 17. eulogius of alexandria l. 2. contra novatian , apud photium in bibliotheca . see mr. s. f's baptism before or after faith. mat. 3. 1. * act. 2. 39. & 8. 16. & 10. 47. * mat. 3. 16 , 17. acts 10. 36 , 37 , 38 , 39 , 40 , 41. rom. 15. 18. joh. 10. 41. neh. 8. 14 , 15. notes for div a47535-e4000 * mr. delaune . * s. fisher . circumcision , ● cutting the fore-skin round about quite off . danvers treatise of baptism , 2d . edit . p. 182. grotius . pasor . vossius . mincaeus . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 casaubon . dr. du-veil . liegh . de prim . papae , p. 193. beza . de jure nat. &c. l. 2. c. 2. treatise of sacr. par . 1. c. 8. p. 177. rule of conscience , l. 3. c. 4. an. d. 816. conc. flor. §. 9. c. 9. & lib. of infant baptism , p 693. ductor dubit . l. 3. c. 4. reg. 15. num. 9. st. martins life , n. 16. diatribe on titus 3. 2. pan. cathol . tom. 4. l. 5. c. 2. annotat. on john 13. mat. 3. pool ' s annotat. ball. book 1. cap. 40. wilson . notes for div a47535-e6160 diodate annotat. pool's annotat. joh. 3. 23. see mr. gosnold's doctrine of baptism , pag. 20. * pool ' s annot. on joh. 3. 23. mat. 3. 16. acts 8. 38 , 39. rogers in his treatise of the two sacraments , part 1. chap. 5. casaubon on mat. 3. 11. calvin on act. 8. 38. cajetan on mat. 3. 5. muscul . on mat. 3. notes for div a47535-e7870 pool's annotat . cajetan . assemblies annotat. tilenus in his disput . p. 886 , 889 890. on rom. 3. 4● * or grave . ambrose . see dr. du veil on acts 2. rom. 6. 3 , 4. col. 2. 12. 1 cor. 15. 29. * ignat. epist . ad tral . id epist . ad philadelp . justin martyr . basil the great . † basil of seleucia . chrysostom . ambros . ‖ lactant. bernard . see continuat . of pool's annotat . on mat. 3. 6. st. bernard . dr. du-veil , on acts 2. 38. p. 78. aquinas . calvin . l. 4. c. 16. zanchy . chrysostom . prim. christianity , p. 320. paraeus upon ursi● , p. 375. austin . annotat. on rom. 6. 4. dr. taylor , in his book of proph. p. 242. notes for div a47535-e9560 woy great afflictions are called baptism . see continuation of mr. pool's annotat. on mat. 20. 22 ▪ mat. 3. 11. mark 1. & luk. 3. 16. what it is to be baptized with the spirit . mat. 28. 20 act. 10. 46. dr. du veil on act. 1. 4 , 5. oecumenius on acts 2. 2. see key to open script . metaphors , lib. 4. p. 36. philologia sacra , p. 190. treat . of bapt. p. 62. see continuation of m r. pool's annotat. on 1 cor. 10. 1 , 2. notes for div a47535-e10620 mark 16. 15. object . answ . pool ' s annotat . on mat. 28. 20. pool ' s annotat . on acts 11. 26. baxter on confirmation and restauration , pag. 27. see mr. tomes's book , call'd felo de se . baxter's dispute of right to sacraments , p. 149. see danvers on baptism , p. 2 , 3. danvers book of baptism , p. 3 , 4. perkins . paraeus . notes for div a47535-e11750 * gal. 4. 26. act. 8. 12. act. 8. 36 , 37. pools annotat . on . act. 8. 37. baxter on confirmat . p. 27. act. 10. 45 , 47 , 48. acts 16. 31 , 32 , 33. acts 18. 8. luther , tom. 3. fol. 168. cited by mr. danvers , p. 8. on baptism . baxter's 2d disputation , p. 149. acts 20. 2 thess . 2. 7. 1 john 2. 18. acts 1. 3. act. 10. 41. 〈…〉 notes for div a47535-e13190 rom. 6. 3 , 4 , 5 , 6. pareus . perkins case of consc . p. 177. baxter on confirm . p. 32. bullinger upon acts 2. 38. baxter on confirm . p. 30 , 31. bullinger on act. 2. 38. tit. 3. 5. baxter in his disput . with mr. blake , p. 117. as quoted by mr. danvers . 1 pet. 3. 21. pool ' s annotat . on tit. 3. 5. notes for div a47535-e14400 1. argument . arg. ii. acts 8. arg. iii. vnion of the church . 4th book of instit . c. 16. de civit. dei , lib. 1. cap. 27. magdeb. in cent. 1. l. 2. p. 496. lib. proph. p. 239. arg. iv. pool's annotat . on act. 20. 27. arg. v. athanasius against the gentiles . isychius lib. 5. 6. 16. on levit. chrys . on 2 thes. & 2 tim. 3. aug. to the brethren in the wildern . lib. 2. of christian doctrine , c. 3. in his 198 epistle to fortunat. luther upon gal. 1. 9. basil in his sermon de side . calvin . l. 4. instit . c. 8. sermon 8. theoph. lib. 2. paschal . bellarm. in his book de bapt. l. 1. c. 8. mr. ball in his answer to the new-england elders , p. 38 , 39. arg. vi. arg. vii . arg. viii . notes for div a47535-e16490 i. argument from the covenant made with abraham . mat. 3. 7 , 8 , 9. chrysost . theophilact . pag. 117. calvin on gen. 17. 7. estius . anno gen. 17. 7. agr. blake , p. 6. * if he had said , those who are born of the spirit are spiritual , he had spoke truth . jer. 31. 34. 1 pet. 2. 4 , 5 , 6 , 7. dr. taylor bishop of down , p. 228. levit , 10 , 1 , 2. gen. 17. 10 , 12 , 14. mr. smythies vnworthy communicant , p. 88. 1 pet. 2. 5 ▪ * for tho a time for the worship of god is moral , yet the seventh day of the week was a meer positive law , given only to the people of israel . baxter on confirmation . rom. 8. act. 15. 10. gal. 5. 1 , 2 , 3 , 4. 2 cor. 3. 18. joh. 7. 39. danvers on bapt. p. 180. besides , they are at a loss to know what to do if the father only , or the mother only is a believer . notes for div a47535-e20080 christ blessed little children , 't is not said he baptized them : nay , 't is said he baptized not any with his own hands , joh. 4. 1 , 2. therefore no infants . dr. taylor , p. 230. ambros. new birth in p. 13. charnock on regener . last sol . p. 75. amesius in bell. enervat . tom. 3. l. 2. c. 3. pool's annotat. on joh. 3. 5. dr. owen in his theol. l. 6. c. 5. p. 477. dr. taylor 's liber . of proph. p. 231. the proof from whole housholds examined . the second whole houshold . the third whole houshold . the fourth houshold . the promise is to 〈◊〉 and to 〈…〉 act. 2. 3● . 〈◊〉 act. 2. 37. eph. 2. 13. pools annot . on act. 2. 39. the proof for infant-baptism — ( else were your children unclean , &c. ) answered . pool's annotat. on 1 cor. 7. 14. 2 pet. 1. 20. smythies non-communicant , p. 88. mr. danvers treat ▪ of bapt. p. 165 , 166. ambrose . melanct. camerar . erasmus . baptism only a positive law ; who the subjects of it , are depends wholly upon the will of god , &c. mr. smythies argument , that infants are believers . faith nor baptism is not required of infants , yet they may be saved . dr. taylor , p. 230. * see joh. 2. 23 , & cap. 8. 30 , 31 , 44. * i am forc'd to repeat this often , because there is the like occasion given , and it is a full answer to all such inferencse . what confusion is here among the pedo-baptists ? dr. taylor . dr. taylor , p. 242. notes for div a47535-e23480 mr. sidenham's treatise . jer. 7. 31. ezek. 43. 8. ●uther in post●l . tertullian in his book of bapt. ●ap . 18. heb. 9. 10. john 12. heb. 6. 1 , 2 , 3. curcellaeus ●nstitut . relig. christian . l. 1. c. 12. for the doctrine of free-will ; falling away totally from a state of true grace , &c. are not look'd upon as capital errors , viz. such as will exclude men out of the kingdom of heaven . 1 cor. 9. 7 , 8 , 9 , 10 , 11 , 12. matth. 10. 10. luk. 9. 3. * eph. 5. 18 , 19. col. 3. 16. † some good christians are not willing to take up one ordinance , and so joyn in with the baptists , and thereby lose another which they believe is as great , and a most sweet and soul-consolating one . prov. 4. 18. cant. dr. featly and mr. baxter formerly contracted no small guilt and shame to themselves upon this respect ; see dipper ▪ dipped , writ by featly . * 1 cor. 5. 1 , 2. baxter in his book principle of love , p. 7. 2 cor. 1. 12. act. 8. 12. mat. 28. 19 , 20. acts 8. 12. acts 16. 23. notes for div a47535-e26170 mr. danver's book of baptism , p. 212 , 213 , 214. heb. 9. 12 , 13. 1 joh. 1. 7. joh. 3. 3. charn . on regenerat . p. 75. dr. taylor lib. proph. p. 244. notes for div a47535-e26740 mat. 3. 16. act. 10. 47. mark 16. 16. acts 2. 1 thess . 2. 14. gal. 3. 27. pool's annotat . on rom. 6. 3. eph. 4. 5. pool's annotat . on heb. 6. 1 , 2. second apology to ant. pius the roman emperor , c. 8. §. 5. august . ursin . in his catechism . antiq ▪ christianae , p. 374. marrow of div. p. 181 elton on col. 2. 11. p. 291. discourse of the covenant , p. 226 assemb . catechism . plain . scripture ▪ proof , p. 24. 2 sam. 6. 6 , 7. rom. 14. 1. the pious communicant rightly prepar'd, or, a discourse concerning the blessed sacrament wherein the nature of it is described, our obligation to frequent communion enforced, and directions given for due preparation for it, behaviour at, and after it, and profiting by it : with prayers and hymns, suited to the several parts of that holy office : to which is added, a short discourse of baptism / by samuel wesley ... wesley, samuel, 1662-1735. 1700 approx. 424 kb of xml-encoded text transcribed from 151 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-07 (eebo-tcp phase 1). a65465 wing w1376 estc r38528 17544603 ocm 17544603 106561 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a65465) transcribed from: (early english books online ; image set 106561) images scanned from microfilm: (early english books, 1641-1700 ; 1108:18) the pious communicant rightly prepar'd, or, a discourse concerning the blessed sacrament wherein the nature of it is described, our obligation to frequent communion enforced, and directions given for due preparation for it, behaviour at, and after it, and profiting by it : with prayers and hymns, suited to the several parts of that holy office : to which is added, a short discourse of baptism / by samuel wesley ... wesley, samuel, 1662-1735. [11], 187, [22], 189-263, [1] p. printed for charles harper ..., london : mdcc. advertisements: opposite t.p. and p. [1] at end. reproduction of original in the cambridge university library. includes bibliographical references. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng lord's supper. baptism. theology, doctrinal. 2003-02 tcp assigned for keying and markup 2003-03 apex covantage keyed and coded from proquest page images 2003-04 john latta sampled and proofread 2003-04 john latta text and markup reviewed and edited 2003-06 pfs batch review (qc) and xml conversion the pious communicant rightly prepar'd ; or , a discourse concerning the blessed sacrament : wherein the nature of it is described , our obligation to frequent communion enforced , and directions given for due preparation for it , behaviour at , and after it , and profiting by it . with prayers and hymns , suited to the several parts of that holy office. to which is added , a short discourse of baptism . by samuel wesley , a. m chaplain to the most honourable iohn lord marquess of normanby , and rector of epworth in the diocese of lincoln . london , printed for charles harper , at the flower-de-luce over-against st. dunstan's church in fleetstreet . mdcc . the life of our blessed lord and saviour jesus christ. an heroic poem : dedicated to her most sacred majesty . in ten books . in folio . each book illustrated by necessary notes : with sixty copper-plates , by the celebrated hand of w. faithorn . the second edition , revised and improved with the addition of a large map of the holy-land , and a table of the principal matters . written by the author of this manual on the sacrament . printed for c. harper . preface . when so many excellent treatises have already appear'd on this subject , it may well be wonder'd why , after all , so mean a pen should attempt so weighty an argument ; since 't is almost impossible to say any thing new upon it , and the mildest question a man must expect , who now handles it , would be of the same nature with that of iob to his friends ; who knoweth not such things as these ? but one that is resolved to write a book , seldom wants an excuse for doing it , and will be ready to draw one , even from the number of those which have gone before him , since this might have hinder'd others as well as him : and besides , there is a different size of writers , suitable to the different capacities of readers ; and acquaintance , or inclination , or sometimes pure accident , may be the occasion of some persons reading one book , when they would not have read another , and perhaps , to profit more by it , than they might by another better written on the same subject . what i have aim'd at in this manual , is to be as clear and methodical as i could , both in the description of the nature of the sacrament , and the occasion and ends of its institution , and in the directions for our behaviour in relation to the reception of it . i have endeavour'd to give a rational and distinct view of it in all the notions , wherein learned and pious men have represented it : to press home the indispensible , tho' much neglected duty of frequent communion , which i am persuaded would highly conduce to a general reformation of manners , and to repair the decays of christian piety amongst us . to lay down some plain rules for our preparation , and heads of examination , in order to our worthy receiving , with meditations or prayers suited to every part of the office , and inserted in their proper places . as to the double appendix , the former relating to our religious societies , whose rules and orders have been published and defended by mr. woodward , in his late book on that subject ; and my lord bishop of bath and wells , in the life of dr. horneck , and for whom , her late majesty of blessed memory was so much concerned while she was living ; their whole design appeared to me so highly serviceable to christianity , that i could not but take this opportunity to recommend it , and shall still be of the same mind , till i can see , what i have here offered on that head , fairly answered . and the latter , which relates to baptism , will be granted not unnecessary , when several ( i hope ) well-meaning persons , especially in those parts where i live , are unsatisfied about it : and 't is the same which has been done before by the right reverend and pious bishop of ely , in his aqua genitalis , after his mensa mystica ; and by others who have laboured on the same subject . likewise , i have added the great hallel , or paschal hymn , which was usually sung by the iews at their passover , and by our saviour and his apostles , at the institution of this sacrament . nor am i unwilling to own that i have thro' the whole , wrought in any memorable thoughts which i have met with in such authors , as have handled the same argument ; having done all as plainly and compendiously as i was able . to conclude ; if the whole , or any part of this little book , may any ways tend to promote the glory of god , or the piety and happiness of mankind , especially of that dear flock , over which it has pleased god to give me charge , i shall not much regret my composing , and adventuring it abroad into the world. the contents . introduction . pag. 1. chap. i. of the nature of the sacrament . 3. chap. ii. of the perpetual obligation that lies upon christians of riper years to communicate , and even to frequent communion . 42. chap. iii. of examination before the sacrament , and preparation for it . 94. a confession when we are preparing for the communion . 128. a collect for perseverance . 132. for faith. 134. a thanksgiving before the sacrament . 135. a collect for charity . 137. chap. iv. of our behaviour immediately before the communion , and when we receive it . 143. an act of penitence . 163. an act of faith. 165. an act of humility immediately before receiving . 167. an act of praise after receiving . 169. an act of love. 170. chap. v. of our behaviour after we have received , and during the whole course of our lives , especially the time betwixt different celebrations . 173. questions for the evening . 186. questions for the morning . 187. short directions for those who are really straightned for time , and cannot go thro' the larger methods of examination already given . and a prayer for one in affliction and want. 187 , &c. of baptism . 189. the great hallel or pasehal hymn , &c. 251. the worthy communicant . introduction . the end of every christian duty , is to make us still better and holier : the height of our perfection , consists in the imitation of god : unless we know god , we cannot be like him ; and the clearest revelation of his nature , and of his will is left us by his son , in his holy gospel : the blessed sacrament of the body and blood of the lord , is an epitome of that gospel * , and a lively representation of our saviour's sufferings : he therefore who frequently and devoutly receives it , cannot be an ill man , but must needs make a more than ordinary progress in virtue and holiness . for the promoting whereof , i have undertaken to write this little manual , wherein i shall endeavour in the i. chapter , to give a clear and rational account of the nature of this sacrament , and the occasion and ends of its institution . as in the ii. of the perpetual obligation which lies upon all adult christians to communicate , and even to frequent communion . in the iii. of our examination before it , and preparation for it . the iv. our behaviour in it . and in the v. after we have received , and during the whole course of our lives , especially the time betwixt different celebrations . to which shall be added prayers , meditations , and hymns suited to the several parts of this holy office. chap. i. of the nature of the sacrament . § i. the sacrament of the lord's supper may be thus described . 't is a memorial , and representation of the sacrifice of the death of christ , instituted by christ himself in the room of the jewish passover ; wherein , by the breaking of bread , and drinking of wine , we renew our covenant with god , praising him for all his goodness , and testify our union with all good men ; and whereby the benefits of our saviour's death are sealed and applyed to every faithful receiver . § . ii. [ 't is a memorial of the sacrifice of the death of christ. ] i confess , the whole sacred action has been stiled by the fathers , as well as by some excellent persons of our own church , the christian sacrifice , the unbloody sacrifice ; and is indeed such , in the same sense that prayer and praise , whereof it is in a great measure compos'd , are styled under the gospel , spiritual sacrifices : nay , it comes yet nearer to the nature of the old eucharistical , and other sacrifices , because 't is an oblation of something visible , namely , bread and wine , to be consum'd to god's honor ; which are then offer'd when the minister places them on the christian altar , or holy table ; ( as was done more solemnly by lifting them up in the antient church ) immediately after which , in the prayer for the church militant , he beseeches god to receive our oblations , ( as well as alms and prayers ) ; which may relate to the bread and wine , newly offered : but since it has no shedding of blood therein , which has been thought essential to a proper sacrifice * , and that the shedding of our saviour's blood , is only sacramentally represented in it , and not actually and properly poured forth , as it was upon the cross , whereon he was once offered , to take away sin ; and since the sacrament is a memorial of that one oblation of christ , and 't is contrary to the nature of a memorial or remembrance of the sacrifice of the death of christ , to be the same with that sacrifice it remembers ; for these reasons we cannot own any such proper , propitiatory , attoning sacrifice * in the sacrament as the romanists do believe , any more than we can think with them , that 't is available both for quick and dead ; of neither of which we find any footsteps in the holy scriptures . suffice it therefore , that we believe it a sacrifice in the highest sense , that prayer and praise are so call'd in the new testament , because it requires , and is compos'd of the most exalted acts of both ; that we believe it an offering , or dedication of the bread and wine to the sacred use , as well as we therein offer our selves anew to god ; and that we believe the whole action , a memorial , a commemoration , and representation of the inestimable sacrifice of the death of christ , whereby alone we expect life and salvation . § iii. first , 't is a ' [ memorial or commemoration of christ's death , and of the sacrifice which he thereby offer'd for us . ] that is , by this sacred action , we record , and keep it in mind , till he come again to iudgment . and that according to his own command , as st. luke * relates it of the bread , and st. paul both of the bread and wine ; this do in remembrance of me . as forgetfulness of god's goodness and ingratitude for it , must needs have been great occasions of the fall of man , so that very fall renders us still more forgetful and ungrateful . mankind will therefore have always need enough of helps to their memory in religious matters : and some of these , god has appointed wherever there has been a revealed religion . thus the sacrifice of the passover was instituted for a remembrance of what the israelites suffered in egypt , and of god's wonderful mercy in delivering them from it , as well as to typify or shadow forth unto them christ himself , our great passover . the sacrament of the lord's supper was in like manner instituted ; that we might keep in memory that which christ suffered for us , and delivered to us ; such a sensible sign , and remarkable solemn action , being much more likely to preserve a lively impression of it , than if it had been only barely recorded in history . now this commemoration may be considered either with respect to our selves , or with respect to god : as it respects our selves , we not only therein commemorate god's love in general to mankind , in giving his son , and our saviour's love , in giving himself a ransom for all men , to bring them into a capacity of salvation on their faith and obedience ; but yet farther , the actual application of his meritorious sacrifice to our selves , on our performing the conditions of his covenant , and his infinite goodness in making us partakers of his holy word and sacraments , and thereby calling us to this state of salvation , and preserving us in it . as this commemoration relates to god , we do also , in the communion , present a memorial of a sweet savour before him , and beseech him for the sake of his dear son , and by his agonies , and bloody sweat , by his cross , and passion , and precious death , to have mercy upon us , and grant us the remission of our sins , and all other benefits of his sufferings . not that god is either ignorant of our wants , or unwilling to relieve us , or forgetful of us : but we must be sensible of these things our selves , and of god's power to help us , and seek for relief in those ways he has appointed . and well may we more solemnly commemorate our saviour's sacrifice in this sacrament , when we do the same in some degree , even in our daily prayers , and ask all for his sake , and in a sense , offer him anew to his father , applying his attonement , and pleading his merits , and trusting in his intercession and meditation . nor ought we to forget that the antient liturgies , did not only commemorate our saviour's death in the sacrament , but likewise his resurrection and ascention into heaven . § iv. secondly . but there is not only a commemoration , but a representation too of our saviour's death , in the holy communion . 't is not a bare remembrance of it , 't is a lively scheme and figure of what he endur'd : as oft as ye eat of this bread , and drink of this cup , says the apostle , ye do shew forth , or rather , by way of command , shew ye forth , the lord's death till he come . declare it , proclaim it , tell the people what great things he has done ! whence this representation of christ's death in the sacrament has a respect to others to whom we are to declare it , as well as it relates , like the commemoration before-mention'd , to our selves and to god. we do by this proclaim unto men and angels , the manifold wisdom and goodness of god , and the kindness and condescention of our ever blessed redeemer ; and in a manner preach the gospel to every creature , while we here represent so considerable a part of it , as our saviour's death , and own that we are not asham'd of his cross , but rather glory in it . § v. we represent it also to our selves : that is , we do by this sacred significant , and lively action , fix it more deeply in our affections and memories . the bread represents our saviour's body , who is the true bread of life that came down from heaven : the wine , his blood : the breaking of the bread , the torments he endur'd on the cross , and the wounding of his sacred body ; as the pouring out of the wine is a most lively figure of the shedding his most precious blood. but of this , more hereafter . § vi. but in the last place , we also represent our saviour's death , to god the father , in the holy communion : this we do by those actions which he himself has appointed , as means of supplicating him , and obtaining his favour : beseeching our heavenly father , who of his tender mercy , did give his only son jesus christ to suffer death upon the cross for our redemption , that we duly receiving the holy mysteries , according to our lord jesus christ's holy institution , in remembrance of his death and passion , may be partakers of his most blessed body and blood. the priest neither makes nor offers the real natural body of christ , in the holy communion , but he makes his spiritual or sacramental body , and therein represents his natural body as well as he also represents what he really suffer'd for us , in the verity of that body ; this he represents to god as well as to us , and every devout communicant should faithfully joyn in the representation : § vii . the next thing observable in our description of the holy communion is , [ that 't was instituted by christ in the room of the iewish passover : ] this as it gives great light into the nature of it , and the most weighty controversies concerning it , so the matter of fact it self , is too evident to be doubted or denied , and of too great moment to be lightly pass'd over : as will appear if we consider the time , the form , the end of the institution of this sacrament , compared with that of the passover , and the expressions of iohn the baptist and the apostles , relating to the communion it self , or to our saviour , who ordained it . the time of its first institution and celebration , was the night of the paschal supper , immediately after supper . we are told by * learned men , that the old iews had a very antient tradition amongst them , that the messias should come to redeem them the very same night in which god brought them out of egypt , the night of the passover , whereon they also say that god vouchsafed to the old patriarchs and holy men , most , or all of those famous blessings and deliverances which we read of in the sacred writings ; which is no obscure indication , that the sacrament of the lord's supper was to succeed the paschal supper . § viii . the manner of their celebrating the passover also proves the same ; for the master of the house , took bread , and brake it , and gave it to those about him , and said , this is the bread of affliction which our fathers did eat in egypt . * that is , the memorial of that bread , in the same sense that our saviour said , this is my body ; after he had taken bread , and blessed and brake it , and gave to his disciples , as the iews also call'd the passover , the body of the paschal lamb. and in like manner , the cap. the master of the feast took it after supper , and when he had given thanks , gave it to the rest , and said , this is the fruit of the vine , and the blood of the grape . this was the third cup which they drank at the passover , and call'd it , the cup of blessing . * all the company drank of it , the sick as well as the healthy . † thus our savior after supper took the cup , this third cup , and when he had given thanks , gave it to his disciples , and said , drink ye all of this , for this is my blood of the new testament [ new covenant ] or this cup is the new testament [ new covenant ] in my blood. * as moses said , when he sprinkled all the people with blood. † this is the blood of the covenant which god made with you ; it was not only the seal of the new covenant , but likewise the sanction of it : and 't is remarkable that our saviour calls it the fruit of the vine , as did the master of the feast at the passover . and so the apostle calls the sacramental cup , the cup of blessing . § ix . there 's yet another thing remarkable in the passover , which our saviour retain'd in his sacrament , and that is the hymn , or great hallel , which the iews always sung at this festival , and still continue to use it in that shadow of the passover which they yet retain . * it consisted of six psalms , from the 113 to the 118. inclusively ; wherein were mentioned , as their rabbins teach . 1. their deliverance from egypt . 2. the division of the red sea. 3. the giving of the law. 4. the resurrection from the dead . and 5. the sorrows of the messias . † 't is expresly said , that our saviour and his apostles sung a hymn after they had eaten , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; they all doubtless joyn'd in it , as was the custom of their country-men , which they could not have done , had it not been a form well known unto them : and what more proper than those psalms already mentioned ? which shows the lawfulness of singing in the christian church , and of the whole congregations joyning in it , some think iudas not being here excepted , ‖ and that in a set form , out of the psalms of david , which have made a great part of the liturgy of the church , for near three thousand years . nor was this sacrament ever celebrated without singing by any regular christians : st. chrysostom on heb. 10. says of those of his time , that in the sacrament they did offer thanksgiving for their salvation , by devout hymns and prayers to god. and before him , pliny's famous letter mentions the christians as jointly singing hymns to christ : and tertullian in his apology , has left it on record , that it was the custom of christians to close their agapae , or love-feasts , with singing , either some portion of scripture , or something of their own composure . * i 've insisted the longer on this head , because there are some persons , who , i think , very unreasonably , not only neglect the practice of this angelical duty themselves , but even censure it as unlawful in others : to whom we may answer , we have such a laudable custom , and so have the churches of god had , in all places and all ages . § x. yet farther , there is a remarkable analogy , or resemblance in the end of their institution , between the passover and the supper of the lord : god said concerning the passover , to the children of israel ; this day shall be to you for a memorial † , and you shall keep it a feast to the lord throughout all your generations . ‖ remember this day in which you came out of egypt , and thou shalt shew thy son , &c. * and the red wine which they made use of therein , was to signifie either the blood of their children , shed by pharoah ; or rather , the death of pharoah's first-born , as well as afterwards of himself and the rest of the egyptians , in just vengeance for their cruelty to the israelites ; and of the blood which was on their own door-posts , whereby they were preserv'd from the pestilence . thus in the lord's supper , our saviour commands his followers , to do this in remembrance of him , and thereby to shew forth his death till he come , as the israelites were to keep the passover for ever , or throughout all their generations . much the same word being here used by the apostle , to express our celebration , or annuntiation of our saviour's death in the sacrament , that is used by the antient greek translators of the bible , to signifie that of the passover enjoyn'd to the iews † . in which sacramental feast we are to preserve the memory of our deliverance from the slavery of sin , much worse than that of egypt . § xi . lastly , there are several expressions in the new testament which will not suffer us to doubt of the analogy between them . thus the baptist calls our saviour , the lamb of god * ; and st. peter says , that we were not redeemed with corruptible things , but with the precious blood of christ , as of a lamb without blemish † . and st. paul , alludes most manifestly unto it ; christ our passover is sacrificed for us , therefore let us keep the feast , not with the old leaven , &c. ‖ from all which it appears , that the sacrament of the lord's supper was instituted in the room of the passover , and that our saviour retained many of the ceremonies therein , as well such as god himself had immediately appointed , as such as the jewish church had added , either for the more lively representation of the thing , or else for decency and order : and from what has been said , we may have great light into the nature of the holy communion , especially as to the last head insisted on , that 't is a memorial and representation of our saviour's death , of his body which was broken , and his blood which was shed for us . § xii . i proceed to the matter of this sacrament , the exterior matter , or outward elements , the visible and sensible signs , namely , bread and wine which the lord has commanded to be taken and received . 't was from the fruits of the ground , that the first offerings were made to the lord : some have been of opinion that noah was the first that offer'd bread in sacrifice , and that thence he received a name among the antients . * melchisedeck's bringing forth bread and wine , has also been thought an act of his sacerdotal office , and not an instance of hospitality only . we are sure that the mincha , meat-offering , or bread-offering , so often mention'd by moses , which was to be offer'd every morning and evening , and is call'd the most holy of all the offerings of the lord , was composed of fine-flower , with a proportion of wine added unto it † . bread is the most simple and common food , the most easie to be obtained , and yet the most necessary , the staff of life : wine was also as common in those countries , as it is useful and refreshing , making glad the heart of man , psal. 104. 15. nay , cheering god and man , iudg. 9. 13. that is , wine was acceptable to god in sacrifices : for some , or all of which reasons was our saviour pleased to make choice of bread and wine in the celebration of these mysteries , as well as because they were used by the iewish church , in the passover . and these are in the sacrament solemnly offered to god , as an acknowledgment of his being the creator of all things , and sovereign lord of the world ; according to the antient doxology * at the presenting of them on the lord's table ; which was much the same with that in the revelations , thou art worthy , o lord , to receive glory , and honour , and power , for thou hast created all things , and for thy pleasure , they are , and were created . § xiii . and bread and wine they are still after the consecration ; not common , but sacred and sacramental . they are changed in their use , but not in their substance . they are not changed into the substance of the natural body of christ , which hung upon the cross , and his blood which was there shed for us ; a monstrous and novel opinion , first established by the concil of lateran , above twelve hundred years after christ ; and then by that of trent , among other articles of their new creed ; no where to be found in scripture , ( as some of the most learned romanists have confessed ) but directly contrary to it , as 't is to the writings of the fathers ; not believed at present by many learned men in the church of rome * ; overthrowing the very nature of a sacrament , and leaving nothing for an outward sign ; destroying the foundation of our faith , which is grounded on miracles , which imply the certainty of the judgment of our senses on their proper objects ; introducing the most monstrous absurdities , which if granted , would render the christian religion , which is the only reasonable religion in the world , the most absurd , and most unreasonable ; supposing actual length , without any thing long , and the same of whiteness , redness , solidity , moisture , breadth , and thickness ; involving the most horrid , as well as most ridiculous consequences : that our saviour did eat his own body , and gave it to his disciples to eat ; making christians the worst of cannibals , to eat their god a thousand times over * ; implying penetration of dimensions ; contradicting the very nature of a body , which cannot be in two places at the same time † , much less in earth and heaven ; contradicting our saviour's own words , that we should not have him always , ‖ that is , his body , with us , tho' in his divinity , his spirit , his power , his graces , he 's with the church to the end of the world * ; contrary to the end of the institution , which was to be a memorial of his body broken , and blood shed for us ; contrary to the words of the apostle † , who calls it bread and wine , after consecration , thrice in one chapter ‖ . for which reasons , and many others that might be alledged , our church declares , in her twenty eighth article , of the lord's supper , that transubstantiation , or the change of the substance of the bread and wine in the supper of the lord , cannot be proved in holy writ , but it is repugnant to the plain words of scripture , overthroweth the nature of a sacrament , and hath given occasion to many superstitions . § xiv . but how is it then called the sacrament of the body and blood of christ , and in what sense is he present there , and how are the faithful said therein , to eat his body and drink his blood , both by the antient fathers , and by our own church , and most other protestants of all denominations * ? that this is true in some sense is evident from holy scripture it self , as well as from the consent of all christian churches . our saviour said , this is my body , and this is my blood. and the apostle * , the cup of blessing ; is it not the communion of the blood of christ , the bread of the body of christ ? and to the same purpose in the next chapter . thus our fore-mentioned article , that the bread which we break is a partaking of the body of christ , and the cup of blessing a partaking of the blood of christ. and in the catechism , that the inward part , or thing signified in the sacrament is , the body and blood of christ , which are verily , and indeed taken and received [ by the faithful ] in the lord's supper . and the like in several places in the communion-office . from all which it appears how little reason our adversaries have to brand us for sacramentarians , or such as deny the body and blood of christ , in a sound sense , to be received in the lord's supper . § xv. but what sense that is , we come now to enquire . first , the symbols , the very bread and wine , are in a figurative , typical , and sacramental sense , the body and blood of our saviour . they are more than a bare or ordinary figure ; they do really and actually from their institution , represent and exhibit christ's death unto us , as did the paschal lamb , the delivery of the iews out of egypt . this our church affirms in her homily of the sacrament , part i. that we must be sure to hold , that in the supper of the lord , there is no vain ceremony , no untrue figure of a thing absent , but the bread and cup of the lord , the memory of christ , the annunciation of his death , &c. § xvi . but there 's yet more in it ; for , 2. there is , in the blessed sacrament , a real spiritual presence of the body and blood of our saviour , to every faithful receiver . christ , as to his divinity , is every where , and more effectually and graciously present to his own institutions , and will make his promise good , to be with his church to the end of the world * ; and doubtless is so in this sacrament , as well as in the other of baptism ; and herein he conveys all the real benefits obtained by his sufferings , to every faithful receiver . his natural body is in heaven , where it will remain till he comes to iudgment . he is spiritually present in the sacrament , present by faith to our spirits . the fore-mentioned homily tells us that in the supper of the lord , we are not only to hold that there is a memory of christ's death , but that there is likewise the communion of his body and blood in a marvellous incorporation wrought in the souls of the faithful . and again ; if god hath purified our hearts by faith , we do at this table receive , not only the outward sacrament , but the spiritual thing also , not the figure , but the truth , not the shadow only , but the body . and to the same purpose , our learned bishop iewell , that not the naked figure , and bare sign and token only , but christ's body and blood are verily and indeed given unto us in the sacrament ; we verily eat it , and drink it , and live by it , and [ thereby ] christ dwells in us , and we in him . yet , he goes on , ' we say not that the substance of bread and wine is done away , or that christ's body is fleshly present in the sacrament , but we lift up our hearts to heaven , there to feed on him . tho' , by the way , what need would there have been of the sursum corda , or invitation to the people in the primitive church , to lift up their hearts to christ in heaven , if whole christ , god and man , were actually present upon the altar ? § xvii . but neither the apostles , nor the primitive church , nor our church of england , ever held that the sacrament was so much as in this latter sense , the body and blood of christ , to all that received , but only to the faithful receivers . for those who received unworthily , the apostle tells us , they were guilty of the body and blood of the lord , therefore surely they did not properly communicate of his body and blood , which he that does has eternal life ; nay , they did eat and drink their own iudgment or condemnation , not discerning the lords body . and to the same purpose is that famous saying of one of the fathers , that the wicked do only press with their teeth the sacrament or outward sign of the lords body , but do not really communicate in it . neither did the fathers ever think that we were to eat the flesh of christ in a gross carnal , capernaitical sense , whatever high expressions they may have sometime used concerning this mystery , wherein they may have been followed by devout modern writers . hear one for all : 't is st. augustine , de doctrinâ christianâ , lib. 3. cap. 16. where , in his rules for interpreting scripture , he instances in that text , which has been so much controverted of late years , the 6th of st. iohn ver. 53. except ye eat the flesh of the son of man and drink his blood , ye have no life in you : si praeceptiva locutio , &c. if , says he , the expression forbid any wicked action , or command a good one , then 't is not figurative ; but if it appears to command any wickedness , or forbid any good , it must be figurative . thus he goes on , that expression , except ye eat the flesh of the son of man , and drink his blood , you have no life in you , seems to command a very wicked thing ; it must therefore be understood in a figure , and the meaning of it is , that we are to communicate in our lords sufferings , and to lay it up in our remembrance , that his flesh was crucified and wounded for us . and when any romanist fairly answers this , we may safely promise them to believe transubstantiation . § xvii . but if christ be no otherwise in the sacrament than figuratively in the symbols , as they are a commemoration of his death , and spiritually and effectually present to the faithful reeeiver ; where is then , it may be asked , the mystery , which all acknowledge in this sacrament , and which is so often called by ancient writers , the venerable , the awful and the tremendous mystery or mysteries of our faith ? in answer , we do own , that as in general great is the mystery of godliness ; so there is something , which far transcends our reason , in this sacrament , and in the manner of our saviours acting on our minds therein , though the fact it self be clearly revealed in scripture . the manner , i say , is still mysterious , how it becomes to us the body and blood of christ : how the inestimable benefits of christs death are communicated to us by the reception of the humble signs ; how we are thereby united to him , and he to us : this , as the apostle says , perhaps on the same occasion , is indeed a great mystery , * and we can no more give an account thereof than we can of ' the wind which ' bloweth where it listeth . we ought therefore firmly to believe it , we ought to adore the depth of the divine wisdom in it , without going about so fruitless an attempt as to fathom and comprehend it . but to go on with our description of this sacrament . § xviii . by the eating this bread and drinking this wine , continuing thus in their proper substances , tho' grace is added to them by their being taken and blessed , or set apart to this sacred use , we do most solemnly and sacramentally [ renew our covenant with god. ] god made a covenant in paradice with all mankind in our first parents , which was called , the first covenant , the condition whereof was , do this and live ; the sanction , in the day thou eatest of the tree of knowledge thou shalt surely dye , or become obnoxious to death , both temporal and eternal : adam broke this covenant by his disobedience ; and being the head and representative of mankind , by him sin and death entred into the world ; he lost his original righteousness , and became the parent of a sinful and a miserable offspring , and in him all died ; † or were obnoxious to the same curse , which he was to suffer . § xix . yet god , who is rich in mercy , did not leave him to despair , but immediately made another covenant with him , called the covenant of grace , or the second covenant , established on a better security and on better promises , which was briefly contained in those words , gen. 3. 15. the seed of the woman shall bruise the serpents head , ‖ that is , christ , the promised seed , should destroy the principality of the devil , rescue lost mankind from his slavery , and again reconcile us to god. this was yet more clearly reveal'd to abraham , that in his seed , that is , in christ , should all the nations of the earth be blessed . * 't was farther illustrated in the types and figures of the old law ; but the full and compleat discovery thereof was reserved to the times of the gospel , which is called the new covenant ; containing the most perfect revelation of the divine will , the promises of god , and those conditions on which he accepts and forgives us ; which were on christs part his suffering in our room , as our surety , and a sacrifice for us to attone his fathers anger ; * as on our part , faith , † repentance and not a sinless , as in the first covenant , but a sincere obedience . ‖ § xx. this general covenant is first applyed to particular persons by baptism , wherein we are now admitted into it , as abraham and his posterity were by circumcision into the same evangelical covenant , * and are thereby actually dedicated to gods service , and renounce the world , the flesh and the devil ; and because there are none who come to age without having been guilty of some breaches of this covenant , we do , after we have taken it upon our selves in confirmation , renew it again at the holy communion : of which we shall still have a clearer notion , if we consider it as 't is a feast , or as 't is a solemn oath , and on both accounts a federal rite , or a token , pledge or instituted sign of our being actually in covenant with god ; without which what right had we to approach unto him , or how could we expect any mercy from him ? § xxi . let us consider the holy communion as a feast , a sacred feast , which was used among the ancients at the confirmation of covenants , in token of amity and friendship between the guests . thus in that noted instance , at the ratifying the league between isaac and abimelech , isaac made a feast , and they did eat and drink and sware one to another . † but this was more than an ordinary feast , there was generally a sacrifice added to it , at which they believed god himself present , a partaker thereof , and a witness of their agreement . thus when iacob and laban made a covenant , iacob offered sacrifice upon the mount , and called his brethren to eat bread. gen. 29 54. and the passover was both a feast and a sacrifice : and 't is the character which god himself gives of his saints , or those that were relatively or federally holy , that they had made a covenant with him with sacrifice , psal. 50. 5. and the apostle speaking , as 't is very probable , of this christian banquet the holy communion which comes in the room of the passover , exhorts the corinthians to keep the feast not with old leaven , &c. * thus 't is called the table of the † lord : and the wine , the cup of the lord. and god vouchsafes therein to come in unto us , and sup with us ; nay to kill the fatted calf for us , and feast us with his own sacramental body and blood ; and thereby assures us of his favour and goodness to us , and renews his covenant with us , and gives us leave to do the same with him . § xxii . but we confirm this covenant by a most solemn oath , as well as a feast , in this holy communion ; for it partakes of both . the very word sacrament originally signified that military oath which soldiers took to their general , to bear faith and true allegiance to him , to obey his commands . in the lords supper we swear fealty and homage to the great king of earth and heaven ; and , as well as in baptism , engage to be his faithful servants and soldiers to our lives end . which oath , as all others , does imply an imprecation , as did the ancient sacrifices used at the ratification of leagues , wherein the beast being cut in pieces , the parties agreeing went between them , wishing that their blood might be so poured out , and they themselves cut in pieces , if they ever brake their vow and covenant . to which the breaking of the bread , and pouring out of the wine does answer in the communion : as it may farther signifie , that we resolve to be faithful even to the death , to our great lord and master ; and if there be occasion are ready to shed our blood for him , as he did for us . the commemoration whereof is indeed the main end of the sacrament , and the principal notion wherein we are to represent it to our minds ; but there are subordinate ends and other useful notions , under which we may consider it , in order to profit by it . among which is , § xxiii . the next thing in our description of this sacrament [ that we therein praise god for all his goodness : ] as much as this is included in that very ancient name of it , the eucharist , which is used in the scripture for giving of thanks in general ‖ , but applied to this most solemn act of thanksgiving in the blessed sacrament , not only by the earliest ecclesiastical writers , but even by an ancient version of the new testament . for the syriac retains the word eucharist both in the 2d of the acts 42. and in the 20th v. 7. in both of which places , what we render breaking of bread is with them * breaking the eucharist . and a word of the same original is used both by the apostle and the evangelists in the description of its institution † ; and where our saviour is said to give thanks over the bread , by st. luke and st. paul ; and to bless it , by st. matthew ‖ , the same thing is intended , for he blest and praised god for his gifts ; and by that thanksgiving did sanctifie the bread ; both derive god's blessing upon it , and set it apart to a sacred use , to be the thankful memory of his own death till he come to judgment . and accordingly in this sacrament the church does render most solemn thanks and praise to god the father , for his inestimable love in the redemption of the world by the death and passion of his dear son ; and to christ himself , who gave his body to be broken and his precious blood to be shed for us ; as well as for all the benefits of his passion , especially the pardon of our sins and eternal life . § xxiv . the next thing to be taken notice of in this sacrament is , that we do therein [ testifie and express our unfeigned union with all our christian brethren , ] with all those that bear the image of the heavenly . this was doubtless one great end of its institution , that thereby all the followers of our saviour might be united together in the most sacred and indissoluble bands , and that all men might know them for his true disciples by their loving one another : * and thus the apostle argues , the cup of blessing which we bless , is it not the communion of the blood of christ , the bread which we break , is it not the communion of the body of christ ? for we being many are one body , for we are all partakers of that one bread : where he hints at the mystical union between christ and his church , and of all the members thereof one with another . ‖ feasting in common has been always esteemed both a token of amity and friendship , and the way to increase and preserve it . in the holy communion we may be said to renew our covenant with one another , † as well as with god , and seem yet further , even to imprecate his wrath upon our selves if we break that sacred band. and to the same purpose were the agapae or love-feasts among the christians , both in the apostles times and a century or two after : * and the frequent reception of the communion must needs render christians more charitable and increase a holy love among them , because without this charity they know they ought not to communicate ; as the too general neglect of this sacrament may well be reckoned one great cause of the great decay of that grace amongst us . for the partaking of this divine feast , and the consideration of christs wonderful love to us in laying down his life for us , even when we were enemies , must needs constrain us to forgive all those that trespass against us , and with a pure heart servently to love one another . § xxv . hitherto we have for the most part discoursed of what we our selves are to do in the reception of the holy sacrament . to commemorate and represent the sacrifice of our saviours death , according to his institution , by eating of bread and drinking of wine ; therein renewing our covenant with god , praising him for his goodness , and testifying and exercising our unity and charity towards all our christian brethren . § xxvi . i proceed , in the last place , to that which we are to receive from god in the conscientious discharge of our duty , and devout reception of this holy communion : which is contained in the last part of our description , [ that thereby all the benefits of our saviour's death are sealed and applyed to every faithful receiver . ] § xxvii . the sacraments are seals of god's covenant with us . the apostle expresly affirms it of circumcision , * as it was a sign of the evangelical covenant made with abraham and all his faithful children , that is , all that should believe in god as he did . in the room whereof baptism was introduced by our saviour as another seal of the same covenant , and means our initiation into it : and one sacrament being a seal , it follows by parity of reason that the other must be so also . the holy symbols , when duly received , do exhibit and convey unto us divine virtue and assistance , and all the inestimable benefits which were purchas'd for us , and reached out unto us by the death of a redeemer ; as justification or actual pardon of our sins , the reinstating us in god's favour , and assuring us that he is reconciled to us , and that we are accounted righteous before him ; as well as sanctification , or actual strength and grace to conquer our sins and to obey his commands . 't is true , the beginnings of these are conferred in baptism ; we are so far regenerate therein , as to be grafted into the body of christs church , and to partake of its privileges by the operation of his holy spirit within us , who will never be wanting to us or forsake us , unless we our selves do put a bar to the divine assistance by confirm'd ill habits and by a wicked life . but since the divine image , which we there recovered , is very often obscured again by the temptations of the world and the devil , and the remains of sin within us , there is need enough of our being renewed again by repentance ; nor has god here left us without hope or comfort , but notwithstanding the dream of the old novatians , has appointed a remedy even for those who sin after baptism , and that is this other sacrament of the body and blood of the lord , wherein as we renew our covenant with him , we receive new strength to obey his commands , as hath been the constant faith of all good christians in all ages : we therein obtain not only the strengthning , but likewise the refreshing of our souls , as the catechism expresses it , which includes divine consolation , and ioy in believing , and such peace as passes all understanding . § xxviii . but may some here object , where is this blessedness you speak of ? where are these promises in holy scripture , of such wonderful assistance in this sacrament ? in answer , this holy communion is the substance of all other christian duties , to which so many blessings are promised throughout the whole gospel ( or else why do we perform them ? ) of faith , and repentance and thanksgiving , and holy vows , and prayer , and praise , and confession , and adoration ; and consequently it must share in all their blessings and benefits . 't is a memorial or commemoration of our saviour's love and sufferings ; and if god has promised in the old law that in every place where there is a memorial of his name , he will meet and bless his people , * much more may we expect it under the gospel . if our saviour has so solemnly promised , that where two or three are gathered together in his name , there he will be in the midst of 'em and bless 'em , much more will he be so at this great synaxis , this more general and solemn assembly of christians to celebrate his name , and record his praises . † he has not commanded us to seek his face in vain ; nor is it in vain to do this in remembrance of him . the shewing forth the lord's death cannot be without exceeding comfort to those who have reason to hope they have a share in it . 't is a big expression [ the communion of the body and blood of christ : ] 't is surely far more than an empty figure : 't is not a little matter to eat the lords supper , to partake of the table of the lord , wherein if he that eats and drinks unworthily eats and drinks damnation ; surely he that does it worthily must eat and drink salvation . no less can be intended in our communion of christ's body and blood , than the eternal son of god's uniting himself by his spirit to our souls in this holy sacrament ; and even by his own divine nature , whereby he in a sense , and in some degree , makes us partakers thereof ; and communicates unto us all the blessings he has obtained for us , by this heavenly food nourishing up our souls to everlasting life : giving us herein the earnest and pledge of our immortality , as well as the means of it ; and assuring us , that because he lives we shall live also ; which is the meaning of those expressions dwelling in christ and christ in us , and being one with christ and christ with us ; and of the ministers praying in the very delivery of the elements , that the body and blood of our lord jesus christ may preserve our bodies and souls to everlasting life ; according to our saviour's own words , he that eateth my flesh and drinketh my blood dwelleth in me , and i in him ; he shall live by me ; he shall never die ; he hath eternal life , and i will raise him up at the last day . and whether or no these expressions were then precisely meant of the sacrament , which they might well be by anticipation and prophesie , though it were not then actually instituted ; for he speaks in the same place of his death in the same manner ; they are yet certainly true of the partaking of christs sacramental body and blood , and feeding on him in our hearts by faith with thanksgiving . § xxix . which brings to the close of our description , that all these benefits are conferred in the sacrament , only on [ the faithful receiver . ] for none but such are properly partakers of the body and blood of the lord. if iudas did outwardly partake of this sacrament , as our church seems to have thought he did † satan did but the sooner enter into him , because he received with a heart full of treachery , covetousness and malice . i take faith here in the largest sense , for a practical assent to the whole scheme of the gospel , and consequently a ready and firm belief of its revelations , threatnings and promises , accompanied with sincere resolutions and endeavours to obey its commands . tho' the more peculiar object of faith in this sacrament must be the merits of our saviour , and that pardon which he purchased for us by his own blood. but of these hereafter more at large under those qualifications which are requisite to those who would partake worthily and profitably of this holy communion . chap. ii. of the perpetual obligation that lies upon adult christians to communicate , and even to frequent communion . § i. wherein i shall first prove in general , the indispensible obligation which our saviour has laid upon us to receive this sacrament . 2. the extent of it , it reaches all adult christians . 3. it s duration , 't is perpetual , it lasts till the end of the world. 4. that we ought to receive it frequently ; and in the 5th and last place , i shall answer those objections which are brought either against receiving the communion in general , or against frequently receiving it . § ii. 1st . of the obligation in general to receive . and one would wonder how any , who are called christians , and do but remember the reason of that name , should ever think themselves dispensed with from that obligation ; since there is scarce any so ignorant as not to know that 't is the express command of our lord christ , do this in remembrance of me . * he has the supream authority over us , and we have professed an entire obedience unto his laws , and have vowed at baptism to keep gods holy will and commandments ; and there is not one command in the gospel more express than this is . every part of the sacrament , every notion wherein we can represent it to our minds , is an argument for our receiving it . 't is the remembrance of our saviour's death ; and does not that deserve to be remembred ? 't is the lively representation thereof to our minds ; and do we not need this , for are we not too apt to forget it ? 't is done by the breaking of bread and drinking of wine , and is this so hard a thing that god requires of us ? or if our saviour had ask'd some great ●hing , should we not have done it ? much more when he requires so easie a testimony of our gratitude and obedience ? we think our first parents very inexcusable , who could not keep one command , and refrain from one tree , to please their creator : 't was no difficult task , but yet there is less difficulty in what our saviour requires of us , to eat of this bread and drink of this cup. he requires us not to abstain , but to feast , in order to obtain his favour . have we not all broken our covenant with god , and ought it not to be the most welcome tidings to us in the world that we may again renew it ? have we nothing to thank him for , that we are so backward to render him this sacrifice of praise ? or is it not to him we owe our life and breath , and being , and yet more , if it be not our own faults , our redemption , our salvation and our eternal happiness ? have we no ingenuity , have we no gratitude left , or can we give god thanks in a better way than in that which he himself has appointed ; in the highest and most solemn ordinance of his holy gospel ? is holy friendship , is christian unity and love so frightful a thing , that we will not so much as endure this symbol of it ? is it not a good and pleasant thing for brethren to dwell together in unity ? is there any amity , any endearment so close so intimate among men , as that which is professed , encreased and exercised among christians at this holy table ? is it not a desirable , a necessary thing to be at peace , to be friends with all mankind , to forgive our enemies , to have the love and the prayers of all good men ? and must not all this render the mind exceeding quiet and happy ? and is not this happy temper to be very much heightened and strengthened by our coming to the lord's table , and even by our preparation for it , as well as by our actually partaking of it . § iii. and if all this be not enough , if it be not sufficient to have peace on earth , or we do not much regard it ; are we not however desirous to be at peace with heaven ? god reaches out to us in this holy sacrament the pledges of his love , and pardon and friendship ; he sends his ministers to assure us hereof ; nay , he sends his own son ( surely we will reverence the son ! ) as an hostage , to satisfie us of the kindness of his intentions : we entertained him not , 't is true , as we ought to have done : the heir was killed , he was stoned , he was cast out of the vineyard by ungrateful husbandmen : well , he only requires that we should remember his death , and not crucifie him anew by our sins , by our neglecting this or other duties : and is this our kindness to our friend , that we think this too much to do for him , especially when he has done so much for us ? surely he left us such a legacy as deserved that we should think on him that left it ; tho' 't is true , the payment thereof is conditional , and among other conditions on which we expect life and pardon , this is not the least , that we should receive this holy sacrament , which is the very seal of that pardon sent down unto us from the oftended majesty of heaven . are we so very strong and secure , so rooted and grounded in faith and love that we need no more assistance , no more help from god's spirit , or his institutions ; that we thus reject the counsel of god , and that grace which he so freely offers us ? is it a small thing to dwell in christ , and christ in us , to be one with christ , and christ with us ? to be united to him ? to see him whom our souls ought to love ? to despise the world in comparison of him ? to sit under his shadow with unspeakable delight ? to have our hearts pant after him , and long for him , and be ravished with his perfections , and assur'd of his love , and impatient to break through this earthly prison , to shake off this importunate clog , this troublesome companion , this weary flesh and blood which hangs about us ; and groan earnestly to be delivered ; and cry out , oh that i had the wings of a dove , that i might fly away and be at rest , that i might rest for ever in the bosome of my redeemer , in whose presence is fulness of ioy , and at whose right hand are pleasures , unexhausted rivers of pleasure for evermore ? § iv. is this worth desiring ? or are these only fancies , and the fair , but fading colours of rhetorick and imagination ? ask any very pious person , who comes with humility and devotion to this sacrament , whether they are not as sure of all this as that they breath ? whether iesus has not been known of 'em in breaking of bread , and they have not been often fill'd at his holy table with ioy unspeakable and full of glory ? a rational , nay we may call it , a divine ioy and satisfaction , because we know its author , we know its object . good men speak what they know , and testifie what they have seen , and can almost arise to that testimony of the apostle concerning christs actual bodily presence here upon earth , * that which we have heard , which we have seen with our eyes , which we have looked upon and our hands have handled of the word of life ; that which we have seen and heard declare we unto you , that ye also may have fellowship with us , and truly our fellowship is with the father , and with his son iesus christ. § v. well , if we believe the foretasts of heaven worth desiring , worth thirsting after ; our blessed immortality , our happy resurrection worth securing ; the earnest thereof worth enjoying ; we shall think all these no contemptible arguments or weak motives to perswade us to the reception of this holy communion : we shall not easily slight our saviour's command , or those great and inestimable benefits we shall all partake of , if we are worthily present at it . § vi. but our obligation to receive will appear yet stronger , if we consider the great sin we are guilty of in neglecting it , and the heavy punishment we may expect for the same . whatever our pretences are for it , we do hereby in effect slight the inviter and invitation ; as well as that divine feast , that heavenly food which he has provided ; saying in our hearts , and by our actions , as israel of the manna , our soul loaths this light bread. we separate from our brethren , and are guilty of a partial schism . we are disobedient to the just laws of our country , both civil and ecclesiastical . we discourage our pastors by the thinness of the appearance on these occasions . we neglect the means which god has appointed to strengthen us in virtue . we are unthankful as well as disobedient ; and too like those in the gospel , who slighted the repeated invitations of the king , who sent out his messengers to call 'em to the marriage , but they would not come , st. matt. 22. 2 , 3 , &c. for which he justly declared , that those who were bidden were not worthy , v. 8 ( there are unworthy non-communicants , as well as unworthy communicants ) and that none of them should taste of his feast ; nor was this all , for he sent forth his armies and destroyed those murderers , and burnt up their city . v. 7. which parable , tho' it seems to relate more immediately to the iews , whose city and nation were destroyed for rejecting the gospel ; yet those must likewise be included in it by parity of reason , who refuse to obey that gospel which they pretend to receive , and will not come to this marriage-supper of the lamb , tho' so often and so kindly invited , but neglect it , either for the most part , or even for all their lives ( upon how frivolous pretences we shall see hereafter ) and it is accordingly applied to such by our church , in the exhortation which is appointed to be read when the minister perceives the people backward to come to the communion . § vii . [ next as to the extent of this obligation . ] it reaches all adult persons who have been baptised . this was carried so high by the antient church , that they thought the communion was absolutely necessary to salvation , and therefore gave it to infants as soon as baptised , as do the greeks to this day : wherein , tho' i think 'em mistaken , it shews their opinion , of the universality of its obligation , and the necessity of receiving it . the apostle says of the iews in the wilderness , 1 cor. 10. 3 , 4. that they did all eat of the same spiritual meat , and did all drink of the same spiritual drink ; and much more ought all christians to do so , who have a much more spiritual religion . the passover was enjoyn'd to all the congregation , and even to every man's servant that was circumcised ; with this severe sanction , that the man who neglected it , without a lawful excuse , that soul should be cut off from among his people . * our lord said to all his disciples , take eat ; and particularly of the cup , drink ye all of this ; his infallible spirit foreseeing that some would deny it to the laity in after-ages : and it 's said in st. mark , they all drank of it . st. paul stiles it the communion , because all christians did partake of it ; as appears from that expression , * we are all partakers of that one bread ; and in the next chapter , he fairly implys , that the main end of all regular christians meeting together in publick , was to eat the lord's body . and all that believed , at the first planting of the gospel , continued stedfastly in the apostle's doctrine , and in the communion * , ( as it ought to be translated ) † whose outward part consisted in the breaking of bread , and drinking of wine , as the inward in prayer and thanksgiving . to this agrees antiquity : for the primitive christians allowed no such thing as coming to the publick assemblies , and going away without receiving , which none did , unless the catechumens and excommunicate , there being a very antient canon ‖ among those which are called the apostles , that forbids any such disorderly practice on pain of excommunication . our own church reckons all persons who are of years of discretion , as communicants , which has been also the opinion of the wisest and most learned among our dissenting brethren : the covenant we all enter'd into at baptism must be renewed by us in the lord's supper , unless there be any such as do repent the making it , or as have never broke it . and the same might be made appear from the nature of the sacrament , insisted on at large in the first chapter . § viii . [ and its duration is as perpetual as its obligation is universal . ] the passover was to be kept by the iews for a memorial for ever , exod. 12. 14. throughout all their generations . this for ever lasted till the end of the jewish age or world , and the passover is to be observed till the end of the visible world , the consummation of all things . the institution it self being without any term , and christ having commanded his followers to do this in remembrance of him , they must still continue doing it , unless he fixes a term , or gives them a dispensation for the doing it . but the nature of it proves that it still remains ; for a remembrance implys absence , and the reason of the remembrance lasts as long as the absence continues ; and since christ will not be with us , as to his corporeal presence till the time of the restitution of all things , or the end of the world , we must till then , remember him in this holy sacrament . § ix . [ which is as evident from scripture as 't is from reason . ] as oft as ye eat of this bread , shew ye forth the lord's death till he come , 1 cor. 11. 26. namely , till his second coming to judge the world ; in which sense that expression is generally used in scripture , especially by this apostle . thus he tells us , that at the last day , those which are alive , and remain till the coming of the lord , shall not prevent those which are asleep * ; which whole description evidently relates to the last iudgment . and our saviour uses that expression in the same sense in relation to st. iohn , who himself interprets that phrase , [ if i will that he carry till i come , ] by that other , that that disciple should not die . now it 's evident that what st. paul here declared , was by express command and revelation , and that he committed no more to writing , than he had before in the name of christ delivered to the churches . for thus he himself assures them ; i received of the lord that which i also delivered unto you , &c. † whence he goes on to give an exact account of the institution of this sacrament . § x. but further : none will deny that we must offer the sacrifice of prayer and praise unto god thro' christ , to the end of the world : that we must commemorate , and represent our saviour's death , in such manner as he has appointed . that we may , and ought to renew our covenant with god , and solemnly to express our union with all good men , and dedicate our selves to the most high , and sacrifice our sins before him ; and that all this shall never cease till time shall be no more : if then we ought to perform all these things singly , why not altogether in this sacrament , as we are sure the church of god has done ever since its institution in all places and all ages ? § xi . and as the arguments for the perpetual obligations of our saviour's commands in relation to this sacrament , are unanswerable , so the objections against it appear so thin and contemptible , that one would wonder how any men of sense should ever stumble upon them . the chief pretences of those who oppose the perpetuity of this sacrament are , that the coming of the lord mentioned by st. paul , was only his spiritual * coming , and that the communion of his body and blood is also spiritual , as oppos'd to any outward partaking of it . § xii but that the coming of christ here mentioned , must be understood of his last coming to judgment , has been already proved from st. paul's use of that expression in other places : nor does it appear that he ever uses it in any other sense . however , it cannot be taken here for his appearance , or coming by his spirit only in the hearts of believers , because that was already accomplished in those who were baptised , and had sincerely embrac'd the gospel . he was certainly come to the apostle himself , in a very high and miraculous degree and manner , far beyond what any christians can now expect , and yet he received the sacrament ; for he says , we are all partakers of that one bread , that outward literal bread whereof he was discoursing . nor was it only the mystery which he had received of the lord * , but directions for the whole outward administration , which he describes at large in the place formerly quoted † , which we do truly perform as far as the outward celebration , if we eat the bread and drink the wine , and there is far more than a permission for our doing it , since we have a positive command . § xiii . nor therefore is it enough to pretend that we receive inwardly and spiritually , unless we do it outwardly also , since christ has appointed such an outward administration ? 't is true , the outward part , without the inward , is so far from being beneficial , that 't is thro' his own fault highly dangerous to the receiver : but god's word enjoyns us both , and the latter is conveyed by the former . teaching all nations , as well as baptising them , was to continue to the end of the world ; but yet all own , that neither the outward teaching , nor baptism can avail , without the inward teaching and baptism of the spirit ; and the same may be said of prayer , and other christian duties . i shall conclude this head with the concessions of the chief teachers of those who deny the perpetuity of this ordinance , one of whom says , * that they do not censure those who are conscientiously tender in observation of these things , and for practising what they believe is their duty , either in breaking of bread , or in water-baptism . and another before him † who pretends a concern for those who were troubled in mind about this sacrament , owns , that the lord's supper is of great use and profit to weak believers , for bringing them into one mind and heart . for us therefore who dare not pretend to perfection , but whose best plea must be that of the publican , god be merciful to me a sinner ; let us cry out with the disciples , lord increase our faith ; and make use of the same means , the same holy sacraments which they made use of , that we may obtain our desires . which we shall be more careful to do , if we set before our eyes the dreadful examples of those who by slighting and forsaking the sacraments , and especially this memorial of christ's death , have fallen into damnable heresies , denying the lord that bought them ; either denying his divinity , or even his very ▪ existence without themselves ; or else forsaking him by wicked works , and falling into all manner of licentiousness and lewdness ; all which might have been prevented , had they been devoutly and frequently present at this holy ordinance . § xiv . nor is it less evident that we are to receive the communion frequently , than that the obligation to receive it is perpetual ; which will appear from the nature of the sacrament , and from the words of institution . from the apostle's example , and that of the primitive church , and the commands and example of the church of england , and of all others who think themselves at any time obliged to receive it ; as well as from the great benefits to be obtained by frequent and devout communion . § xv. 1. the nature of the sacrament , the very form and words of institution , sufficiently prove , that we ought frequently to communicate . 't is a commemoration of our saviour's death , a renewing of our covenant with god , a solemn profession of our religion and badge of our christianity , a means to receive divine assistance , and how then can we be too frequently present at it ? our lord has not , 't is true , precisely determined how often we should come , for he has left this to the discretion of the church , and as a tryal of our devotion : but the very words of institution seem to require our presence frequently ; for if we are to do this in remembrance of our saviour , and the oftner we do it , the better and more lively will be our remembrance of him , if we perform it with due reverence and devotion ; if this be granted , we cannot , i think , be too frequent at the holy table . nay , the apostle hints something to this purpose as our saviour's own command , who at the institution , when he spake of the cup , required his disciples to do this [ as oft ] as they drank it : whence the apostle draws this consequence . for [ as often ] as you eat of this bread and drink of this cup , &c. which words do at the least imply some frequency in the reception of the holy sacrament , both as commanded by our saviour and practised by his apostles . § xvi . whose undoubted practice , as it may be evinced from other places , is a farther argument for frequent communion . for the first christians , we read , continued daily with one accord , breaking bread from house to house . and again , continued stedfastly in the apostle's doctrine and their communion , in breaking of bread and in prayer * , acts 2. 42 , 46. which few or none deny to relate to the holy sacrament : and it has been well observed , that the word which we translate continuing stedfastly , does relate to the frequency of their receiving , as well as to their constancy in it , or not being tired with it . and it appears from the history of these corinthians , that they did not use to come together into one place , or meet in publick worship , without eating the lord's supper . § xvii . and the practice of the primitive christians , is a good proof of the practice of the apostles , since doubtless they derived it from them . there are learned men who are of opinion , that some of the primitive christians received twice a day † , as the mincha or bread-offering in the old law , was offered morning and evening . and if they met publickly twice a day , there 's no doubt but they received as often , because they had no religious assemblies without the communion . they thought the whole sacred action imperfect without it ; and this was so well known among them , that the word synaxis , which properly signifies no more than a convention , or congregation , was yet generally appropriated to the holy communion , because , as is said , they knew no such thing as one without the other . for they thought the sacrament was appointed by christ , as a means of supplicating and obtaining god's favour , nay , as the only means to do it in publick assemblies * . and therefore do unanimously apply that prophecy in malachi † , in every place incense shall be offered unto me , and a pure offering ; to this christian sacrifice . and the apostolical canon before-mentioned , does expresly excommunicate those as disorderly livers , who were present at prayers , and went away without the communion ; which the antients call , iuge sacrificium , the continual or daily sacrifice : and the penitents among them who were excluded from it , did prostrate themselves on the earth , at the gates of the church , and earnestly entreat with tears and sad lamentations all that went in , to pray for them , that they might be again reconciled and admitted to the lord's table . and 't was to this their frequent communions , that we may in great measure attribute their exemplary piety , and fervent charity , and stedfastness in the faith , and ardor and zeal for martyrdem : and for this last reason , in order to arm them against that fiery tryal , st. cyprian says they communicated every day in the african churches ; and they did the same in st. ierom's time , in those of spain and rome ; and the same seems to have been the practice at milan , when st. ambrose was bishop there ; for he says , [ that this sacramental food was daily received for a remedy against daily infirmities , ] adding , that there 's no remedy more effectual for refreshing and comforting the soul , and restoring it to that grace from whence it had faln , than the frequent partaking of this sacrament with purity and humility . the ethiopian church does to this day celebrate the communion every sunday , and that with the addition of those antient feasts of charity * , which are now disus'd in other churches ; which shews that the gospel was planted amongst them very early , and before those feasts were abrogated . § xviii . and indeed , one would wonder how this sacrament came to be so rarely received , and what should be the original of that inexcusable neglect which we find at present in the western churches , and particularly amongst our own people , in relation to that holy ordinance . now upon an impartial enquiry , it will appear that this is chiefly owing to two causes : first , the great decay of piety and degeneracy of christianity , when the love of many waxed cold , and the great apostacy broke in upon the western patriarchate . but there seems to be a second cause of it , namely , the monstrous doctrine of transubstantiation , already mentioned and confuted ; which when the romanists had once stumbled upon , it seems they dared not trust the laity with frequent communions , lest if they often saw the bread , and touched and tasted it , they should be tempted , as many of their priests now are , from the same reason , at last to believe their senses , and to think it really bread , and not that natural flesh and body of christ which hung upon the cross. to prevent which , they took care to let the laity receive but very rarely , tho' the priest himself does it every day , at least if the mass be the communion , tho' how he can communicate by himself , is something difficult to a protestant understanding ; but since 't is a flat contradiction in terms , we must acknowledge 't is the more like transubstantiation . § xix . and for our own nation , 't is well if the same enemy which has sown so many other tares among us , has not had a hand in these also ; for it had been impossible to have form'd any schism amongst us , had we still practised frequent communion . however , thus much we are sure of , that the unwary expressions of some who had the guidance of consciences in the last age , and their insisting only on the terrible danger of unworthy receiving , but seldom or never on that of resusing to receive at all , or neglecting an opportunity when offer'd , was a great occasion of this inconvenience ; which as it went so high in those days that in some places they had never received the communion in five , six or seven , nay , not in fourteen years , * so we are assured , by authors of good credit , that the use of the sacraments was in divers parishes at length hardly known or named . and tho' this very ill custom has been since amended by those who began it , at least here in england , yet the leven of it remains so diffus'd thro' a great part of the nation , that it will not be easie to bring them to a better mind . § xx. however , we have both the command , and the practice of the church of england , to engage us to frequent communion . three times a year , at the least , it was brought to at the reformation . his present majesty's injunctions require the clergy to administer the holy sacrament frequently ; and most of the episcopal charges , and articles do the same . and the rubrick , that in cathedral and collegiate-churches , they shall all receive at least every sunday . and the communion service is still continued on sundays and holidays in all our churches , to put persons in mind of their duty , and there 's no doubt but the church would have the communion actually celebrated where-ever there is a sufficient number to receive * ; and there are now monthly communions in many , and 't is to be hoped , most of the considerable towns in england , and in london , in several churches , every lord's day . and even our dissenting brethren are so far convinced of their former miscarriages in this matter , that they have now , generally , monthly communions ; and if we have followed them in their errors , ought we not much more to do so in their reformation ? § xxi . the advantages of frequent communion , to the great ends of christianity and reformation , to all the parts of a good life , shall be the last argument to engage to the practice of it . how far the sacrament it self conduces to those ends has been already declared , and the more frequently we receive it , as we ought ; the greater benefit shall we obtain by it . the oftner the vows of god are renewed upon us , the stronger will the cord be , and with more difficulty to be broken . the oftner we come to these waters of life , the more will our souls be refresht by them ; the more frequently we partake of this bread of life , the greater strength shall we receive in the inward man , and higher degrees of grace and assistance in god's service . and as the great zeal and piety of the primitive christians already mention'd , was very much owing to their daily communion ; so if we impartially consider those amongst us who do most frequently communicate , i 'm persuaded we should find them the most devout and rational christians , and generally the best of men ; whilst those are the most profligate wretches who have no regard at all to this blessed feast , and thro' the whole course of their lives scarce ever receive it . § xxii . but 't will now be time to consider those objections which are brought against receiving this sacrament , or at least against frequent communion . for the first , against receiving in general , the most common objections may be reduc'd to the following heads . either a bad life , or multiplicity of business , or want of preparation , or the danger of receiving unworthily ; or else the manner of receiving , and the ill characters , perhaps of some of the communicants : the four former being usually brought by persons of all persuasions ; the two latter , principally by those who are dissatisfied with our way of worship . § xxiii . as for the first , and more common rank of excuses , before we come to the particular consideration of them , it may deserve a remark , that our church has already fully answered them ; and all persons have heard as much , as often as they have heard the minister read the exhortations at the warning for the celebration before the communion ; and therefore 't is neither fair nor modest , it argues neither ingenuity nor conscience , still to insist upon them , without any addition to their strength , or taking notice of what has been said to satisfy them . the two former objections , business and a bad life , are answer'd in the second exhortation , in these words . it 's an easie matter for a man to say , i will not communicate , because i am otherwise hinder'd by worldly business . but such excuses are not so easily accepted and allowed before god. they that refus'd the feast in the gospel , because they had bought a farm , &c were not so excused , but counted unworthy of the heavenly feast . and as to that which is taken from a bad life , 't is added , if any man say i am a grievous sinner , and therefore am afraid to come , wherefore then do ye not repent and a mend ? the two latter , unpreparedness , and the fear of eating and drinking unworthily , are also fairly hinted at in the end of the first exhortation , and a remedy appointed for them . if any man cannot quiet his conscience , but requires farther comfort or counsel , he is directed to go to the minister of his parish , or ( such is the church's caution and indulgence in so tender an affair ) to any other discreet and learned minister of god's word , and open his grief , that he may receive ghostly counsel , or spiritual advice , suitable to his condition . and he who neglects to take this method , it 's evident that he either does not understand , or does not regard the churches direction in these matters . § xxiv . but to come to the more particular examination of these objections . the first of which is taken from a wicked life , a man's being a most grievous sinner , and therefore he comes not to the holy table . this is , indeed , a most inexcusable excuse , for tho' some have thought that a duty may attone for a sin , yet one would think none should be so wild to persuade themselves that one sin could ever attone for another ? but in answer to it , we must say of this sacrament , as ananias did to st. paul of that of baptism , * why tarriest thou ? arise and be baptised and wash away thy sins . the sacraments are doubtless , means to confer grace on those that are truly penitent , truly sensible of their sins , and afflicted for them ; as well as to confirm and strengthen it in those who already lead a holy life . it 's true , that the lord's table is no place for a wicked man who resolves to continue in his wickedness , who does not heartily resolve , by god's grace , to strive against it , and actually and immediately forsake it : for it is not meet to cast the children's bread to dogs , and the holy sacrament is a token and pledge of pardon and reconciliation , the seal of a covenant between god and man : but what has any to do with the sign who has not the substance ? what has a stubborn rebel to do with his prince's pardon ? yet after all , we know that christ came into the world to save sinners , tho' he saves them no other way but by repentance ; nor is it while they remain so , but upon a change of their minds , that he actually justifies the ungodly . 't is not the repenting sinner , but the obstinate sinner that is excluded from the lord s table , who is also , if he lives and dyes such , as certainly as god is true , excluded out of heaven . but for those who are indeed desirous to do better , tho' their faith be yet but as a grain of mustard-seed , they shall not be rejected , by that merciful redeemer who will not break the bruised reed , nor quench the smoaking flax : and surely , the sacrament cannot but have that good effect on all who are not quite harden'd , as to make them think on their ways , and amend their lives when they approach unto it . and 't is well if the great reason which keeps many from it , be not , lest they should be thereby obliged to forsake their sins , ( which they are not yet willing to do , ) and to the exercise of an exact examination , and severe repentance . § xxv . and as some have raised objections against receiving , because of sins that are past , or of which they may be at that very time guilty , so there are others who say they dare not come to the sacrament , for fear of falling into sin after they have received , as if that were unpardonable ; an error much of the same nature with that which some persons ran into in the primitive church , who deferr'd their baptism till the point of death for the same reason . but in answer ; as 't is granted that sins after baptism may be forgiven , on true repentance , so doubtless they may after the other sacrament ; for not only the corinthians , but even the apostles themselves were guilty of failings after the communion . a confirm'd habit , or inveterate course of sin is damnable , as well before the sacrament as after it : but the devout and frequent receiving of it , is the best way to prevent the falling into such a desperate condition : and for lesser failings , from which none are free , those will be forgiven if we are truly penitent for them , and constantly strive against them . § xxvi . another pretence , something allied to this last , is , that men are at variance with their neighbours , and that keeps them from the sacrament . in answer , 't is own'd that we ought to come to this feast of love with true charity , forgiving all our enemies , which if we do not practise every day , we cannot so much as repeat the lord's prayer , without imprecating a heavy curse upon our selves : but in the present case , the matter may be brought to a short issue : either you have really offended your neighbour , or he has offended you , or as it often happens , you are both to blame : if the former , you know your duty ; leave thy gift before the altar , and be reconciled to thy brother , and then come and offer thy gift : if the second , and he trespass against thee seven times a day , and say , i have offended , forgive him , and receive together with him . if both are in fault , both must make satisfaction : if either refuses to be reconciled , the fault is in the refuser , not in him that is willing , who shall not be punish'd for the other's guilt ; tho' the uncharitable person , is by no means fit for this holy table , while he continues in that unchristian temper . § xxvii . [ multiplicity of business is another excuse , or objection against receiving . ] the cumber of worldly affairs , and being troubled , like martha , about many things , while this one thing , which is so very needful , is too often postpon'd and neglected : exactly the same pretence with theirs in the parable already mention'd , who when the king sent to invite them to the marriage of his son , began with one consent to make excuses , and went their way , one to his farm , another to his merchandise . one said , i have bought a piece of ground , and must needs go to see it ; which as indifferent an excuse as it was , was yet better than theirs who absent themselves from god's publick worship , only to go and see their ground , when they long before have bought it . another , i have bought five yoke of oxen , and i go to prove them . he had his stock to look after , which he thought an unanswerable reason for his absence . as the third did , who had married a wife and could not come , but must stay at home to look after the affairs of his family . 't is well worthy our consideration how open the holy spirit has here laid the common springs of mens neglect and indevotion in these and the like matters : all which excuses are so contriv'd that they seem to insinuate , as if the sacrament were only for recluse persons , such as are abstracted from the world , and live like monks and hermits ; whereas it 's evident that 't was designed for all christians , and one great end of it , was , to take off our hearts from the world , and fit us for heaven . but to be more particular , 't will be easie to shew , that this pretence of business to excuse persons from receiving the sacrament is almost always either false , or vain , or wicked , or altogether . § xxviii . 1. it 's often false in fact , and we are not really so hinder'd by business , but we might be there , if we had any regard either to the feast or to the inviter : since that business can only excuse us , which could not possibly be done before , which cannot be done after , and which must of necessity be done at the very time when we should receive : but if men would be ingenuous , they would be forced to acknowledge that they very rarely have any business of this nature . and indeed , what business , unless of such high necessity and mercy has a christian to do on the lord's day ; the very name whereof shews the propriety ; and that 't is none of our own , but set apart for a holy rest , and christian sabbath , and the immediate service of our blessed redeemer ? nor is it at all probable , that those who can find time , notwithstanding all this urgent business , for visits , for the entertainment of their friends , for idle and unprofitable discourse , ( both before the lord's . day , and even upon it ) and it 's well , if not for their sins too , should yet be able to find no time for their saviour , when he invites them to his own table . judge then how wretched an excuse this is , when by a palpable falshood men would defend their disobedience . § xxix . but secondly . this excuse is weak and foolish : for supposing we should really find out some little business to employ our selves in , just before , and during the celebration , yet what can be more foolish than to put off a greater affair for a less ; a matter of life and death , for what 's of little or no moment ? but what 's the whole world to my own soul ; and what a miserable exchange should i make , if thro' the cares of this world , and the deceitfulness of riches , i should by gaining the one , eternally lose the other ? besides , if business could defend a person for one neglect or omission , how immodest , as well as foolish , is it to bring always the same excuse , and still to postpone our own happiness , included in our obedience ? § xxx . and such a practice is as wicked as 't is foolish . for 't is a high affront and injury both to the king and the king's son ; and will they not both extremely and justly resent it ? 't is a wrong and injury done unto them , as much as 't is in our power to injure them : like him in the gospel , rather to leave our saviour than to part with our possessions , or so much as to step out of the world for a few moments . to say we 'll not come because we are busie , is in effect , to say we 'll come when we have nothing else to do . to put it off till another time , is fairly to own , we think it a matter of no great concern , for whatever we think so , we set immediately about it . § xxxi . but there 's oftentimes something very bad at the bottom of this excuse , and those who make it , would do well seriously to ask themselves whether by business they mean not something worse ? some appendage to it , which stings their consciences , and dares not let them come to the sacrament . are they not guilty of intemperance , or injustice in their dealings in the world ? if they are , they must be remitted to the answer given to those under the former head , for no pretended necessity can excuse their sin , and they have no other way to escape god's anger , but repentance and amendment . § xxxii . a superstitious fear , and mistaken reverence for this ordinance , and terrible apprehensions concerning it , chiefly grounded on some misapplied texts of scripture , do very frequently keep persons from the lord's table . but if we are but as willing to know and to do our duty as to make excuses for the neglecting it , such a full answer may be brought to these objections , as would scarce fail to give satisfaction . § xxxiii . the first and chiefest text , and which many have so often in their mouths , as if do this in remembrance of me , were never to be taken notice of ; is that in the 1 cor. 11. 29. he that eateth and drinketh unworthily , eateth and drinketh damnation to himself . and there are several expressions sounding much the same way in the first exhortation before the communion , that we ought to be very careful when we come thither , lest it encrease our damnation , and lest satan enter into us as he did into iudas , and fill us full of all iniquity , and bring us to destruction both of body and soul : which very severe sentences are here made use of , to perswade men to true repentance before they come to the sacrament ; but they can mean no more than that of st. paul , whereon they are grounded , and therefore must be interpreted by it . and to understand that aright , we must enquire into the meaning of those two phrases , receiving unworthily , and that damnation which is threaten'd upon it . § xxxiv . and the context evidently shews , that the receiving unworthily , for which the corinthians are here blamed , was receiving with that inexcusable disorder , whereof they were guilty at the sacrament : one was hungry , and another drunken , at their feasts of charity , which then accompanied that ordinance . there were schisms and divisions among them , even at that feast ; one great end whereof was to promote christian unity and love. one came before another , and the rich despised the poor . they did not discern the lord's body . they made no difference between that and common food , at least , consider'd it not as the spiritual body of the lord , or , as some think , * not as a christian sacrament , but as a heathen feast , or a iewish passover . § xxxv . whereby they did eat and drink damnation to themselves . by which cannot be immediately intended eternal damnation , but temporal iudgment , as the word here undoubtedly signifies , which we translate more harshly by damnation . for the following words explain it ; for this cause many are sick and weak , and many are faln asleep ; that is , god's heavy iudgments fell upon them in this life , some think a plague , or some contagious disease , in order to bring them to repentance ; which sense is confirm'd by the two following verses . if we would judge our selves , or consider of our faults and repent and amend , we should not be judged , that is , afflicted with these temporal evils . tho' , even those were in order to amendment , and such punishments as were proper to a state of probation , for it follows ; when we are judged we are chasten'd of the lord , that we should not be condemn'd with the world ; namely , at gods last dreadful tribunal . § xxxvi . but it may be askt , is there no other unworthy receiving , and no other damnation as a consequent thereon , but what have been now describ'd ? yes doubtless ; for we then receive unworthily , when we continue in our sins , notwithstanding our obligations to leave them when we come to the sacrament : and if we do not repent of this very hainous sin and that in some proportion to the high aggravations of it , the consequence of such impenitence will be no less than eternal misery . but still , it 's evident from the foregoing considerations , that neither of these are here in the text immediately intended ; and i think all sober divines are agreed herein . § xxxvii . add to this , that there is not the least ground in the words , or in the whole chapter , or indeed in any other scripture , to excuse any person for not receiving , or to deter them from doing it , but rather quite the contrary . because the man who had not the wedding garment was bound hand and foot and cast into utter darkness , did this excuse those , who would not come to the marriage ? no , 't was so far from it , that the king sent forth his armies and destroyed those murderers , and burnt up their city . christ commands us to come , his ministers invite us , 't is our own faults , if we come unprepared , but nothing can excuse our neglect and refusal . let a man examine himself , and so let him ( not stay away and refuse to receive , but ) eat of this bread and drink of this cup. § xxxviii . there 's another text which has been widely mistaken in the same manner , and on the same occasion . 't is that of st. paul to the romans , he that doubteth is damned if he eat . but nothing can be plainer , than that this place has no manner of relation to the sacrament , any more than to any other food ; for it 's to be understood of eating meats sacrificed to idols , or of any of those meats which the iews , from the ceremonial law , accounted an abomination ; whereof the apostle says , that he who did it with a doubting conscience , without being satisfied of the lawfulness of it , he was damned or condemned , namely , by his own conscience , which accused and judged him for it : and this appears to be the immediate sense of the words , by comparing them with the 14. v. i know , and am perswaded by the lord jesus , that is , either by christ's words , that nothing which enters into the mouth defiles the man : or else , by immediate inspiration , as he received many other things . i know , says he , that there 's nothing unclean of it self , but to him that esteemeth any thing unclean , to him it is unclean ; which evidently refers to those distinctions of meats , which at that time made so great a disturbance in the church of god. § xxxix . but since it may be urged , that acting with a doubting conscience is a sin , in what case soever , and therefore much more in relation to the sacrament , we must in the last place consider the different degrees of doubting , which compared with our obligation to duty , will quite remove this objection . we may reckon three degrees of doubting . 1. when men have some small remaining scruples , and unreasonable unaccountable fears , after the strictest examination into the rules of their duty , and all moral satisfaction therein , concerning their obligation unto it , or of the lawfulness of any action . 2. when the mind is as it were in a ballance , unresolved , whether a thing be lawful or unlawful , a duty , or otherwise , and the reasons on neither side do sensibly and visibly preponderate , so as to incline to acting or not acting ; and this is the most true and proper doubt . or else , 3. when men are absolutely dissatisfied , by reason of some mistaken principles , or the temptation of the devil , so that they directly question god's mercy ; or at least their own fitness for it , and for the seals of it , and thence are on the very brink of despair . § xl. as to the first of these cases , where there only remain some unaccountable scruples , so that a person says , i am afraid to do such or such a thing , tho' i know not why i am afraid ; and when whatsoever bears the face of an objection , has been fairly answered ; the rule is , we may perform any indifferent action , for that very reason , because it is indifferent , and there are no circumstances that alter its nature ; we must perform what is a certain duty , as is in the case before us , receiving the sacrament , because we are to look on any unreasonable scruples to the contrary , as no other than the temptations of the enemy . if as in the second place , we do properly doubt , and the arguments appear to us equal for the doing or not doing such an action , we must omit an indifferent action , because there can be no hurt in such omission , but there may be in the doing it ; as in the case of eating flesh lately mentioned ; we may not omit a certain duty , as receiving the sacrament , but ought rather to suspect our own reasoning where our duty is so clear by undoubted revelation ; tho' we must carefully use those means which god has appointed for removing that scruple and doubtfulness . but in the third place , where the degree of doubting is so high , as to reach even to despair of god's mercy , from which dreadful condition he evermore preserve us , and which is often the effect of some grievous sin , continued in without examination and repentance ; this , i think , is the only doubting which incapacitates us for receiving . and that this does so , is intimated in the first exhortation before the communion , that 't is requisite no man should come to it , but with a full trust in god's mercy , and with a quiet conscience . but then due methods must be used to obtain this happy temper , and he must open his grief to his spiritual physitian , that he may give his advice and prayers against the tempter , and that he may receive the benefit of absolution , or a solemn authoritative declaration of pardon on his sincere repentance . to which , if he adds his own prayers and endeavours , he may well hope that god will restore unto him the ioy of his salvation , and that he shall be admitted to this blessed feast : to the neglect of which formerly , he ought to examine if he does not owe his present trouble . § xli . want of preparation is also often brought as an excuse for not receiving . persons have not had time for such strict examination , as they think necessary , and therefore , they say , they dare not come . now to this common and popular objection , i shall first oppose , both the authority and reason of a very excellent person , who clears the whole difficulty in a few words , * it is , says he , a pious and commendable custom in christians before their coming to the sacrament , to set apart some particular time for the work of examination ; but how much every person should allot , is a matter of prudence , some have reason to spend more time , because their accounts are heavier , and some have more leisure and freedom : but the end is to be principally regarded , which is to understand our condition , and to reform what 's amiss ; and if that be observed , whether more or less time be allowed , matters not much . he goes on . the best preparation for the sacrament , is the general care of a good life , and he that is thus prepared , may receive at all times , when opportunity is offered , tho' he had no particular foresight of that opportunity , and he shall do much better to receive than to refrain , because he 's habitually prepared , tho' he had no time for actual preparation ; and ( to quote no more ) we cannot imagine that the primitive christians , who received so constantly , could allot any more time for the preparation for it , than for any other part of divine worship . thus far the most reverend author , wherein he says nothing against either preparation or examination , which he owns to be highly useful , but only against refusing to receive for want of actual preparation , or always allotting a considerable portion of time to this exercise , even when persons are before habitually prepared to receive , and have not time for such actual preparation . § xlii . i cannot think of any other objections made against receiving the sacrament by any persons who own themselves satisfied with the publick way of worship ; tho' there are two more , which have been brought by such as differ from us therein . the first from the posture of receiving . the second from the company . our saviour and his disciples , they say , did at the first institution , receive in a table-posture : and they dare not take it kneeling , because it looks so like that adoration of the sacrament , which we blame in the church of rome : nor can they , without great scandal , join with such a promiscuous society , some of whom , perhaps , to their own knowledge , may be very ill men. § xliii . in answer to the first . the sacrament being instituted in the room of the paschal feast , and during the celebration of it , our saviour made use of the same posture wherein he and his disciples were before placed , which being according to the custom of the antients in feasting , a sort of recumbency or leaning on one another's bosoms , neither sitting nor kneeling , it could not perhaps be changed without disorder , till the whole ceremony was over . but from hence none can justly conclude , that the gesture of kneeling at the sacrament , in order to express our deep humility , is any ways unlawful : kneeling is a fit posture for all acts of devotion . the eucharist is the highest act of worship , or rather , it contains in it many other acts , prayer , praise , thanksgiving and adoration : and why should we not then in the celebration thereof , fall down and kneel before the lord our maker ? the jewish church added the bread and the cup to the passover ; these our saviour himself used in the administration thereof ; and is not this a much greater alteration , than that of a single gesture ? he retained the second cup of blessing , used by the iews , he received after supper , with several other circumstances which are not at present observed , even by those who make these . objections against our form , for much less considerable alterations . the main reason why some well-meaning persons might at first scruple kneeling at the sacrament , seems to have been the fear lest this should tend to the adoration of the elements , or of any fansied corporal presence of christ's body and blood in them : but this is entirely precluded by our church , who must be allowed to know best the meaning of her own injunctions and practice ; and in order to prevent any misinterpretation of this innocent and decent ceremony , she has expresly declared * , that thereby no adoration is intended , or ought to be done either unto the sacramental bread and wine , which is bodily received , or unto any corporal presence of christ's natural flesh and blood. and this has so far satisfied all persons who are not extreamly prejudic'd , that the members of foreign churches , who have received the communion here in england , have willingly , and gladly done it kneeling . † and one would think none of those who differ from us should any more object against this practice , till they had answered what one of their own opinion in other things , has offer'd in the defence of it . * who acknowledges , that for kneeling , he never heard any thing to prove it unlawful : if there be any thing , says he , it must be either some word of god , or the nature of the ordinance which is supposed to be contradicted : but 1. there is no word of god for , or against any gesture : christ's example can never be intended to oblige us more in this , than in many other circumstances that are confessedly not obligatory , as that he delivered it but to ministers , but to a family , &c. and his gesture was not such a sitting as ours . 2. and for the nature of the ordinance , it is mixed , and if it be lawful to take a pardon from a king upon our knees , i know not what can make it unlawful to take a sealed pardon from christ by his ambassador , in the same manner . § xliv . to the second objection , that persons cannot joyn with unworthy communicants ; we may first ask , who made any man the iudge of hearts , and how we are sure any person is unworthy , since none is so but the impenitent ? when our saviour told his disciples at the institution of this supper that one of them should betray him , they did not ask him , lord is it my neighbour ? but lord is it i ? and accordingly , we ought surely to be more concerned for our selves than for others . and is it not suspicious that there 's something very much amiss in our selves , when we are so ready to censure our neighbours ? does it not look as if we were solicitous to take off mens eyes from our own faults , tho' at the expence of another's reputation ? let any one consider the world , and he 'll soon acknowledge that the worst of men are the most uncharitable . but farther , 't is certain that the visible church will always be made up of good and bad , and the tares will never be entirely separated from the wheat till the end of the world. our saviour knew that iudas was a devil , and yet he did not remove him from the sacrament , nor refuse to receive with him . if other men receive unworthily , to their own master , they stand or fall , but that shall never injure me , if i my self am a worthy receiver . but supposing there ought to be more exact discipline in any church ( and we know too well who those are that have now render'd that almost impracticable among us ) yet this can be no just reason for our not communicating with it : since the church of corinth was more notoriously corrupt in this matter , than they can pretend ours to be : there were not only drunkards , but even an incestuous person in their communion ; and yet st. paul did never advise any to separate from them , or to call a more pure church out of that church , but only to try and examine themselves , and so to receive . besides , if any person be publickly scandalous , so as to give offence to the congregation , we know our rubrick permits him not to receive , but orders the minister to put him back from the communion : tho' in large parishes , 't is perhaps impossible for him to know every person ; and if any be really scandalized at another's wicked life , he ought to make the minister acquainted with it , if he has first reproved him himself without success ; and till he has done both these , he has not the least pretence for an objection on that account against receiving . and as this is agreeable to the constant practice of the church of god , so 't is also the opinion of the most sensible of those who are dissatisfied with some things in our communion . * § xlv . the objections against receiving in general being thus , i hope , fully answered , there remains only something like one against frequent communion ; and that is , that there 's danger lest , as in other things , familiarity breeds contempt , so the commoness of this sacrament should take away the reverence due to it : but this is easily answered , because the same might be said of prayer and preaching : besides , if it were a good argument against frequent communion now , it had been so in the primitive times , when they received every day ; but this rather encreased than diminished their reverence for the sacrament , and would do the same by us if we received with that care that we ought , and with a just consideration of the dignity of this sacred ordinance . chap. iii. of examination before the sacrament , and preparation for it . § i. what has been said in the former chapter is by no means intended to disswade persons from a due preparation before they receive the holy sacrament ; it being certain that none ought to come thither without being habitually prepar'd ; none , if it may be had , without some superadded actual preparation . he that comes without the former of these , is certainly without the wedding-garment , and in danger of being bound hand and foot , and cast into utter darkness : he that comes without the latter where it may be had , will fall short of that comfort and benefit which he might otherwise have in this holy ordinance . it may not therefore be unnecessary to enquire more distinctly into each of these , and to shew wherein they consist . § ii. by habitual preparation , is meant , that which is transacted in the entire frame , the uniform course of a religious life . when a person has made it the main business of his life to mortify all ill habits , and to introduce better in their room ; to cleanse himself from all filthiness of flesh and spirit , to perform his vow in baptism , to be sanctified and renewed , to repent and be converted , and holy as god is holy. and he that is in this happy condition , as he is always fit to die , so is he always fit to receive the sacrament , even tho' he should be hindered from any actual preparation . § iii. nor yet does it hence follow that such actual preparation is to be neglected where it may be had ; nay , it is undoubtedly highly useful , and tends very much to the perfection of a christian life . this preparation chiefly consists in examination , or the strict trial of our lives and conversations by the rule of god's word . a due knowledge of the nature of this sacrament . the solemn seal of god's covenant with us , and of the nature of that covenant , which he has made with us by his son , is presupposed in every communicant : tho' where any are ignorant of these first principles , they may find some account of them in the first chapter of this manual : nor ought any to presume to receive , without they have such knowledge , however , an equal clearness in these matters cannot be expected , nor is it required from all sorts of people , but a man shall be accepted according to what he hath , if he has made the best of his opportunities of knowledge . and after all , a person that is truely humbled for some degrees of ignorance in these and other spiritual matters , is in a much safer condition , than those whom knowledge puffs up , without either humility or charity . § iv. a competent knowledge being presupposed , of the nature of these holy mysteries , there will not need much proof that some actual preparation is highly requisite before we receive them . 't is true , the preparation of man's heart , in this , as well as all other cases , is from the lord : but none are so weak , as not to know their own endeavours , are also necessary ; we must judge our selves if we would not be judged of the lord. we must purify our selves before we eat the passover , for he that presumes to eat it in his uncleanness , that is , without repenting of his sins , that soul shall be cut off from among his people . we ought to be cleansed according to the purification of the sanctuary , and if we have done our endeavours , the good lord will pardon what is unavoidably wanting . iosiah commanded the levites to prepare and sanctify themselves , and to prepare their brethren against that famous passover which was kept in his time . and if preparation was so necessary for the jewish passover , we cannot think it altogether needless when we are to partake of this christian feast ; which we ought to keep neither with the old leaven , of judaism or heathenism , or an open notorious wicked life ; neither with the as dangerous leaven of malice and hypocrisie ; but with the unleavened bread of sincerity and truth . without such preparation , we may eat and drink unworthily , kindle god's wrath against us , and provoke him to plague us with divers diseases and sundry kinds of death . § v. but a great part of this preparation , as has been said , consists in examination : for how can we know how accounts are between heaven and us , unless we look into them ? what our debts are ? what mercies we receive ? what we still want , and which the best way to obtain them ? what sins we are to confess , and to fight against ? where we are to plant our batteries ? where to expect an assault ? what the best methods of defence ? what auxiliaries we want , and where to obtain them ? this the apostle strictly commands every man to do , to examine , or prove himself , and so to come to the holy table ; not to come without examination , or to stay away on pretence of not being examined . something indeed of this nature is the practice of every good christian every day of his life , ( as it has been even of moral heathens ) to examine his conscience before he sleeps , what sins he has that day committed , and by what steps he fell into them , and penitently and earnestly to implore forgiveness for what 's past , and grace for the future , to do better : and 't is not easie to imagine how any man should be a very good christian without it ; whereas whoever does constantly and carefully practise it , ( for which he may find excellent rules and directions among the devotions annexed to the whole duty of man , and for want of that , there are some questions added at the end of this treatise ) must needs make a more than ordinary progress in christianity , and will more especially find a wonderful advantage therein , as to the easiness of his actual examination and preparation for the communion . § vi. which actual preparation and examination immediately before we receceive are highly requisite , because they may make up for defects in the habitual , as being more exact and more solemn than our daily inquisition into the state of our minds . and this may be done with very great advantage , by setting apart some one day in the week before the communion , where a person is at his own disposal , and his necessary affairs will permit him , entirely , for this great concern , in order to search and try our ways and turn again to the lord. this would be near the end of the week , because otherwise the impression made by it , may be apt to wear away again before the sacrament , or at least not to be so deep and lively as at less distance : nor might it be so convenient to put it off to the very last day of the week , lest something or other should intervene and hinder it . but for those who have not really leisure for such a solemn preparation , or in the case of an accidental communion , which could not be foreseen ; if they are before habitually prepared , we have already seen the opinion of our best divines , that they ought not to reject such an opportunity , for want of a more solemn actual preparation . however , he who has but a little time , ought to do his diligence to give of that little. a servant or labouring man , may at least redeem an hour or two , either in mornings or evenings , for this great work , which they can do for their worldly interest , on any extraordinary occasion . few have so much business but they can find time for their diversions , many for their sins , and are our souls only not worth a few hours , which he who bought them so dearly , assures us , are more worth than all the world ? besides , most of the following directions may be observed while a person is employed in many sorts of work , especially in the fields , and concerns of husbandry : and for many tradesmen , they have yet greater leisure , which one would think should be much better filled up this way , than in a shameful idleness , or in what is yet worse , the reading ill books , and profane and immoral plays , which scarce ever fail of rendring the mind , not only weak and trivial , but even averse to piety and unfit for all the offices of a holy life . for those who are really straitned as to time , there will be particular directions for examination , and for their ease , the following rules are abbreviated . but this is not the case of so many persons as plead that excuse , since we shall frequently hear men complain , that their time lies upon their hands , and they know not how to employ it : and for such as these , and all those who can command so much time , as to go through them , the larger directions which now follow , are chiefly intended . § vii . when the day approaches , whereon we expect one happy opportunity more to meet our saviour at his own table , whose invitation , by his ministers , we are to receive with the greatest ioy , and the greatest reverence ; the first thing we do , would be to sequester our selves from the world , nay , even from all worldly thoughts , and the troublesome cares of life . to do this with all possible intention , and with the whole force of our minds , with firm resolves and full purpose of heart , not to admit any other business , any other thoughts , unsuitable to this great work. which having begun with devout prayer for the divine assistance , let us proceed in the impartial examen of our consciences on the following heads . 1. of our repentance . 2. holy resolutions . 3. faith. 4. thankfulness . and 5. charity . all which if we find in some good degree wrought in us by god's holy spirit , we may approach with comfort to this sacrament . § viii . and first : we are to examine our selves concerning our repentance ; wherein the nature of it consists , whether habitual or actual ; and under actual repentance , may be included our particular examination by the rule of god's commands , before we approach the sacrament . the general nature of repentance , consists in a thorough change of heart and life , so as to hate all sin , and turn to god ; to love god more than the world , or our lusts , or even , than our own lives , in the prevailing bent , the settled choice of our minds , and to evidence this by keeping his commandments : to live in the course of no greater sin , such as drunkenness , swearing , uncleanness , neglect of publick worship , or the like ; which waste the conscience , and are a perfect contradiction to true repentance , and must be left immediately , as we would avoid eternal misery : not to indulge so much as sins of infirmity , nor to say , is it not a little one ? such as sloth , passion , forgetfulness of our duty in some instances , wandring thoughts , or the like : for a christian is to fight against all sin , and such as are at first comparatively little , yet do all deserve god's anger , and eternal punishments , and will if they are neglected , grow bigger , and at last perhaps , irresistible . i say , true repentance is a thorough change , of the whole man , the principles , inclinations and desires , as well as outward actions ; and hence it 's call'd in scripture , the new-man , the new-heart , the new-creature , because we are all by nature the children of wrath , and guilty of original sin * ; nor is there any who has lived to years of discretion , but what has made that sad use of his reason , to sin against his maker , and to commit many actual transgressions , if not to fall into grosser habits of wickedness ; from which god knows , very few can say they are wholly innocent in this degenerate age : now there is no way to recover from this , and to escape god's anger , but by forsaking sin , with the greatest abhorrence and detestation . 't is therefore evident that those are miserably and dangerously mistaken , who fansie they repent , because they have some fear of hell , some light checks of conscience , and transient sorrow for offending god , without effectually leaving all wickedness , and coming to god from whom they have wander'd , and leading a holy life . then have we this habitual repentance , when by god's grace we do in the main course of our lives , express our love to god , and hatred of sin , and sorrow for it , and are become new men , and make it our chief business to strive against our corruptions , manfully to resist them , effectually to work out our own salvation : to have that image of god renewed in us , which we lost by the fall. and thus much for habitual repentance . § ix . actual repentance , is that which every good man puts in practice on his falling into any sin ; and which he should renew more particularly and exactly , before he comes to the lord's table ; whereunto we are directed in the first exhortation on the sunday before the communion , which we would therefore do very well seriously to peruse , in order to our preparation for it . wherein we are taught , that 't is our duty to search and examine our own consciences , and that not lightly and after the manner of dissemblers with god , but so as that we may come holy and clean to this heavenly feast . and we are further directed to do this , by the rule of god's commands , and whereinsoever we shall perceive our selves to have offended , either by will , word or deed , there to bewail our own sinfulness , and to confess our selves to almighty god. and to assist us herein , we may find large and exact catalogues of sins in several books of devotion , particularly those annexed to the whole duty of man ; which if you have not , you may if you please , make use of this following , and examine your self concerning the particular breaches of god's commands , either of the first or second table . § x. the breaches of the first command of the first table , are ; 1. atheism , or at least , atheistical thoughts or discourse ( too common among the foolish wits of the age ) 2. polytheism , or believing , or worshipping more gods than one , the main thing forbidden in this command ; under which may be included ditheism , or worshipping two gods , of which those cannot clear themselves who pay divine honours to any , whom they believe not essentially one with the father ; and tritheism , if any now are guilty of it , which is worshipping three gods , whereas there is but one supreme ; there can be but one god , ( tho' three persons , ) who is over all , blessed for ever . 3. covetousness , which is idolatry . immoderate love of our selves , or of the world , that carnal-mindedness , which is death . a violent and unreasonable passion for any person or thing in this world. 4. wilful ignorance of god or of his word ; carelessness of our souls , neglecting or despising instruction . 5. presumption upon god's mercy . a false peace and security in sin. as on the other side , distrusting his power or goodness , or murmuring against him , or despairing of his mercy . 6. worshipping angels or saints . 7. witchcraft , or doing interpretative homage to the devil , by using charms , consulting with wizards , cunning men and the like ; which is esteemed by our greatest divines , a degree of renouncing our christianity . * 8. unthankfulness , lukewarmness , indevotion , pride , impenitence . 9. want of love to god , faith in him , dependance on him , submission and resignation . the breaches of the second command , are ; 1. idolatry , which is making any images with intent to bow down to them , or worship them ; or actually paying such worship to them , even tho' god himself be represented by them ; any visible corporeal representation of god , being a contradiction to his pure spiritual nature , and a high breach of this command ; * as is even the forming any corporeal image of him in our mind , much more believing a material god. 2. sacrilege . robbing or profaning churches , detaining tythes , or any thing that is dedicated to god , ( god forgive all nations , families and persons that are guilty of it ! ) 3. loathing manna ; neglecting , or disesteeming , or ridiculing god's word , or not profiting by it ; contemning , abusing , causless grieving his ministers . 4. adding to his word ; making any thing necessary to salvation , which he has not made necessary ; coining and imposing new articles of faith , not contained in scripture . superstitious scrupling what is lawful , without endeavouring to have the conscience better informed . irreverence or undecency in god's worship , refusing to glorifie god with our bodies as well as souls , when both are his . 5. want of inward spiritual worship , without which , the outward is but like a dead carcass ; ( tho' this may be referred also to the first command . ) the breaches of the third command , are ; 1. taking god's name in vain ( which those who do are particularly branded as god's enemies , * either by false or rash oaths ; or rash or impossible vows ; or by breaking lawful or possible oaths or vows , the vow in baptism , or at the other sacrament ; or by mentioning that glorious and fearful name the lord our god , without an act of reverence and devotion . 2. swearing by any creature . 3. want of a just concern for god's honour ; encouraging , or not discouraging , or reproving , or punishing , where 't is possible and practicable , those monsters of men , who blaspheme , or prosane god's holy name ; † or discouraging , or not assisting to our power those who would do it , and who have more zeal for god's glory : or not heartily lamenting those sins , if we are where the tide of wickedness runs so high , that we cannot have them punished . the breaches of the fourth command , are ; 1. the taking it quite away , and mocking god in desi●ing him ; to have mercy upon us for our offences against it , and to incline our hearts to keep it , when we believe it , ( as some do ) purely typical and iudaical ; whereas a seventh part of time is evidently of moral-positive obligation , being enjoyned before the fall , and there 's little doubt , was observed by the patriarchs before the law , ( for 't is not reasonable to suppose , that religion could continue sixteen hundred years in the world , without a stated time of publick worship ) * as by all christians since our saviour ; tho the precise seventh day of the week was indeed peculiar to the iews . 2. all profanation of it , by weekly , or work day labour , or any works , but of necessity or charity . unnecessary , worldly , or vain discourse or visits ; much more by playing , dancing , or the like ; which make it indeed a iewish , not a christian sabbath . 3. neglecting to imploy the whole day , as far as our strength and necessities permit , in publick or private acts of religios worship . 4. suffering any to profane it , who are under our charge , and whom we can binder from doing it , or not giving them time for god's service . 5. not permitting our servants , or very beasts to rest on that day , or any manner of cruelty towards them . 6. refusing to observe any other days appointed by lawful authority , for god's publick worship , either fasts or feasts , ( if our occasions and circumstances will permit . ) § xi . as for the second table , containing our duty to our neighbour , as the first does our duty to god. we offend against the first command of it , the fifth in the decalogue , by any ways dishonouring our parents , whether natural , our father and mother ; or civil , the magistrates , the king , and those that are in authority under him ; or ecclesiastical , our ministers and lawful pastors ; or any other superiors , as masters or mistresses , or our betters and elders . by being undutiful , stubborn or unnatural to those to whom we are indebted for our birth and education : by rebelling against our prince , or being unthankful to him , or reviling him , or lightly believing ill of him , or of those commissioned by him , or opposing them in the exercise of that lawful authority he has deputed unto them . by contemning or defrauding our lawful ministers , or forsaking them , or discouraging them by neglecting publick worship ( of which also under the third . ) by being unfaithful to masters , or careless of their concerns , or stubborn and refractory and disobedient to their lawful commands . by incivility and rudeness and want of due respect to our superiors , rising up before the hoary head : or in the reciprocal duties , want of kindness , watchfulness , support , instruction , provision , from superiors , and doing what in them lies for the souls and bodies of those committed to their charge . for the sixth : 1. the direct breach of it is murder , the old version , thou shalt do no murder , being better than the new , thou shalt not kill ; for all know that all killing is not murder , nor is it unlawful , as in a just war , or the like : but murder is killing without , or against law , or by a wrested pretence of law , worse than all the rest . and under murder , are doubtless included duels , for such the laws have justly made them ; and 't is little better to fight in an unjust war , or without enquiring into the justice of it , meerly for pay or plunder . * 2. the next breach of this command , is , by wounding or hurting our neighbour , or procuring others to do it . 3. procuring abortion , or onan's sin. † 4. malice , or envy , or revenge against our neighbour , with which none must come to this feast of love. 5. causless , rash , immoderate . or implacable anger , and any expressions of it by word or action . 7. murthering the souls of any , by ill advice , or command , or temptation , or example . 6 self-murder ; the highest , and most unnatural breach of this command , which argues the heighth of discontent and despair , and where it once proceeds to action , cuts off all repentance ; and therefore the least inclinations to it , are to be abhorred and repelled , as a most dangerous temptation of the devil , and to be as severely repented of , where they have found any admission . 8. want of meekness , and forgiveness , and charity , and compassion towards our neighbour . in the seventh , are forbidden ; 1. expresly , adultery . 2. fornication , and all actual impurity . 3. all incentives to this odious sin. unchast looks , dresses , books , plays , songs , poetry , pictures , conversation ; idleness , pampering the body ; and lastly , drunkenness , which is so often the occasion of this , and almost , all other sins . the direct breach of the eighth command is , stealing , either open , and forcibly , which is robbery ; or private , which is these and pilfering ; and so is injuring our neighbour by pretence of law , by extortion , by oppression , by unequal laying of taxes , or otherwise . 3. cheating in trade ; false lights , weights , coin , measures , imposing on our neighbour in buying or selling , lying , to raise the price of goods . 4. denying , detaining , or delaying the hire of the labourer , or lessening , or raising it beyond a just proportion . 5. living extravagantly , not proportioning expences to incoms , thence running into unnecessary debts without an honest care , and greatest diligence to discharge them . 6. fraudulent conveyances , forgeries , breach of trust , removing landmarks , extravagant or covetous gaming , neglecting to provide for our own . 7. refusing or delaying to make restitution to any we have injured by any of these means , without which , no repentance , no forgiveness , whenever we are in a capacity to do it ; or else giving it to the poor , or to religious uses , if we cannot find the person injured . the breaches of the ninth , are ; 1. bearing false witness , by direct perjury . 2. pleading against our conscience ; or not swearing the whole truth , and nothing but the truth , when required in courts of judicature . 3. slandering our neighbour , or lightly taking up an evil report against him , or spreading malicious truth , or any way speaking ill of him , unless when god's glory , or our own reputation , or another's welfare is concerned . 4. uncharitable censures , deriding or exposing any one's infirmities . 5. tale-bearing and whispering , the vice of mean and ignoble souls . 6. dissembling , flattering , and lying . 7. neglecting to defend our neighbour's reputation , where we can do it with decency and honesty . in the tenth , are forbidden ; 1. the desiring any . thing that 's my neighbour's , without a just compensation , or where he is not willing to part with it . 2. discontent and repining at our own condition , or envying our neighbours . 3. the first allowed pleasing motions to any sin , especially to impurity , or delightful reflections on past wickedness . § xii . thus much for the chief breaches of god's commands , upon all of which , we would do well distinctly to examine our selves in our preparation for the sacrament , especially , as to those sins whereunto we have formerly found our selves most strongly inclined , and whereof we have been most frequently guilty . we ought also to reflect on all the aggravations of them , how frequently , how inexcusably , against how much goodness and patience of god , how many checks of our own conscience , and perhaps , advice of friends , against how many vows and resolutions we have committed them . especially , if after we have vowed against them formerly at the holy sacrament , concerning which we are to make an exact disquisition , for god certainly remembers all those vows , tho' we may have broken them , and forgot them . and if we do not yet find our hearts sufficiently affected for it , if the love of christ and all his sufferings for us , cannot melt us into an ingenious sorrow for our offences , let us consider god's dreadful iudgment , his terrible indignation against impenitent sinners , and earnestly pray to god , for the sake of his dear son , to take away our stony hearts , and give us that godly sorrow which works repentance to salvation . and proportionable to our sins , must be our sorrow and our repentance , tho' here it may be necessary to interpose a caution : there are some pious persons of such weak iudgments , and tender consciences , that they are , it may be , ready to accuse themselves of many sins , whereof they were never guilty : but we must not lie to god , nor belie our selves , nor charge our selves , any more than charge god , foolishly : and where we find in our examination , that god has preserved us from any sins , or given us more strength against any which have formerly been too hard for us , we ought not by any means to be unthankful for his goodness , but ascribe all to him , and praise him for his grace , and endeavour so well to improve it , and those talents which we have , that he may still bestow more upon us , and make us perfect in repentance and all good works . § xiii . having thus strictly examined our selves concerning our breaches of god's commands , and our serious effectual repentance for them , we proceed in the next place , to firm and holy resolves to do better for the future ; to avoid those evils we have faln into , to perform those duties we have hitherto neglected . we are to ask our selves in the presence of god , whether we do indeed , stedfastly purpose to lead a new life , without which , 't is the highest presumption to approach these dreadful mysteries : and accordingly , we are actually to make most solemn vows , as well as resolutions , of better obedience : the force of resolution only , is not small , it gives new strength and energy to the mind , and helps to perform what one would think at first sight almost impossible : bodily diseases , we are told , have been cured by it , which have been thought desperate , and why may not also diseases of the mind . there is a spirit in man , and 't is the breath of the almighty , and it has a noble force , if we will but stir it up , and make use of it : but when vows are added to these resolves , when we resolve in god's name , and in his sight , and thro' his strength , and by the assistance of his grace , and pray earnestly and faithfully for it , and conscientiously use the means to obtain it , to avoid sin , to encrease in goodness ; all these make such a cord as is not easily broken . nor are we to be discouraged from making new resolves , because we may have broken such as we have formerly made : no , we are to be troubled for our fall , but not to lie still in the dirt , but to rise immediately , and endeavour to recover the ground we have lost , in our way towards heaven : we are to observe what was the occasion of our stumbling , how we came to break our former resolves against our sins . if it was ill company that led us into it , we are carefully for the future , as much as possible , to avoid such company , as we value the favour of god , and our own eternal happiness . and so if love of this world have made us neglect our duty to god , or our neighbour , we are to resolve against that ; actually to draw off our minds from these perishing objects , and fix them on the unfading treasures of a better world. and thus are we particularly to level our holy resolutions against those sins which do most easily beset us , most frequently prevail over us ; solemnly , upon our knees , before god , to renounce those works of the devil , or to renew that solemn renunciation of them , which we made in our baptism , as well as to renew those sacred vows which we then made to keep god's holy will and commandment , and to walk in the same all the days of our lives . which will not only have a very great influence on our future actions , to preserve us from running upon any temptation to our former sins , or from the neglect of our duty ; but will be also by god's grace , a mighty guard upon us , even when we are actually tempted ; the impression of those good resolves being still deep and fresh on our minds , and giving them a strong tendency to good , and aversion to evil , and the horrid guilt of perjury appearing before our eyes , if we should again break god's commands : nor had the psalmist himself any stronger guard against temptation than the sense of his vows , and the awful presence of that god to whom he had made them . psal. 16. 8. i have set the lord always before my face , that i might not sin against him . and , psal. 119. 106. i have sworn , and am stedfastly purposed to keep thy righteous iudgments . § xiv . the third thing concerning which we are to examine our selves before we approach this holy table , is , whether we have a lively faith in god's mercy thro' christ. not a dead , cold , and unactive , but a lively faith ; for , faith without works is dead : and such is the ungrounded fatal presumption of every impenitent sinner ; for what is more common than for bad men , who live in direct contradiction to our saviour's laws , in repeated acts of intemperance , injustice , uncleanness , immoderate love to this world , and in the neglect of their duty , of praying , of god's word and sacrament ; what is more common than to hear such mistaken wretches as these cry out , that god is merciful , that christ has died , and they hope to be saved , tho' they bring forth no fruits meet for faith or repentance ? they believe the promise of the gospel , tho' they never take care to perform the conditions of it : but they forget , or are willingly ignorant that it contains threatnings too , and that very terrible ones against the impenitent and disobedient ; and that christ himself has told such , that he 'll say to them at the last day , depart from me , i never knew you , because workers of iniquity . but the true lively faith here required is , such a belief of god's word , and such a trust in his mercy , thro' his promises by our saviour , as produces a constant and ingenuous obedience . now if we find this faith weak and languishing , we must pray as the disciples did , lord encrease our faith ! and to that end , we must consider the promises of god unto us , for the sake of his dear son our lord , in whom all the promises are yea and amen , ratified and certain . in whom alone the father is well pleased , by the merits , of whose obedience and sufferings , his satisfaction , his intercession and mediation , he is reconciled to lost mankind , and offers pardon to all that are penitent and obedient . and this is all our salvation , and all our desire ; the hope of holy souls , the ground of their consolation and their triumph , which are fixed so firmly upon that rock of ages , that they can never be moved ; who has told us , that if we believe in god , we must believe also in him , as the means of conveying all the father's blessings ; nay , as being himself , as he is , god , the author and finisher of our faith. whence it follows , that he himself , the second person of the glorious trinity , may , and ought to be the object of our trust , our faith , and our adoration , both in this life , and in the hour of death , as he was of blessed st. steven's who cried out in his last agonies , lord jesus ! receive my spirit * and thus in our preparation for the holy sacrament , without the reception whereof , i see not how any can live comfortably , or die happily , we must actually advert unto , deeply and seriously consider those promises which god has made us by his son , of grace and pardon , on our repentance and obedience : that those who come to the father by him , he will in no wise cast out . st. iohn 6. 37. that they shall not see death , but are passed from death unto life . st. iohn 8. 51. 5. 24. that there is no condemnation for them which are in christ iesus , and who those are , we are immediately told , who walk not after the flesh , but after the spirit . rom. 8. 1. that all who are weary and heavy laden with the burthen of their sins , if they come unto him , he will refresh them ; st. matt. 11. 28. and several others of the same nature ; the substance of the gospel being promises of eternal life to those who yield a sincere , and impartial , tho' not absolutely sinless and perfect obedience to the commands of it ; all the threatnings thereof , being only the unavoidable consequences of wilfully rejecting it . now the very nature of the sacrament shows the necessity of faith towards worthy receiving ; for how can we renew our covenant with god , unless we believe he 's really willing to be reconciled to us , and have a firm faith in his truth , his power and his goodness ? and how could we have any well grounded hopes of pardon , but from the revelation of the gospel , and by the merits of a redeemer ? and to the exercise of this grace , the church also directs us when we approach this holy table , requiring us , to have a lively and stedfast faith in christ our saviour ; and so in the exhortation , the sunday before the communion , that 't is requisite that those who come thither , should have a full trust in god's mercy . not that all are required to have the same degrees of faith ; for there are doubtless different measures of it as in the resurrection , one star shall differ from another in glory : 1 cor. 15. 43. but our faith ought certainly to be so strong as to overcome our infidelity , to over come the world : it is to be sincere , and then it will not want acceptance , tho' it be but as a grain of mustard-seed , for our gracious lord has promised that he will not break the bruised reed , nor quench the smoaking flax : st. matt. 12. 20. tho' we are always to press forward , that this as well as all other graces may still be encreased , towards which , nothing can more highly conduce , than the frequent and devout reception of this sacrament . § xv. the 4th . thing concerning which we are to examine our selves in our preparation , is , whether we have [ a thankful remembrance of christ's death ; ] whereunto the church directs us in such pathetical expressions as were scarce ever excelled , and i question whether equalled in any other liturgy ; tho' not only the antient churches , but our protestant brethren , particularly the french , and the tigurine , have excellent forms on this occasion : i mean that passage wherein we are exhorted * above all things to give most humble and hearty thanks to god the father , the son , and the holy ghost , for the redemption of the world by the death and passion of our saviour christ , both god and man ; who did humble himself even to the death , upon the cross , for us miserable sinners ; who lay in darkness and the shadow of death , that he might make us the children of god , and exalt us to everlasting life . this we are to do [ above all things ] because this true and unfeigned gratitude is the principal ornament of the wedding-garment . this seems to have been the chief and immediate end of the institution , do this in remembrance of me ; and hereby ye shew forth the lord's death till he come : and how is it possible for any ingenuous mind to remember , to reflect upon our saviour's sufferings , without the most tender resentments , the highest thankfulness and love ? for how can a rebel be fit for pardon , if he is not thankful when 't is offered him ? 't is therefore necessary that we should so long , so seriously remember the exceeding great love of our master , and only saviour thus dying for us , even before we come to the solemn sacramental commemoration of it , till our hearts burn within us , as did the two disciples , that we may thereby be in some measure fitted to meet our saviour , and that he may make himself known unto us , as he did unto them , in breaking of bread : st. luke 24. 32. but we must take care that this remembrance have a future lasting influence on our lives : ill men may remember christ's death , but it 's certain that whatever they may pretend , they do it presumptuously , not thankfully , because it is not productive of a holy life . it makes them nothing better , but rather encourages them to go on in their sins ; whereas true thankfulness will naturally produce unfeigned obedience : and to make us both obedient and thankful , one would think there should need no more than to consider deeply from what evils christ has saved us by his death ; no less than the power of sin , the wrath of god , and everlasting misery : and what benefits he has obtained for us by it ; the pardon of sin , the favour of god , grace to serve him , and eternal happiness ; some of which are actually conveyed , as all of them are assur'd and seal'd in this blessed sacrament , to every penitent , faithful , grateful receiver . § xv. the last thing necessary to a worthy communicant , is charity . [ to be in charity with all men. ] when we bring our gift to the altar , we must be first reconciled to our brother : we must offer it , and sincerely desire and endeavour it ; and if he refuses to be reconciled , the fault is on his side , nor ought another's crime to keep us from our duty and happiness . this charity must also show it self in an universal love to mankind , wishing , praying for , endeavouring , and as much as in us lies , promoting their temporal and spiritual welfare . but especially , this holy love is to be acted and exercised towards all christians , and particularly towards those with whom we communicate ; not forgetting the poor , whom we are to relieve , as well at the offering , which ought not to be neglected at the sacrament , as any other way that lies in our power . the exercise of this divine grace , is more eminently necessary when we approach to this blessed feast , because 't was one great end of its institution ; it being designed to increase christian unity , and holy love among the faithful , who herein communicate both in temporal and spiritual good things ; who feast and make a covenant with each other , as well as with the great inviter ; and being many are hereby made one body and one bread. 1 cor. 10. 17. we are therefore carefully to examine our selves before we come thither , whether we heartily forgive our enemies , and are ready to render good for evil ? whether we feel this divine flame in our hearts , and dearly love all those that bear the image of the heavenly ? and in order to produce in us both parts of this grace , one would think we should need do no more than consider seriously how many talents our lord has forgiven us ; how much he has done and suffered for us , even while we were his enemies ; and that we are all members of one body , whereof christ is the head. § xvii . and thus have we finished what relates to our preparation for the sacrament , and those several graces concerning which we are to examine our selves before we approach unto it : repentance , attended by good resolves , faith , thankfulness , and charity . not that we should forbear to come thither , if we do not find all these in the utmost perfection ; but where we find any of them weak and languid , we must strengthen the things that remain , and be humbled for our imperfections , and endeavour earnestly after higher degrees of grace , and consider the means appointed to encrease them , especially the holy sacrament , wherein they are to be all exercised and renewed , as will appear in the next chapter . and in the mean time , most humbly and devoutly to fall upon our knees , and in the following , or any better forms * of prayer , thus address our selves to the giver of all good things , for a supply of our necessities . a confession , when we are preparing for the communion . almighty and most merciful father ! who mayst for my sins be most justly displeased with me , for ever cast me off from thy presence , and condemn me to everlasting misery . i am ashamed , o lord , and blush to lift up my face unto thee , for all my misdeeds are before thee , and my most secret sins in the light of thy countenance . i was shapen in iniquity , and conceived in sin ; by nature dead in trespasses and sins , averse to good , and violently inclined to evil ; ignorant of god , and an enemy to him , in a lost and undone condition , and utterly unable to help and to deliver my self . and i have added to this original sin many hainous actual trangressions , [ here let the penitent repeat those sins whereof , on the former examination , he has found himself guilty . ] the remembrance of all which , i desire may be most grievous as their burden is most intolerable unto me ; for i have done all these abominations , with many aggravating circumstances , which have highly encreased the guilt of them ; without regard to thy tender mercies , or to thy terrible judgments , or to my own repeated vows and resolves of repentance and obedience . o make me to abhor them , and my self for them , and to repent in dust and ashes . i know that my sorrow for them is no satisfaction to thy offended justice ; yet since thou dost require it of me , to render me capable of thy mercy , work in me , i beseech thee , by thy holy spirit , such a true and unfeigned remorse for them , that i may entirely forsake them , and come pure and holy to thy heavenly feast . o god be merciful to me a sinner , who cry unto thee in an acceptable time , and in the day of salvation ! o holy , blessed and glorious trinity , three persons and one god , have mercy upon me a miserable sinner ! o god the father of heaven , who didst send thine only son out of thy bosom to tast death for every man , that we might not die eternally ; accept his attonement , accept his intercession , and be reconciled unto me thro' his blood. in my father's house is bread enough and to spare : o let me not perish with hunger . o son of david have mercy on me , and if thou canst do any thing , since thou canst do all things , help me . by thine agony and bloody sweat , by thy cross and passion , by thy precious death and burial , good lord deliver me ! i desire not to be saved from the guilt of my sins only , or from those heavy punishments that are due unto them , but from their power and prevailing influence on my mind : from all my sins , even those which have been most dear unto me ; and am willing to cut off my right hand , or pluck out my right eye , so i may but enter into the kingdom of heaven . my saviour came to take away the sins of the world ; he has born all our griefs , he has carried our sorrows ; he was wounded for our transgressions ; he was grieved for our iniquities ; he has excepted none out of that general pardon which he has purchased for mankind , and offered to all those , who are qualified for receiving it . i present the merits of his inestimable sacrifice before thee , o offended majesty of heaven ! i have no merits of my own ; i have nothing , i am nothing , but vile dust and sin : but he is worthy , for whose sake i beg mercy of thee , which i most humbly implore and expect , only in that way which thou hast appointed , and on those conditions which thy son has revealed in his holy gospel ; by an unfeigned repentance , a firm faith , a sincere , and an impartial obedience . o therefore take away all mine iniquities and receive me graciously , who like the prodigal , desire to return to my father's house . and since 't is thou alone who dost both put into our minds good desires , and canst also give us grace to perform the same , assist me now and ever in those holy resolves which i make of new and better obedience . vouchsafe me thy grace to avoid all those occasions and temptations , whereby i have been too often drawn to evil. let thy blessed spirit evermore comfort and guide me , and lead me into all truth , and all goodness . let me henceforth evidence my unfeigned love to my saviour , by keeping his commandments ; and let that and all other graces be excited and encreased in me at this time in my approaches to his holy table . pardon the frivolous and sinful excuses which i have too often made for my absence from it ; my want of preparation for it ; the deadness and indevotion of my soul in receiving it ; and my shameful unprofitableness by it ! o that i may now sit under my saviour's shadow with great delight , and that his fruit may be sweet unto my taste : that i may in this sacrament , receive greater strength than ever against my sins , and be thereby nourished up unto everlasting life ; that so after this painful life is ended , i may sit down with abraham , isaac and iacob in the kingdom of heaven ; for the sake of jesus christ , who ever lives to make intercession for us , in whose most perfect form of word , i conclude my unworthy and imperfect prayers , saying . our father , &c. collect for perseverance . o god of all power , and all love , who art the same yesterday , to day , and for ever , and hast assured us in thy holy word , that thou wilt not break the bruised reed , nor quench the smoaking flax. accept , i beseech thee , for the sake of thy dear son , any weak beginnings of goodness which thou mayst have wrought in me by thy holy spirit . despise not the day of small things . help me to continue to the end , that i may be saved . and now that i have put my hand to the plough , grant i may never look back , lest i be accounted unworthy of the kingdom of heaven . my strength , o lord ! i ascribe unto thee , for my own heart has often deceived me , and i know that all my strength is weakness , and my wisdom folly . assist me therefore by the mighty aids of thy holy spirit , and while i am to wrestle , not only against flesh and blood , but against principalites and powers , let the strong man be bound by a stronger than he , and the god of love bruise satan under my feet . let me be content to suffer shame for thy sake , and never be drawn away by the number or greatness of bad examples . lead me not into temptation , and let me never be so hardy and presumptuous as to rush into it . keep me always sober and vigilant , temperate and humble , ever upon my guard , watching and praying , that the enemy may obtain no advantage against me . accept and confirm all my vows and resolutions of obedience . let me have a constant respect unto the blessed recompence of reward , and by patient continuance in well doing , seek for , and at length obtain glory , immortality , and eternal life , thro' thy mercies in jesus christ my lord. amen! amen . for faith. o lord , who hast said that he who has but faith as a grain of mustard-seed , may remove mountains , and that without faith it is impossible to please thee , increase my faith , and let me thereby overcome the world and the flesh , and quench all the fiery darts of the devil . let me firmly believe all thy promises to the penitent and obedient , and all thy threatnings against impenitent sinners . let me not rest in a dead faith , a presumptuous opinion , that i shall be pardoned or saved , without performing all those good works which thou hast prepared for me to walk in . give me that faith which worketh by love , and by an impartial obedience to thy commands . let me firmly believe in the lord jesus , that i may be saved ; and not trust in my own righteousness , but in his merits , who is the way , the truth , and the life . let me always hope in him for pardon of what 's past , and grace to serve thee better for the future . let me have a lively and stedfast faith in him , when i approach to his table , that i may draw near and take the holy sacrament to my comsort , and that it may powerfully help me forward in the right way which leads unto everlasting life . to the unfading glories of that happy state , where faith shall be changed into sight : where , with holy souls , who are departed this life in the true faith and fear of thy holy name , i may enjoy the end of my faith , the salvation of my soul , and see , and love thee to all eternity , thro' jesus , amen . a thanksgiving before the sacrament . what shall i render to thee , o god of all grace , for the riches of thy goodness towards me a miserable sinner ! how utterly unworthy am i , even of the common blessings of life ! and yet art thou pleased out of thy infinite mercies once more to permit me , to invite me to tread thy courts , to sit at thy table , and to feast on angels food . o that my heart could be fully possest with thoughts of gratitude and love ! o let my mouth be filled with thanks , and my lips with praise , for those inestimable benefits ! god will in very deed dwell with man , tho' the heaven of heavens cannot contain him . my saviour will fulfil his gracious promise , and be present with his church in his own institutions , till the end of the world. i have now one happy opportunity more offered me to renew that covenant which i have so often broken ; to obtain greater strength against my sins , and to sacrifice them all before god at his holy altar , even after i have either frequently slighted the like invitations , or been present at thy holy table without due preparation and devotion , or have soon forgotten those promises which i there made , and those vows of god which have been upon me . but , o lord ! as my utter unworthiness does more magnifie thy infinite goodness , so let the sense of the one produce in my mind more lively and lasting acknowledgements of the other . for which , help me to magnifie thee o god my king , and to praise thy name for ever and ever ! and grant that i may now approach thy table with such devout praises , such true gratitude , such humble love , as may there be accepted of thee ; and being increased and confirmed by the renewed pledges of thy favours , i may continue to shew forth thy praise in the steddy course of a fruitful , thankful , and obedient life , thro' jesus christ our lord. amen! a collect for charity . o lord , who hast told us , that all our doings without charity are nothing worth , pour into my heart , i beseech thee , the most excellent gift of charity , that i may love thee above all things , and love my neighbour as my self . i am now approaching once more to that feast of love which my saviour has provided for me : o that my heart may be entirely penetrated with his love , and that the endearing thoughts of what he has done and suffered for me even while i was an enemy , may wholly subdue in me all hatred and wrath , and malice , and revenge , and criminal self-love , and peevishness , and immoderate anger ; and may render it as delightful to me , as 't is necessary , to forgive all that have offended me , as i expect that god for christ's sake should forgive me . give me a constant disposition to love my enemies , to bless them that curse me , do good to them that hate me , and pray for them that despightfully use me , and persecute me . [ here , if you have any enemies , 't would be well in particular to name them , and ask pardon for them , and then add , ] forgive , o lord ! my trespasses , as i desire from the bottom of my heart , to forgive all those that trespass against me ; and help me by a wise , a gentle , and a peaceable behaviour , and by all good offices towards them , to heap coals of fire upon their heads , and melt them down into a better temper . grant that i may more and more covet that best gift of charity , and may feel it daily encrease in my heart towards all my christian brethren . let my love unto them be advanced in proportion to their excellency in piety , and nearer resemblance to god. especially , unite me in the most fervent and tender affection to all those with whom , by thy grace , i shall partake of the bread of life at the approaching communion . let us be all one body and one bread ; and grant that i may heartily seek the welfare both of their souls and bodies bless thy holy catholick church , especially that part of it planted in these kingdoms : reform her professors , heal her breaches , disappoint and convert her enemies . pity all that suffer for righteousness sake . [ here add any particular church that is persecuted , as suppose in france , scotland , &c. ] comfort the afflicted , support the miserable , help those that have no helper , and in thy due time , deliver thine israel out of all their trouble , for christ his sake . amen! § xviii . having thus finished the directions concerning such a stated examination and preparation as is necessary or highly convenient to those who have opportunities for it , in the week before the communion , i should here add a summary of them for the use of such as have not time or convenience for such a larger preparation : but think it more proper to remit that to the end of this tract , and shall add a word or two in the conclusion of this chapter , concerning our behaviour betwixt this forementioned preparation , and our actual approach to the sacrament , especially in the morning of the communion . § xix . for the former ; as for the time that passes between our preparation and reception , he who desires to be a worthy communicant , can hardly be too careful , or too much upon his guard , lest he should build again the things he had destroyed , and fall from his stedfastness . he cannot therefore do better than to repeat his examen , not only every evening , which has been the custom even of heathens , and every evening and morning as many serious christians , but even oftner in the day , if there be opportunity , according to the practice of devout persons of other communions , * for , why should we not follow a good example , whoever it be that gives it ? and hereby we shall preserve that good frame which 't is to be hoped we have already acquired by our solemn preparation , and if any criminal thought , word , or action should escape us , may immediately wash it off again by a speedy recollection and repentance , that our wedding garment may be clean and unspotted when we enter into the marriage . in order whereunto , 't would be advisable to avoid mingling with worldly business , as much as possible ; however , to shun such conversation and diversion as would be apt to efface , or lessen those good impressions which with so much pains , may have lately been fixed on our minds . § xix . in the morning which immediately precedes the communion , shake off sloth betimes , remember who 't is that calls , rise early to meet your redeemer . and with the royal psalmist , psal. 5. 3. in the morning direct your prayer unto him , and look up for his grace and assistance : contrary to the very ill custom of too many who make the lord's day as short as they can , and indulge their sloth and idleness on the day more than on any other . but so will not the pious christian , especially when he designs and desires to be a worthy communicant ; but considers the great advantages of being early at his devotions , before his mind be filled or diverted by any other object ; and that wonderful spirit and life , which it adds to his meditations and prayers , when his mind is thus fresh and vigorous , his body refresht by rest and sleep , and his spirits recreated and révived ; when he sees and hears all the creation round him praising god : with whom he may joyn , and make it his first happy employment to sing his praises ; either in the lxiii psalm , o god my gracious god , &c. the five first verses . or ( if he pleases ) in the sacramental morning hymn , awake my heart , &c. annexed , among others to this treatise . then , after his examen , he may repeat the devotions used at the preparation , or any other from the whole duty of man , or other pious books , or of his own composing . as for eating , or not eating any thing the morning before we receive , 't is a thing in it self indifferent , and therefore must be determined according to the constitution of the communicant . if a person be strong and healthy , and finds no inconvenience from abstinence , but rather that his mind is thereby more abstracted from the world , and more fixed and intent on what he is going about , as well as he gains more time to fit himself for it ; in such cases it may be better to abstain from any food , as our ancestors did formerly from other lawful things , before the communion . * but on the other side , if persons be of a weak constitution , and find that such fasting the morning before they receive , does really disorder them , and render them less fit for god's service , they may be assured in such cases , as st. paul says of another indifferent action , they may do what they will , they sin not ; or rather they would here do better to eat than to forbear , because fasting is no farther a duty or acceptable , than as it tends to the better performance of other duties . besides , there is no such thing as fasting here enjoyned , or any example of it in the scriptures ; and our saviour instituted this sacrament after supper . which i mention , because some weak persons may have brought this among other frivolous pretences against receiving , that when they have tried to fast , as that morning , they have been thereby thrown into great disorder . chap. iv. of our behaviour immediately before the communion , and when we receive it . § i. when the pious communicant is going to the house of god , and more nearly approaching to his holy table , he ought to keep his heart with all diligence ; steddily to fix his thoughts , and intentions , and expectations , and all little enough , considering the subtilty and vigilance of his adversary , who , as he does all he can to hinder men from coming to this sacrament , so doubtless he will not be wanting in his endeavours to disturb them when they come , and obstruct their profiting by it and happiness in it . if we have any discourse in our way thither , it ought to be only such as that in the 122 psalm , which is thought to have been repeated by the pious worshippers of old , when going up to offer at the temple in ierusalem . in the first and second verse . i was glad when they said unto me , let us go into the house of the lord. our feet shall stand in thy gates o ierusalem . now as this accurate care , and steady intention of mind is highly necessary when we approach the house of god , so is it more particularly and eminently needful when we draw near to the holy table : if we suffer our words , our eyes , or even our thoughts , to wander in our way thither , we shall find it very difficult , and next to impossible to retain those good dispositions , which we brought with us from our private devotions , or even to retrieve them when we are present at the place , and in the act of worship . and indeed , this seems to be the very reason why we are so often disturbed with wandring thoughts in god's service , and find so little comfort or benefit sometimes in the highest acts of it , because we are seldom upon our guard in our approaches to it . a prudent christian will therefore be so far from indulging himself in unprofitable discourse or wandring thoughts when he is coming to this heavenly banquet that as soon as he is entred the house of god , he will fall on his knees , and acknowledge his glorious presence , who inhabit therein , and humbly implore his assistance and grace , and retire deeply into himself , and endeavour to compose his mind to such a devout frame as may some way qualifie him to meet his saviour and receive a blessing from him . § ii. which leads to our behaviour during the actual celebration of this sacrament . and after the most strict and impartial enquiry into the useful labors of good men on this subject , one must be forced to acknowledge , that nothing can be found so compleat so rational , and so moving , as those exhortations and directions which the church has provided on this occasion , in her communion-service ; containing the quintesence of all the ancient offices , and carrying so much of the primitive simplicity , gravity , and piety through every part of it , that it has been acknowledged to be very full and excellent , even by those who are so unhappy as not to use it . i shall therefore take those directions which are necessary to regulate our behaviour at the time of receiving , from the several parts of the churches office , which will be of great advantage in order to fix the ensuing advices in our memories , and assist us in their practice , when we shall meet with them all in order ( except some few things which relate to our private devotions ) in the churches excellent form already mentioned ; on every part whereof we ought therefore to bend our minds with the utmost intention , and go to along with every word which the minister pronounces ; which if we are careful to do , and to observe those directions he therein gives us , we cannot fail of being worthy receivers . and we are therein directed to most of the same things which were before mentioned , as necessary to our preparation , tho' here they are to be all exercised and acted anew , with the utmost intention of our minds . and they are , first , repentance . 2. faith. 3. devotion . 4. humility . 5. thanksgiving . 6. charity . and in the last place a particular , actual , and solemn remembrance of our saviour's death , and the ends of it , and of the institution of this sacrament . § iii. and first , for repentance , which we must renew and exercise at the table of the lord , because we are there to renew our covenant with him , and must consequently with the deepest contrition , implore his pardon for our frequent breaches of it . i do not know whether ever there were in any humane writings , so lively , full and pathetick a form of confession , as that which the church here uses , in the name of all those which are minded to receive the holy communion ; and one would think it were scarce possible for any , unless the most hardned sinner , to repeat this confession after the minister without being touched and moved by it , and without feeling something of contrition and sorrow for his offences . this i dare affirm , that there 's no good man , who has duly prepared himself for this ordinance , but when he comes to this part of the office , will find himself most sensibly and deeply affected with it : for as the church has immediately before invited those who do truly and earnestly repent of their sins , to draw near and take this holy sacrament ; so it instructs them in this most humble confession to almighty god , how to exercise that repentance : in the first part whereof , we are taught , to acknowledge and bewail our sins . in the second , actually to repent of them , to detest and abhor them . in the third , 'to beg mercy for jesus christ's sake ; and in the last place , to implore strength against them . § iv. 1. to acknowledge them , and to bewail our manifold sins and wickedness , since we can by no means hide them from the eye of heaven , and they are the truest and justest causes of lamentation and sorrow . nor are we to rest in generals , but here again , to call to mind the greatest and most hainous sins , whereof on our former examination , we have found our selves guilty , whether in thought , word , or outward action . these we are to acknowledge , we have most grievously committed ; which may imply the hainous aggravation of them , for which we must own , that we have provoked most justly god's wrath and indignation against us , that we have deserved his anger , and all the dreadful consequences thereof , in the punishments both of this and another world. § v. and having thus confest and acknowledged our sins , their number , continuance , extent , and aggravation , we are directed to proceed to the formal act of repentance for them ; to profess , that we do earnestly repent , and are heartily sorry for these our misdoings ; and woe to him , who , tho' he joyns in this solemn protestation with all good christians yet does not truly and earnestly repent of his sins , nor is heartily sorry for them , which how can he be thought to be when he falls into them again , on the next temptation ? whereas , if we do truly repent of them , the remembrance of them will be indeed grievous unto us , and their burthen intolerable . we shall know how evil and bitter a thing it is to depart from the living god , and be weary and heavy laden , and fly to christ to give us rest . which repentance and abhorrence of our sins , ought to be raised to the greatest heighth , at the time of consecration , when we see christ's sacramental body broken , and his blood poured out for us : and just at the time of receiving , when we ought with an holy indignation to bring our sins , and nail them to the cross of christ ; to kill those murderers , as benaiah did ioab , at the horns of the altar ; to sacrifice them there , and hew them in pieces before the lord ; in short , to be deeply afflicted for them , and to make firm resolves to forsake them . § vi. in order to which , we must in the third place , ask mercy for christ's sake , and pardon for all our sins ; as the church teaches us in those moving and tender expressions ; have mercy upon us ! have mercy upon us most merciful father ! for thy son our lord jesus christ's sake , forgive us all that is past . and this we have need to pray for , since without forgiveness , the past guilt remains , as well as the punishment due for our sins , tho' we should no more commit them . but both are remitted in this sacrament to the worthy receiver , not by virtue of our own merits , or any preparation , examination , or repentance , or even of the very act of outward receiving , but merely for christ's sake , on account of his merits and intercession , and by the virtue which flows from his wounded side , his spiritual flesh and blood , inwardly received by the faithful in this ordinance . § vii . now we are taught to conclude this confession , with praying , that god would grant us that we may ever hereafter serve and please him in newness of life , without which , all that 's past is in vain ; nor is there any that 's so perfectly renewed that he has not still need to purge out something of the old leaven . and tho' god will give such grace to those who worthily partake of this sacrament , yet has he appointed prayer as the means to obtain it , and of our perseverance in well-doing , and daily encreasing in goodness ; which prayer does virtually contain a promise to use our own utmost endeavors to amend our lives ; that resolution of better obedience , which seems to be the very act wherein we renew our covenant with god , and engage to fulfil our part of it ; which if we do faithfully perform , he will never be wanting to his . § viii . thus much for repentance . the second grace to be exercised at the sacrament is faith , which we are to reduce into act when the minister declares in the absolution ; that almighty god has promised forgivenness of sins to all them that with hearty repentance , and true faith , turn unto him ; further praying , ' that god would have mercy upon us , pardon and deliver us from all our sins , confirm and strengthen us in all goodness , and bring us to everlasting life . which absolution we are humbly to receive upon our knees , as an authoritative declaration , from one commissioned by christ himself to bind and loose , and to remit and retain sins : to which we are to add a hearty and faithful amen ; as being fully assured that god will perform what he has promised by his son , if we neglect not our parts in the covenant . faith is here more eminently necessary , as well with respect to all the promises of the gospel , as to the particular benefits of this sacrament , and the application of them to our selves . for our lord has said , he that eateth my flesh , and drinketh my blood , hath eternal life , and i will raise him up at the last day . the faithful receiver eats and drinks salvation ; this sacrament shall eminently conduce unto it . he is thereby united to christ , one with christ and christ with him , and by virtue of that indissoluble union , sealed in this holy ordinance , he receives a principle of immortality , whereby he shall be , not only raised from the death of sin in this world , but at length raised from the grave , and live in endless happiness : which also seems to be the meaning of the prayer in the very delivery of the elements , the body and blood of our lord jesus christ preserve the body and soul to everlasting life ; to which , most devout christians add their private amen , as being fully perswaded that it shall have that happy efficacy to every worthy receiver . and the same act of faith they are to exert when they hear the minister read those comfortable words which our saviour saith by himself and his apostles , to all that truly turn unto him , come unto me all that travel and are heavy laden , and i will refresh you , &c. to which the devout soul will be ready to answer , draw me , and we will run after thee ! or with st. peter , to whom should we go but to thee ; thou hast the words of eternal life . and so in the rest of the sentences , applying them to himself by a particular act of faith , and saying , lord , i believe , help my unbelief . and this faith will be mightily advanced by our actual advertence to christ's spiritual presence in this holy ordinance , more eminently , graciously and peculiarly , than in any other . and the highest act of it , is to be exercised at the very instant of receiving . § ix . devotion is in the third place highly necessary to a worthy communicant , at the time of celebration , and in all the parts of that holy office. by which devotion is meant , the intense abstraction , or withdrawing of the mind from all wordly things , till it acquires a contrary bent and inclination , and mounts freely and vigorously towards heaven , despising and trampling all the ridiculous trifles of this perishing world , and counting all things but dung and dross , for the knowledge , for the love of a crucified redeemer ; which every very good man experiences in some happier moments of his life . now the way to obtain this , is the vigorous acting of faith , repentance , humility , and divine love ; and the energy and inward free motion of the mind towards heaven . and to this , the church invites in those words which were used on this occasion in the primitive times . the sursum corda ! or , life up your hearts ! to which the congregation replys , we lift them up unto the lord : which we have the highest reason to do , when he confers such inestimable favours upon us , and when christ instituted this feast , as has been said principally for this reason , that we should think upon him , our absent friend ; give our selves a little ease and breathing from the amusements and care of life ; escape from this world , and fix our hearts upon a better , upon that happy place , where christ sits at the right hand of god , and whither , if we are faithful to him , we shall at length also arrive , seeing he has prayed to his father , that all those whom he has given him , may be with him where he is , that they may behold his glory . st. iohn 17. 24. § x. a fourth grace is humility . this is indeed included in repentance , for a true penitent must be humble : but we must be more explicite in it , and are directed by the church , to form a particular act thereof , immediately before the consecration ; when the priest kneeling at the lord's table , says in the name of all that communicate , we do not presume to come to this thy table , o merciful lord ! trusting in our own righteousness , but only in thy manifold and great mercies . we are not worthy so much as to gather up the crumbs under thy table . and indeed , one would wonder that any christian should think he could express too great humility , either of body or mind , when he comes before the throne of god to receive his pardon . 't is this most humble prostration of soul , this abasement , and annihilation of our selves , and utterly disclaiming our own merits , which seems to be the bottom of that seraphical divinity , which has made so much noise in the world. if they make it more than this , 't is dangerous enthusiasm , as has appeared both in the church of rome and others . if they rest it here , as is done in some part at least , of sancta sophia , it is accountable and rational , and may be of great advantage in the course of a christian life ; especially in the sacrament , where the lower we abase our selves , the higher will god raise us . and this we ought particularly to exercise when we see the minister approaching to us , with the bread or wine , and firmly to believe , that we shall receive our saviour together with them . § xi . but yet fifthly ; this ought not to hinder , but rather to encrease our thankfulness ; because , as has been said , the sense of god's goodness must needs be advanced by the consideration of our own unworthiness . to this the church especially , directs us : above all things , ye must render most humble and hearty thanks to god the father , son and holy ghost , for the redemption of the world by the death and passion of our lord and saviour jesus christ. and again , after the sursum corda , we are invited , to give thanks to our lord god , to which the congregation answers , 't is meet and right so to do . on which follows that solemn act of thanks and praise which the priest alone pronounces , as 't is said our saviour did in st. luk. 22. 19. and in 1 cor. 11. 24. he took bread , and when he had given thanks , he broke it . from which actions , the whole sacrament obtained two names ; the eucharist , from giving thanks , as 't is expresly called in two or three places of the new testament , in the syriac version ; and breaking of bread , as 't is stiled in the acts of the apostles . now this praising god , and acknowledging and adoring his infinite goodness , ought to spread it self thro' every part of the office : and even our repentance and humility would be so managed , as to encrease our praises . but we should more especially , exercise our thankfulness , when the minister says , it is meet , right , and our bounden duty , that we should at all times , * and in all places give thanks unto god ; on which follows that seraphical anthem , repeated by saints here below , and angels above : therefore with angels and arch-angels , &c. in which the pious communicant joins both in heart and voice , as well as in the particular prefaces before it , wherein we are directed to praise god , either for the birth of christ , or his resurrection , or ascension , or for his sending the holy ghost ; or else we adore the divine trinity in the unity of the godhead : which prefaces seem to have been added , because the church does not doubt , but that so often at least , as these greater festivals return , there will be a communion . and after we have received , we entirely desire our heavenly father , mercifully to accept our sacrifice of praise and thanksgiving ; and we most heartily thank him , that he has vouchsafed to feed us , who have duly received these holy mysteries , with the spiritual food of the most precious body and blood of his dear son , and assured us thereby , of his favour and goodness towards us : and then we again break out into that hymn of praise to the whole blessed trinity , part of which is the same that was sung by the angels at the birth of our saviour ; glory to god on high , on earth peace , good-will toward men. but more especially , are we to have our hearts filled with the most exalted praises , in the very act of receiving , to which the minister exhorts us in the delivery both of the bread and wine . nothing but faith , and holy ioy , and humble praise , are then to be admitted . then , when the holy soul is in the mount with god , and says , 't is good for her to be here , and if any thing of disturbance can find entrance , 't is because she must so soon return again to a sordid , vexatious , impertinent world , when she is now already on the wing for heaven , is advanced so far upward in that glorious road , and would so gladly fly away and be at rest in the bosom of her redeemer . § xii . the last grace is charity , taken in the largest sense , for love to god and to our neighbour . 1. love to god , the soul of all piety , which quickens and enlivens every christian duty . this is here encreased by remembring god's love to us , in sending his son , and our saviour's love , in giving himself to die for us . this sacrament is the dearest token of his love , and the church accordingly tells us , that to the end , we should always remember the exceeding great love of our master , and only saviour jesus christ in dying for us , he has instituted and ordained holy mysteries as pledges of it . and the actual and lively consideration hereof , of christ's wonderful love towards us , miserable sinners , so ungrateful , so unworthy , so often guilty of broken faith , and broken vows , who have loved the world and our own lusts , more than him , who have grieved him , who have wounded him , who have crucified him by our sins , and who continue to do so ; ( for there is no man that lives and sins not , ) and all this , to him who still loves us , and still offers us peace , and pardon , and grace , and heaven , and even his own blessed body and blood in this heavenly feast : shall not all this prevail with us to give him our worthless love again for the rest of our lives ? to give it him without exception , and without reserve . it must , it will , it cannot fail of having this happy effect , if we carefully regard every part of this sacred action , and intently consider our saviour's death , as represented therein ; especially while the minister is consecrating the elements , the whole prayer of consecration being made up of a lively and thankful recognition of our saviour's sufferings , and of his instituting the sacrament in memory of them . we are therefore , in order to the exercising and encreasing of our love to christ diligently at that time , to regard the minister with our eye , and christ with our hearts . when we see the bread broken , and the wine poured out , then to consider with all the agonies of our souls , and with hearts pierced and melted with the love of jesus , what agonies he himself endured for us , both in his body and mind . then to look on him whom we have pierced , and mourn for him , and delight in him , and hate those sins which were the cause of this , and which can only divide us from his love ; and especially when we actually receive . then are our souls to be intimately united to his divine person . then are we to embrace him as the chiefest of ten thousands , and fairer than all the children of men ; to adore his infinite perfections , to be lost in the contemplation and admiration of them , and to be wholly ravished with his love. § xiii . which will mightily assist us in the exercise of the other branch of charity , love to our neighbour , for this cannot but be easie to us when our minds are raised to this happy temper . the love of christ will subdue the enmity of our natures towards each other , that pride which is the cause of almost all quarrels , that bitterness of spirit , and rancor , and malice , and revenge and anger . those obscene birds will all fly away before the beams of the blessed sun of righteousness , as did the devils of old from their oracles . all our hatred will be against our sins , all our indignation , our resentments , our revenge , ( for neither were those in vain implanted in our minds ) will be turned quite another way . o how happy would the world be , did but the body of christians frequently and worthily receive the communion . i am confident , nothing could sooner heal the wide wounds of christendom , as i believe the neglect of it has been the great original of them , as well as of all our own factions and divisions . all good men must love one another , if they often met at this holy table . they could not , they dared not there retain , or nourish any pique against each other . they would love much , both christ and his members , because they so often considered that much was forgiven them . and tho' this may seem a digression , yet the truth and consequences thereof appear so plain , and so considerable , that i knew not how to omit it . but to return ; charity is here to be actually exercised towards all christ's members , especially towards those with whom we communicate . we are to knit our hearts most closely and intimately to them , with the bands of holy love. poor and rich , without exception , only loving those most that love god most . we are to pray for them all , and not only in the offertory , but on other occasions , to do them all the good we can , by faithful counsel , by tender and prudent reproof , and by all lawful and possible means , promoting the welfare of their souls and bodies . and lastly , by devout prayer to god for them , as we are directed : that all who are partakers of this holy communion , may be filled with his grace and heavenly benediction . but tho' our charity is to begin there , we are not to confine the exercise thereof to those only who then actually communicate with us , for we are also directed by the excellent spirit of our church , shewing it self in those holy confessors and martyrs who composed her liturgy ; humbly to beseech god to grant , by the merits and death of his son jesus christ , and thro' faith in his blood , that not only we , but also his whole church may obtain remission of our sins , and all other benefits of his passion . which may he grant who has so dearly purchased it for us , to whom with the father and holy ghost , be all glory , honour and dominion , now , and to eternal ages . amen! if there be any time between the consecration and actual receiving , the communicant may make use of these following devotions . an act of penitence . o infinite offended goodness ! who art a consuming fire to the obstinate sinner ; but infinite to pardon those who confess and forsake their sins . i desire earnestly to repent of all my misdeeds ! i will acknowledge my transgressions before thee , and mine iniquities will i not hide . i have sinned ! i have sinned ! o father , against heaven and before thee . against thy mercies and thy judgments , the thunder of thy law , and the still small voice of thy gospel . against the clearest manifestations of thy wonderful love , in sending thy son to shed his blood as an attonement for the sins of the whole world ; which precious blood of his , i have too often trampled under foot , and crucified the son of god afresh by my repeated iniquities . not all his bitter agonies have been so far able to pierce my hard heart , as to make me entirely forsake my sins which were the cause of them . tho' he sweat drops of blood in the garden ; tho' his soul was exceedingly sorrowful even unto death ; tho' he endured the contradiction of sinners ; tho' he was mocked , and buffeted , and spit on , and crowned with thorns , and scourged , and fainted under his cross , and was nailed unto it , and raised in the air a spectacle to men and angels ; tho' he there groaned under the weight of our guilt , and of our sins imputed unto him , tho' he thirsted , tho' he fainted , tho' he cried out as if thou thy self couldst have forsaken him ; tho' he bowed his head , and gave up the ghost . o! shall all this nothing move me ! shall my heart be as hard as the nether milstone ! cannot the blood of jesus soften it , and cleanse it ; that blood of sprinkling which speaks better things than that of abel ? shall i not now at least detest , abhor , forsake all those sins which cost my saviour so dear ! shall i again commit them ! shall i any more favour those iudas's which betrayed , those herods which mocked , those pilates which crucified the lord of glory ! o lord , my heart is deceitful , and desperately wicked , and has often already deceived me , and my goodness is as the morning cloud , and early dew which soon passeth away , and without thy grace i shall again fall into those very sins which i now detest and abhor : which that i may never more do , imprint , i beseech thee , in my mind , so lively a sense of my saviour's sufferings , and let me receive , and carry away so lasting an impression of them from this sacrament , that i may henceforth die unto sin , and live unto righteousness ; that i may subdue and mortifie more and more all criminal desires , and the whole body of death , thro' jesus christ my lord. amen! an act of faith. i desire to believe , lord help my unbelief ! i believe that thou canst do all things , and if thou wilt , canst make me clean . i chuse thee for my chief good , i depend upon thee , as my only happiness . i believe all thy promises are yea , and amen , faithful and true in thy son jesus , and that those who come unto thee by him , thou wilt in no wise cast off . he is able to save to the uttermost ; he is mighty to save and to forgive . in him alone thou art well pleased ; thro' him , o god , art thou reconciled to mankind , and hast made them capable of everlasting happiness ; from whence none shall be excluded who believe in the name of the lord jesus , and obey his commands . on him therefore do i cast my self , and on his merits is all my hope for time and for eternity ; believing that there is no other name given under heaven , by whom i may receive health and salvation . in this perswasion do i now approach to thy holy table , humbly believing and expecting , that my saviour will be known unto me there , and will meet me and bless me ; that his body and blood shall preserve my body and soul to everlasting life ; that he will pardon my sins , and strengthen me in grace ; guide me by his counsel , and bring me to his glory . amen! an act of humility immediately before receiving . whence is it , o lord , that such a wretch as i , so loathsome and deformed with sin , should once more be admitted to thy presence to taste the bread of life ! whence is it that my saviour should be guest to one that is such a sinner ? o lord , i am not worthy that thou shouldst come under my roof , nor that i should come under thine : i desire to humble my self before thee , with the utmost prostration and adoration . i cast my self at the feet of jesus , and will not let him go , except he bless me . i am nothing , i have nothing , i desire nothing , but jesus , and to be with him in peace , in the heavenly ierusalem . the lowest place in heaven will be infinitely above what i can deserve , who wonder why thou shouldst cast thine eyes on such a nothing . a covenant and league uses to be made between those that are equals ; but there is an infinite distance between god and me by nature , and if possible , a yet greater distance by my sins : yet has that god who dwells in the high and holy place , vouchsafed to promise that he will also dwell with the humble and contrite spirit , that trembles at his word . come therefore , o lover of souls ! o ever blessed jesus ! who , tho' thou fillest heaven and earth with the majesty of thy glory , didst yet humble thy self when thou camest into the world , to the inconveniences of a cave , a stable , and a manger : my heart is yet meaner than any of these , but thou canst purifie and cleanse it , and make it a temple fit for thy self to dwell in . come and meet me in thy own comfortable ordinance , who hast promised , tho' thou wilt resist the proud , to give grace to the humble . i beg this , o father , for the sake of jesus christ my saviour , who humbled himself to the death upon the cross , for me a miserable sinner ; to whom with thee and the holy ghost , three and one , be all honour and glory , now and for ever . amen! an act of praise after receiving . all glory and honour , and praise , to him who sits upon the throne , and to the lamb for ever ! to him who has loved us , and washed us from our sins in his own blood , and has now entertained us with that heavenly food , which those who taste with faith , shall never die . i have tasted that god is good , and that blessed are all those that trust in him ; he is not a barren land , or a dry wilderness . he has given me meat to eat at his own table , which the world knows not of : such joy as no man can give or take from me . he has assured me of his favour and goodness towards me , and given me the seals of his pardon , and the pledges of everlasting happiness . alas ! how poor am i of thanks for such inestimable benefits ! what have i to render to the lord of life and glory for these and all his favours ! i devote and dedicate all my little all unto him ; my soul and body , for time and eternity , without exception , and without reserve . 't is but a mite , but 't is my all ! o give me more , that i may restore it to the giver . accept , o gracious god , this my poor sacrifice of praise , and help me also to order my conversation aright , that i may see thy salvation : that in heaven , the place of eternal praises , i may with angels and arch-angels , and all the glorious company there , adore , and magnifie , and bless thee , and sing hallelujabs and hymns of praise unto thee for ever and ever . amen! an act of love. o infinite goodness ! o amiable jesu ! o bleeding , dying , agonizing love ! what man , what angel in heaven durst have ever thought of such a way to appease god's anger against sinners , as the death of thee the only begotten son of god , had not thy father freely sent thee , hadst not thou thy self as freely descended to earth , and taken our mortal clay upon thee , to do , and to suffer the will of god ? who could have believed this , hadst not thou thy self revealed it , and confirmed it by so many miracles ! nay , as if it had not been sufficient to die for us , thou hast also given us the heavenly food of thy blessed body and blood , to be our spiritual nourishment in this holy sacrament . thou hast made me partaker of those venerable mysteries : thou hast renewed that covenant with me , which i trust shall never be broken ! o! was there no other way to save mankind , but the death of him that lives for ever ! were all the souls of the lost sons of adam worth one groan , one torment , one drop of the precious blood of the son of god! so thou didst think , who madest us out of nothing , who didst take this most endearing method to obtain our love : and wilt thou accept it ? may i offer it ? wilt thou receive a magdalen , after she has so long wandred from thee ? wilt thou dwell in such a breast , which has been so long a cage of unclean spirits ! yes , thou thy self hast said it , thou hast assured me of it , thou hast sealed my pardon at thy own table , and requirest nothing of me in return , but my worthless love. i grieve , and i love , o my redeemer , for all that thou hast done for me , for all that i have done against thee . o when shall i love thee without any interruption , any disturbance from this intruding world ! when shall i be ever with thee , and be satisfied with thy love ! my heart beats towards thee , my soul desires , and pants , and longs earnestly to be united with thee , never , never more to be divided . i would fain be more like thee , i would refuse nothing for thee . o how shall i express my love , and what shall i do for him who has done all for me ! come , o thou whom my soul desires to love ! thou chiefest of ten thousands , and all together lovely , and fill my heart so full with the sense of thy goodness , and with longing desires after thee , that i may frequently , that i may constantly present my self here at thy table , to meet thee , and bless thee . that i may shew i have been with jesus , by telling what great things he has done for me , by endeavouring to make all others admire and love him ; that i may still aspire more earnestly towards those blessed regions of peace and love , where he is entered before me to prepare a place for me ; and in the mean time , let all my actions be guided by the love of jesus , that i may be made perfect in his love , and it may expel all other loves from my heart , that are inconsistent with it . that so when he shall appear , i may be like him , and see him no longer in types and sacraments , but face to face ; see him as he is , and be for ever with the lord. make haste my beloved and be thou like a roe or a young hart upon the mountains of spices ! amen! amen! chap. v. § i. having already in the first chapter of this little treatise , given an account of the nature of the sacrament . in the second ; of the obligation which lies on all adult christians to receive it , and even to frequent communion ; and answered the objections which are commonly brought against it . in the third ; given some rules for our preparation for it , and heads of examination in order thereunto . in the fourth ; discoursed of our behaviour at the time of the celebration , and those graces which are then in a particular manner to be exercised . i proceed in the fifth and last chapter , to add some plain directions after we have received , and what influence this holy sacrament ought to have upon us ; and how we ought to behave our selves in relation to it , both immediately after , and between one sacrament and another , as well as through the whole course of our lives . § ii. first . immediately after our receiving . the first thing to be done at our return , would be to retire from the world , and fall upon our knees before our father which sees in secret , and bless and adore him , with all the ardor of our souls , for his undeserved mercy , in having admitted us once more to his holy table , and for all the good things which he has there bestowed upon us . after this , to reflect on the whole action , and carefully to examine our selves how we have performed every part of it . whether our minds have been deeply affected with the sense of our sins , and of our saviour's love in dying for us . whether our thoughts have been wandring , or fixed on the engaging objects before us ? whether the sacred food of our saviour's spiritual body and blood has been sweet and delightful to us , and we thereby find our selves comfortably satisfied of god's favour and goodness , and strengthened in his fear and love , and our hearts more raised towards heaven ? if we find the contrary , and that we have been cold or wandring , and opprest with that deadness , or aridity of spirit ( as some call it ) which even good men sometimes complain of , we must enquire into the reasons thereof ; as whether this was not for want of due preparation , or from sloth or negligence in the morning , or want of earnestness in our private devotions , or of taking a just care to raise our hearts towards heaven , and to fix them on the feast and the inviter ; or from our unnecessary mingling over-much with the world soon afterwards ; or not keeping our feet , our thoughts and affections in good order , when going to the house of god , or when present there , or not bending and fixing them with the utmost intention to what we were employed in ; or not considering as we ought , christ's love , and god's presence , and goodness , and majesty , and glory ; or coming in our own strength , and depending too much upon it , not casting our selves entirely on god's mercy thro' christ ; some or more of which miscarriages may have been the cause of our want of comfort or advantage from this sacrament , for which we therefore ought to blame our selves , and not to charge god foolishly ; to be humbled for them ; and carefully to note them down , or remember them against the next sacrament , that we may be then more watchful against them , and avoid what has now been so disadvantageous unto us . nor are we to be unthankful , if on reflection we find that god's grace has preserved us from any such inconveniences ; that our hearts have been fixed , our devotions enflam'd , our affections raised , our love to god , and hatred of sin , heightened and augmented by what has past at that heavenly feast ; and that it has been sweeter to us than the honey and the honey-comb , and helpt us to despise the world , and to long for heaven . these are blessings which ought not to be forgotten , but the remembrance of them should be dear unto us ; we ought to revive the impression of them upon our hearts , and to sink them deeper there , that they may have a future lasting influence on our practice . § iii. and here it may be necessary to interpose a double caution as to these matters . there are some who are so afraid of enthusiasm , that they almost forbid a devout christian to expect or to desire any more than ordinary ioy or delight in god's service ; nay , to suspect it when ever he finds it : while others fansie that they have no communion with god in any duty , nor are indeed any thing the better for it , if they have not always these sensible tasts of his goodness . a rational christian ought to keep the mean between these two extreams , so as neither to despise , far be it from him , that heavenly manna , that angel's food of ioy , in believing ; the pleasures of god's house and table , the fruits of the tree of life , the foretasts of heaven ; for which he pants , as the thirsty hart does after the refreshing streams ; being fully perswaded , by reason , experience , and scripture , that ioy in the holy ghost , and fellowship with the father and the son , are something more than enthusiastical fancies ; that god can communicate himself to his creatures , in what measure , and by what means he pleases ; and that his own institutions are those means whereby he does thus communicate himself to prepar'd and holy minds ; and therefore he cannot rest in the outward only , but prays for the light of god's countenance , and the ioy of his salvation , which make up so great a part of the happiness of heaven ; and when he has thus tasted how good the lord is , he cannot but be entirely thankful for it . but yet , neither does he estimate his profit in any religious duty , or the presence of god in them by these sensible ioys only : he knows our weak nature is neither able long to bear them , nor is often fit for them . he expects not all canaan , while on this side iordan , tho' he cannot but be delighted with a taste , sometimes of the fruits of that happy country . he believes he has then benefit by any duty , and particularly by this sacrament , and that then god is present with him in it , when he finds that he is thereby more settled in his faith , his hope , and his obedience ; more rooted and grounded in holy love both to god and his christian brother ; when he finds his will more submissive , and entirely resigned to god's sovereign will , and the duties of religion growing gradually , more easie , and as it were natural , and delightful to him : and consequently , he cannot be so well satisfied of his profiting by a sacrament immediately after he has received , ( for he expects it not all at once , ) as at some distance of time , when the grace he then received , is as it were digested in his mind , and spreads it self thro' all the parts and offices of an holy life . § iv. after examining the frame of our minds at the past communion , we are , in the next place , exactly to reflect on those holy vows and resolves which we have made at god's altar , whether , against passion , impurity , intemperance , immoderate love to the world , neglect of sacraments , or of publick , private , or family devotion , or of the souls of those whom god's providence has committed to our charge , or any other failure whereof we found our selves guilty in our former preparation and examination , and which we have anew vowed against at the communion ; all which vows , if we did now again solemnly renew , and implore , and expect the continuance of divine strength to perform them , and consider the means to obtain and preserve it , we should doubtless find great advantage by it ; especially if we renewed the same in our daily examination ; which must needs preserve both the sense of god's goodness , and of our own obligations more fresh and lively on our minds , and have a good influence on our practice , tho' at greater distance from the communion . § v. and indeed , this is the main hinge of the whole matter ; the great means whereby we must gain advantage by the sacrament , and which , if we neglect , we must at least , expect the loss of our comfort , if not our souls . 't is , to remember all is not over as soon as we have received : no , nor that day , nor week , nor indeed , while we live ; for the obligation is for ever . we do in the sacrament shew forth the lord's death , till he come , we engage our selves by this oath , as well as by that at baptism , to be his faithful soldiers and servants to our lives end. we are not to think the oath it self is all , since 't is but a security to our future faith , and true allegiance : 't is not enough to vow ; nay , 't is better not to vow at all , than to vow and not to pay ; tho' to do both is still better than either . we cannot too often remember that those graces which we exercise at this ordinance , must also be put in practice thro' the whole course of our lives , and 't is the reason of its institution , that they may by degrees be reduced into holy habits . we must be inwardly better'd by the sacrament , as well as by other duties , or else , indeed , we are not better at all , for as one well observes , religion is not a road of performances , but a new nature , evidenced by a new life . § vi. but more especially , are we to call to mind these promises and obligations , when we find our selves again attack'd by any temptation , either to those sins which we have formerly committed , or to any others . wo to him who after he has escaped the pollutions of the world , and tasted the good word of god , and the powers of the world to come in this ordinance , shall yet fall away again , return like a dog to his vomit , shamefully yield to the same sin , which he has before so solemnly renounced , and pretended to forsake , and thereby , in a great measure , trample under foot the blood of the covenant , crucifie the son of god afresh , and put him to open shame . i speak not of lesser unavoidable infirmities , such as wandring thoughts , the first motions of passion , or being ready to give way to the violence of temptation , tho' recovering again ; but what i here intend , is the relapsing into any grosser sins , such as uncleanness , injustice , drunkenness , habitual carelessness of duty , and neglect of god's word and sacraments , and our private stated devotions ; which last may justly be ranked among greater sins , as being too frequently the beginning of all the rest . not that even these are unpardonable on true repentance ; but that the aggravations of them are so exceedingly heightned by the addition of ingratitude and perjury . an old wound may possibly be cured at last , even when 't is badly healed ; but then there 's a necessity of its being laid open again , and the pain will be more exquisite than it was at the first . we ought therefore , when attack'd by any old temptation , to oppose immediately this powerful armor against it ; and whatever pleasure or profit it 's baited with by the great deceiver , with indignation to reject it . to reflect vigorously on our new obligations to the contrary , both of promises , of interest , and of gratitude . to say within our selves , i have sworn , and am stedfastly purposed to keep god's righteous judgments . and , ' get thee behind me satan , the god of peace , whose i am , and who has promised to help me , shall bruise thee under my feet . and to this end we must be always upon our guard , we must be temperate and sober , or else we can never be vigilant . we must avoid ill company , the great emissaries of satan , as we would satan himself . a great end of the sacrament is to make us look forward , and remember christ's last coming , as well as backward , in remembrance of his death ; and he who eats and drinks with the drunken , will soon be apt to say , my lord delays his coming ; tho' to such he himself has said , that he will come in a day when he looks not for him , and in an hour that he is not aware of , and will cut him in sunder , and divide him his portion with the hypocrites . the frequent reflection on our latter end , will also mightily confirm us in our holy purposes of obedience ; the time of our own particular iudgment , or at least of our passing into our unchangeable eternity , which we should often meditate upon , and discourse concerning it with our fellow christians , instead of those impertinencies , and worse , which make up so great a part of common conversation . and those who thus speak often one to another , and remind each other of their duty , need not be much concerned , tho' they are despised for it by ill men , since the lord himself will hearken and hear , and remember them for it when he comes in vengeance to destroy the ungodly . malac. 3. 16. 4. 1 , 2. § vii . in the next place , we would do well to consider that the sacrament is appointed for our perfection in grace , as well as conquest over our sins . 't is not enough merely to escape the pollutions of the world , but we must also aspire towards perfection , to be strong men in christ. we are all called to be saints , to glory , as well as to vertue , and why should we then be content with the lowest measures ? he that thinks he 'll be just good enough to be saved , if he does not miss of that , must not , however , expect much comfort . nay , not to go forward , is to go backward in the way to heaven . we are obliged by the sacrament , to do all we can for him who has done so much for us : always to abound in the work of the lord , since when we have done our best , we shall be so far from supererrogation however , as health and strength are infallible signs of life , so we shall obtain this great advantage by stronger degrees of grace , that we may be better satisfied of the truth and sincerity thereof . consider , that this would render god's service much more easie and delightful to us . but this must cost us constant pains and labour , for sloth is the greatest obstruction to our growing in grace , and in the knowledge of our lord iesus christ ; and is commonly the last enemy in this world that is destroyed in a christian. conquer that and all is done . shake off that ague of the soul ; remember your vows , call for strength , believe and all things are possible . give diligence to make your calling and election sure , for he that does these things shall never fall ; and the higher we rise in piety here , the shorter steps we shall have to heaven , and it 's very probable , the higher degrees of glory among those many different mansions in our father's house . § viii . in the last place , when we are called again by god's providence to another sacrament , which happy opportunity we will be careful never to neglect ; let us , in our preparation and examination , impartially enquire how we have performed those vows we made in the last , and how we have profited by it . to rejoyce and bless god , if well , to be humbled if otherwise , and the greater the defect , the deeper the humiliation . i speak here , of lesser infirmities , rather than of presumptuous , scandalous sins , the habits whereof , while unreformed and unrepented , do utterly exclude from the sacrament , as well as from heaven . nor ought we by any means to be ungrateful , if we find that thro' god's grace , preventing us that we might be willing , and assisting us when we were willing , we may have obtained any advantage against our spiritual enemies : if any sin be weaker , any vertue stronger ; whether patience , or humility , or resignation , or devotion ; for which we are again to approach full of gratitude to the holy table , to offer the sacrifice of praise and take the cup of salvation , and call upon the name of the lord. these things if we observe and do , thro' the whole course of our lives , we shall neither be barren nor unfruitful in the knowledge of our lord and saviour , but an abundant entrance shall be ministred unto us into his everlasting kingdom . to whom be glory in the church throughout all ages . amen! questions for the evening . 1. what mercies have i received this day , answers of prayer , deliverance from evil , common or extraordinary blessings ? 2. what sin have i committed ? what duty omitted ? 3. what have i done , endeavoured , or designed for god's glory , or the good of my neighbour ; or have i lost any opportunity for either ? 4. with what success have i encounter'd those sins to which my circumstances or constitution most incline me ; passion , sloth , impurity , intemperance , vanity , &c. 5. how have i improved my time this day ? am i any wiser or better than i was the last ? have i thought of death and judgment ? 6. have i pray'd ? and how ? and the same of meditation and reading ? 7. what mercy do i want for soul or body , my self , or relations , that i may now ask it ? 8. have i remembred my promises made at the last sacrament , and how have i performed them ? questions for the morning . 1 did i read and pray , meditate and examine my self last night ; and in what manner ? 2. did i think of god , last and first ? 3. what sin have i committed , in thought , word or deed ? what duty omitted since evening ? 4. what occasions may i probably have this day of serving god , or my neighbour ? 5. to what temptations am i like to be exposed ? 6. what mercies have i received ? what do i want ? short directions for those who are ( really ) straightned for time , and cannot go through the larger methods of examination already given . 1. be sure this be more than a pretended necessity ; as in the case of indispensible and unavoidable business or the like ; since the more conscientious and exact you are in your preparation and examination , you may , generally speaking , expect the greater advantage by the sacrament . turtle-doves or young pigeons , were not accepted of old , unless where the presenter could not reach a more costly sacrifice . 2. this being taken care of , never indulge any ill grounded scruples so far as to suffer them to hinder you from coming to this divine banquet . see what has been already said on this head , both from authority and reason , in answer to the objections against receiving . 3. it can scarce be supposed but you may redeem some time on the morning of the lord's day , when you may retire from the world ; and , 1. use the prayers here at preparation , or any other that is proper for that occasion . 2. consider the nature of the sacrament , and your happiness in having one opportunity more of partaking in it . 3. examine your conscience , by the ten commandments , as they are in our communion-service ; and in the versicle added to every one of them , implore pardon where you find any breach , and grace for the future to observe them better . and the same of any other sin , not so easily reducible under any particular command , such as drunkenness , neglect or abuse of the sacrament , and the like . 4. fix your main battery against that sin which you find the strongest ; whether discontent with your condition , hard thoughts of god , intemperance , passion , pride , sloth , impurity , or what ever else . most heartily lament it , most earnestly resolve and implore strength against it , and draw near to the holy table , with faith to obtain it , and fear not but your saviour will meet and bless you . a prayer for one in affliction and want. o god ! who art infinite in power , and compassion , and goodness , and truth ! who hast promised in thy holy word , that thou wilt hear the prayer of the poor distitute , and wilt not despise his desire . look down i beseech thee from heaven , the habitation of thy holiness and glory upon me a miserable sinner , now lying under thy hand in great affliction and sorrow , who fly to thee alone for help and comfort . i am weary of my groaning , my heart faileth me , the light of my eyes is gone from me , i sink in the deep waters , and there is none to help me , yet i wait still upon thee my god. tho' all the world forsake me , let the lord still uphold me , and in him let me always find the truest , the kindest , the most compassionate , unwearied almighty friendship ; to him let me ease my wearied soul , and unbosom all my sorrows ! help me , o lord ! against hope , to believe in hope ! grant that i may not be moved with all the slights and censures of a mistaken world. let me look by faith beyond this vale of tears and misery , to that happy place which knows no pain , or want , or sorrows , as being assur'd that there is an end , and my expectation shall not be cut off . i know , o lord ! that a man's life consists not in the abundance of things that he possesses , but that he who has the most here , as he brought nothing with him into this world , so he shall carry nothing out . i bless thee that thou hast not given me my portion among those who have received all their consolation here , whose portion is in this life only . neither let me expect those blessings which thou hast promised to the poor , unless i am really poor in spirit , and meek and humble . i know nothing is impossible with god , and that it is thou alone who givest power to get riches , and that thou canst by thy good providence , raise me from this mean condition whenever thou pleasest , and wilt certainly do it if it be best for me , and therefore humbly submit all unto thy wise and kind disposal . i desire not wealth or greatness : give me neither extreme poverty , nor do i ask riches of thee , but only to be fed with food convenient for me . i desire earnestly to seek first the kingdom of god and the righteousness thereof , well hoping that in thy good time , food and raiment , all other things that be needful , shall be added unto me . i believe , o lord ! that thou who feedest the ravens , and clothest the lilies , wilt not neglect me ( and mine . ) that thou wilt make good thy own unfailing promises , wilt give meat to them that fear thee , and be ever mindful of thy covenant . in the mean time , let me not be querulous or impatient , or envious at the prosperity of the wicked , or judge uncharitably of those to whom thou hast given a larger portion of the good things of this life , or be cruel to those who are in the same circumstances with my self . let me never sink or despond under my heavy pressures and continued misfortunes . tho' i fall let me rise again , because the lord taketh me up . let my heart never be sunk so low that i should be afraid to own the cause of despised vertue . give me diligence , and prudence , and industry , and let me neglect nothing that lies in me to provide honestly for my own house , least i be worse than an infidel . help me carefully to examine my life past , and if by my own carelesness , or imprudence , i have reduced my self into this low condition , let me be more deeply afflicted for it ; but yet still hope in thy goodness , avoiding those failures whereof i have been formerly guilty . or if for my sins thou hast brought this upon me , my unthankfulness for thy mercies or abuse of them , help me now with submission and patience , to bear the punishment of my iniquity : or if by thy wise providence thou art pleas'd thus to afflict me for tryal , and for the examples of others ; thy will , o my god! not mine , be done ! help me , and any who are in the same circumstances , in patience to possess our souls , and let all thy fatherly chastisements advance us still nearer towards christian perfection , teach us the emptiness of all things here below , wean us more and more from a vain world , fix our hearts more upon heaven , and help us forward in the right way that leads to everlasting life ; thro' jesus christ our lord , to whom with the father and holy ghost , be glory , honour and power , now and for ever . amen! appendix . a letter concerning the religious societies . sir , having in conversation accidentally mentioned those religious societies which have been for some time erected in and about the cities of london and westminster , and of late in some other places , you were pleased to desire a more particular account concerning them , of their orders , and manner of life , and what my thoughts were as to what we then heard objected against them . i must confess i have had the curiosity to make a particular enquiry about them , and the informations i have received , have been from such persons , as i think , i may entirely depend upon for the truth of them , and what i have from them , i here very briefly give you , referring them for a larger account to mr. woodward's little book on that subject . in the first place , i find many persons are in the same mistake which you were once in , and confound these religious societies with the societies for reformation , tho' they are quite different as to their institution and immediate ends , and for the most part , as to the persons whereof they are composed . the immediate business of the societies for reformation , is to assist the civil magistrates in putting the laws in execution against profaneness and immorality , and consists of sober persons of any persuasion among protestants , tho' most of them , as far as i can observe , of the church of england : but the religious societies , as we call them for distinction from the other , are composed of such as meet together wholly upon a religious account , to promote true piety in themselves and others ; and are all of them strict members of the church of england , none being admitted or suffered to continue , who are not constant communicants : many of these , indeed , are likewise engaged in the business of the reformation , and so on the other side , but this is only accidental , and these two are distinct bodies of men one from the other . i cannot tell , whether i can give you a better character of those persons who compose these religious societies , and their design and employment in them , than what tertullian and other antient writers have left us of the first christians , in the best and purest ages of the church : i am sure i cannot speak more truth of them in fewer words . they often meet together , say the antients of those first christians ; ad confoederandam disciplinam ; and to pray , and sing hymns to christ as god. we assemble our selves , says tertullian , to the repetition of the holy scriptures , we support our faith by religious discourse , we excite our hope , we fix our confidence , we encrease our knowledge , by the exhortations of our teachers ; we gather a stock for the poor according to every man's ability , which we expend , not in riotous feasting , but in helping the indigent , and orphans , and the aged , and those who are persecuted for the cause of god. this is their design and employment in their meetings , and for the methods whereby they regulate them , they appear to be chosen with all christian prudence ; but they are too large to be here inserted , and therefore i must again refer you to mr. woodward's book for a full account of them . the main thing for which i am concerned , is to give you my reasons why i believe such societies as these , if further propagated , would be so far from being any injury to the church , as may be the opinion of some persons who either may not fully understand them , or are prejudiced against them , that i think , i can make it appear they would be of great advantage to it . i know few good men but lament that after the destruction of monasteries , there were not some societies founded in their stead , but reformed from their errors , and reduced to the primitive standard . none who has but lookt into our own church history , can be ignorant how highly instrumental such . bodies of men as these , were to the first planting and propagating christianity amongst our forefathers : 't is notorious that the first monks wrought honestly for their livings , and only met together at the hours of prayer , and necessary refection , as do most of those in the eastern countries to this day : and those who read the exemplary piety of the old british monks , and what indefatigable pains they took , and what hazards they ran in the conversion of our heathen ancestors , as well as how stoutly they withstood the early . encroachments of rome , cannot but entertain an extraordinary opinion of them , and will be apt to judge charitably of their great austerities and ascetic way of living , tho' perhaps we may be in the right , when we think they were in some things mistaken . however , this is certain , that a great part of the good effects of that way of life , may be attained without many of the inconveniencies of it , by such societies as we are now discoursing of , which may be erected in the most populous towns and cities , without depriving the commonwealth of the service and support of so many useful members . it will be owned a desirable thing that we had among us some places wherein those who are religiously disposed might have the liberty , for a time , of a voluntary retirement ; that they might escape the world , & vacare deo , & sibimet ipsis . this was once practised with great applause of all good men , by mr. farrar , of which we have an account in mr. herbert's life , and a larger ( as i have heard ) in bishop hacket's life of bishop williams ; and the same has been lately attempted by mr. st — . but if this should not be practicable , at least generally , by men of trade and business , tho' of never so devout inclinations , i see nothing that could come nearer it , than these religious societies . the design of that excellent person , archbishop cranmer to have founded so many collegiate churches out of the broken monaste●ies , to consist of some laity , as well as clergy , seems to have had something in it of the same nature , ( tho' in a higher degree ) with that of these christian societies now erected , namely , to make a stand for religion and virtue , so many redoubts against an encroaching world , where any might receive counsel , and advice , who addressed themselves unto them ; but since we were not so happy to have this accomplished , why may not these societies in some measure supply the want of them ? for if they were once erected in the most considerable towns and populous villages , or where one was not large enough , out of more neighbouring villages united , they might be able notably to assist the rural deans , where there are any , and in some measure supply their want where there are none : and would not this disarm that objection against diocesan episcopaey , which is brought from the extent of its iurisdiction ? however , if this be ultra crepidam , it 's certain that this would hold of parish priests , and they would , as some have already done , soon find extraordinary advantages by it . there are a great many parishes in this kingdom , which consist of several thousands , some of some myriads of souls : now , what one man , or two , or three , is sufficient for such a multitude ? what strength to visit them ? what memory , unless very extraordinary , to retain but their names ? those who have but one or two thousand , will find their cares heavy enough , especially now they have neither the catechists of the antients to assist them , nor those clerks which are mentioned in the rubrick , and seem to have been designed for that end , at the reformation : and may not we say of these great numbers , as the disciples did to our saviour when they saw the multitudes , from whence shall we buy bread , that these may eat ? but would not these things be rendred much more easie to the careful pastor ; when such considerable bodies should act [ in subordination to him , and with direction from him , ] to promote those great ends , for which he has so solemnly dedicated himself to god ? they would be as so many church-wardens , or overseers , or almost deacons under him , caring for the sick and poor , giving him an account of the spiritual estate of themselves and others ; persuading parents and sureties to catechise their children , and fitting them for confirmation ; discoursing with those who have already left the church , to bring them back to it , or who are tempted to leave it , in order to preserve them in it ; the effect whereof we may guess by the contrary , there being , it 's likely , ten , who are persuaded to leave the church by their neighbours , to one , who is immediately wrought upon by the dissenting teachers . this assistance would in all probability conduce as much to the health of the minister's body , by easing him of many a weary step and fruitless journey , as to the great satisfaction of his mind , in the visible success of his labours . in short , it seems a necessary consequence , both from what success the design has already had , and from the very nature of it , that if it went forward in such manner , and with such limitations as are proposed , it would be so far from injuring the church , that these several societies would be so many new bulwarks against its enemies , would give it daily more strength , and beauty , and reputation , and it may be more than many wish to see it ever have . and for the state , they might also be not inconsiderably serviceable to it , and highly promote loyalty and obedience , as well as all other parts of religion and virtue . there is hardly any considerable design , but may be carried on with much greater success , by united bodies of men , than by single persons . we see it in trades every day ; and why should we not learn from those who are wise in their generation ? we see what a wide progress , heresie and infidelity have made by their poisonous clubs and combinations : the very players are formed into companies , or they could not be half so mischievous to religion and morality : the church of rome owes , perhaps , her very subsistence , at least , most of the progress she has made of late years , to those several societies she nourishes in her bosom : why may not we learn from enemies ; and what better way than to fight with their own weapons ? at least , why may not we have congrogations to propagate good manners , as they have one to propagate their ill faith ? nay , it must be owned there have been some devout persons among them , who by this very method of forming lesser religious societies in towns and villages , as well as the greater cities , have done great things towards the reformation of manners , and promoting piety and virtue . the noble and pious monsieur de renty , in france was of this number : he employed much of his time in this happy exercise , particularly at caen , where he settled many societies of devout persons , to meet weekly , and consult about the relief of the poor , and preventing offences against god , which succeeded to admiration : he did the same among tradesmen , both at paris and tolose , whom he brought constantly to go to prayers , sing psalms , read books of devotion , and discourse of their spiritual concerns one with another ; and used all his interest with gentlemen of his acquaintance to erect petty societies of the same nature , even in lesser villages , where they had any influence over the inhabitants * . and why should we not transplant any excellent fruit into our own soil , and get all the good we can from persons of all communions ? publick assemblies , in the church , tho' constantly and devoutly attended by the members of these societies , yet must be owned to be improper , on several accounts , for those excellent ends which they propose in their stated meetings : 't is not there proper to discourse of many things which fall under their care , nor is there any room for christian conversation , if it were decent to practise it . pious discourse must be owned as necessary as it is a delightful employment to all good christians , and yet what more generally and shamefully neglected , and even by the accursed rules of civility , exploded out of the world. this practice , that late excellent person , dr. goodman , has endeavoured to retrieve , and has recommended it in so charming a manner in his winter-evening conference , that he would not have failed of making many converts to it , had there been virtue enough left in the world to make use of his directions : now if this religious discourse be lawful and commendable where it is accidental , or among a few persons only , i would fain know how it should come to be otherwise when it is stated and regulated , and among a greater number ? is it any more a conventicle than any other meetings ? is there any law that it offends against ? is it any greater crime to meet and sing psalms together , than to sing profane songs , or waste hours in impertinent chat or drinking ? indeed , one would almost wonder how a design of this nature should come to have any , enemies , nor can i see any reason why good men should be discouraged from joyning in it by those hard words , faction , singularity , and the like , when all possible care is taken to give no just offence in the management of it . the design of these societies , as i am satisfied by considering the first founder , and the encouragers of them , and their rules as well as practice , is , by no means to gather churches out of churches , to foment new schisms and divisions , and to make heathens of all the rest of their christian brethren ; which would be as indefensible in it self , as dangerous and fatal in its consequences both to themselves and others : so far are they from this , that they have brought back several to the church who were divided from it ; but their aim is purely , and only to promote , in a regular manner , that which is the end of every christian , the glory of god , included in the welfare and salvation of themselves and their neighbours ; and if any rational method could be proposed , besides those they have already pitched upon , to guard against these possible inconveniencies , there is no doubt but they would embrace it . tho' after all , how there can possibly be any occasion of schism , any crevice for it to creep in at , where nothing is done but in subordination to the lawful ministry , and by direction from it , and where one of the very bonds of the society is the constant frequenting of publick prayers , and communions , while on the other side , there is no visible private interest to serve , no faction to flatter or humour , i must confess i am not sharp-sighted enough to discern , and dare challenge any instance of a schism any where occasioned , in such circumstances , ever since the birth of christianity . it cannot be denied but that there may , and will be some persons in these societies of more heat than light , more zeal and warmth , than iudgment and discretion ; but where was ever any body of men without some of such a character ? they are of like passions with other men , and why may not they expect the same allowances ? but since the very rules of their institution do strictly oblige them to the practice of humility and charity , and to avoid censoriousness and spiritual pride , the common rocks of those who make a more than ordinary profession of religion . i see not what humane prudence can provide any farther in this matter . i had like to have forgot one considerable advantage of these religious societies , if they should once come to be more common amongst us , and that is , that out of them it would be easie to form societies for reformation ; for persons must be first truly and deeply concerned for religion themselves , before they are likely to be so concerned for others , as to be willing to sacrifice all to make them better . that there is need of a general reformation of manners , has not been denied even by those who have had the most need of it themselves : and that the governours both in church and state , do most earnestly desire it , we can no less doubt without the highest affront to both , when they have by so many repeated acts , solemnly declared as much to the nation . that a firm combination of good men , is the best way to bring this design to a good issue , we may more than guess by what has been already done by such methods ; and for all the objections which have been brought against those who have embarkt in this pious and generous undertaking , i believe there is no unprejudiced person who has read the right reverend bishop of glocester's defence of them , but are fully satisfied that they have but very little weight , and are there fairly answered . and as it is known that the late archbishop was a hearty friend of them , and their design , so his most reverend successor has given them a just and noble commendation in his letter to the bishops of his province , wherein he requires them , to press the clergy of their respective dioceses , to invite their church-wardens and other pious persons among the laity , to ioyn with them in carrying on the reformation of manners ; after which he adds , [ we may very reasonably expect the happy effects of such a concurrence , from the visible success of that noble zeal wherewith so many about the great cities do promote true piety and a reformation of manners . ] thus far our most reverend metropolitan , and since that time , the same design has been publickly espoused and recommended by several others of the highest character . and indeed , if the general reformation of mens manners be ever effected by the terror of the laws without execution , or those laws be ever effectually executed by the straggling endeavours of a few good men , who charge singly against such infernal hosts of infidelity and lewdness ; if any thing considerable herein be accomplished , unless by such a combination , i shall own my self happily mistaken ; but whether i am or no , the event will teach posterity . i shall conclude this long letter with the remarkable words of the excellent author of the whole duty of man , in his causes of the decay of the christian piety , the close of the twentieth chapter . that scandal , says he , which we have brought upon our religion , as it was not contracted by the irregularities of one or two persons , but by associated and common crimes , so neither will it be removed by a few single and private reformations . there must be combinations , and publick confederacies in virtue , to balance and counterpoise those of vice , or they will never recover that honour which she acquired by the general piety of her professors . he goes on ; in those primitive days , there was such an abhorrence of all that was ill , that a vicious person was lookt upon as a kind of a monster or prodigy , and like a putrified member cut off , as being not only dangerous but noisome to the body : but , alas ! the scene is so changed , that the church is now made up of such as she would then have cast out , and 't is now as remarkable an occurrent to find a good christian , as it was then to see a bad. i shall add no more , but that it was well the worthy author concealed his name , when he published such disobliging truths : at least , if he had been now living , he would scarce have escaped the censure of forwardness , and a zeal not according to knowledge . sir , i am your obliged friend , sam wesley . appendix . of baptism . § i. concerning which , i shall briefly enquire what it is ; what benefits we receive by it ; what are our obligations from it ; whether our saviour designed it to remain always in his church ; and lastly , who are the proper subjects of it . § ii. first , what it is ; and baptism may be thus described . 't is the first sacrament of the new testament , instituted by our saviour in the room of circumcision , and the iewish baptisms , to continue to the end of the world , wherein by sprinkling , dipping , or washing with water , in the name of the father , son and holy ghost , the damning guilt of original sin is washt away , we enter into covenant with god , are taken into the church of christ , and made partakers of all the privileges thereof ; god's grace here , and endless bliss hereafter , on our performing the conditions of the covenant . § iii. 't is the first , or initiatory sacrament , entring us into that covenant , which we renew in the lord's supper . 't was instituted by our saviour , who alone has power to institute a proper sacrament or sign , seal , pledge , and means of grace , perpetually obligatory on all christians . we know not indeed the express time of its institution ; for iesus made and baptised more disciples than iohn , * long before he enlarged the commission of his apostles , to go and make disciples out of all nations by baptising them † . but we know 't was in the room of circumcision , for as that was a figure , sign , ‖ and seal of god's covenant , and means of admission into the church , so is this . it seems also to have had respect to the way of admitting proselytes among the iews , which both formerly was , and still is by baptism * : and perhaps also to the lustrations or purifications among the heathen , which grotius thinks with great reason , were the remains of a patriarchal tradition , in memory of the universal flood ; which the apostle also seems to intimate when he calls baptism , the antitype to the ark , or the deluge . * § iv. the matter of this sacrament is water , which as it has a natural power of cleansing , is in it self more fit for such a symbolical and sacramental use. some of the ancients have thought that god gave the first blessing to the waters , gen. 1. 10. because they were designed for baptism . which is performed by washing , dipping or sprinkling the person in the name of the father , son and holy ghost . that is , by this ceremony , the baptised person is obliged to believe in the holy trinity , and to receive and obey the gospel . the gentiles therefore were generally baptised in the name of the whole trinity , because they did not before believe aright of any of the three persons : tho' the iews and proselytes who before did believe aright of god , seem to have been sometimes baptised only in the name of the lord iesus . † § . v. i said washing , dipping , or sprinkling ▪ ( according to our catechism ) was the manner of baptism , tho' neither of them are , i think , expresly determined in scripture , either by precept , or such example as clearly proves it ; or by the force or meaning of the word baptise . nay , there are several places in the sacred scripture which make it very probable they did wash , or sprinkle , as well as dip or plunge the baptised , and we have instances of it in the known practice of the antient churches . iohn's baptism , in some things agreeing with our saviour's , in others differing from it , cannot certainly be proved from scripture , to have been performed by dipping . not that * of enon near to salim , where there was much water ; for this might relate to breadth rather than depth , since a narrow place would not have been sufficient for so great a multitude , ierusalem and all iudea , &c. † that is , a great part , if not the generality of them . nor any of our saviour or his disciples baptisms , nor even that of philip and the eunuch ‖ , tho'they both went down into the water ; for that going down , may relate to the eunuch's chariot , when they descended , but implys no determinate depth of water : it might be to their knees , it might not reach their ancles . the words baptise and baptism do not necessarily conclude for dipping , because they are used in other senses in several places of scripture . thus we read that the iews were all baptised to moses in the cloud , and in the sea * ; in neither of which were they plunged , the body of the water not touching them ( tho' the egyptians were dipt indeed when they sank like lead in the mighty waters † ) they could therefore be only sprinkled by drops of the sea water , and refreshing dews from the cloud , while in the wilderness ; which seems not obscurely hinted in that of the psalmist . thou sentest a gracious rain upon thine inheritance , and refreshedst it when it was weary . ‖ again , christ said to his two disciples , that they should be baptised with the baptism that he was baptised with * , namely , the baptism of blood , or martyrdom ; but neither he nor they were dipt , but only sprinkled , or washed with their own blood. again , we read in the gospel * of the washing , 't is in the original baptisms of pots , and cups , and brazen vessels and tables , or beds : yet pots and cups are not necessarily dipt , when they are washt , but water is often poured upon them . nay , the pharisees washt the outsides of them only † , and as for tables or beds , none will suppose they could be dipt , but only sprinkled , or at most washt over . here is the word baptism , not in a figurative , but natural sense , taken otherwise than for dipping , namely for washing or cleansing , and that this is the true meaning of the word baptise , is the opinion of the greatest scholars , and most proper iudges in this matter . ‖ 't is true , we read of being buried with christ in baptism , but we cannot argue with any certainty from such a figurative expression ; which if it held exactly , seems as much for sprinkling as plunging , because in burials the earth is sprinkled on the body , not the body plunged through the solid substance of the earth ; and a man is not buried , tho' he is put into his grave , till he is covered by thus casting , or sprinkling the earth upon him ; and on the other side , we read that baptism is called * the washing of regeneration . and as there is no certain proof of dipping from sacred scripture , so there is very great probability from the history of the apostles , that great numbers were baptised by the apostles themselves without any such dipping , only by washing , sprinkling , or pouring water upon them , or some part of them , sufficient to a ceremonial washing † , and clearly representing the inward part of the sacrament , or cleansing from sin ; not the quantity but the quality being chiefly considerable , as 't is not much or little of the bread and wine , but the substance of them only , which with the grace of god , makes the other sacrament . the iaylor and all his house were baptised in the prison . ‖ cornelius and his friends at home * , and several housholds . but is it likely they had all of them ponds , pools , or rivers , in , or near their houses , sufficient to plunge all these ? i think the contrary is far more probable . and the same even of the 5000 at one time , and 3000 at another , which were converted and baptised by saint peter in ierusalem * , where they had none but the gentle waters of siloam , as some think , the same with gihon , which were by hezekiah brought into the city † . 't is true , it was an antient custom to dip the baptised , which was rather refreshing than dangerous in the warm eastern and southern countries : but the case is otherwise in our cold and frozen climate , where oftentimes we have no ponds or rivers unfrozen to dip in , and if we did , it would endanger the health or life , both of sick and weakly grown persons ( as some of those who practise it cannot be ignorant ) and especially of tender infants , and be more hard to them than circumcision it self ; and as the antients did undoubtedly baptise the clinics , or sick persons on their beds , by washing or sprinkling , not dipping them , so may we do with children or others in these northern parts , where the danger seems much the same , since god will have mercy , and not sacrifice : especially when he has not determined any thing concerning it in his holy word . tho' where adult persons are baptised , or children are able to bear it , our church is not against dipping * ; nor can this therefore be any valid objection against it , or just cause of separation from it . i shall close this head with an observation concerning the hebrew word which signifies to baptise † , which a reverend person who was as well acquainted with that language as most in europe ‖ , has largely proved , to imply no more than sprinkling , not plunging , or dipping ; challenging all those who are of a different opinion , to produce any place in the old testament , where the word when it is used in sacreds , and in a transient action , is not taken for sprinkling only . § vi. the first of the benefits we receive by baptism , is the washing away the damning guilt of original sin , by the application of the merits of christ's death . that we are all born under the guilt of adam's sin , and that all sin deserves eternal misery , has been the unanimous sense of the primitive church , as well as it is positively and strongly asserted in the ninth article of the church of england : and even heathens have been sensible of a fall , though they have been ignorant of the manner of it , and means to recover from it ( and yet , as before , they generally used washing or sprinkling for purification . * ) and it is no less certain , that we all feel the effects of this original guilt , tho' there may be difficulties in the manner of its propagation : for no modest good man can be insensible of an inward strong propension to evil : and the scripture plainly asserts ; that we were shapen in iniquity , and in sin did our mothers conceive us † . that we were all by nature children of wrath , and dead in trespasses and sins . that none can bring a clean thing out of an unclean . that in adam all died . that by one man's disobedience many ( that is all ) were made sinners . by one man , sin entred into the world , and death by sin , which came upon all men , for that all have sinned , and come short of the glory of god. nay , this almost in express terms as to infants , who if they had not any sin at all , no original sin , how come they to die , and what need would they have of a saviour , since they have no actual sin ? but , 't is said , that death reigned from adam to moses , even in those who had not sinned ( actually ) according to the similitude of adam's transgression * ; which can relate to infants only : which texts are allowed by all but pelagians , to be clear proofs that the whole race of mankind are obnoxious both to the guilt and punishments of adam's transgression : to the punishment as well as the guilt of it , which doubtless was not only temporal death , but extended likewise to spiritual and eternal . the scripture having concluded all under sin , as the iews under unbelief , that god might have mercy upon all † : which takes off any mistaken imputation on god's mercy , or his iustice , since the remedy is as wide as the wound , the obedience and death of the second adam have repaired the ruins which were occasioned by the crime of the first , and brought mankind into a possibility , and capacity of salvation : and as by the offence of one , iudgment came upon all men to condemnation , so by the righteousness of one , the free-gift came upon all men to iustification of life . * which virtue of christ's death and resurrection are applied to us in baptism : † for he loved , us and washed us from our sins in his own blood. he gave himself for the church , that he might sanctifie and cleanse it with the washing of water , by the word ‖ ; namely , by baptism , as an instrument of our iustification , as our church fully asserts in the office of baptism . that all men are conceived and born in sin , * in the old adam , † in original sin , and in the wrath of god ; and prays , that the person to be baptised , may be washed and sanctifyed with the holy ghost , and delivered from god's wrath , and by baptism , receive remission of sins , and enjoy the everlasting benediction of god's heavenly washing : and again , that the water may be sanctified to the mystical washing away of sin ; ‖ and teaches us , that those who are born in original sin , and in the wrath of god , are by the laver of regeneration in baptism , received into the number of god's children , &c. and accordingly , does upon good ground affirm in the rubrick at the end of the office , that it is certain by god's word , that children which are baptised , dying before they commit actual sin , are saved : and this is agreeable to the unanimous opinion of the antient fathers * , and of the primitive church , which differ'd from the pelagian hereticks in this very point ; those hereticks pretending that children were baptised only that they might be admitted into the kingdom of heaven , whereas the orthodox held , that they ought to be baptised , especially in case of danger , for the washing away the guilt of original sin. § vii . another benefit of baptism , is , that we thereby enter into covenant with god , without which , as has been said on the other sacrament , what has a sinful creature to do with his offended maker ? into that everlasting covenant , which he has commanded for ever † ; that new covenant , which he has promised to make with the spiritual israel . to give them a new heart , and a new spirit , ( new principles , new inclinations ) to sprinkle clean water upon them , that they may be clean , and to remember their sins and iniquities no more . in short , to be their god , as he promised to abraham , in the evangelical covenant which he made with him , and all his spiritual offspring . * that circumcision was then the way of admitting into covenant with god , and that baptism is the same now , i suppose none deny , who own any sacraments : baptism being also stiled in scripture , the stipulation , contract , or covenant of a good conscience , as good interpreters translate that place in st. peter already mentioned . † our part of the covenant , ( which includes an oath and a vow , ) is to renounce the devil , to believe what god has revealed , to observe what he has commanded ; god's part , to give us his grace to perform what we promise , and unspeakable rewards for our imperfect obedience . § viii . by baptism , we are admitted into the church ; and consequently made members of christ , the churches head. the iews were admitted into the church , or made proselytes , by circumcision , the christians by baptism . for as many as are baptised into christ , have put on christ * ; that is , are mystically united to him , and made one with him . for by one spirit we are all baptised into one body † , namely , the church , which is called the body of christ ‖ ; whence the fathers stile baptism , the door of the church , and the sacrament of our initiation , or entrance into christianity . from which vital , more than political , because spiritual , mystical and sacramental union with christ , proceeds the influence of his grace on those who are baptised ; the honour and exaltation of our nature ; the benefit of his protection and intercession for us with the father ; as from our union with the church , a share in its instructions , in its privileges , in all the promises christ has made to it , in its intercessions and supplications , and in the other sacrament of the lord's supper , as soon as we come to age and understanding to receive it . § ix . by baptism we are made the children of god , who were by nature children of wrath. 't is the sacrament of adoption , as our church affirms * , which seems to mean these two things by that regeneration , which in so many places it ascribes to baptism , namely , the being grafted into the body of christ's church , and being made the children of god by adoption and grace . † there is something more in this baptismal regeneration , than barely being admitted into the church , or having the guilt of original sin washed away : it relates to some actual positive benefit conferred on the believers , and is the effect of our being engrafted into the church , and therefore not the thing it self only . except a man be born again of water and of the spirit , says our saviour , he cannot enter into the kingdom of god. ‖ by water then , as a means , the water of baptism , we are regenerated , or born again , whence it is also called the washing of regeneration . our church affirms no more of baptism , ascribes no greater virtue to it , than christ himself has done : nor does she ascribe it to the outward washing only , but to the inward grace , which is added to the outward to make it a sacrament . we say not that regeneration is always compleated in this sacrament , but that it is begun in it : a principle of grace is infused , which we lost by the fall , which shall never be wholly withdrawn , unless we quench god's holy spirit by obstinate habits of wickedness : there are babes as well as strong men in christ. a christian's life is progressive , as is our natural life ; and tho' the seeds of grace , should like the reasonable soul , the principle of life , and of all action , be infused in a moment , yet there requires time to produce strong habits of grace , as well as of reason ; as every one knows , who is any thing acquainted with his own mind , or with the word of god. and the same our church affirms in her devout collect for the nativity , where she prays , that we being ( namely already in baptism ) regenerate , and made god's children by adoption and grace , may daily be renewed by his holy spirit which we learn from st. austin , to have been also in his time , the judgment of the catholick church , who has these expressions near the end of his discourse , de morihus eccles. cathol . in that most holy law , says he , the renovation of the new man is begun , that by going on it may be perfected : in some indeed this is done sooner , in others later , but in many it proceeds to a new life , if any man diligently regard it . for thus saith the apostle , tho' the outward man perisheth , the inward man is renewed day by day . he says , 't is renewed that it may be perfected . thus far he , and indeed 't is evident that this renovation , tho' to be daily perfected in the course of a religious life is yet begun in baptism . that which is born of the flesh , is flesh , and that which is born of the spirit is spirit . * the holy spirit of god descended visibly on our saviour at his baptism . † it descended miraculously on the first christians after they were baptised ; on simon magus himself , there seems to be little doubt , act. 8. 13 , 17. as well as on others , and doubtless 't was his own fault that he lost it , because he did not improve it , but grieve and quench it by wilful obstinate sin : and from hence it is that the apostle says , that the bodies even of very bad christians were the temples of the holy ghost , 1 cor. 6. 19. and we are not to doubt but this holy spirit descends as really still on those that are baptised , tho' not so visibly , so miraculously as he did formerly ; whence christians are in baptism sacramentally washed , sanctified , and justified in the name of our lord iesus , and by the spirit of god. * nor will this holy spirit ever leave us , but strive with us to perfect what is now begun , unless we finally leave him , and forfeit his protection , by neglecting to perform our engagements in baptism . now in consequence of this baptismal regeneration , and our being therein made the children of god , we are also inheritors of the kingdom of heaven . for by this we enter into it : if children , then heirs , heirs with god , and joynt heirs with christ ; and inheritors of that kingdom which cannot be moved † . baptism doth now save us , if we live answerable thereunto , repent , believe , and obey the gospel . 't is that which admits us into the church here , and glory hereafter . and many have been of opinion , that by the sea of glass like unto crystal , which is mentioned in the revelation ‖ , before the throne of god , was figured out our baptism , through which we must pass if we ever come to heaven . § x. but all these privileges imply obligations : something to be done on our parts for the obtaining them : a contract or covenant without conditions , being little better than a contradiction ; and the conditions of this covenant , are repentance , faith and obedience . baptism is but the way of our entrance into covenant with god , into the church of god , but the obligations thereof remain as long as our lives , as the benefits reach yet further . faith only without repentance will never save us . the doctrine of the apostles was repent and be baptised * for the remission of sins ; and repent and believe the gospel : and truth itself has assur'd us , that except we repent we shall all perish . but yet we are indispensibly obliged by our baptism ; first , to believe all divine revelation , especially the holy gospel ; to believe christ the true messiah , the eternal son of god , the saviour of the world , and actually to trust in him for remission of sins , and eternal happiness . and because all the gospel cannot be repeated at baptism , the church has all along made use of a form of sound words , comprehending the substance thereof ; and for many ages , that particular form which is called the apostles creed , containing that doctrine which they preacht to all nations : and to this the person to be baptised , is obliged to testify his assent , either by himself or others . but tho' this be a good step , yet this alone will not save him . for he must not only believe gods word , but likewise obediently keep his commandments . those who are buried with christ in baptism , must remember they are to be dead to sin , to walk in newness of life , and to be careful that they maintain good works , * agreeable whereunto is the excellent advice of our church to the baptised . † that 't is their parts and dutys being made the children of god and of the light by faith in jesus christ to walk answerably to their christian calling , and as becomes the children of the light. remembring always that baptism represents unto us our profession , which is to follow the example of our saviour christ , and to be made like unto him , that as he dyed and rose again for us ; so should we who are baptised , dye from sin , and rise again unto righteousness , continually mortifying all our evil and corrupt affections , and daily proceeding in all vertue and godliness of living . and would to god all who are baptised , would but act according to these directions , which would prevent the unspeakable scandal which is given by the bad lives of christians , the high dishonour of god , and their own eternal ruine . § xi . and this baptism is to be perpetual , to last as long as the church , into which it gives entrance ; to the end of the world. it must doubtless be highly necessary , since without it , in an ordinary way there is no entrance into the church or into heaven . the outward baptism is thus necessary , as a means to the inward ; as was outward circumcision to the circumcision of the heart ; nor would it have availed the iews to plead that they had the inward , and that was sufficient , because whoever had not the outward too , that soul was to be cut off from among his people ; he had despised , he had broken gods everlasting covenant , by despising and neglecting the seal of it . gen. 17. 14. a seal must be something visible : a sacrament must consist of something outward as well as inward . the very nature of a type implys the same : the seal of circumcision was to last among the iews , as long as the ceremonial law lasted , whereunto it obliged them , making them debters to the whole law , * and when that was abolished , and baptism came in its room , that must also last by parity of reason , as long as the gospel covenant , into which it admits , and whereunto it obliges all nations . there is no doubt but our saviour's commission was to make proselytes by baptizing with water , for so the apostles did , which they dared not have done , had not it been contained in their commission : and this of gentiles as well as iews , as is undeniably clear from the acts of the apostles ; nay they did not only permit but command and exhort to outward baptism . thus ananias to st. paul. arise and be baptised , and wash away thy sins † ▪ thus st. peter to the iews , repent and be baptised . ‖ and to the gentiles , and that with water . can any man forbid water that these should not be baptised ? and it follows he commanded them to be baptised in the name of the lord : which was certainly more than a bare permission or condescension * . and as long as the commission to the apostles lasted , as long as christ promised to be with them , in the execution of it , so long doubtless were they to exercise it , and to baptise as well as to teach ; for the commission is to both , as the promise is to both : but christ hath promised to be with them , that is by his spirit , in their lawful successors , till the end of the world. which explains that expression of the apostle concerning the other sacrament , that therein christians were to shew forth the lords death until he come ; that is till he come at the last day to judge the world , personally and visibly , in like manner as his disciples saw him bodily ascend into heaven * : which cannot therefore relate to his coming at pentecost by his spirit ; nor his coming to destroy the iewish city and nation , which was by his power , not his person . nor can the end of the world be here restrained to the destruction of ierusalem , because that was but about forty years after christs ascension , and we are not to think the commission was then voided , or that he has forsaken his church ever since : which was rather much confirmed by this terrible destruction which he had foretold should befal his enemies and crucifiers . besides that there 's another word added , always ; lo i am with you always * ; which strengthens and explains that expression , to the end of the world. and accordingly we are sure that as well the apostles as their immediate successors , did receive all nations into the christian church by baptism , and none without it ; and have continued to do the same ever since , and doubtless will do so to the end of the world. nor therefore are those to be heard , who deny the necessity or perpetuity of outward water-baptism . § xii . but there 's a yet greater difficulty concerning the subjects of baptism , whether only adult persons , who can make a personal , publick profession of their faith and repentance ; or the children also of believers , who are brought unto it on account of the faith of their parents , and sponsors or sureties , and may have the beginnings of faith and holiness wrought in them by gods spirit . § xiii . and here before i enter upon this argument , i think it may not be inconvenient to declare , that i do it not for argument's sake only . i would have no controversie with any christian but who should be most charitable , nor would i willingly provoke any , but to love and to good works : but yet i am obliged to do what i can to preserve any that are under my charge from what i my self am convinced is an error , and such is , i am satisfied , the denying of baptism to infants , and i shall be very glad if these mean papers may be useful to any others on the same occasion . wherein i shall first lay down the grounds of infant baptism , taken from scripture , reason , and primitive , and universal custom : and secondly , endeavour to answer the objections against it . § xiv . our grounds for baptising the infants , ( at least ) of believing parents , are such as these . 1. because all children are guilty of original sin , and consequently cannot be saved in an ordinary way , unless that be washt away in baptism . 2. because such children are capable of making a covenant , and were , and still are under the evangelical covenant , and consequently have a right to baptism , which is the initiating seal thereof . 3. because they may , and ought to come to christ , are capable of being admitted into the church of god , and of solemn sacramental dedication to him . 4. because the iews did make proselytes of children by baptising as well as by circumcising them ; and consequently , our saviour commanding his disciples to make proselytes out of all nations by baptism , and not forbidding them to receive children , they must needs baptise them also . 5. it is very probable , if not positively certain , from the acts of the apostles , that the apostles did baptise infants . 6. as it is certain that the first christians did so , and the church of god have continued to do it , in all places and all ages . § xv. the first argument for infants baptism , may be taken from their being guilty of original sin , and consequently , in an ordinary way they cannot be saved , unless that be washed away by baptism . that there is such a thing as this original guilt or stain of our natures , see section vi. where it is also proved , that it is in it self damnable , as it must certainly be , if it makes us the children of wrath ; and if the offence of the first adam has rendred all mankind obnoxious to iudgment , to condemnation , and to death . it is true , the second adam has found a remedy by his own death , but the merits thereof are only to be applied in the use of those means he has appointed , the chief of which are the sacraments . all good christians believe one baptism for the remission of sins ; we being therein born again , not of corruptible seed , but of incorruptible . * baptism is the ordinary way , to which god has tied us , tho' he may not have tied himself . where it is not to be had indeed , the case is different , but what are extraordinary cases against a certain standing rule ? that original sin is really washt away in baptism , has been already proved ; and that the same has been the unanimous opinion of the antient churches : and on that account , we think we have great reason to baptise infants , as did the holy fathers of old , that they may thereby be made inheritors of the kingdom of heaven . § xvi . a second argument for the lawfulness of infant 's baptism , is , because they are capable of making a covenant , and were , and still are , under the evangelical covenant , and consequently have a right to baptism , which is the entring seal there of . that infants are capable of entring into a covenant , i prove from god's own words to the people of israel , deut. 29. 10 , 11 , 12. ye stand this day all of you before the lord your god , your captains , &c. with all the men of israel . your little ones , your wives , and thy stranger , &c. that thou shouldest enter into covenant with the lord thy god. god would never have made a covenant with little ones , if they had not been capable of it ; 't is not said children only , but little ones ( such as christ particularly orders his disciples to suffer to come to him , of which more below ) and is translated in the greek by a word that signifies infants , or innocents * the custom of nations , and common reason of mankind , does also prove that infants may enter into a covenant , and may be obliged by compacts made in their names by others , and may receive advantage by them . the apostle argues from a man's covenant , which he says cannot be disanull'd to god's covenant † ; and surely , we may follow his example . infants may be still , as they were of old in circumcision , actually obliged to perform that for the future , which they cannot actually perform at the time of their entring into such obligation . the infants of believers , the true children of faithful abraham , always were under the gospel covenant . they were included in it , they had a right unto it , and to the seal of it ; as an heir has right to an estate , an infant prince to a crown , tho' there are some solemnities required to give them investiture , and actual possession of them . the covenant with abraham was a gospel covenant . the condition the same , namely faith , which the apostle tells us , was accounted unto him for righteousness * ; the inseparable fruit of which faith was obedience , for by faith he left his country , and offered his son † . the benefits were the same , for god promises to be his god , and the god of his seed after him ‖ ; and he can promise no more to any creature , for this includes all blessings of this life and a better . the mediator the same , for it was in his seed , that is , in christ * ; that all the nations of the earth were to be blessed : on which account the apostle says , that the gospel was preached unto abraham † . the same promise that was made to him , the same covenant that was made with him , was made with his children after him , for so it is expresly said * ; and upon that account it is called an everlasting covenant . in this covenant , children were obliged to what they knew not , to the same faith and obedience which abraham performed , or else no benefit by it . it reaches beyond the law ; for the apostle expresly distinguishes this from it † . 't is true , there was something legal that was a sort of an appendage unto it , namely , a temporal promise of canaan to abraham and his posterity ‖ ; to thee and to thy seed after thee , will i give the land of canaan . but this was but like a codicil annexed to a will , not the chief or main part of it ; for neither abraham nor the patriarchs did actually inherit canaan ; but as the apostle argues , god had prepared better blessings for them , even spiritual and heavenly , for which cause he was not ashamed to be called their god * . now , to abraham and his spiritual offspring were the promises made in christ , and the same which are of faith , the same are the children of abraham , and blessed together with him * . circumcision was the seal of that covenant , and therefore 't is it self figuratively called the covenant † . the children of those who profess'd the true religion were hereby admitted into the covenant which god then made with his people , and obliged to the conditions of it , as when the law was added , to the observation of that also ; for he that is circumcised , saith the apostle , is debtor to the whole law ; gal. 5. 3. that is , was obliged to fulfil it when he came to age , as being thereby made a member of the iewish church , and bound to observe all its political and ceremonial constitutions , as were the proselytes of iustice , who were circumcised , whereas the iewish writers tell us , that the proselytes of the gate , who were admitted by baptism only , were only obliged to the seven precepts of noah : and this st. paul very well knew , having been bred a pharisee , and well acquainted with their traditions . when therefore the old seal of circumcision was taken off , this of baptism was added by our saviour in its room ; one positive institution succeeding another . a new seal to abraham's covenant ; the seals differred , but the deed was the same , only that part of it struck off , which was purely polical , relating to the iewish nation and temporal canaan only . and that baptism did really come in the room of circumcision , we may learn as well from the clear reason of the thing , as from the apostle's argument * , where after circumcision , he mentions baptism , as that wherein god has forgiven us our trespasses ; to which he adds , the blotting out the hand-writing of ordinances , relating plainly to circumcision , and other usages among the iews † ; which as fairly implies that baptism came in the room of circumcision , as our saviour's stiling the other sacrament , the passover , does prove that it was instituted instead of it , st. luke 22. 15. nor is it any more a proof that baptism did not succeed circumcision , because it differs in some circumstances ( as that they were generally ( not always ) circumcised the 8th . day , that the males only were circumcised for obvious reasons of decency , and the like , whereas both sexes are baptised ) then the same reason would prove , that the lord's supper did not succeed the passover , which we know did in many more circumstances differ from it , than circumcision did from the other sacrament . § xvii . a third argument for the baptising of infants is , because they may , and ought to be made proselytes ; they ought to come to christ , being capable of admission into the church of god , and consequently of solemn , sacramental dedication to him . that infants ought to be made proselytes , or which is the same , to come to christ , is evident from his own words , st. matth. 14. 13 , 14. they brought little children to christ and the disciples rebuked them . and jesus said , suffer little children to come unto me , and forbid them not , for of such is the kingdom of heaven . which is carried yet farther by st. luke 14. 18. they brought unto him also ( it should be render'd even ) infants , that he should touch them , &c. and again , st. matth. 18. 2. and onward . he called a little child , and said , except ye be converted and become as little children , ye shall not enter into the kingdom of heaven . and ver . 5. whosoever shall receive one such little child in my name , receives me . 6. but whoso shall offend one of these little ones which believe in me , it were better for him that a mill-stone were hanged about his neck , and that he were drowned in the debth of the sea. in which place our saviour having spoken of little children , infants , children in age , in all the former part of his discourse , and undoubtedly mentioned them four times one after another , it cannot be reasonably supposed that he should all of the sudden change the sense of the word , and speak of little children in a metaphorical or figurative sense in the sixth verse , when he says that they believed in him . these children were so little , that they were brought to him , which yet our saviour says , did come unto him ; so little , that he took them up in his arms. and yet he rebuked his disciples for end●●vouring to hinder their coming unto him . christ's command respected the future as well as present : his disciples or ministers are still to suffer infants to come , that is , to be brought unto christ. they cannot now come unto him , but by being brought unto the church , by being made proselytes to christianity . they cannot do this but by baptism , therefore they ought to be baptised . for of such is the kingdom of heaven , or of god ; not of such only as were like these infants , but of those very infants , for if they themselves were not fit to be subjects of that kingdom , how could others be so , because they were like them ? but except a man be born of water and of the spirit , he cannot enter into the kingdom of god. infants are therefore capable of being thus born in holy baptism . they are capable of being admitted into the church , and have a right unto it . they were in the church of god under the old testament , being admitted by circumcision , nor are we to suppose that they are in a worse condition under the gospel , than they were under the law ; nor would our saviour , surely , take away any privileges which they enjoyed , but rather make additions to them . he , indeed , actually commands his disciples to admit children as proselytes , when he bids them suffer such to come unto him . the children of believing parents have a right to the kingdom of heaven , therefore to admission into the church , and consequently to baptism , there being no other way of admitting them . again , christ here expressly stiles them believers ; one of these little ones which believe in me : why therefore , should not the infants of believers be thought capable of the beginnings , of the first principles of faith as well as of reason ; and therefore of baptism , according to our adversary's own argument ? they are said to have holiness as well as faith ; your children are holy , says the apostle to the corinthians , * and that even of one believing parent , initially and federally holy : and if they are so , who can forbid water , that they should be baptised ? it has been the custom of some of the most sensible leaders of the antipoedobaptist's themselves , solemnly to dedicate children to god soon after their births , with prayer , and the like : and if they are capable of this , why not also of a sacramental dedication , which i cannot imagine how any person can oppose , who considers the need which infants have of it , the capacity they have for it , the great benefits they receive by it , and the terrible danger of neglecting it . § xviii . a sourth argument for the baptising of infants is , because the iews did make proselytes of children by baptism , as well as by circumcision , and consequently our saviour commanding his disciples to gather proselytes out of all nations by baptising them , and not forbidding them to receive children as well as others , they must needs baptise children also . that the iews did certainly admit proselytes by baptism , as well as by circumcision , and that whole families together , children , as well as their parents ; we have the unanimous testimony of their most ancient , learned , and authentic writers , as has been abundantly made good by dr. hammond , dr. lightfoot and others , who have laboured on this subject . the males they received by baptism and circumcision ; the women , by baptism only , which includes a sufficient answer to a little cavil against the succeeding of baptism in the room of circumcision . that this is not a novel custom , which the iews have learnt from the christians , we may be satisfied by their inveterate hatred against them , and especially against their sacraments . besides , they themselves deduce this practice from the old testament , from iacob's commanding all his houshold to be clean , and change their garments , wherein were included the maid servants , those captives which his sons took from sechem , and others . * and the same custom it 's said they continue to this day , and receive proselytes by baptism , as well as by circumcision . as for the consequence , it seems unavoidable , unless the matter of fact could be disproved , on which it is grounded nay , it would hold firm , were it from circumcision only , which has been proved to succeed baptism . for if it was the custom of the iews , when they gathered proselytes out of all nations , to admit children among others by circumcision , tho' they could not actually signify their belief of the law , nor promise obedience to it ; then the apostles who were sent to make proselytes to christianity by baptism , could never think of excluding children , whom the iews before admitted , ( seeing the reason for their admission was the same in both cases , ) unless our saviour had expresly forbidden it . if it be asked wherefore infants are not as capable of receiving the lord's supper as of baptism , we answer , that the reason is plain , because the lord's supper is a confirming seal , baptism only the entring seal of the covenant , by which children may now be admitted into it , as they were of old by circumcision . but we may argue more strongly , that the apostles did admit children for proselytes by baptism , as well as we know they admitted women , tho' neither of them actually mentioned in their commission , because it was the custom of their country to do both , and neither was forbidden by our saviour : as if any of our ministers goes among the heathens , and converts them , he would certainly baptise infants , and give the other sacrament in both kinds to the adult , because such was the practice of those protestant churches whence he went. § xix . a fifth argument for the baptising of infants , is because it is very probable , if not positively certain , that the apostles themselves did baptise them . supposing those two instances of baptising women had not been recorded in the acts of the apostles , yet we might fairly have concluded , that when so many thousands , so many entire housholds were baptised , women were not excluded , especially when it was the known custom of the iews to admit them proselytes by baptism : and the same holds of children , nay , more strongly , on the account of circumcision : three thousand were baptised in one day by the apostles * , and it is likely five thousand in another † ; and can it rationally be supposed that there were no children among such vast numbers ? nay , does it not seem highly probable there might be many such there , some in their mothers arms , others in their hands , as is usual in such a publick concourse , especially when there were children present at the repetition of the law already mentioned ; and likewise at our saviour's preaching , who in his miraculous feast , is said to have sed five thousand men besides women and children * . again , the apostles baptised many families , or housholds ; nay , we hardly read of the master of a family who was made a convert , and baptised , but his whole family , as was before the custom among the iews , were converted , proselyted , and baptised together with him . thus the iaylor's houshold † , he and all his . the houshold of gaius , which was so large , that he is called the host of the whole church ‖ , of stephanus ; and crispus , the chief ruler of the synagogue , and all his house . can we , i say , suppose , that in all these housholds , which we read , were without exception , baptised , there should not be so much as one child or infant , when we may observe very few of our own little families , taking them one with another , that are wholly without children ? but what if besides all this we should find someting still more express for the baptising of children in the acts of the apostles ? in st. peter's sermon already mentioned , acts 2. 38. thus he exhorts , repent and be baptised every one of you , in the name of jesus christ for the remission of sins , &c. for the promise is to you , and to your children . the answer was indeed to those adult persons , who ask'd , what shall we do ? these he bids repent and be baptised ; but it reacht further than to those that made the question ; and tho' children could not actually repent , yet they might be baptised ; and there are two things in the words which shew they were here included . 1. because the apostle addresses himself to every one of them , and among every one , children must be contained . 2. they are expresly mentioned , the promise is to you , and to your children , without any exception , and to all that are afar off , even as many as the lord your god shall call . that is , all gentiles to whom the apostles or their successors should come to gather proselytes from among them . § xx. the last argument for baptising of infants , may be taken from the general practice of the christian church , in all places , and all ages since the first planting of christianity . for the truth whereof , we have unexceptionable evidence in antient writers . st. austin * , for the latin church , who flourished before the year four hundred , and origen † for the greek , who was born in the second century , and famous about the middle of the third , both affirming , not only that the universal church did then baptise infants , but likewise that they received this custom of baptising them from the apostlos themselves , as we know they also did the change of the sabbath , and other things of like nature , not clearly asserted in the scriptures . st. austin speaks of it in the most posicive expressions , proculdubio , says he , without doubt , it was delivered down from our lord and his apostles . st. cyprian is likewise clear for it , and a whole council with him , as appears in his epistle to fidus , and other places . so is athanasius , who flourished anno three hundred twenty six , and he founds infant-baptism on the same places which we still make use of to the same purpose , suffer little children to come unto me . now are your children holy , &c. st. chrysostom is of the same mind , and proves the necessity of children's baptism , from their being guilty of original sin. and even gregory nazianzen is for having them baptised in mere infancy , in case of danger , which he founds on the circumcision on the eighth day ; and tho' in no danger , he would not have it deferred till they were above three year old . tho' even this was a singular opinion of his , but such as does no service to the cause of the antipoedobaptists , since they are for baptising adult persons only . siricius bishop of rome , about the middle of the fourth century , was for the baptising of infants . so was st. ambrose . and to go higher , tho' tertullian seems to have been much of the same mind with nazianzen , as to the delaying their baptism , yet his very advice in this matter , fairly implys , that it was then the general custom to baptise infants . and he in other places affirms that of baptism , which is a sound argument for admitting infants to it , namely , that it is necessary to salvation , and that without it , none can enter into heaven . iustin martyr says , that the outward circumcision which was to be performed on the eighth day , was a type of the true circumcision ; that christians received this true spiritual circumcision by baptism , thro' god's mercy , we having need of it , because all born sinners , and that it was free for all persons to receive it * ; and therefore he must include infants as well as others . and to the same purpose , irenaeus bishop of lyons in france , who was partly cotemporary with iustin martyr , both of them flourishing near the middle of the second century ; for he mentions , infants , children , young and old , as born again unto god by christ : now 't is notorious , that by being born again , or regeneration , the fathers understand baptism , which is called in the scriptures also , as has been already observed , the laver of regeneration . nor is it any valid objection , that several in the primitive church did delay their baptism , and some of them to the hour of death ; since this proves more than the objectors would have it , who are not for delaying it till this time ; and besides they did this upon particular reasons † some because they thought all sins damnable which were committed after baptism ; others , because they were of opinion that baptism purg'd away all sin , original and actual ; and it may be more than either , because they were unwilling to leave their sins , and live a strict and an holy life ; but this no more shows the deferring of baptism to have been the received doctrine of the church , than it is the doctrine of the church of england , that people may without sin absent themselves from the other sacrament , because too many actually do it , and 't is to be feared for the same reason , namely , lest they should be obliged to forsake their sins , and lead a better life . but this , we affirm , that there is not one instance to be found in antiquity of any orthodox christian , who denied baptism to children , when brought to be baptised ; and believe we may be positive that not one of the fathers , or antient writers , for the first eight hundred years at least , ever held it unlawful . and that it has been the practice of all the regular churches ever since , is as clear and manifest , whereas we know that whenever the popish errors were brought into the church , they were neither early , nor universally received . for , not only our own ancestors when first converted to christianity , not only all our european churches , but the african too , formerly did , and still do baptise their children , both the coptis in egypt , and the abyssines in ethiopia ; as well as the churches of asia , and even those of st. thomas , who had for many ages , scarce any correspondence with our parts of the world. the matter of fact being thus cleared , we may reasonably conclude from it , that since infant-baptism has been generally received and practised by the church of god in all places and ages ; since we can track it up as high as those who lived in the purest ages of the church , and were almost cotemporaries with some of the apostles , ( for polycarp , who was irenaeus his master , lived in some part of the first century ) for these reasons we cannot think it unlawful , we must believe as st. austin says , that it was certainly handed down from christ and his apostles , and that as it has now continued without interruption in the church of god for near seventeen hundred years , so it will by god's grace continue therein , in like manner , to the end of the world. whereas on the contrary , it would follow that if infant-baprism were not true baptism , there has been yet no true church since our saviour , since there has been none which did not baptise infants ; no entire church which has thought it unlawful , though some private persons should have had private opinions . not even those of piedmont , though it is true , they often delaid baptism when they could not have it without the superstitious appendages of the romanists ; and if there were any sheltered amongst them who did wholly deny baptism to infants , they also denied baptism it self , and the other sacrament . i shall close this head , and the whole argument for infant-baptism , with this one remark ; that if there be no true church but that of the antipoedobaptists , that promise has never yet been fulfilled , that kings should be nursing fathers , and queens nursing mothers to the church ; for they never had but one king and queen of their opinion , and those they do not love to hear of : now , we are not to think that god has forgotten this promise for 1700 years together ; nor will they affirm it , there having been many excellent kings and princes . protectors of churches , which have baptised infants , and have been in their infancy themselves baptised ; whence it it follows , that infant-baptism is true baptism , and that tthose are true churches who use it if there ever yet were any since our saviour . § xxi . to sum up the evidence for infant-baptism : if outward baptism be generally , and in an ordinary way necessary to salvation ; if infants may be saved as well as others , and we ought to neglect no means to save them . if our saviour commands such to come , to be brought unto him , and did himself put his hands upon them , and bless them , and called them believers , and says , that of such is the kingdom of heaven , and was angry with those that would have kept them from him , and said , it was better for any to have a mill-stone tied about his neck and be cast into the sea , than to offend them ; and it be the greatest offence to keep them from baptism , which is the gate to the church , and so to heaven ; if the children even of one believing parent have holiness , federal holiness , by their parents charter , and may have the beginnings of real actual holiness wrought in them by the holy ghost , because they have had extraordinary gifts , and are therefore much more capable of the ordinary ; if they are capable of making a covenant , or having a covenant made for them by others , with privileges and obligations annexed ; if they have right to be members of a church ; if they were in the iewish church , and even in abraham's covenant , which was a covenant of faith , an evangelical covenant , and were never excluded by christ , who would rather give them new privileges , than lessen the old ; if supposing our saviour had designed that children should not be baptised , he must have expresly and formally excepted them from baptism , and have forbidden his apostles to baptise them , which otherwise they would certainly have done , because the iews did admit children to be proselytes by baptism , as well as grown persons ; and yet 't is not so much as pretended that he ever did thus forbid them ; nay , he commanded his apostles to make disciples out of all nations by baptism , as the iews did before them ; if it is highly probable , even from the letter of the sacred scripture , that the apostles did baptise children , because they frequently baptised whole housholds , and it would be strange if there should be no children among them ; and it was the way among the iews , to make proselytes of whole families , small and great together ; if the whole church of god , has in all places and ages , for almost seventeen hundred years together , baptised children , and continue it now , and were never opposed till the last century by some in germany , who were far from being of the best characters , and if they were in the right , and we mistaken , it would follow , that there has been no true church since our saviour and his apostles , and that all the old fathers , and bishops , and our first protestant reformers , and martyrs were either deceived themselves , after their most diligent search for the truth , or else did delude wilfully , and deceive others : lastly , if there are so many high and inestimable benefits conferred in baptism , no less than washing away the damning guilt of original sin , and weakning the power of it , by the application of our saviour's merits , the engrafting us into christ , by making us members of his church , and thereby giving us a right to all the graces and promises of the gospel , the beginning of regeneration , the solemn early sacramental dedication of us to the service of the blessed trinity , all which infants are capable of , as well as grown persons : if all this be true , as i hope i have made it out from the word of god , from good reason , and from the iudgment and practice of the universal church ; then surely it follows , that infants may be baptised , that they ought to be baptised , that our church does well in baptising them , that the universal church has done well in baptising them ; that those do extremely ill who neglect it , that those are dangerously mistaken who forsake the church , because she continues in the true faith , doctrine and practice of the apostles , and yet deny not to communicate with those who hold dangerous and damnable heresies , who some of them deny the lord that bought them , by denying the divinity of our saviour , who many of them believe , affirm , and too many teach , that the soul sleeps till the resurrection : as on the other side , it will follow , that those are in a safe and happy condition , who lead a holy life , and continue in the fellowship of the regular established church of this nation , a sound member of the universal church of christ ; and therefore , tho' some may leave it , tho' many live unworthy of it , yet we are assured christ will not forsake his own , he will not forget his promises , it is founded on the rock of ages , and we trust , the gates of hell shall never prevail against it . § xxii . having thus established the truth in controversie , i come to answer those objections which are commonly brought against it , tho' indeed they may be all , or most of them easily answered from what has been already said , and an honest , and well meaning christian , may be well established in the faith , and yet not fit for doubtful disputations , which are to be left to those who have more learning , time and ability to manage them . § xxiii . i think their main objection , and which they most frequently make use of , is drawn from the mistaken interpretation and application of our saviour's words to his disciples , in the 28 of st. matthew and 19. go and teach all nations , baptising them in the name of the father , &c. here , say they , teaching is put before baptising whence they argue that all persons ought to be taught before they are baptised , and that since infants are uncapable of being taught , they are also uncapable of baptism in answer , 1. the order of words is no certain rule for the order of things , either in common speech , or in scripture : we usually say , a man was bred and born in such a place ( and the latins accordingly , nutrit , peperitque ) by a common figure : and many instances of the same nature might be given from the scripture , which as the rabbies tell us , speaks with the tongue of the sons of men. instances we have of this in the first of st. mark , v. 4. iohn did baptise in the wilderness , and preach the baptism of repentance . again , v. 5. they were baptised of him in iordan , confessing their sins . now either the order of words in scripture , does not always infer the same order of things , or else it follows that st. iohn did baptise before he preached , and before his hearers confession and repentance . again , it is said in st. mark 1. 15. repent and believe the gospel . but repentance does not always go before faith , for faith rather in order of time as well as of nature , precedes repentance , because the belief of the promises , and threatnings of the gospel , is that which induces sinners to repent . last of all ; the place is certainly mistranslated . for whereas we read , go and teach all nations , baptising them . and again , teaching them to observe all things , &c. which makes a plain tautology , or improper and undecent repetition of the same word in the same sense ; it ought to be render'd , go and make disciples of all nations by baptising them . this is plain from the very construction of the words . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must agree with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , included in the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; but if it had only been teach or preach to all nations , baptising them , it might have agreed with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and must have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , now that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to proselyte , or make proselytes , disciple , or make disciples , has been sufficiently proved by learned men who have wrote on this controversie * ; the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the same signification , being here used by the syriack , but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the 20 v. which answers the greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , truly rendered teaching . but that children are capable of being made proselytes , has been already proved , as they are of being further taught , when they are by baptism entred into the school of christ. § xxiv . their next objection is taken from those expressions in scripture , repent and be baptised ; believe and be baptised . he that believes and is baptised shall be saved , and the like ; whence they argue , as before , that faith and repentance are to go before baptism . in answer ; as to the order of the words , we have already proved that there is nothing in it , tho' it is not denied , but that where a person is capable of making an actual declaration of faith and repentance , he is obliged to do it before baptism . and such were those adult , or grown persons to whom the gospel was at first preached , as oral profession was required by the iews of adult proselytes ; and the same does our church require in the most solemn manner of those who are baptised when of riper age. but neither god or man require more of any than they are capable of performing : nor is therefore such an actual personal declaration of their faith and repentance required of infants . repentance , indeed , they need none , for any actual sin ; faith they may have in principle , tho' they cannot outwardly express it . this is therefore done by the church in their names , by the intervention of sureties , who may lawfully and usefully stipulate for them , and they remain obliged by such a stipulation , parents being naturally , these voluntarily bound to see to the pious education of such children , towards which they cannot have too many helps : and would all who have undertaken this solemn and weighty charge , be but truly careful to perform it , which without grievous sin , they cannot neglect , would they do what they promised for them , which surely is not impossible or very difficult to be done ; would they call upon these children to hear sermons , see that they learned their catechism , and do their best to have them brought up in the fear of god and fitted for confirmation ; and brought unto it , when of sufficient age and understanding , there to discharge their sureties , and to take the baptismal vow upon themselves , in order to receive the other sacrament , we should soon see another face of christianity among us , and i believe , few things would go further in silencing the objections which are brought either against baptising infants , or against our peculiar form of baptism . § xxv . another objection against infant-baptism is , that there is no express command for it in scripture ; one positive text , say they , would end all the dispute . on which they argue farther , that god was angry with his own people because they did that , which , says he , i commanded them not , neither came it not into my heart ; and the like in other places . ier. 7. 31. in answer , as to what they so often affirm , that one positive text for infant-baptism would end the controversie , we have great reason to question the truth of it ; for it is as positively commanded in the new testament ( tho' were it only in the old , and not a part of the ceremonial or political law , none but manichees would deny it , or a fair consequence from it ) it is , i say , as positively commanded , that christians should teach and admonish . one another in psalms and hymns , and spiritual songs , singing to the lord with grace in their hearts , ephes. 5. 14. as it is to honour our father and mother : but yet , these persons absolutely refuse to do it , and they not only object against our way of singing , but they are against any outward singing at all , and never practise it in religious worship but are angry with us , and with some few of their own , who still keep up that most heavenly part of god's service * . so strange a power has an inveterate prejudice , which will neither yield to the practice of all the churches of god , nor to plain scripture , experience or reason . but to let that pass , as to their requiring an express command for infant-baptism , we answer , it is unreasonable to ask it , when they themselves do practise some things for which there is neither command , nor so much as any clear example in the holy scripture ; as for instance , the change of the sabbath ; the admitting women to the lord's supper , and even to baptism , for which last , they have no express command , and , i think , but one example . for baptism , they say that women are included under all nations , and we say the same of children , but neither are expresly named . as for admitting women to the lord's supper , we are not sure from express words of scripture , that ever any woman did receive it . they have in vain attempted to bring one express text for it , tho' there is no more doubt that they did receive , than that the apostles did baptise infants . nor can they evince any example of womens receiving from the first and second chapters of the acts , where it is said , that the apostles continued in prayer and supplication with the women ; and afterwards , ' that those that believed continued daily with one accord in the temple , and breaking bread from house to house . for that place where the women are expresly mentioned relates only to prayer and supplication , not to the lord's supper ; and for the latter place , where those that believed are said to be together , breaking bread , it s all along spoken of men in the original * ; as st. peter when he preach'd that sermon which converted so many thousands , addressed himself to the men only , men of israel , ver . 22. and men and brethren , ver . 29. and if women and sisters were included under men and brethren , may not we as well argue that some of the twelve apostles were women , because those who were convinced by st. peter's sermon , said to him and to the rest of the apostles , men and brethren what shall we do ? ver . 37. nor is there any more express command for admitting women to the communion , than there is example . the place that is pleaded for it comes short of proof ; let a man examin himself , and so let him eat of that bread * . for tho' the word men does in the original include both sexes , yet what follows , binds it to the masculine only , the word himself , being of the masculine gender † . since then they admit women to the communion without any express command or example , but only by consequences from scripture , they can never show any reason why infants should not be admitted to baptism , when there are so many scriptures which , as has been proved , do by fair consequence , show they have a right unto it , and are capable of it . as for those places wherein god reproves his people for doing what he never commanded them , it is evident that it is only a way of speech common to the hebrews , which signifies his express forbidding them to do such things , particularly that in ieremy , as what goes before makes fully evident . they have built the high places of tophet , to burn their sons and their daughters in the fire , which i commanded them not . now god had expresly forbidden them to do this , and that on pain of death * but surely , there is a difference between the iews offering their sons and daughters to devils , and christians offering theirs to god , which even those do , who will not baptise them , tho' they have no more express command for it , than we have for their baptism , or than they themselves for admitting women to the communion . § xxvi . having thus given a short account of the nature of baptism , laid down the grounds of the churches practice in baptising infants , and given , i hope , a satisfactory answer to the most plausible objections against this practice , i shall conclude this small treatise with an earnest request to all those who were baptised in their infancy , that they would always remember the vows of god that are upon them , and evidence the same by their care , to fulfil what they have so solemnly promised ; to renounce the devil , the world , and the flesh , and stedfastly believe god's word , and obediently keep his commandments . that they would continue stedfastly in the doctrine and fellowship which is so agreeable to the apostolical practice , and to the word of god. and lastly , that they would by no means forget to pray earnestly for their mistaken brethren , that god would please to bring into the way of truth , all such as have erred and are deceived . that he would take away all pride , uncharitableness , prejudice and blindness , and whatever may hinder godly union and concord . that as we have but one lord , and one faith , so we may have but one baptism , that so we may come in the unity of the faith , and the knowledge of the son of god , to true christian perfection , to the measure and stature of the fulness of christ. to whom with the father and holy ghost , three and one , be glory in the church throughout all ages . amen! amen! the great hallel or paschal hymn , which was sung by the jews at the passover , and by our saviour and his apostles at the institution of the lord's supper , consisting of psalms 113 , 114 , 115 , 116 , 117 , 118. the two former were sung towards the beginning of the feast , the rest at the end of it * . the first of these psalms ( the 113. ) is still used by the tigurine churches at the communion † . and any of them , as they are here turned into metre , may be sung , either in private , or by a family , before or after sacrament . psalm cxiii . the same tune with that in the old version . 1. ye priests of god , whose happy days are spent in your creators praise , still more and more his fame express ! ye pious worshippers , proclaim , with shouts of joy his holy name , nor satisfy'd with praising , bless ! 2. 3. let god's high praises ay resound , beyond old times too scanty bound , and thro' eternal ages pierce ; from where the sun first gilds the streams , to where he sets with purple beams , thro' all the outstretcht universe . 4. the various tribes of earth obey god's awful and imperial sway ; nor earth his boundless power confines : above the sun's all-cheering light , above the stars , and far more bright his pure essential glory shines . 5. 6. what mortal , form'd of dust and clay , what idol , even more weak than they , can with the god of heav'n compare ! pure angels round his glorious throne he stoops to view , nor those alone , even earth born men his goodness share . 7. 8. the poor he raises from the dust , the needy if on him they trust from sordid want and shame he 'll raise ; that they with mighty princes plac'd with wealth , and power , and honor grac'd may sing aloud their saviour's praise . 9. the barren womb , whose hopes were past his boundless power unseals at last , and saves her memory and fame : he fills the house with hopeful boys who their glad mother's heart rejoyce ; o therefore praise his holy name . psam cxiv . like the cxlviii . 1. 2. when ransom'd israel came from faithless egypt's bands the house of iacob's name from hostile foreign lands ; iudah alone god's holy place , and israel's grace was his bright throne . 3. 4. amaz'd old ocean saw , and to its chambers fled , while iordan's streams withdraw , to seek their distant head : tall mountains bound like jocund rams , the hills like lambs skipt lightly round . 5. 6. what ail'd thee , o thou sea to leave thy antient bed ? why did old iordan flee and seek its distant head ? ye mountains why leapt ye like rams while hills like lambs skipt lightly by ? 7. 8. all natures utmost bound the god of iacob own ! where sea or land is found fall trembling at his throne ; at whose command , hard rocks distill a crystal rill , and drench the sand. psalm cxv . like the c. 1. not unto us ! we all disclaim : glory alone to god's blest name ! whose truth shall stand for ever fast , whose love to endless ages last . 2. why shou'd th' insulting heathens pride , our hopes alike and him deride ? where is your god , why shou'd they cry ye hebrew slaves ! o saviour , why ? 3. blasphemers know he reigns above , and soon will your vain hopes remove : he all events disposes still , and all obey his sovereign will. 4. not so the gods to whom they pray , of silver and of gold are they : to whom in vain their vows are paid , adoring what their hands have made . 5. tho' mouths they have , yet all their art can neither breath nor speech impart : nor can they turn their useless eyes on those who kneel and sacrifice . 6. tho' loud their slaves for succour cry , they neither hear nor make reply ; nor can their nostrils ought receive , tho' they rich clouds of incense give . 7. 8. the bolts they wield they cannot throw , their feet can neither move nor go : with neither breath nor sense , nor more who them erect , and them adore . 9. the rock of israel is not so in whom we trust , and whom we know ; still trust his watchful providence who is our help and strong defence . 10. ye priests of god who daily bring incense and praise to heav'ns high king , o trust in that almighty friend who still will help and still defend . 11. 12. he 'll such whose hope on him is staid against all fears and dangers aid : still he 'll his love on israel place , still smile on aaron's sacred race . 12. those who from regions wide away their vows at his high altar pay , in vain they shall not thither come , but go with blessings loaden home . 14. their pious children too shall share , th' almighty's kindness and his care ; whose wondrous bounty shall extend to future days , and know no end . 15. o happy israel ! who partake his blessings who the world did make : 16. who o're the heavens triumphant rides , and earth's wide globe to man divides . 17. 18. the silent dead no praises give , but we who by his favour live , while we have breath will offerings bring , and grateful hallelujahs sing . psalm cxvi . like the xcv . 1. o god , who when i did complain did all my griefs remove ; o saviour ! do not now disdain my humble praise and love ! 2. since thou a gentle ear didst give and hear me when i pray'd , i 'll call upon thee while i live and never doubt thine aid . 3. pale death with all its ghastly train my soul encompast round ; anguish , and wo , and hellish pain , too soon , alas ! i found . 4. then to the lord of life i pray'd , and did for succour flee : o save in my distress , i said , the soul that trusts in thee ! 5. 6. how good and just ! how large his grace ! how easie to forgive ! the simple he delights to raise , and by his love i live . 7. then , o my soul , be still , nor more with anxious thoughts distrest ! god's bounteous love does thee restore , to wonted ease and rest . 8. 9. my eyes no longer drown'd in tears , my feet from stumbling free , redeem'd from death and deadly fears , o lord , i 'll live to thee . 10. when nearest press'd , i still believ'd , 11. still glori'd in thy aid ; tho' when by faithless men deceiv'd all , all are false i said . 12. to him what offerings shall i make , whence my salvation came ? the cup of blessing * now i 'll take , 13. and call upon his name . 14. those vows which in my greatest straits unto the lord i made , shall now be at his temple gates , before his people paid . 15. that life which thou , o lord , didst save , from raging tyrants free , 16. that ransom'd life thy bounty gave , i dedicate to thee . 17. my heart and voice at once i 'll raise , thy goodness to proclaim : with loud and grateful songs * of praise , i 'll call upon thy name . 18. yes , all those vows which in my straits , unto the lord i made ; shall now be at his temple gates , before his people paid . 19. his priests shall mix their hymns with mine , his goodness to record ; and all ierusalem shall joyn , with me to praise the lord. psalm cxvii . 1. ye nations who the globe divide , ye numerous people scatter'd wide , to god your grateful voices raise . 2. to all his boundless mercy shown , his truth to endless ages known , require our endless laud and praise . doxology . to him who reigns enthron'd on high , to his dear son who deign'd to die . our guilt and errors to remove : to that bless'd spirit who grace imparts , and rules in all believing hearts , be endless glory , praise and love. psalm cxviii . 1. glad hymns and songs of praise rehearse , to th'maker of the universe , whose goodness does so far extend , whose wondrous mercy knows no end. 2. let israel , now no more oppress'd , with quiet and with plenty bless'd , praise him who all their bliss did send whose wondrous mercy knows no end. 3. let aaron's sons who round his throne , in sacred hymns his goodness own ; while his bless'd service they attend , confess his mercy knows no end. 4. let all who with religious fear , approach his gates , and every year , with gifts fair sion's hill ascend , confess his mercy knows no end. 5. with deep distress encompast round , to him i cry'd , and succour found ; he me from exile did retrieve , and safe , and free as air i live . 6. he 's on my side , and i 'll despise , 7. th' efforts of all my enemies ; 8. on him 't is safer to rely , 9. than princes who may fail or die . 10. tho' troops of foes besieg'd me round , 11. as angry insects swarming sound , 12. their short liv'd mischief i can scorn , noise without strength , like fire in thorn. 13. at once they charg'd and prest me all , yet staid by god , i could not fall . 14. my saviour he , to whom belongs , the tribute of my grateful songs . 15. nor shall my single thanks be paid , lend me , ye saints ! o lend your aid ; let health and joy be spread around , with praise let your glad gates resound . 16. god's own right hand has wonders wrought , and conquer'd those against him fought . 17. he smiles , and grants me happier days , and here i now my saviour praise . 18. heavy his angry strokes did fall , but ah ! i well deserv'd 'em all : yet in the confines of despair and death , he found and sav'd me there . 19. now to his holy house return'd , who late a helpless exile mourn'd thro' th' everlasting gates i 'll go , and pay him part of what i owe. 20. 21. a pious crowd i 'll with me bring , and with glad heart my saviour sing : 22. that stone the builders once displac'd , now to the corner's head is rais'd . 23. god's hand the great event has wrought , wondrous and passing human thought ; 24. this is the day the lord has made , therein let all our vows be paid . 25. still hear and save ! o still defend , and heavenly joy and comfort send . 26. blessed be he who'll blessings bring , pardon and grace from heav'ns high king. we who from his high altar bless , will for his people ask success ; 27. he from the confines of despair , has rais'd us to the lightsome air. let the crown'd victims haste away , and thousands after thousands slay : wash the broad courts with sacred gore , till bashan's fields can send no more . 28. and what thou valuest far above , thee , o my god! i 'll praise and love ; 29. whose goodness does so far extend , whose wondrous mercy knows no end. finis . books printed for , and sold by charles harper at the flower-de-luce over-against st. dunstan's church in fleetstreet . the life of our blessed lord and saviour jesus christ. an heroic poem : dedicated to her most sacred majesty , in ten books . attempted by samuel wesley , m. a. each book illustrated by necessary notes , explaining all the more difficult matters in the whole history : also a prefatory discourse concerning heroic poetry . the second edition revised by the author , and improved with the addition of a large map of the holy land ; and a table of the principal matters ; with sixty copper-plates , by the celebrated hand of w. faithorn . folio . linguae rom. dict. luculentum novum . a new dictionary in five alphabets . representing first , the english words and phrases before the latin. second , the latin classic before the english. third , the latin proper names of persons , countries , &c. fourth , the latin barbarous . fifth , the law-latin . the whole compleated and improved from the several works of stephens , cooper , gouldman , holyoke , dr littleton ; a large manuscript in three volumes of mr. iohn milton , &c. in the use of all which for greater exactness , recourse has always been had to the authors themselves . cole's dictionary in octavo , eng. lat. and lat. and eng. the pantheon ; representing the fabulous histories of the heathen gods , and most illustrious heroes , in a short , plain and familiar method , by way of dialogue . written by f. pomey . for the use of schools . the second edition ; wherein the whole translation is revised and much amended , and the work is illustrated and adorned with elegant copper-cuts of the several deities , &c. the lives of the roman emperors from demitian , where suetonius ends , to constantine the great . containing those of nerva and trajan from dion cassius : a translation of the six writers of the augustean history . and those of dioclesian and his associates , from eusebius and others , with the heads of the emperors in copper-plates ; dedicated to his most sacred majesty . in two volumes . by iohn bernard , a. m. english examples to lily's grammar rules for children's latin exercises , with an explanation to each rule . for the use of eton school . gratii falisci cynegeticon , cum poematio cognomine m. a. olympii nemesiani carthaginensis ; notis perpetuis variisque lectionibus adernavit tho. johnson , m. a. accedunt hier. fracastorii alcon . carmen pastoritium : jo. caii de canibus libellus . ut & opusculum vetus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dict . seu de cura canum incerto auctore . notes, typically marginal, from the original text notes for div a65465-e360 iob xii . 3. notes for div a65465-e2130 * the word sacrament is often used in the fathers for the whole christian religion . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , macto : & facio , is used in the same sense . * homily of the sacrament , part 1. we must take heed lest of the memory it be made a sacrifice , exactly as eusebius , who says our saviour left us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * st. luk. 22. 19. 1 cor. 11. 24 , 25. * buxtorf . synag . cap. 13. p. 302. de paschat celebrando . fagius in exod. 12. * buxtorf . ubi supra . * lightfoot , vol. ii. p. 260. † buxtorf . p. 296. * st. mat. 26. 28. st. luk. 22. 20. † heb. 9. 20. exod. 24. 8. * buxtorf . ubi supr . patrick in 113 psalm . † lightfoot , vol. ii. p. 354. ‖ lightfoot . * tertull. apol. cap. 39. p. 106. edit . cantab. † exod. 12. 14. ver. 27. ‖ exod. 12. 3. * exod. 13. 8. lxx. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * st. ioh. 1. 29. † 1 st. pet. 1. 18 , 19. ‖ 1 cor. 5. 7. vid. cudworth , and discourse of the holy eucharist , p. 6. * dickenson in delphi phoeniciss . p. 169. and dr. spencer de sacrificiis , thinks that noah was called ogyges , from ogh , which signifies panis subcineritius , bread baked under the embers , and offered in sacrifice . p. 659. † exod. 29. 40. levit. 2. 3. * vid. mede of christian sacrifice , p. 359. * vid. preface to discourse of the eucharist . * eoquem tam amentem esse putas , qui illud quo vescatur credat deum esse ? tully de natura deorum . † rubrick after communion . ‖ st. mat. 26. 11. * st. mat. 28. 20. † 1 cor. 11. 26 , 27 , 28. ‖ vide supra . * lutherans , calvin , beza , assemb . catechism , great and less ; cranmer , ridley ; communion service english , tigur . liturg. &c. * 1 cor. 10. 16. * st. mat. 28. 20. * ephes. 5. 32. † 1 cor. 15. 22. ‖ see the excellent discourse of these two covenants in the preface to the whole duty of man. * gen. 22. 18. * heb. 9. 12. 10. 10. † st. mark 16. 16. ‖ acts 3. 19 , 25 , 26. * gal. 3. 17. † gen. 26. 30. * 1 cor. 7. 8. † 1 cor. 10. 21. ‖ eph. 5. 4. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 † 1 cor. 11. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so st. luke 22. 19. ‖ st. mat. 26. 26. * st. iohn 13. 35. ‖ 1 cor. 10. 16 , 17. † pliny , ad confaederandam disciplinam coetus chrianorum . * vid. tertul. apol . c. 39. p. 105. * rom. 4. 11. galat. 3. 14. * exod. 20. 24. † thus ignatius in epist. ad ephes. if the prayer of one or two be of so great force , that it brings christ among them ; how much more will the unanimous prayers of the bishop and the whole church ascending to god , prevail with him to grant all they desire ? † see the exhortation , lest after the taking of the holy sacrament , the devil enter into you , as he entred into judas . * st. luke 22. 19. * 1 st. iohn 1. 3. * numb . 9. 14. * 1 cor. 10. 17. chap. 11. v. 20. * acts 2. 42. † vid. mede of the christian sacrifice . ‖ can. ix . * 1 thess. 4. 15. † 1 cor. 11. 23. * answer to snake in grass , p. 113. naylor's love to the lost , p. 77. * vide supra . † 1 cor. ii. 23. * answer to snake , &c. p. 114. † naylor . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . vid. patrick , p. 8. † patrick , which he gathers from tertull. in his coron . milit. cap. 3. * mede of the christian sacrifice . † malac. 1. 11. * ludolphus his hist. of ethiop . lib. 3 p. 298 , 299. * mr. jeans and dr. casaubon , in the bp. of derry's admonit . lightfoot , vol. 2. p. 1127. * vid. rubrick after communion . parag. 1 , 2 , 3 , 4. * act. 22. 16. * lightfoot . * arch-bishop tillotson of frequent communion , fol. edit . p. 283 , 284. * rubrick after communion service . † tigurin liturgy , p. 139. * baxter ' s christian directory , part 2. pag. 3. * baxter ubi supra . * vid. discourse of baptism . * bp. hopkins , bp. andrews , w. d. of man , &c. * deut. 4. 15. * psal. 139. 20. † levit. 5. 1. * so st. athanasius , st. chrysost. bede , many old councils , in england and other places , our book of homilies , mr. hooker , archbishop usher , bishop stillingfleet , bp. patrick , bp. hopkins , &c. * bishop sanderson's cases of conscience . † gen. 38. 9. * act. 7. 59. * exhortation at the time of the celebration . * see the excellent devotions added to the whole duty of man , or those in the christian sacrifice . * marquis de renti , father paul the venetian , &c. * vide bede's ecclesiastical history . * 1 thess. 5. 16. note , that this sheet is to be plac'd after page 186. notes for div a65465-e58380 * see his life , p. 149 , 155 , 158 , 159. notes for div a65465-e61590 * st. iohn 4. 1. † st. matt. 28. 19. see below of the right translation of the words . ‖ rom. 4. 11. * lightfoot , grotius , &c. ammian . epictet . * 1 st. pet. 3. 20 , 21. † acts 10. 42. 19. 5. * st. iohn 3. 23. † st. matt. 3. 5. ‖ acts 8. 38 , 39. * 1 cor. 10. 2. † exod. 14. 28. 15. 10. ‖ psal. 68. 9. * st. mark 10. 38. * st. mark 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . † st. luke 11. 39. ‖ hesychius , stephanus , scapula . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . lavo to wash . so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . lavatio , ablutio . washing , which may be done without dipping . * tit. 3. 5. † st. iohn 13. 10. ‖ acts 16. 33. * acts 10. 48. * acts 2. 41. 4. 5. † 2 kings 20. 20. fuller says , there were no water-mills in jerusalem , because no streams large enough to drive them . pisgah sigh't . lib. 3. p. 329. * vid. rubrick in publick baptism . † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ dr. lightfoot's appendix to his life . vol. 11. p. 16. * i believe they had it from orpheus , as he from the phoenicians , and they perhaps from jacob. † psal. 51. 5. ephes. 2. 1 , 3. iob 14. 4. and 25. 4. 1 cor. 15. 22. rom. 5. 10 , 12. rom. 3. 10 , 23. * rom. 5. 13 , 14. † gal. 3. 22. rom. 11. 32. * rom. 5. 18. † rev. 1. 5. ‖ ephes. 5. 25 , 26. * first exhortation before baptism . † ministers certifying after private baptism . ‖ prayer immediately before baptism . * st. cyprian , theophylact. lactant . greg. naz. origen , st. august . st. ambrose , st. ierom , &c. † psal. 109. 11. * gen. 17. 7 , 8. † § 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stipulatio , luther , beza , grotius , &c. * gal. 3. 27. † 1 cor. 12. 13. ‖ ephes. 4. 12. * thanksgiving after baptism . † thanksgiving after baptism , and collect for sunday after christmas . ‖ st. iohn 3. 5. * st. iohn 3. 6. † st. matt. 3. 16. * 1 cor. 6. 11. † rom. 8. 17. ‖ rev. 4. 6. * acts 2. 38. * rom. 6. 3 , 4. tit. 3. 8. † office of baptism , exhortation at the end. * galat. 5. 3. † acts 22. 16. ‖ acts 2. 38. * acts 10. 47. * acts 1. 11. * st. matt. 28. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * 1 st. pet. 1. 23. * ezek. 9. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the same word that is used in those antient constitutions ascrib'd to the apostles . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . baptise your infants . † galat. 3. 15. * gal. 3. 15. † heb. 11. 8 , 17. ‖ gen. 17. 8. * gen. 22. 18. gal. 3. 16. † gal. 3. 8. * gen. 17. 7. gal. 3. 7. † gal. 3. 17. ‖ gen. 17. 8. * acts 7. 5. heb. 11. 10 , 14 , 16. * gal. 3. 7. rom. 4. 13. † acts 7. 8. * col. 2. 11. 12 , 13. † the fathers are unanimous that this is the meaning of the scripture now quoted . * 1 cor. 7. 14. * gen. 24. 24. 25. 2. * acts 2. 41. † acts 4. 4. * st. matt. 14. 21. † acts 16. 33. ‖ rom. 16. 23. * st. august . de genesi ad literam . lib. x. cap. 23. † origen on the 6th . of the rom. * iust. mart. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . † see this elaborately handled by mr. walker in his excellent treatise of infant-baptism . * this is now owned by the antipedobaptists themselves , for dr. russel in the late dispute at gosport , renders the word , disciple , or make disciples . * see grantham's works , and axe to the root . * see this matter fully clear'd in mr. walker's appendix to his discourse of infant-baptism . * 1 cor. 11. 28. † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * lev. 18. 21 , 29. and deut. 13. per tot . * lightfoot ' s vol. ii. pag. 258 , 260. † tigurine liturgy , p. 116. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a practical discourse concerning vows with a special reference to baptism and the lord's supper / by edmund calamy. calamy, edmund, 1671-1732. 1697 approx. 397 kb of xml-encoded text transcribed from 160 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-08 (eebo-tcp phase 1). a32091 wing c274 estc r6151 12250124 ocm 12250124 57068 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a32091) transcribed from: (early english books online ; image set 57068) images scanned from microfilm: (early english books, 1641-1700 ; 910:17) a practical discourse concerning vows with a special reference to baptism and the lord's supper / by edmund calamy. calamy, edmund, 1671-1732. [8], 310 p. printed by geo. larkin, and are to be sold by john lawrence ..., london : 1697. reproduction of original in union theological seminary library, new york. table of contents: p. [7]-[8] created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng vows. baptism. lord's supper. 2003-11 tcp assigned for keying and markup 2003-12 apex covantage keyed and coded from proquest page images 2004-05 tonya howe sampled and proofread 2004-05 tonya howe text and markup reviewed and edited 2004-07 pfs batch review (qc) and xml conversion a practical discourse concerning vows : with a special reference to baptism and the lord's supper . by edmund calamy . london : printed by geo. larkin jun. and are to be sold by iohn lawrence , at the angel in the poultrey . 1697. to those who are under the pastoral care of the reverend mr. daniel williams . hoxton , may 24. 1697. my dear friends , what i here put into your hands , is your own already . to you was the substance of the ensuing discourse deliver'd from the pulpit ; and 't was your request that put me upon preparing it for the press . i am glad to understand that i did not wholly lose my labour , while i so many sacrament days successively entertain'd you on this subject : and am not without hope that what you have found beneficial , may be profitable to some others also . i expect to pass under a variety of censures , but so the great end of my ministry be but furthered , i can easily over-look them . it hath been my earnest endeavour ever since i have been with you , to promote serious , practical , christianity , among you , without attempting to draw you to , or fix you in , any particular sect , party , or interest whatever . i heartily rejoyce to find a catholick spirit prevail so much among you , the general want whereof , all who are truly concern'd for the honour of religion , find so much cause to lament . i highly esteem and honour you , on the account of your inviolable respect , and firm adherence to your reverend pastor , in the midst of all those storms the great enemy of souls hath rais'd against him , in order to the diminishing his usefulness : your steadiness in so violent a tempest as he not long since past through , which plainly had its rise from beneath , was god's great mercy , the devil's disappointment , your pastors support , and your glory . i heartily thank you for all the testimonies of respect and kindness , i have receiv'd from you , since i have been spending my pains amongst you . i bless the lord that he hath made any use of me , to promote your knowledge , faith , of holiness : and i desire he may have all the glory of any good wherein i may have been instrumental . i beseech you , my dear friends , to go on more and more to adorn your christian profession : let your tempers and lives shew to whom you belong : this will be the way to honour god , to strengthen the hands , and chear the hearts of your ministers , and you 'll reap the fruit in due time . go on to shun extreams , and you 'll avoid the dangers that attend them . place as little of your religion as is possible in separation . be always ready to receive light in divine things ; and never think your selves past improvements . love all that love god and goodness , how much soever they differ from you . as far as you are able , speak well of those who speak ill of you ; and return not railing for railing : but do what in you lies to live peaceably with all men. beware of more serpentine subtilty than a dove-like innocence can temper . be strictly just in all your dealings ; circumspect in your walk , temperate in all things ; and let your moderation be known unto all men ; for the lord is at hand . let it be your endeavour to get well surnish'd minds , warm hearts , governable spirits , tender consciences , and heavenly affections , and your stability and fruitfulness will be signal . often reflect on the strength and sacredness of the divine vows you are under , which the ensuing treatise is design'd to help you rightly to understand and improve : and take care to live faithfully up to them , if you have any regard to the favour of god , the honour of christ , your own present peace , or future happiness . and now , brethren , i commend you to god , and the word of his grace : i leave the success of my endeavours to him who led me into these meditations ; and make it my request to you , that when you are most serious and fervent at the throne of grace , you would not be unmindful of your affectionate soul-servant , edm. calamy . the reader is desired before he proceeds to the perusal of the ensuing treatise , to correct the following errata with his pen. pag. 9. lin . 12. blot out more an , and read , no intimation . p. 13. last line , for a put the sense . p. 147. l. 5. in without dele out . p. 149. l. 2. between in and service add his . p. 165. l. 22. change to into so . p. 198. l. 2. change curbs into rubs . p. 213. l. 27. for decreases r. encreases . p. 216. l. 24 , 25. put god into the place of stop , and stop into the place of god. there are some few other literal mistakes and faults in pointing , which must be charged on the haste of the press ; which need not be particularly mentioned , because the sense and connexion sufficiently corrects them . the contents . the introduction . page 1. chap. i. certain preliminary observations concerning the nature and kinds of divine vows . p. 4. chap. ii. of the general vow whereby all that we are and have , is sincerely devoted to god as our absolute owner and proprietor . p. 14. chap. iii. of sacramental vows . p. 20. chap. iv. of the baptismal vow . the sum of it in form , as made by persons baptiz'd when adult . p. 36. chap. v. of the baptismal vow as to those baptiz'd in infancy . an account of the different concern of parents and children in it ; and a distinct address to each concerning the duty resulting from it . p. 48. chap. vi. certain useful observations about the consequence of keeping or breaking the baptismal vow : and of the recognition of it , as necessary to a regular admission to the lords table . p. 73. chap. vii . of the lords supper . that it is a faederal ordinance , implying a covenant transaction between god and us ; and supposing a renewal of solemn vows to be the lords . p. 94. chap. viii . of an express renewal of our christian vows every time we go to the holy communion : and directions about the right management of it . p. 190. chap. ix . of the nature , sacredness , and strength of the obligation which lies on all those to lead an holy life , who often repeat sacramental vows . p. 137. chap. x. of the dreadful case which all those are in , who heap vows upon vows ; without any serious sense of their force , and without any real hearty endeavours to answer and pay them . p. 151. chap. xi . of the great happiness of all those who are serious in making and renewing their sacramental vows , and sincere in keeping them . p. 174. chap. xii . of the difficulty of living up to our sacred vows , with that exactness that we ought : with the solution of some common cases relating thereto . p. 192. chap. xiii . directions that may help us to live more correspondently to our many solemn sacramental vows . p. 214. chap. xiv . sundry serious considerations , to enforce the sense of our vows upon us , and engage us to pay them . p. 233. chap. xv. the temper and carriage of a soul that is rightly sensible of the force and sacredness of sacramental vows , briefly exemplif●…d p. 254. chap. xvi . of particular vows . how they must be limited that they may be warrant able ; and how far and in what cases they may be dispens'd with . p. 273. chap. xvii . of vows made in a time of sic●…ness , distress , or danger ; and the sense of them that should be afterwards retain'd . p. 290. a practical discourse concerning vows . psalm lvi . 12. thy vows are upon me , o god. the introduction . whoever is conversant in david's psalms , will find him frequently making vows , and careful in paying them . when these words dropt from him , he was just deliver'd out of a pressing danger among the philistines , with whom he took shelter from the rage of king saul , who unweariedly pursu'd him ; but he soon found , that the remembrance of his past atchievments to their damage was still so fresh amongst them , and they so exasperated thereupon , that his life was in constant danger . in his distress he flies to god his wonted refuge , and sends up earnest addresses to him , vowing if he would open a way for his deliverance out of these new straits , he would shew his grateful sense of so signal a mercy , by the exactness and accuracy of his future obedience . god hears and succours him , and works out an escape for him ; and he thereupon gratefully looks back , endeavours to renew the sense of his former obligation to his great delive●…er , and to stir up himself to suitable returns , and so crys out , thy vows are upon me , o god. i. e. i resolve ( o lord ) not to forget what was transacted while i was under my fears . thou hast heard my cryes , and i own my self firmly bound by my vows . i was serious and in earnest when i made them , and i will endeavour to shew that i was so , by my care to perfo●…m them . thy vows o god ; made indeed on my part , but justly to be exacted on thine : are upon me ; they do in reality hold me fast , and i desire not to be released : i am sensible i deserve to be stigmatiz'd for a perfidious wretch if i ever forget them . this temper of davids , with reference to the vows he made on this occasion , should be ours with reference to all the sacred vows we any way come under . all christians , as such , are necessarily under vows to the blessed god ; and particular circumstances may make it expedient for us to come under special engagements to him. but where-ever they are such as that they may justly be denominated vows of god ; i. e. are such as his word will warrant ; we should make holy david , as speaking in this text , our pattern , and set our selves to imitate him , in seriously owning their binding force , and endeavouring to answer and pay them . and on this account was this passage of holy writ , singled out as the foundation of the ensuing discourse , wherein the elucidation of those sacred vows , whereby men are bound to god , is the thing mainly intended . chap. i. certain preliminary observations , concerning the nature and kinds of divine vows . those who will be at the pains to look into casuistical writers , * will meet with a great many nice observations , and curious distinctions , under the head of vows , the recital whereof would tend more to puzzle than edify , and therefore i shall forbear transcribing them . i shall only , in order to the opening my way to what i intend , make the following remarks , not affecting a philosophical accuracy , but aiming at the guarding against pernitious mistakes , and the avoiding confusion . 1. 't is to god only that vows are to be made . david sufficiently intimates it , in saying , thy vows o god ; and again , vow and pay unto the lord your god. i. e. and to none else , which is plainly imply'd . vowing is a part of religious worship . the making a vow to any one , is an ascribing divine honour to him . it is a sort of invocation , whereby we beg his help ; and sometimes it carries in it , an imprecation of punishment , from him to whom 't is made on the maker of it , if he wilfully breaks it . it includes also a reposing of trust and confidence ; and it many times supposes an omniscience in him to whom it is addrest , it being made by meer in ward thought , without any outward intimation or expression . on all which accounts , the making vows to saints , which is so common in the roman church , is an unwarrantable practice . it 's an advancing them beyond their due pitch ; and comes too near an equalling them with the most high. 2. that is properly a vow with reference to god , which is a promise among men. when we have to do with men like our selves , we promise to do this or that ; and equity and veracity oblige us to be true to our word . but a vow which relates to god , carries in it a greater solemnity , and hath a greater force ; by reason of his supereminence with whom we are therein concern'd ; our dependence on him , and his power over us ▪ he being able immediately to punish the least slight or neglect , which tends much to strike an awe . a vow therefore , is a sacred promise to god , whereby we bind our selves to him . it leaves no room for the alteration of our minds upon further thoughts and searches ( as common purposes and resolutions do ) unless flatt sinfulness or apparent prejudice be discern'd . and if it hath an imprecation attending it , 't is the self-same thing with an oath , whereby god is invocated both as a witness and a revenger . 3. a vow can never make that our duty , that was antecedently in it self unlawful . such a vow is plainly wicked , and therefore can't oblige . vows are design'd to be incentives to piety , but can never be allow'd to be bands of iniquity . a wicked vow is to be lamented and repented of , and not perform'd . for a man would thereby oblige himself to what god had before absolutely prohibited ; to allow which , were to put it in our power to enervate any , even the most essential precepts of the divine law. they are unhappy who fall into this snare . for there 's hazard in breaking such a vow , altho' 't would be a sin to keep it . there would be danger lest persons breaking such a vow , should diminish the force of divine bonds upon them , where they are really obligatory . but to keep it , would to be sure be a direct thwarting the divine authority . humble and penitent addresses to heaven , may prevent the former ; but the latter , if persisted in when discover'd , is inexcusable ; whence it s easily discernable which over-ballances . however such a person , one that vows things contrary to the divine law , either natural or positive ; cannot to be sure with david , look up and say , thy vows o god are upon me : for they are his own vows , not gods. he can't own , approve , or allow , but detests and abhors them . 4. a vow may make that our duty that was before indifferent : by indifferent , i mean such a thing as is in it self law ful , but the manner , measure , time , degree , and other circumstances whereof are left to our discretion , which being made the subject of a vow , becomes plain duty : to make a vow about such a thing , is arbitrary ; but to keep it when made , necessary : for such vows bind out consciences , and the keeping of them cannot be neglected without sin : for instance ; i reckon it indifferent ( i. e. left to the discretion of an honest heart ) how often we shall keep private religious fasts : but if i make a vow that i 'll keep one every month , or once every quarter ; it ceases to be indifferent to me , and becomes my plain duty ; from which nothing but necessity can afford a dispensation . it was indifferent for ananias to have sold or held his possession : but when once by a solemn vow he had devoted it unto god , the keeping back any part of the price in his own hands , was no less than sacriledge . some i know are too strait lac'd to assent to this position ; but they 'd find themselves hard put to it , to assign any just reason , why a man may not bind himself in sacred as well as in civil matters , where the divine law lays no curb or restraint . as for the limitations that should attend vows of this kind , they may be seen in the sixteenth chapter of this discourse . 5. a solemn vow , may and doth super-add a force to the obligation we might before be under to any thing as an unquestionable duty : this the romanists generally deny ; and bellarmine particularly warmly opposes it : * it is their common doctrine , that a thing due and necessary , cannot be the matter of a proper vow to god : but it must always be something indifferent and arbitrary : but herein they are needlesly litigious : for was iacobs vow about a thing indifferent , when he vowed the lord should be his god ? was it not his duty to own and honour god before he made that vow ? how then can their doctrine hold ? and why may not we be several ways bound and obliged to the same thing ? a double is stronger than a single cord ; and a double obligation more strongly binds . a vow is no more an intimation , that the matter of it was not before a duty , but when it was so , implies a sense of it , and is design'd to be a spur to it . when i vow any thing that is commanded , besides my obligation to that which is the subject of my vow , and the matter of my duty , i am also under another divine obligation to keeep my vow : and i who was before oblig'd by god , do by my vow oblige my self ; and therefore a greater penalty will be my due , if i now offend , than before : which is so consonant both to reason and scripture , that it can't be contested by any who love not to strive about words . 6. divine vows are of several sorts , and so are capable of different consideration ; they may be much diversify'd by the different consideration , either of him to whom they are made , or of us who come under them , or of their matter , or of the circumstances that attend them . 1. as for the blessed god , to whom vows are made , they may refer to him under several notions : either , first , as our absolute owner and ruler and chief benefactor . or , secondly , as our gracious redeemer and saviour from that universal ruin , that was the deserved fruit and effect of mans revolt and apostacy . or , thirdly , as either desir'd to be , or actually being , our temporal deliverer and preserver . or , fourthly , as the great searcher of hearts , inspector of our actions , and universal judge of the world. which notions of him to whom our vows are addrest are so very different , that according as either of them is principally regarded , they must needs much alter them , in their nature , intent , purport , and consequences . 2. as for us , who come under vows to god , we may be considered , either as rational creatures , or as christians , which makes a considerable difference : for tho' no vows can become us under the latter , that are any way inconsistent with the former notion ; yet do those whereto the former obliges , fall far short of what the latter engages to : nay further , as christians , we may in this case be considered in our several different relations , capacities , stations , and circumstances , which may create no small difference in the vows that respectively suit them : nay we may be consider'd either as acting for our selves , or as being bound by what 's done by others : which makes it necessary for us to allow of a distinction between personal and parental vows ; the vows of parents having in some cases as real a binding force on their children , as those wherein they actually engage themselves . as will appear in the process of this discourse . 3. the matter of our vows may be different . not to multiply distinctions ; that about which we go to make a vow may be either necessary or arbitrary . we may either be oblig'd to it before , or left to our liberty ; which liberty of ours we for our own security , and that we may be at a fixed point , set limits and restraints to ; which in many cases may be expedient , lest we err , either by excess on the one hand , or neglect on the other . again , vows of either kind , may be either positive , or negative . ; according as we bind our selves either to the doing , or forbearance of any thing . 4. the circumstances that may attend our vows , may be very different , by which they may be much diversify'd : 't would be to little purpose to mention the many divisions into which they might be sorted on that account . among others , they may make them either absolute or conditional ; private or solemn ; stated or occasional ; temporary or perpetual ; the difference whereof i need not explain : but there is one division arising hence , which is into virtual and explicit , that needs a remark . for a vow may be impli'd where 't is not positively exprest ; it may be intimated by attendant actions , where 't is not expresly specifi'd . it was so heretofore in circumcision . that rite , contained in it a virtual vow of keeping the whole mosaick law ; and it may be so in other cases . but generally speaking the more express and particular we are in matters of this nature , the clearer is our procedure , and the less danger is there of mistakes or failures , and the greater is the awe that is likely to be thereby imprest . but waving the many sortments into which divine vows may be rank'd : 't is my design in the ensuing discourse ; first , lightly to touch on the general vow , whereby we devote our selves and our all to the great god , as our absolute owner and proprietor , which all rational creatures , as such , are obliged to do : and then to proceed to the consideration of the sacramental vows of christians ( which i principally had in my eye in this undertaking ) whereby they are engag'd to an hearty , constant devotedness to god the father , the son , and the holy ghost ; which vows , with their attendant solemnities , i shall distinctly open , and endeavour to inforce ; doing my utmost to help my readers , rightly to understand them , and to engage them faithfully to pay them . whereto i shall subjoyn some brief remarks on particular vows ; shewing how they must be limited that they may be warrantable ; and in what cases they may be dispens'd with . to which an account of sick-bed vows , or such as are made in the time of distress , together with a sense of them that should be afterwards retain'd , being added ; i think i shall have taken in all that is most needful and useful , wherewith this subject of vows could furnish me . chap. ii. of the general vow , whereby all that we are and have , is sincerely devoted to god , as our absolute owner and proprietor . among the several sorts of vows , whereby we are capable of binding our selves to the blessed god ; that which first offers it self to our consideration , is a general or universal one ; whereby we , with a sincere and hearty affection , consecrate to him ourselves , and all that we are and have : humbly submitting all to his will , and freely leaving it to him , to do with us , and all that 's ours , as he sees good . whereon i make the ensuing observations . 1. a vow of this sort all rational creatures are obliged to make . the great god is our maker , and constant maintainer ; the owner and donour of all we enjoy any delight or comfort in , or have any help and succour from , and therefore hath an indisputable right to do what he pleases with all . he retains the propriety even where he gives us the fullest possession and freest use ; and certainly may do what he will with his own : the acknowledgement of this his right , is our unquestionable duty : which acknowledgment can no way be so well made as by a vow of this nature . the duty of prayer indeed eyes god under the notion of our absolute proprietor , and carries in it an acknowledgment of this right of his ; but not with that engagement of a return of suitable duty that is imply'd in such a vow ; which engagement , is that which a due sence of gods right most naturally calls for , and necessarily demands . would i here give my self scope ( which my design'd brevity allows not ) i could cite sundry passages out of heathen writers * looking this way , that might convince multitudes of christians of a shameful neglect . 2. this vow must be made absolutely . we must not pretend to add any limits , clogs , or conditions . but whatever comes , whatever we want , or however we in any respect are dealt withal , we must engage to acquiesce in the will of god ; we must heartily give up ourselves and our all to him , without any restrictions . this vow indeed when made by iacob , seems to have a limitation annext to it ; for we are told , that jacob vowed a vow , saying , if god will be with me , and will keep me in this way that i go , and will give me bread to eat , and rayment to put on , so that i come again to my fathers house in peace : then shall the lord be my god. then will i take him for my portion , and give up my self and my all to him . some may be apt to take this restrainedly ; as if iacob meant , that unless god did so and so by him , he would not stand engag'd : but 't is no such matter , he makes no such terms : for it may be observ'd , that god , in the 15th verse of this chapter , had made iacob a promise of that of which he in this vow of his intimates his desire : being therefore assured god would deal so mercifully with him , he engages himself anew , to that to which he was before oblig'd , from the consideration of this his design'd and assured kindness . and tho' we read it if god will be with me , and keep me , &c. yet we might as well turn it , seeing god will be with me and do so and so to me ; i am therefore the more obliged to give up my self to him , which obligation , i 'll carefully endeavour to answer . so that there remains not the least shadow of a limitation or condition in iacobs vow ; nor should there in any vows of ours of the same nature . 3. this vow is seldom heartily made by any , till some awakening providence produces a lively convictiof their entire dependance on the almighty . i say , seldom , not never ; by reason there are extraordinary persons and cases ; but i am satisfied they are not often to be met with . we hear not of iacobs making such a vow while he was at home , in his fathers house , and in his mothers arms ; while he lived there free from cares and fears ; but when he was forc'd to flye to save his life , and put to shift for himself in the wide world , he then seriously reflects upon his absolute dependence on god , and the need he stood in of his protection and care , which put him upon making the vow before mentioned : and i verily believe , there are few that seriously and in earnest make the like vow , that are not by some trouble , distress , or difficulty , convinc'd of the necessity of it : which is a sad instance of the prevailing disingenuity of humane nature . 4. when such a vow is once seriously made , it must needs much influence the after life . it may be made from the teeth outward , and produce no considerable effects : but where this affair is manag'd with any degree of that seriousness that suits a matter of such importance ; it cannot but command the stated temper and carriage . those that were in earnest when they made such a vow , must necessarily be contented and patient , submissive and resigned to the will of god ; without giving way to fretting , murmuring , or repining ; careful to employ all for god which they have devoted to him ; and often mindful of their future account . allowance must indeed be made for that mixture of corruption , and those weaknesses , failures and defects , that are observable in the best : but thus it must be with them in a prevailing degree . 5. a due sense of such a vow , lays a foundation for a solid peace , in all estates and conditions of life . what can disturb those that thus stay themselves on god ; and are bent and determin'd to acquiesce in his pleasure ? they have put themselves in his hands , and so are out of the reach of many of those things that are most apt to ruffle and shatter us . they lye at anchor and are safe , in the midst of the greatest storms and tempests . they have a refuge at hand in the greatest troubles , whither they may flye and be secure . while they can keep their hold of him to whom they have devoted themselves and their all , they need never be at a loss ; they can have no just occasion for tormenting anxiety , or sinking fears . 6thly and lastly , this vow may and should be repeated , upon certain occasions , in order to our excitation , confirmation and support . suppose we meet with any uncommon troubles ; are exercised with variety of tryals successively ; are under a complicated affliction , that hath been long and burdensome ; or in any other cases that need not be specifi'd , when we find our faith weakned ; our patience almost tir'd , and our hope sinking ( which hath been the case of many of gods dearest and most faithful servants ) we should do well to renew this vow , and that with all the seriousness and solemnity we are able ; which would be as likely a means as any to excite our languishing vigour , confirm our faith , support our hope , and help us to that comfort , which none can have such just grounds to expect , as those who are the faithful devoted ones , of the lord most high. chap. iii. of sacramental vows . vows of all sorts are sacred and awful things , but none so tremenduous , as those which are attended with sacramental solemnities ; in which , both gods promises , and mans purposes , are by sensible signs and external actions , represented , ratified and establisht : we had need therefore take care rightly to understand them , because our lives are to be constantly govern'd by them . the christian vow ( i. e. the vow which our holy profession , as such , engages us in ) is of all others the most weighty and important , the most sacred and inviolable : 't is that wherein all , both young and old , that name the name of christ , are most nearly concern'd ; no less a matter than the life or death of their immortal souls , depending on the faithful keeping , or perfidious breaking of it : which consideration , should methinks , command a serious regard to what is laid down in order to its explication , from all that are not utterly stupid and sensless . that i may be as clear and distinct as i can , i 'll first , consider sacramental vows more generally ; and then , secondly , consider the christian vow , as made in each of the instituted sacraments , more particularly . what is most needful , in order to the opening the general nature of sacramental vows , is comprehended in the following propositions . 1. vows have ever been an essentlal part of covenant transactions between god and man. it hath pleas'd the great god , whose right to command us is absolute and uncontroulable , so far to condescend , as to treat with man in a covenant way : that is to say , he doth not meerly exert his authority in commanding , but hath pitcht on a way of mutual agreement . his language to us might have been of this nature ; do this and that , and whatever i think fit to enjoyn , upon pain of my utmost displeasure ; do it , or i 'll severely punish you ; do it , or i 'll come forth in an hostile manner , and fight against you till i have quite consum'd you ; do what i require , or expect the severest treatment that 's possible from an angry god ; and so he might have exacted duty of us , upon a terrible penalty threatned , without any promise annexed . but he delights not in acting upon meer prerogative ; and hath therefore tempered his authority and soveraignty with great sweetness and beneficence ; still treating with us upon gracious terms . do you ( says he to us ) thus and thus ; and such and such shall be my carriage ; be you careful of your duty , and i 'll afford you my favour ; and give you this and that , and the other mark of it . behold , says god to us , i am ready to bless you : but as ever you expect i should do it , i expect you should do what i command you . this is a covenant form of dealing ; in which there are suppos'd to be blessings promis'd on gods part , and duties required on ours ; which duties are pre-requir'd to the actual enjoyment of the blessings promis'd . when a covenant therefore is enter'd into between god and man , as there is a stipulation on gods part of the blessings promis'd ; so is there suppos'd to be a vow on mans part , of the duty requir'd : and this vowing is an essential part of every such covenant . 't is the end of every covenant to bring us nearer to god ; 't is in order to it that he makes us such promises : now a serious and sincere vow on our part , is the band. t is that properly that binds us to god ; and consequently engages him to make good his general promises to us in particular . we may observe therefore a vow in all covenants between god and man. thus we find god entring into covenant with abraham . gen. 17. i will make my covenant between me and thee , says god to him . verse 2. the particular promises of this covenant on gods part , you have verse 6 , 7 , 8. i will make thee exceeding fruitful , and i will esta lish my covenant between me and thee , and thy seed after thee , in their generations , for an everlasting covenant , to be a god unto thee , and to thy seed after thee : and i will give unto thee , and to thy seed after thee , the land of canaan . this was it , that god engag'd to : now there must further be something requir'd by god to be engag'd to on abraham's part , or else 't would be a meer promise , and not a covenant . what that was , we see verse 10. this is my covenant which ye shall keep between me and you , and thy seed after thee , every man-child among you shall be circumcised . this god makes abrams duty , as ever he expected he should make good his word and fulfil his promises . this therefore abraham in entring into covenant with god , solemnly vow'd ; and he kept his vow ; for that very day he circumcis'd all the males in his family ; and he left it as as his command to his posterity in all successive generations , to circumcise their children when they were eight days old ; which they punctually obey'd . so also afterwards , when god enter'd into a national covenant with the wholebody of the israelites , as he did at mount sinai : he , first , lays before them their duty with reference to morals , exod. 20. and as to judicial and ceremonial matters : chap. 21 , 22. and part of the 23. and so gives them a full and particular account of what he expected from them : and then he proceeds to tell them , what he would do for them ; and makes them a great many promises of peculiar kindness ; from verse 23 , of chap. 23 , to the end . he engages , if they would be obedient , to guide them in their way , to drive out their enemies before them , to bring them safe into the land promis'd to their fathers , and there preserve and bless them . this being done , the actual covenanting follows . chap. 24. 7 , 8. consisting of a solemn vow on the part of all the people , and a confirming rite on moses's part , as gods representative . and he took ( says the text ) the book of the covenant ( i. e. the law forementioned , the matter of of the covenant they were entring into ) and read in the audience of the people : and they said , all that the lord hath said will we do , and be obedient . here we see all the people , as one man , expresly vowing obedience to the whole law. and then ( it follows ) moses took the blood and sprinkled it on the people , and said , behold the blood of the covenant , which the lord hath made with you , concerning all these words . they having first by a solemn vow , bound themselves to god , and to obedience to him , moses by gods command , uses the external sign of sprinkling blood , to show that god lookt on his promises as binding upon him . now under the new testament , there are two foederal transactions between god and us . instituted as ordinances in the christian church , to which we commonly give the name of sacraments ; in both which , we may observe the same procedure . both are on gods part seals of the blessings of the covenant of grace ; and on man's part engagements to all the duties of that covenant . as gods part lies in promises , and their ratifications and assuring pledges ; so doth man's in vows , and their confirming rites . god engages to be our god , and to carry it to us like a god : we vow to be his people , and to carry it to him like his people . god engages to make good his promises not only in the general , but to those persons in particular , who seriously enter into covenant with him : man is thereby bound and engag'd to all prescribed duty , not only in general and in common with others , but particularly and by name . 2. the christian vow , in both the sacraments of the new testament , hath a particular relation to god the father , the son , and the holy ghost , according to their distinct agency in the great work of our redemption and salvation . each person in the sacred trinity , hath an hand in saving man : the work of each is distinct ; and therefore the duty to each is distinct ; and consequently the christian vow , must besides what is owing to the great god in common , contain an engagement to the special duties owing to each person . to the father we find in scripture , the honour is peculiarly ascrib'd , of being the contriver of the method of our salvation . 't was he whose love to us was such , as to move him to send his son to redeem us , and his spirit to sanctify us . 't was he that sent his son in our nature , to dye a sacrifice , and make expiation for sin ; and 't is he that sends his spirit to apply and convey the benefits merited by the oblation of that sacrifice . 't was the father that invested christ the mediator with his authority and power : 't is on the father ( as maintaining the rights of the whole deity ) man's apostacy is represented as peculiarly reflecting : and 't is he who thro' his son , offers to be reconcil'd to a rebellious world. he is the father of our lord iesus christ ; and in and thro' him , ready to be our father . 't is back again to him that christ dy'd to bring us ; he is therefore to be regarded as our ultimate end. accordingly ; that part of the christian vow , which relates to god the father , is this : admiring his matehless wisdom , and adoring his unfathomable love , to give up our selves to him anew , with hearty sorrow that ever we should have revolted from him : to take him for our father thro' christ , engaging to carry it like children to him ; with a child-like love to him , reverential fear and worship of him , delight , trust , and confidence in him , hearty d●…dence on him , and obedience to ●…im : to make his glory our utmost aim , and expect our final happiness in him alone . as for the son , he is represented as the worker out of our redemption : 't was he who purchas'd our pardon , and paid the price of our peace . he is the fathers prime messenger to this lower world ; the great prophet of the church ; sent on purpose to reveal gods mind and will to men , and instruct them in the way to heaven . he was constituted the great high priest , to make atonement , satisfie offended justice , and salve the injur'd rights of the divine government ; to expiate sin , by offering an acceptable sacrifice , and to interceed with the blood of it within the veil , in the holy of holies , in the heavenly tabernacle . him hath god set as his king on zion ; and to him is every knee to bow , and him are all to honour , even as they do the father : for he hath put all power in heaven and earth into his hands : 't is on his shoulders the divine government lies ; and to him it belongs to give laws to his church . he was a walking mirrour of divinity in this lower world , being emanuel , god with us ; a compleat pattern of the perfection of holyness . he is the captain of our salvation ; the skilful physician of souls ; the light of the world ; the way to the father , and the lord of life : and he will come again at last , to raise us from death , and judge the world , and justifie his saints , and bring them to eternal glory , and cast the wicked into utter misery . and accordingly that part of the christians sacramental vows that relates to god the son , is this : admiring his amazing condescention and matchless love , in taking our nature upon him , with its many infirmities , and therein doing , undergoing , and suffering so much for our sakes ; to consecrate our selves to him ; firmly resolving ( with divine assistance ) that we will not live unto our selves , but to him who dy'd for us , and rose again . 't is an hearty taking him for our saviour ; closing in with all the parts of his saving office. an engagement readily to hearken to his voice , by whom god who in times past , spake to the fathers by the prophets , hath in these last days spoken to us . to credit all his reports ; and trust in all his promises ; to depend solely on his atonement for pardon and divine acceptance , justification and life ; to use him upon all occasions as our advocate , who sits in our nature at the right hand of the throne of the majesty on high . it is a swearing fealty to him as our soveraign ; engaging to yield submission to his authority and governing power ; to stand in awe of all his threatnings , and sincerely obey all his commands : to immitate his example ; and endeavour to copy out in ours , the excellencies and perfections of his temper and of his life : to follow him as our captain whither soever he shall lead us : to fight under his banner against all his enemies ; and to bear all his discipline : to use him as our physician , trusting in his skill , following all his prescriptions , and chearfully taking all his saving medicines , how bitter and distastful soever to flesh and blood : to wait in expectation of his return in glory ; and live in the comfortable hope of his coming to judgment , and owning us before his father and all his holy angels ; and taking us to himself , to be for ever with him beholding his glory . as for the holy ghost , his work is to supply our saviours place here on earth ; to be the guide and the inmate , the helper and asistant , the comforter and support of all the faithful : to apply all the benefits that our lord hath purchas'd . 't was he that inspir'd all the penmen of holy writ ; and 't was under his peculiar conduct that they committed the sacred records to writing , for the use of the church in all ages : 't was he that gave such convincing evidence of the truth of christianity at first , by innumerable , open and uncontroulable miracles , in order to the first introducing it into the world , and the confirming the faith of it in all after times ; and 't is he that hath been giving his testimony to the truth thereof in all succeeding ages , even down to this very day , in producing the saving effects thereof on mens hearts , notwithstanding so much , such united and such vigorous opposition . 't is his office to illuminate , convince of sin , righteousness and judgement ; to quicken , strengthen , comfort , succour , guard , and enliven , and seal unto the day of redemption ▪ he is the author of all saving light and grace ; and the first spring of every good work ; the beginner , maintainer , and encreaser of the spiritual life , and issuer of it in that that will be eternal . and accordingly that part of a christians sacramental vows that relates to god the holy ghost , is a serious engagement to use him as our saviours deputy in all the parts of his office ; to take the holy scriptures as of his inspiration , as the rule of our faith and life ; and to adhere to that religion , the truth whereof he hath so many ways attested : earnestly to implore his help and assistance ; and carefully to use it when given : to keep our minds open to his light ; to yield to his convictions , and comply with his motions ; to hearken to his voice and follow his conduct ; to wait humbly for him in all ways of divine appointment ; to depend upon his aids ; to receive his comforts ; and by strength derived from him , to be continually walking in the way of holiness towards everlasting happiness . thus are each of the persons in the trinity distinctly concern'd in our sacramental vows . 3. our sacramental vows summarily comprehend the whole of our religion . a great noise and stir there hath been in the world about fundamentals ; fierce and earnest have been the disputes among the learned about the number and nature of them ; and various have been the ways pitcht on to determine what points are absolutely necessary , and what not : but when all 's done , the christian covenant , which in baptism is initiated , and afterwards at the lords table renew'd , confirm'd and ratifi'd ; would , if rightly consider'd , give us the clearest notions of the great essentials of our holy religion . all the great principles of our faith , are comprehended under the distinct agency of god the father , son and spirit , in bringing about our salvation and happiness , to which our sacramental vows have a direct reference , as appears from the former head : and as for the practical part of our religion , no essential of that can be wanting in them , since they take in the whole compass of our duty . the whole moral law , which always was , is and will be the rule of duty , is reducible to two heads : the love of god and our neighbour . as for the love of god , that is to be exprest by a serious acknowledgement of him , and renouncing all that would rival it with him ; an hearty zeal for his worship , and his name ; and a punctual sanctifying of that portion of time he hath consecrated for himself . and if we heartily love our neighbours , we shall be ready to do to them , as we would have them in like circumstances do to us ; to give all the respect to any that is due to their place ; and to be tender of the life , chastity , goods and name , of all we have to do with ; and never envy their prosperity : to all which our sacramental vows are solemn engagements : and so are they also to all those duties , which our blessed saviour , hath in the gospel peculiarly enforct ; as self-denial , mortification , the taking up of our cross ; giving and forgiving charity ; relieving the poor , succouring the distressed , and helping the necessitous ; forgiving injuries without retalliating , or giving way to revenge ; unity and peace and the like . would we therefore have a compleat and full , a distinct and clear and comprehensive idea of our whole religion ; would we take it in at one view , that we may the better discern its excellency , order and beauty , and be the more enamoured with it , let us turn our eyes to the christian covenant , to our sacramental vows , and there we may have it . 4. the obligation and binding force of sacramental vows , is perpetual and can never cease . the acts themselves may be quickly perform'd , and soon over : but their obligation will last as long as our lives . some sorts of vows may cease to be binding ; when the reason of them ceases , or a greater duty would be hinder'd , or a greater danger incurr'd , or the like : but none of these things can happen as to those our vows that are attended with sacramental solemnities . perseverance and constancy in our duty to the last , is one part of the matter of those vows : for we do therein engage , not only that we 'll be faithful and dutiful and obedient in the general , but that we 'll persist and hold on in our duty , whatsoever it costs us , and whatever troubles or difficulties we meet withal : that by the strength of god we won't flinch nor give way ; that if we fail , we 'll be sorry and repent , and divine grace assisting us , to our work again ; and so doing hold out to the last ; till in fighting the good fight of faith , we have finisht our course , and so come to lay hold on eternal life . chap. iv. of the baptismal vow . the sum of it in form , as made by persons baptiz'd when adult . baptism was instituted by our blessed lord as a sacred rite , whereby persons were to be first initiated into the christian covenant : and be it sooner or later administred , it carries in it an obligation to all the duties of that covenant , on which its blessings , are suspended . in baptism there is always either exprest or imply'd a vow of hearty complyance with all the demands of our holy religion ; without which suppos'd , the pouring on of water , in the name of the father , son and spirit , by the minister as gods representative , would be utterly unavailable either to seal or convey those inestimable gospel blessings of pardon and peace , adoption , and a right to life . but this vow must be differently consider'd by all that would avoid confusion , according to the different state of the subjects of baptism ; which are either persons adult , that are come to years of understanding , and so are capable of transacting personally for themselves ; or the children of christian parents in their infant state. the case of the former is the subject of this ; and that of the latter , of the following chapter . adult persons before they are baptiz'd , ought seriously to consider , what christianity will oblige them to , and to reckon their costs before hand , that they may come under so solemn an engagement as baptism carries in it , understandingly , deliberately , and with full consent of heart , that there may be no danger of after drawing back . the vow which they in their baptism actually , and voluntarily , make and come under , is of this tenour , and may be drawn up in form thus : i believe in an eternal infinitely glorious god , who made heaven and earth : and in iesus christ his only son , who redeem'd mankind from misery and wrath : and in the ever blessed spirit , the fountain of all grace and peace . to this god the father , son and spirit , i willingly , freely , and chearfully consecrate my self . for i am sensible god is my owner and proprietor ; to him therefore i make an absolute resignation of my self , and all that is or ever shall be mine as his own ; engaging to use my self , and all that i have as his , and contentedly to rest in all his disposals . and it being my rectitude and happinefs to obey and please him , i 'll labour to bring both my soul and body into the most absolute subjection to him , and to make it my delight and business sincerely and exactly to obey him. i 'll love him with my whole heart and soul , and mind and might ; and quiet my self in his love and faithfulness , whatever shall befall me in the world. i 'll lead a life of thankfulness to him for his innumerable benefits , and endeavour to glorify him with the estimation of my mind , the praises of my mouth , and the holiness of my life and conversation . with humble thankfulness i adore my dearest saviour for his redeeming love ; and on his merits i 'll bottom all my hopes of pardon , justification and eternal life : i am heartily griev'd for all my sins , and sensible they would undo me without his help and interposition ; to him therefore i flye as my city of refuge ; him i resolve constantly to use as the means of my souls access to god , acceptance with him , and help and comfort from him ; and i 'll entertain no thoughts of coming to the father but by him . and he being the great prophet and teacher of his church , i 'll humbly wait as a scholar in his school , to learn of him by his spirit , word , and ministers , the further knowledge of god and of the things that tend to my salvation ; and this with an honest , willing , and teacheable mind ; in faith , dilligence , obedience , patience and peace . i now swear ●…ealty to him as my lord and king ; and vow sincere obedience to all his holy laws and commandments . i 'll imitate him as my pattern ; and write after the copy that he hath set me , both as to my temper and my life . i 'll use him as the great physician of souls , and take all his saving medicines , how unpleasing and distastful soever . i 'll follow him as the captain of my salvation , whithersoever he shall lead me ; and spend my days in a vigilant , resolute , and constant war , against the flesh , the world , and the devil . for i renounce the flesh that is naturally pleas'd with sin , and impatient of necessary confinements ; i renounce self as my end : i also renounce the world , which is so apt to administer food and fuel to my lusts ; i renounce all that in it wherewith the carnal part is gratifi'd ; as matters of pleasure , profit , or honour ; not regarding them as means to my happiness : i renounce the devil and all subjection to him ; 't is christ the lord of life to whom i 'll look , 't is his subject i resolve to be . i 'll humbly , earnestly , daily , implore the help and assistance of the blessed spirit of grace ; that he may reside in me , and be the life of my soul ; and by the help of god , i wont resist or quench him , but thankfully obey him . the scriptures by him inspir'd , i take for the rule of my faith and life , and engage to keep close to : and christianity , to the truth whereof he so many ways hath set his seal , is the religion i 'll profess , thereto i 'll adhere , and therein alone expect salvation . on the assistance of this blessed spirit alone , shall be all my dependence in the christian life ; and his conduct i 'll follow thro' all difficulties and temptations , in the way of holiness towards everlasting happiness . for it shall be my constant endeavour to adorn the doctrine of god my saviour in all things , by living soberly , righteously , and godlily in this present world. i 'll do my gracious god all the service , and others all the good i can , in works of piety , justice , and charity , with prudence , fidelity , industry , zeal and delight ; like one that knows 't is god that intrusts me with all my talents , of the improvement whereof i must give a strict account . i 'll be careful to render unto all their dues ; tribute to whom tribute is due ; custom to whom custom , fear to whom fear , and honour to whom honour ; and to owe no man any thing but love : and that is a debt which i 'll be continually paying by all suitable expressions of affection and tenderness to all i have to do with ; especially those to whom nature or providence hath peculiarly link'd me . i 'll love all that have the same nature with my self ; but more especially who are children with me of the same heavenly father ; members of the same body , and heirs of the same inheritance : and in general i 'll make this my rule , to do to others as i would my self be done unto . i 'll carefully put a way from me all wrath , anger , and clamour , and beware of all violent passion . i 'll keep at the greatest distance from any sort of lewdness or wantonness ; i 'll hate and abhor all lying and slandering , backbiting and detracting ; and by the grace of god never suffer my self to envy my neighbours prosperity , or rejoyce in his adversity : but i will be pittiful and courteous , tender-hearted and compassionate ; i 'll relieve the necessitous , feed the hungry , cloath the naked , entertain strangers , and visit the sick and the imprison'd , as i have ability and oportunity , which are things my blessed lord hath testifi'd are very acceptable and pleasing to him . i 'll faithfully endeavour to fill up all my places and relations with suitable prescribed duty ; and to employ all my trusts for god. i 'll be orderly in in his church , and therein submit to all his discipline , and endeavour to keep the unity of the spirit in the bond of peace . i 'll maintain no grudges against any ; but when injur'd , will be ready to forgive , as god ( i hope ) for christs sake will forgive me . i 'll take up my cross whenever call'd to it , and rather forsake all things than desert my god and saviour . and since my weakness is such , as that let me do my best , i shall often stumble and fall ; whenever i do so , i 'll renew my repentance , and divine grace enabling me , return again to my obedience . and since it hath pleas'd my dearest saviour to institute a standing memorial in his church , of his death and passion , to be solemnized by all who pretend to be his followers ; i do therefore solemnly vow and promise , with an humble penitent and believing heart , to come unto his table when i am invited and call'd : and to joyn in that sacred solemnity , that i may thereby testifie my union with the church , my charity for all , and my thankfulness to christ ; and will never forget his unspeakable love to my poor soul , manifested in his sacrifice of everlasting vertue ; and will hope according to the integrity of my heart , that tho' my failings be many , yet he will encrease my graces and heavenly comforts upon my waiting upon him therein . and in the keeping of this my vow , and acting agreeably thereunto , i resolve , by the assistance of that grace which god hath promis'd , to persevere and hold on to the end of my days ; living in the constant expectation of death , judgment , and eternity , and my lords return . this is the nature and purport of that vow or engagement which christianity obliges all its adult votaries freely to come under : and this is the substance of all our religion . i appeal to all ( that will take the pains to read and review it ) whether this vow thus drawn up , contains any thing unreasonable ? whether there is not the highest reason running thro' it ? whether any branch of it is liable to any just exceptions ? whether those who refuse to come under it , or being under it , to obey it , are not enemies to themselves , as well as to god ? whether it contains any thing impossible to a willing mind ? and whether it would not be happy for the world , and reflect a great lustre upon religion , if it were faithfully and punctually kept by all that are under it ? here i desire it may be observ'd . 1. that it was much more usual for persons first to come under this vow in baptism in an adult state , in the primitive church than in after times . for when christianity first made its entrance , it found the world in possession of sundry religions ; in which those of that age were bred up , and in the practice whereof they persisted , till they were better inform'd by gospel light ; which spreading and diffusing it self far and wide , insinuating it self into mens minds , and carrying its own convictive evidence along with it , which was back'd by the miraculous power then resident in the church , brought in proselites in abundance , from iudaism and gentilism , in all its forms to christianity in a full age ; till which time therefore they were incapable of being baptiz'd , and coming under the vow foregoing : but when christianity having justled out its rival religions came to be fixt and setled , parents generally thought it their duty to get their childrens names inscrib'd in the christian roll from their infancy , and to enter them into a sacred bond to be the lords in baptism , and actually did so : so that afterwards none remain'd to be baptiz'd when adult , but either those whose parents neglected to devote them to the lord by that sacred rite , in their infant state ; or those who were themselves proselyted to christianity after they came to maturity ; which after the three or four first ages of the church were all along comparatively few . 2. that the more publickly this vow is made by those who are baptiz'd when adult , 't is so much the better . in the primitive church 't was generally in the face of a christian assembly that this affair was transacted and tho' it cannot be justly pretended that its validity at all depends upon the publickness of it , yet is it unquestionable that its ends will be thereby the better answer'd : it makes it much more solemn ; there will be the more witnesses , who may be afterwards monitors if there be occasion ; and the greater force will it probably have , and the greater is the awe that is likely to be thereby imprest . 3. that this vow is by no means to be confin'd to the adult : but even those who are baptiz'd when infants , areas much concern'd in it . for ( 1. ) their infant dedication to god in covenant , obliges them to stand to and keep this vow as much as if'twere personally made in their first consecration . and ( 2. ) their infant baptism obliges them actually to make a vow of this nature when they come to age , and so are capable of personal covenanting for themselves . which matters will receive no small light from the following chapter . chap. v. of the baptismal vow , as to those baptiz'd in infancy . an account of the distinct concern of parents and children in it ; and a distinct address to each concerning the duty thence resulting . tho' the case of persons baptiz'd when adult be more clear , yet is that of those baptiz'd in infancy much more common in the days we live in ; and so it hath been in the church now for several ages . tho' the obligation of the former by the baptismal vow be more immediate , and therefore more obvious and sensibly discernable , yet is that of the latter , as fully and sufficiently evident , if rightly stated . i design not to run out into disputes ; and shall therefore take that for granted which so many eminent persons of all professions have so laboriously and clearly prov'd , viz. that it is the duty of all christian parents to enter their children , while infants , into the visible church , and the christian covenant , by baptism , and so from the first to bring them under the vow fore . going . i lay that down here as a postulatum ; and take it to be but a reasonable one : and supposing it evident , shall set my self to show what apprehensious we are to form of the engagement which such baptiz'd infants come under , and of the manner of their coming under it . and here i think it undeniable , that as 't is in the parents right , that infants are admitted to baptism , so 't is by their engagement , that they are brought under the vow , which that solemnity carrys in it . that we may be clear in this matter therefore , it is needful distinctly to consider , 1. the part and work of parents in devoting their children to god , and bringing them under the baptismal vow . 2. the concern of children in what upon that occasion is done by their parents for them , and on their hehalf . and 3. the parents power to bring them , and the childrens capacity of being brought , under such an obligation as the baptismal vow . 1. as for the part and work of parents in devoting their children to god , and bringing them under the baptismal vow ; that is compriz'd under the following particulars . 1. they disclaim all right to their children that is inconsistent with gods absolute propriety ; and resign them as a part of themselves , entirely to his management and disposal . from him they receiv'd them , and to him they return them , begging his acceptance of them for his own . 2. they bring them to god for his blessing ; and hold them up before him , with earnest desires that these little parts of themselves , may be not only under his providential care , but under the entail of his covenant love. as they embrace that covenant which the gospel offers for themselves , so is it also their earnest request , that their children may partake of the inestimable blessings of it ; in order whereto , they bring them to receive the instituted seal of the covenant ; that so that promise ( of pardon , favour , grace , and mercy ) which is to their children as well as them ; may actually reach them . 3. they consent for their children , to all gods claims and demands ; and bind them ( if they live ) to all the duties of the covenant , as ever they expect or desire they should share in the blessings of it . that their children shall eventually live in gods fear , and walk in his ways , and carry it as his devoted servants , is not in the power of the best of parents to promise ; that can only be brought about by the aid of divine grace , which is not at their dispose : but having a natural power and right to judge for them , and act for them , till they become capable of judging and acting for themselves ; they consent on their behalf to the justness and equity of the covenant's demands , and engage for them to a compliance therewith ; and so bring them under a vow of the same nature with that before recited , with reference to the adult , its personality only excepted . 4. these children being born in christ's family , to which their parents belong , they bring them to his authoriz'd representative , that they may be enroll'd in the list of his servants , and receive his badge , and put on his livery , in order to their sharing in all the blessed priviledges of his domesticks . it was ordain'd in the levitical law , that if any one had children during his servitude , they should be his masters ; for they were born in his family . so all the children of christians may be said to be born in christs family , and to be a part of his peculiar propriety ; which propriety of his is own'd in their infant dedication : for parents in that solemnity , acknowlege our blessed redeemer to be the rightful lord and master both of them and theirs , to the rules and orders of whose family they bind both themselves and their children to keep close : and he on the other side is graciously pleas'd to testify his acceptance of theirs as well as them , by certain solemn rites , he hath appointed to be us'd by his ministers . 5. christian parents do as it were enter a protest against the fruit of their own bowels , and solemnly lay them under the curse of god , if they live to cast off his yoke , and lay aside his fear , and revolt from his covenant . i believe this is but rarely so much as the matter of an actual thought of a parent upon such an occasion : but it is the language of the solemnity it self . a vow can't be made without a penalty , either suppos'd or exprest : and all sacramental vows , in their own nature carry imprecations in them . the baptismal vow made personally by any one hath this imprecation imply'd in it , if not expresly intimated ; the lord do so to me ●…nd more also , if i ●…erfidiously break it ; the lord shut me for ever out of the number of the blessed , and verify all his threatnings in my exemplary punishment , if i wickedly revolt from him : so also when parents come to devote a little one of theirs to god in baptism , such is the nature of their transaction on its behalf , that they do as 't were say , the lord renounce thee my child , if ever thou livest to renounce this vow i am entring thee under to be his ; the curse of god be upon thee if thou breakest his bonds , and irreclaimably persistest in rebellion against him . 6. parents solemnly vow and promise to do all that in them lies , as their children grow up , to make them sensible of their engagement and obligation to be the lords ; to whom they were so early consecrated and devoted . they oblige themselves , if they and their children live , to instruct them in the great principles of religion ; to help them to understand what their baptism obliges them to ; and to engage them to live answerably to that sacred vow they then enter'd them under ; and to bring them understandingly , seriously and personally to renew it themselves ; that so its binding and obliging force may be the stronger upon them , and the entail of covenant blessings , may be the more firmly secur'd to them . this in short is parents work in the baptismal consecration of their little ones : whence it appears , that they in that solemnity , not only bring their children under a sacred vow , but also come under one themselves . you may take the sum of their vow in form briefly thus : behold ( o lord ) we who have devoted our selves , and all that we are and have to thee , do according to thine injunction and expectation , particularly now consecrate a little one of ours , to thee from whom we have receiv'd it . we own it to be more thine than ours by right ; and we desire that thy right may take place . it was born in thy family ; we therefore bring it to be enroll'd in the list of thy servants ; and to receive thy badge , and put on thy livery , in order to its sharing in all the blessed priviledges of thy domesticks . we have handed it into a miserable world ; and been instrumental to convey a a corrupt nature to it ; but thou alone by giving it thy grace canst make it happy . we present it to thee for thy blessing . we now enter it into thy covenant ; the blessings whereof thou hast in thy word been graciously pleas'd to declare do descend from believers to their infant seed . we offer it to receive the outward seal , and beg that thou wouldst convey and assure , the great things thereby betoken'd and intimated : we humbly lay hold of thy covenant for our selves and this little one ; on whose behalf we freely consent to all thy claims and demands : hoping that if it shall please thee to to remove it out of this sinful and troublesome world , before it shall become capable of transacting with thee personally for it self , thou wilt take it to thy self , and make it happy in thy self ; and firmly binding and engaging it if thou shalt please to spare its life , to live in thy fear , and walk in thy ways , and sincerely keep all thy holy commandments , as ever we desire or expect it should share in the invaluable blessings which thou hast promis'd to thy servants . and if ( which we humbly beseech thee mercifully to prevent ) it should live perfidiously to break thy bonds , and wickedly to revolt from thee , and persist so doing , without being reclaim'd , we can desire no other , than that it may be treated as an insolent contemner of thy covenant , , and a perfidious revolter from it : to prevent which nevertheless , we solemnly promise , as in thine especial presence , to do all that lies in our power ; by wholsome instructions , and serious admonitions , parental counsels , seasonable reproofs , and suitable corrections , as we can discern occasion : which endeavours of ours we humbly and earnestly beseech thee to accompany with thy heavenly blessing ; that they may be effectual . let 's now consider the concern of children , in this transaction of their parents on their behalf ; of which you may take an account in the following particulars . 1. they are hereby bound to lead a life of holy devotedness to god the father , son , and spirit . to this they henceforth stand bound , not only by that divinelaw that requires it of them , but also by their parents engagement and stipulation ; which in matters of plain duty to be sure is binding , whatever it may be in things that are indifferent . we find samuel under the law , thought himself oblig'd by his mothers vow , and therefore gives himself freely to serve the lord in his tabernacle , according to the dedication she had made of him : yea , iepthath's daughter complies with her fathers vow , tho' ( as most think ) it was to be offer'd up in sacrifice : my father ( saith she ) if thou hast open'd thy mouth to the lord , do to me according to that which hath proceeded out of thy mouth . how much more then must those children who were in infancy enter'd into the christian covenant by their parents , be oblig'd to stand to it , when it engages them to nothing but what was of it self antecedently their duty . it 's a part of the honour nature hath made due to parents from their children , that they own themselves bound by their engagements for them ; and interest in this case falls in with duty ; the advantages of a compliance with their parental dedication being very great ; and the mischiefs of a refusal evident and notorious . withal they are bound to conform to the rules of that family in which they were born , and to the master whereof their parents brought them to pay so early an homage : and to continue in the service of that lord whose badge they so soon receiv'd ; till they can find a better ; and if they stay till then without all question they 'll never quit him . the obligation infants by vertue of their baptism come under to an holy devotedness , is of a mixt nature : 't is partly natural and partly positive . 't is natural , so far as it is an effect of the parental power duly exercis'd : 't is positive so far as there is any force in the rites then us'd , which are of divine institution : and the case was in this respect the same as to circumcision of old . st. paul observes , that every man that is circumcis'd is a debtor to do the whole law : circumcision oblig'd all that receiv'd it to a subjection to the whole mosaick law ; and that altho' t' was administred to all of jewish extraction in their infancy , and on their parents account , and at their desire ; they were bound by it without staying for their consent : so also are all baptiz'd persons , tho' infants , bound to asubjection to the whole gospel . and the denial hereof by any so baptiz'd , is a spitting in their parents face ; nay a pouring contempt on god's sacred institutions . 2. they are bound to own their baptismal obligation , as soon as capable . if they are bound to stand to it , there 's certainly all the reason in the world they should own they do so . they are bound to own it in duty to their parents ; who by giving them up to god , more effectully consulted their happiness and welfare than they could have done any other way : they are bound also to do it in gratitude to god , for so inestimable a priviledge , as is so early an admission into his family , and coming under his covenant . it 's necessary they should do it in order to the securing the entail of covenant blessings ; to which their own personal taking upon them that vow which they first came under in baptism is necessary . for they are no longer to be consider'd as part of their parents , than till they arrive at a capacity of acting for themselves ; at which time god expects both that they should own their baptismal dedication to have been a signal mercy , declare their readiness to stand to the vow they were then enter'd under , and personally make it for themselves , and in their own names , as ever they expect to reap the blessed benefits that depend thereon . and tho' this vow was really binding when it was meerly parental , yet is it more firmly binding when it thus becomes personal . and those must look upon the power of parents over children to be very small , that question whether they may rightfully exert their authority in bringing their children under a bond to do that when they come to age , which is their unquestionable duty then to do , whether there be such a prior engagement or not : but however we may hence observe another notion of the baptismal vow that is proper enough , viz. that it is that vow which we by vertue of infant baptism are oblig'd to make explicitly when we come to age ; in which case the form drawn up in the foregoing chapter is as suitable , as 't is with reference to those who are not baptiz'd till they are adult . 3. those who stand not to their infant baptismal obligation when they grow up ; are liable to be treated as obstinate contemners of the divine favour ; as sacrilegious alienators of what was peculiarly devoted ; and as perjur'd violators of gods covenant . their case is not the same with that of the rest of the world , who remain undedicated , and unconsecrated to god : but as their advantages would be great if they were faithful , so will their miseries be great if they are false to the vow they came under in their baptism . that very bond that should have kept them close to god , will consign them over to the more aggravated woes , when put in suit against them . for tho' parents were the main agents , yet are they mainly concern'd and bound , and on them therefore will the penalty annex'd take place . 4. the minister that baptiz'd them , their parents that devoted them , and as many as were spectators of their infant consecration ; are so many witnesses for god against them , if in their after life they break gods bands in sunder , and cast away his cords from them . they are witnesses ( i say ) for god against them , and as such will be ready to appear at the last day . ministers will then be ready to say , lord here are such and such that we baptiz'd in thy name , and introduc'd into the visible church , in the method which thou institutedst , and thine apostles practis'd : but before we did so , we thought we bound them fast unto thee ; we exacted of their parents , on their behalf , a renunciation of the flesh , the world , and the devil , and a free consent to all thy claims and demands ; that they were engag'd to this , we are witnesses : if they have broken therefore the vow they then came under , and persisted so doing , we can testify they are perfidious traytors and faithless rebels , and deserve the severest treatment . pious parents will also be ready to say ; behold o lord we gave these children of ours to thee , from whom we receiv'd them , in thy service we listed them , and under thy bonds we brought them with the instituted solemnity , even in their very infancy : and we did all that in us lay to bring them under as strong and firm engagements as was possible ; and often did we as they grew up , endeavour to make them sensible how much they were oblig'd to live to thee to whom they were devoted ; their blood therefore be upon themselves : if they have wickedly and obstinately revolted from thee , their ruin will lye at their own doors , whereof we are witnesses . all others also who were present at the solemnity of their baptism , will be ready to bear witness , that they came early under gods gracious covenant , and were enter'd in a bond to be faithful in all the duties of it ; which if they have wickedly neglected , and liv'd to themselves instead of living to god , they can attest they have broken a divine vow that was upon them , which implies an highly aggravated guilt . and oh! how sad a thing will it be , for persons to have ministers , parents , and christian friends , rising up in judgment against them at last , for their revolting from that god to whom they in their infancy were consecrated , and breaking those bands that should have fastned them to him ? but after all , because there are some to be met with , that question parents power to bring their children while infants , under such an obligation as that of the baptismal vow , and make their incapacity personally to consent a grand objection against this practice . i shall now , 5thly . a little distinctly consider the power of parents to bring them , and the childrens capacity of being brought under such an obligation as the baptismal vow . 1. as for the parental power , it s the greatest that nature gives . the interest of parents in their children is great ; and such also must their power over them needs consequently be . children have no use of their understandings to deliberate , or wills to choose ; they have no power to act : nature invests parents therefore with a right of deliberating , choosing , and acting for them , during their own incapacity . children are the product even of their own bowels , and therefore it may be well suppos'd they 'll do their best for them : and they can never make their parents a return for what they have receiv'd from them ; can never pay them the debt that is naturally owing them , and therefore may well be suppos'd ready to hearken to them , and comply with them in any thing that is reasonable . nature puts parents in the place of god to children . during their infant state , they have as great a power of command over them , even as over their own hands or feet , or any other members of their body ; where provided they keep within the limits and inclinations of nature ; i. e. love and cherish , and are tender of them , they can't overdo . all civil laws have allow'd great scope to the parental power , because it s presum'd 't would be us'd for their childrens good. in no countreys hath it been so straitned by any particular laws , as that parents have not had a free liberty of disposing of their children , and entring into contracts for them , which shall be binding upon them , and of laying charges and commands on them , which shall be obligatory : we have a known instance of this latter sort in the case of the rechabites , who were char'd by ionadab their fore-father , that none of them , their wives , their sons , or their daughters , should drink any wine ; that they should neither build house , nor sow seed , nor plant vineyard , nor have any ; but all their days dwell in tents : which charge they punctually obey'd : and there is a solemn blessing given them by god , for this their obedience . and can it be suppos'd , parents should have great power over their children , in natural matters , and civil affairs , and none in religious concerns ? god takes care of the infant seed of pious parents , hath made great promises , and extends his covenant to them , and offers to entail the blessings of it on them ; and have parents no power to give up their children to him , and enter them into his covenant , and bind them to the duties of it ? children are bound to stand to any engagements their parents come under for them , unless in any thing sinful and of dangerous consequence ? and can they safely reject the force of the vow they bring them under in baptism to be the lords ; and plead that it was a stretch of the parental power ? why if parents have power to choose a physician for their bodies , an instructor for their minds , a master for their calling , &c. what should hinder their power from exte●…ing to the choosing of god for the portion of their souls , and binding them to discharge the duties owing to him ? it may perhaps be pleaded , that parents would not want power in the case , were but their children capable of such an obligation in their infant state ; but they are unmeet subjects for the exercise of such a power , and therefore it is insignificant . le ts therefore , 2. a little consider childrens capacity of coming under such a bond as the baptismal vow ; i. e. their passive , not their active capacity , which is not pretended or pleaded for : and here i desire it may be consider'd , 1. that they are capable of being bound in civils : why not in spirituals ? to man : why not to god ? an infant may have an estate made over and secur'd to him by law ; he is capable of becoming a tennant , and being oblig'd to pay a certain rent and homage when he comes to age ; and in the mean time of having provisions from the estate he hath a title to : in such a case none will deny but a parent or even a guardian may act for him , and that so as that he shall stand engag'd : if so , why is he not as capable of being oblig'd by a sacred vow , whereby his parents would bind him to god , in order to the securing the everlasting inheritance , which he , by gospel-grant , hath setled on all his children . let it therefore here be observ'd , that whatever is pleaded , in proof of the incapacity of infants , to come under a vow to god in baptism , by vertue of their parents transacting on their behalf , proves them equally incapable of coming under any obligation whatsoever , till they are able to transact for themselves : which is contrary to the sense of all the wise and prudent that have liv'd in all ages of the world. 2. let it be further observ'd , that infants ( even while such ) are capable of sharing in the blessings of gods covenant : and if so , why not of coming under an obligation to the duties of it ? they are capable of sharing in the merits of christs blood , and the influences of his spirit , and other marks of divine favour ; and of being treated by god as his children ; and that by their parents means , whose covenant interest is available for their good in their infant state : why may they not then by their means also , come under an engagement and obligation to carry it as becomes the members of gods family as soon as they become capable ? but these things deserve a more accurate handling , than i can ( at least at present ) pretend to give them . for a close of this chapter , i shall annex a brief admonition both to christian parents that have brought their children under the baptismal vow in their infant state : and to their children , that so early came under an obligation , to be the lords , and to live to him , with reference to duty consequent thereupon . as for you that have devoted your children to god in baptism , remember ( i beseech you ) and take care to breed them up for him , to whom you have consecrated them ; expecting to be call'd to an account about your carriage towards them , and management of them another day . take care to season their tender minds well : instruct them diligently in the knowledge of god , and of their duty to him ; and in the nature and import of that divine vow you brought them under : shew them what will be the benefits of keeping it , the danger of breaking it , and the duties they are oblig'd to by it ; and do what you can to bring them to take it upon themselves , and renew their covenant with god in their own persons , as soon as they are capable . preserve them as much as may be from the infections of an evil age : set them good examples your selves , and get them among as many other lively patterns of serious godliness as you can ; that you may thereby provoke them to imitation : inure them to holy exerercises from their youth up : possess them with as great a reverence of the holy scriptures as you can : narrowly watch their tongues from the first that they begin to use them ; and do what in you lies , betimes to learn them to govern their appetites : teach them the worth of time ; and spur them on to make a diligent improvement of it : encourage them when they do well ; and reprove and correct them when they do amiss . whatever neglects or miscarriages you over-look or pass by , be sure you allow them in nothing that in sinful : this will be the way for you to have peace and comfort , whatever be the consequences . remember how many ways you are oblig'd hereto ; how solemnly you have promis'd it ; how certainly god expects it ; and how severely he 'll punish the neglect of it . how sad a thing will it be , to have the blood of your childrens souls lying atyour door on the account of your carelessness in this matter , where your utmost diligence was required ? should they hereafter prove crosses and heart-breaking afflictions , thro' their undutifulness ; what a sad aggravation will it be of your trouble , to think that all this hath arisen from your want of care in their education ? how will they cry out upon you hereafter , if ever they come to be sensible and awaken'd , for your unnatural cruelty ; who tho' you might be tender enough of them , and kind enough to them in other respects , yet minded not their souls , took not any suitable care to breed them up for him to whom you devoted them ? nay , how will they in another world , if they finally persist in wickedness , exclaim against you who were the instruments of conveying their being to them , as their soul murderers , and the first occasions of their endless ruin , by your neglect to take that care of them which you engag'd to when you baptiz'd them ? i beseech you therefore , if you have any regard to god , any desire to see true religion , serious piety and godliness flourish ; if you have any love to the fruit of your own bowels ; and any regard to your own peace now or hereafter ; that you would make conscience of this matter : pay the vow you made , when you devoted your children to god in baptism . and as for you who thro' gods great goodness and your parents care , had the happy priviledge of an early baptism : oh be not so foolish as to ●…avil your selves out of the benefit of it . your parents brought you under vows to god ; oh desire not to be released . had there been a considerable temporal estate of some hundreds a year , settled on your family before you were born , upon some certain easie conditions to be perform'd not only by your parents , but by you after them ; to the performance whereof , they should have oblig'd not only themselves , but you their children : would you not in such a case , where the profit on the one hand , and hazard on the other , is so sensible and apparent ; own the binding force of their obligation upon your selves in order to your keeping the inheritance ? and will you be more unjust to god , than you would to man ? will you own your parents power to engage you for a trifle , and not in order to an everlasting crown ? but however if you think your parents did you wrong , and that you are hardly dealt with , you may be out of covenant when you will : but at the same time be it known to you , if you disown it , you forfeit the benefits of it ; if you renounce your vow , you cast off god , and reject his favour , and must never expect an admission into the kingdom of heaven . but if you have any concern for your souls , any sense of the wretchedness of your natural state , and of the desireableness of the favour of god thro' a christ , you cannot but prize your early dedication to god , as an invaluable mercy : oh prize it , improve it , heartily bless god for it ; and stand to the vow you then came under ; and let it be the business of your lives to discharge and pay it . don't pretend its hard and strict : for there 's nothing in it but what 's necessary : ben't impatient of its confinements , for they are all for your good. think often and seriously of the unsuitableness of your carriage and behaviour to the vow that is upon you ; and that with sorrow and lamentation : think what would become of you should god take your forfeitures of the blessings of his covenant : and if you have any regard to god , any love to your own souls , any desire to be happy here or hereafter , lay aside all excuses , and without delay , freely and solemnly own and acknowledge this vow of god that is upon you , and set your selves with all your might to live answerably to it . chap vi. certain useful observations about the consequence of keeping or breaking the baptismal vow : and of the recognition of it as necessary to a regular admission to the lords table . from the baptismal vow , i should now pass to the consideration of the solemn stated renewal of it at the lords table , whereto our holy religion straitly obliges us : but that some intermediate observations offer themselves , which may be of no small use , which i shall therefore first lay down : you may take them in the following order . 1. observe that by the serious keeping and adhering to the baptismal vow , all church priviledges , and special covenant blessings are effectually secur'd . 't was before hinted , that in all transactions by way of covenant , as there are two parties at least suppos'd to be concern'd , so is there something suppos'd to be agreed to by each of these parties . in all covenants between god and man , god engages to something on one side , and man on the other ; and a faithful bent of heart on mans part , is pre-requir'd to gods actual fulfilling his engagements gods part in all such covenants lies in promises , and mans in vows , which have the place of a band between god and us : let man keep true to his vows , and god will ever be sure to fulfil his promises . in the baptismal covenant , god promises and ensures much , and we engage to much : but let us but take care to be true to our vow , and we need not fear but he will most punctually stand to his word and engagement . now the promises ratifi'd on gods part in the baptismal contract are of two sorts ; which i may call common and special : the former relate to external helps , assistances , and furtherances , as to serious piety and godliness ; which tho' they are not actually saving , may yet very much promote salvation . the latter relate to real marks of divine favour , and peculiar love , to be communicated in order to actual salvation . the former refer to things that are indeed vast advantages in themselves ; tho' alas too often neglected and misimprov'd : the latter to things vastly higher , and which intimate a state incapable of missing of final happiness and bliss . under the former are contain'd all church priviledges accompanying a visible relation to god : as an admission to the lords table , there to receive divine nutriment in the company of his children ; the common operations of the spirit , in holy motions and serious convictions ; the pastoral care of those whom god hath set over them , and order'd to watch for their souls ; the hearty prayers and fraternal admonitions of the faithful , with whom they are joyn'd in communion ; and the like . under the latter are comprehended , forgiveness of sins ; acceptance both of persons and services ; sanctification ; the constant guidance and help of the spirit , effectually to further progress in the divine life ; together with all other blessings suiting a state of adoption . these are the things whereto god in baptism as 't were sets his seal , upon the requisite vows preceeding : and by our keeping this vow , we ( as i may say ) secure to our selves the actual performance of the several promises made and ratify'd . as to church priviledges , we by our standing and acting agreeably to our baptismal engagement , have an undoubted right to them , which none can warrantably call in question : and whatever further is requir'd as necessary , in order to our enjoying them , is an humane invention . for baptism being an admission into the visible church , it follows , that none can warrantably deny any of the priviledges thereof to any so admitted , unless it can be made appear , that they don't heartily stand to that vow of god they then came under , by the open disagreeableness of their lives thereto . and then as to those which are more peculiarly covenant blessings ; as pardon , and peace , and the sanctifying , guiding , and comforting influences of the spirit ; these unless the whole tenour of the covenant of grace be directly ' thwarted , cannot be deny'd to those who faithfully keep this vow : for it includes a serious repentance , and an hearty faith ; besides which the gospel requires nothing further , in order to persons entring upon a pardon'd and justifi'd state , thro' the merits of our dear redeemer ; and then upon iustification by faith , follows peace with god. further , they being born of water and of the spirit , are become the temple of god , and have the spirit of god dwelling in them : and where this blessed spirit dwells , nothing necessary to salvation can possibly be wanting . but 't is observable , that there is this remarkable difference in the case , between church priviledges , and special covenant blessings ; that where the baptismal vow is not openly contradicted by the life , and but professedly adhered to , there is a right unto the former ; by reason that it is not in the power of man to judge of hearts : but it must be faithfully and sincerely kept , and most heartily adher'd to , in order to the reaching of the latter , wherein 't is with god immediately that we are concern'd , who is not by any artifices of ours to be impos'd upon . would you then at once effectually secure all the benefits both of visible and real christianity , do but sincerely adhere to the vow of god you came under in baptism , and act correspondently , and the work is done . 2. observe , that by wilful and allow'd breaches of this vow of god , both church priviledges , and special covenant blessings are directly forfeited : the benefits of covenant keeping on the one hand are not greater , than are the mischiefs of covenant breaking on the other . the breaking gods bands in sunder and casting away his cords ( which is the common practice of lawless souls ) is an actual forfeiture of the several blessings that accompany either a visible or real relation to god. for what signifies an infant dedication by parents to the most high god , tho' ever so serious ? what signifies the vow they then came under , tho' ever so solemn ? to them who when they grow up , disown the bond , disclaim subjection , and give themselves up to the conduct of their own hearts lusts ; living without god in the world , forgetting their dear redeemers love , and rebelling against the blessed spirit of grace , than which hardly any thing 's more common ? what , i say , can it avail to such persons ? how can they pretend to lay any claim to church priviledges , when advanc't in years , who by their disorderly lives openly renounce the vow , on which their admission to infant church-membership was founded ? how can they have any share in the special blessings of the covenant promis'd on gods part , who are so far from doing what was engag'd to on their part , that they do the quite contrary ? live to themselves instead of of living to god ; follow the vain guise and fashion of this world , instead of obeying their lord redeemer ; and walk after the flesh instead of following the conduct and yielding to the motions of the divine spirit ? persons whose case this is , shew that they belong to the world ; out of which the church is suppos'd to be gather'd : it can't therefore own them ; for it must disclaim those whose conversations savour wholly of this world. it plainly appears that such persons are children of wrath , and not the children of god , and therefore have nothing to do with those marks of favour that belong to such . so that the interest in either the common or special blessings of the covenant is hereby forfeited . altho' it must be own'd possible for a right to the former to remain , even when the latter are effectually lost . but to prevent mistakes , i desire it may be here observ'd . 1. that tho' there is so vast a difference many times between the infant adult state of persons baptiz'd , that duringtheir infancy they were in a state of favour with god , on the account of their believing parents , as a part of whom they were then considered ; and with the requisite solemnity were admitted into gods visible family here on earth ; and yet when they come to grow up , and stand on their own legs , they are rejected , on the account of their impenitence and infidelity , and the ungodliness of their lives : tho' there is ( i say ) many times as great a difference as this comes to , manifestly discernable in this case ; vet is not god in the least chargeable with changing , but 't is we that change and make the difference . the gifts and calling of god ( says the apostle ) are without repentance . he repented not of the kindness he engag'd to shew the israelites for their fathers sakes : ' i was they who by breaking the covenant in which they were bound to him , forct him to punish their disobedience : so god repents not of the kindness he in the ordinance of baptisin engages to shew to the children of believing parents , he is willing to make every thing good to a tittle , that he then engag'd to : but the persons i am speaking of , who openly break with him , and renounce his kindness in the face of the world , by living in the wilful violation of their solemn vow , make it inconsistent with his honour to own them for his ; by their rebellion against him , so long as they persist in it , they incapacitate him to deal with them as with faithful subjects , which they are not . but it is more proper to say , that such persons throw themselves out of gods family , than that they are thrown out of it . observe further , 2. that tho' a willful and allow'd breach of the baptismal vow , liv'd in , doth directly forfeit the blessings engag'd to on gods part ; yet doth it not irrecoverably forfeit them . for be it known to all , so gracious is god , that he is backward to take advantages against us . he is not willing that any should perish , but that all should come to repentance . how open and notorious soever have been our breaches of our baptismal vow , there 's still room for repentance : upon our serious profession whereof , the door stands open in order to our re-admission to all forfeited church priviledges ; and our gracious god is ready again to receive and embrace us ; our abused saviour to interceed for us , and the affronted spirit to assist and help us ; all the blessings we have forfeited , may be recover'd and restor'd upon our repentance and reformation , our renewing our vow , and after keeping it sincerely . but yet a forfeiture there certainly doth ensue upon willful and allow'd breaches of it ; both of church-priviledges , and special covenant blessings : which all those would do well seriously to consider of , who have receiv'd the christian badge , call themselves christians , and hope to be dealt withal as such , and yet lead unchristian and ungodly lives . 3. it may be observ'd , that the after exercises of religion , which build on baptism as their foundation , have this for their great design , to engage and help us to keep the vow of god we then came under , or to restore us , and renew the force of it upon us , when we have broke it . it is the great design of catechization to ground us well in the great principles of our faith , and rules of practice , that we may distinctly know what we are to believe and do. it is the great design of the preaching of the word ( which the spirit is wont to accompany with his efficacy to those who seriously and faithfully attend upon it ) to for those things ( a national knowledge whereof will be of no avail ) home upon our hearts ; to warn us of our danger when running on in sin ; to rouz us from our sloth , and carnal security ; to re-call us from our wandrings ; to press us with the most urgent arguments and motives to be heartily his , who alone can make us happy ; and to live to him to whom we are devoted ; and to encourage , further and help us , in the way of well-doing , if our hearts are truly set heaven-ward . it is the great design of publick prayers , by our joint entreaties in the assemblies of gods people , to supplicate for grace , and the super-natural aids of the divine spirit , to render our tempers and lives agreeable to our christian profession : and of our publick praises , by celebrating the divine perfections of our great creator , redeemer , and constant benefactor , with one common ardour , especially his kindness , grace and goodness ; to engage our hearts to him , and stir up our selves for shame , to some suitable returns of holy obedience . it is the great design of the lords supper , and its frequent repetition , to keep our hearts under the most lively sense that is possible of redeeming love , and to give us an oportunity of renewing our baptismal vow with great solemnity , over the memorials of that sacrifice that is of everlasting vertue ; of which more in the sequel . and it is the design of all church censures ( wherever they are kept up agreeably to the end of their institution ) to curb open sin and vice , to prevent scandals and blemishes to religion , to recover offenders , and to promote sincere piety and holiness ; to keep from transgressing , and stimulate to the obeying of the laws of christ , to which we have in our christian vow all sworn subjection . all christian ordinances , duties , and exercises , some how or other relate to this vow ; and are design'd either to instruct us in the latitude compass and extent of it , or to stir us up to keep it , or to help us to perform it ; either to keep us from breaking it , or to convince us of our breaches , and deter us from persisting ; either to help us to repeat it with a renew'd ardour not having wickedly broke it ; or to help us to renew it after repentance for having broken it ; to bind our souls more and more closely to god by it ; and either to draw or drive us to act like those that have a sacred vow of god upon us . 4. a fourth observation i have to make is this ; that a recognition of the baptismal vow is necessary in persons admission to the lords table . nothing can be more plain , than that baptiz'd persons , as such , are not therefore to be admitted to the lords supper : for some renounce the faith which they were baptiz'd into ; some that were solemnly devoted to god in infancy , have no fear of him before their eyes , when they come to maturity ; and instead of spending their lives in his service , to which they were bound , they give themselves to commit all manner of iniquity with greediness : would to god there were not multitudes of such persons among us ! others that yet are not by far so bad as the former , never think seriously of the obligation which they were laid under by their baptismal consecration , never study how to answer it . it 's as plain as the sun , that such persons are unfit for such an ordinance as the lords supper ; for they are incapable of reaching the ends of its institution . since therefore none but baptiz'd persons may approach the lords table , but all baptiz'd persons may not ; the question is , where the discrimina tion of some from others of them , proper to this case lies ? and what it is that is necessary as a pre-requisite qualification ? i answer ; the difference lies here , that some stand to their baptismal engagement , and others don 't ; and the qualification pre-requir'd , is an owning of it . for if persons don't own the vow they once came under , 't is to no purpose to think of repeating it again . now the owning of this vow is pre-requir'd to persons right receiving of the lords supper , in a double respect : either with reference to god , or the church . 1. with reference to god ; and so the hearty owning the obligation of this vow is necessary ; without which we cannot approve our selves to him , or so transact with him as to reap those benefits which he designs for us by that ordinance whereto we are suppos'd to pretend . our hearts must be really consecrated , and our lives devoted to him , according to the tenour of our engagement in baptism , before we can justly pretend anew to strike covenant with him who searcheth hearts , and trieth reins , as we are to do at his table . 2. our owning our baptismal vow is also requisite with reference to the church , to our admission to the lords table : we must make a credible profession of adhering to it ; of which kind is every such profession , as is not contradicted by an unsuitable life and conversation . this credible profession , of an adherance to the baptismal vow is necessary ▪ that it may appear there is a difference between those that are admitted to church communion , and those that are debarr'd it : and for the same reason it would be well if it were publick : it would be very becoming and advantageous did persons every where before they first communicated , freely profess their sincerity and constancy in their baptismal covenant or vow , and openly declare themselves in the face of a christian congregation , enemies to the devil , the world , and the flesh : and this is the most considerable part of that which hath been wont to be call'd confirmation : a thing much practic'd and insisted on in the primitive church , tho' of later times much neglected , and by some quite laid aside as useless ; the more 's the pity . it much rejoyces me therefore ( and i cann't forbear mentioning it on this occasion ) to know and hear of several , even of the dissenting congregations in the nation , wherein this practice is still kept up : among whom 't is usual , for the pastors after their private transactions with those who are to be admitted to the lords table , either on some day in the preceeding week , or just before the administration of the holy communion , publickly to demand of them ; whether they don't stand to their baptismal vow , and take it on themselves ? whether they don't cordially give up themselves to god the father , son , and spirit , according to the tenour of it ? and whether they don't engage to walk agreeably to all the laws of the gospel ? or to that purpose . which is really a thing of great weight and moment ; and i could wish 't were more universally minded . this ( as i was saying ) is the most considerable part of that which the antients us'd to call confirmation . and such a declaration as this , made by persons in the face of a christian congregation , is really an act of confirmation ; for they do thereby further ratify and establish the contract which is between god and them ; and by confessing it to be valid and good , and openly owning that the vow of god is upon them bind themselves still faster to him whose they were before . some may perhaps think this to be more ado then needs , by reason the very coming to the lords table with antecedent preparation , and siting down there among the faithful , who are bound to god by covenant , is a tacit or virtual owning of the baptismal vow : and at most , they may apprehend that the doing this in private , before the pastor of the church , might be sufficient . to whom i can without any difficulty grant , that what i aim at , is indeed virtually imply'd in such a case , and that the private performance of it may suffice to render persons worthy communicants : but yet it follows not , but that the publick transacting of this matter may be much more eligible . many instances may be produc'd , where very near as much depends on the manner of doing a thing , as on the thing it self ; and this i take to be one . for i pray observe ; persons , upon their first coming to the lords table , pass out of the state of infant , into that of adult members of the church : the faster therefore they are bound to god , the more likely will they be to credit religion ; of which the generality of the world are apt to pass a judgement from the demeanor and conversations of such persons : now the more publickly such a profession is made , the more likely it is to influence them ; since they will have so many as witnesses against them , ready to admonish them upon occasion of their open engagement ; which cann't but strike an awe . and , but that it would be too great a digression , i could make it appear that the scripture favours such a publick recognition of the baptismal vow ; and it is agreeable to the practice of the church in several successive ages . true it is , in process of time the romanists in a shameful manner abus'd it ; but that 's no just reason for our slighting or rejecting it , who may have it pure and free from their abuses . however , this i think is plain and clear , that a recognition of the baptismal vow , is necessary to persons regular admission to the lords table . i add further , 5. that the more solemn this recognition of the baptismal vow is , 't is so much the better ; where i mean not ceremonicus , by solemn ; as if this matter would be ever the better , the more ceremonious it was : no , that is far from my intention : the papists indeed have made it a sacrament , and turn'd it all into ceremony ; for they use oil in the administring it , and balsam , and sign with the sign of the cross , &c. but of these things we can safely say , they were not from the beginning ; for the time when they first began to be us'd in the church , can be mark'd out : but my meaning in the word solemn , is this ; that the more seriously and gravely it is manag'd , on the part of the persons coming to confirmation , and the more authoritatively on the part of the minister , as christ's officer , the more likely is it to answer its end. the establish'd church of england hath taken care enough in this latter point , as to the authoritativeness of this transaction ; but 't is the desire and wish of all sober observers , even among themselves , it were generally manag'd with more gravity and seriousness , that so it might be kept from degenerating into an empty formality . and here it may be enquir'd , whether or no it be fitting , requisite , or allowable , that imposition of hands , joyn'd with serious prayers to god for the strengthening and confirming grace of his spirit , for those who come to own their baptismal vow openly in the face of a christian congregation ; and an authoritative benediction on the part of the minister , as god's officer , should be us'd on this occasion ? whereto i answer , that thereis a general unanimity among those who have been most diligent in searching into eclesiastical antiquity , in reporting this as the current practice of the primitive church ; and that not only while miraculous gifts continued , but afterwards : that it is convenient , and warrantable by scripture , as well as antiquity , was the opinion of our first reformers here in england , and the most celebrated divines we have had among us ever since . this was also the judgment of the learned grotius , who was perhaps one of the greatest men these parts of the world ever produc'd : nay , the same was the sentiment of the famous calvin ; who founded confirmation by imposition of hands , on heb. vi. 2. where we find laying on of hands in the rank of fundamentals , in the fourth place ; after repentance , faith , and baptism ; and before the resurrection and eternal iudgment . on which passage of scripture , calvin hath this note ; that this one place sufficiently manifests , that the ceremony of laying on of hands , on those who past out of the infant , into the adult state of believers , upon their open prosessing the christian faith , had its rise from the apostles : and therefore he declares , that tho' the romanists had superstitiously abus'd it , yet he was altogether against laying it aside , but for keeping the institution pure . the same was beza's judgment . herein also gerrard agrees , with divers of the most famous lutheran divines . and finally , that eminent servant of god , mr. richard baxter , ( than whom this nation never afforded one more earnestly intent on the promoting practical godliness , or true christian discipline ) hath wrote a treatise on purpose for the revival of this antiquated practice ; which is entituled , confirmation and restauration , the necessary means of reformation and reconciliation ; whereto i refer those that would desire full satisfaction in this matter . however , i shall take this opportunity of warning all , to take heed of imagining that every thing is to be quite laid aside , that hath been abus'd to superstition : that 's a very fond conceit ; and some that have unwarily imbib'd it , little observ'd whither it would lead , if pursu'd with rigour . suppose a man superstitiously abuses the scripture , ( which i am satisfied is no impossible thing ) am i therefore obliged to lay it aside as useless ? what an unhappy case were i in , if another man's superstition might rob me of that which would be so useful to me ! any one almost in such a case would be ready to say , what an argument is anothers abuse , against my right use of that invaluable book , which god hath left as a legacy to his church ? in like manner how weak an argument is it , for persons to s●…y , the papists have abus'd confirmation ; or they have abus'd absolution to superstition ; therefore we must lay it quite aside ? what , i pray , hinders us from using that rightly , which they have abus'd ? we need not throw away the wheat , that we may get rid of the chaff ; for the fan will suffice to separate and scatter that , and leave the wheat remaining . chap. vii . of the lords supper . that it is a faederal ordinance , implying a covenant-transaction between god and us ; and supposing a renewal of solem vows to be the lords . having sufficiently open'd the christian vow that we first come under in baptism , and shewn what sense of it is to be afterwards retain'd , and how it is to be recogniz'd ; i now proceed to treat of the renewal of it at the lord's table ; whereby the ends of our baptismal consecration are further answer'd , and the blessed benefits thereof are more firmly secur'd to us . for be it known to all , that it is not enough to come under this vow , either when infants or adult , and solemnly to own afterwards that we are under it , but we are often to renew it with great solemnity over the sacred memorials of our dearest saviour , who gave his life a ransom for us , and seas'd with his blood that covenant of grace and peace that is between god and us . our vow in baptism doth indeed bind us fast to god , and our after owning its obligation on us , doth tend to encrease its force : but yet god thinks fit to require and take new security of us ; and orders us to come to his table , that we may there strengthen our obligations ; and not only own again and again that we are his by right , but be enforc'd by the awful and affecting considerations there presented to us , to new resolutions and engagements , and solemn vows , to lead a life of holy devotedness : and in requiring this of us , he very much consults our benefit . that i may handle this matter to the best advantage , i will , 1. make it appear that the lords supper is a faederal ordinance , that it naturally implies a covenant transaction between god and us , and therefore supposes renewed vows on our part : vows ( as hath been before observ'd ) being ever an essential part of such transactions . 2. shew that the more expresly the christian vow is renew'd by us every time we come to the lords table , the more effectually and plentifully we are like to reap the benefits of that ordinance . 3. give some directions for the right management of the renewal of our vows at such a time ; and endeavour to give some help as to the reducing th●…s matter to practice . the first of these particulars is the subject of this chapter ; the other two , of the next . the lords supper is in its own nature a faederal ordinance , which implies a covenant transaction between god and us , and supposes a renewal of our vaws to be the lords . this is that which i am now to make out ; to which undertaking i am the more inclin'd , because i doubt there are multitudes that sit down , time after time , at the lords table , who don 't sufficiently consider this matter : they look on that sacred festival as an ordinance instituted to keep up the remembrance of christ , and what he hath done and suffer'd for the recovery of a lost world ; and therefore when they come to it , they endeavour to think affectionately of his incarnation , passion , and crucifixion ; and thus far indeed 't is well : but while they stop here , and go no further , they leave out a main thing ; which lies in that covenant-transaction between their god and saviour and them , which is thereby design'd : withal , there are many others , who indeed look on themselves as oblig'd to renew their covenant , and repeat their solemn vows , every time they come to this ordinance , who yet know not why they are obliged to it then , more than at another time ; know not on what to bottom this apprehension of theirs , which they have receiv'd from others , and taken for granted , without any examination of its grounds . i shall therefore from the following considerations make it appear , that that of a renewed covenanting , is one notion of this ordinance , necessary to be taken in by those who would rightly conceive of it ; and that 't is not without cause that persons are ordinarily press'd hereto . 1. first therefore consider the mutual action in this ordinance , of giving and taking , between god and us , and you 'll see plain evidence in the nature of the thing , of a covenant-transaction . giving and taking are the first obvious actions in this solemnity : giving is god's part , and taking ours . god gives us bread and wine by his deputed officer ; we receive them from the minister , as from his representative . now pray consider a little , what 't is that is given and taken at that time : 't is plain simple bread and wine , you 'll say ; and 't is true , no more falls under the view of sense : but what is it that is thereby signified ? is it not a bruised , nay , a broken christ , giving his soul an offering for sin , and shedding his blood to make atonement ? 't is christ with all his benefits that there is given to the believing soul. as certainly as bread and wine is put into the devout communicant's hands , so certainly is he invested in all gospel-priviledges ; so certainly hath he made over and convey'd to him , all gospel-benefits . god gives himself , his son , his spirit , his grace , his favour , and all that can be reasonably desir'd , or truly wanted , to the believing soul : this is on one side . on the other side , the believer takes ; takes with his hands the distributed bread and wine ; and receives with all his heart what is thereby figured and represented . he receives an offer'd christ in his arms , and into his heart ; in short , god actually makes over , makes a delivery , as 't were , of all that he promises in the covenant of grace ; on his part : we by taking then what he gives , do naturally engage to all that in that covenant he hath made our duty : which is the more evident from hence , in that a firm disposition , and bent of heart , to the performance of all such duty , is pre-requir'd to the actual conveyance of those benefits . further , we may observe how customary it hath been , and is amongst men , by giving and taking of the smallest things , to ratify compacts of the greatest consequence : a man may among us give away all he hath by the delivery of a flaggon : which custom considered , may answer the objection , which the appearing meanness of the things given and taken at the lords supper , compar'd with the great things thereby represented and made over , might give occasion to : the giving and taking but of sixpence to strike up a contract , doth lay as fast hold of a man , as ten thousand pounds in hand : much more then doth this solemn giving and taking of bread and wine , which christ hath made a part of his religion , and whereby he is so closely represented , bind us as fast to him , as if we should repeat every word that he hath said , and profess our hearty consent unto it . observe further , under what notion christ is given at that ordinance , to every truly hungering and thirsting soul : behold , says god there , to all such persons , here 's a christ for you , to be taken by you , as your prophet , priest , and king : whereto the prepared soul , naturally replies , lord , i 'm ready to take him as thou offerest him to me : i 'm for a whole christ , in all the parts of his saving office : i 'll take him for my prophet , and credit him in all things ; for my priest , and in him i 'll put all my trust ; and for my king , to whom thy grace inabling me , i 'll yield a sincere persev ring obedience : which is plainly a renew'd covenant , a short summary of the christian vow . 2. consider also the actions of eating and drinking , and you 'll see further evidence of a covenant-trans●…ction . at the holy supper we come to eat and drink with the blessed god. he is indeed invisible to us , but hath deputed one in each christian assembly to represent him , and in his name and stead to entertain those who come to him as his guests . he spreads a table , and provides us food , that eating and drinking we may receive nourishment for our spiritual life , and supports for our spiritual warfare . now eating and drinking , and feasting together , we may observe in scripture-history were the usual appendages of compacts or covenants , as we may see gen. xxvi . 30. and gen. xxxi . 44 , 46. where we find isaac and abimelech , iacob and laban , concluding their compacts with a feast ; the like is evident in many other places : the eating and drinking together of those that were at variance , implies an antecedent agreement ; for it is a token of friendly familiarity , not wont to be afforded to enemies : a●…imelech hated isaac , and would not have eaten and drank with him , but upon supposition they were agreed : nor would laban have done the like with iacob , whom he pursued with a design of destruction , but upon the same supposition . it is an axiom in the civil law , that if any one doth but drink to one against whom he hath an accusation of slander , or other verbal injury , he loses his action , because he is supposed to be reconcil'd to him . the hebrew word that signifies a covenant , or any faederal communion between parties , is deriv'd from another word that signifies to eat , because it was the constant custom of the hebrews , and other oriental nations , to establish covenants by eating and drinking together . now by nature there is a great variance between god and us , on the account of our hereditary apostacy : sin as it sets us against god , so doth it set him against us . where sin therefore reigns and bears sway , it 's plain there 's a great unfitness for eating and drinking with god at his table . that is a solemnity that supposes a persons peace first to be made with god through christ ; otherwise he 's not likely to be a welcome guest . but even where a persons peace is actually made , there are frequent falls , for which there must be a renew'd repentance ; and god's admitting us from time to time to feast with him at his table , notwithstanding our manifold failings and defects , is a sufficient argument of his readiness to pass them by , and anew to be reconcil'd : whenever therefore we come to eat and drink with him , we are to renew our self-dedication . there 's none , not even the best , but what between one sacrament and another , do enough to forfeit all their interest in the divine favour , were god severe to mark iniquity . eating and drinking therefore with god , after such renew'd offences , supposes us anew to make our peace with him , to devote our selves to him a fresh , as ever we would keep his favour ; for which we at no time have such an advantage as at his table : which will be further evident from , 3. a third consideration , which is taken from that which we feast upon at the lord's table ; viz the memorials of the great christian sacrifice . the most general and proper notion of the lords ▪ supper , and to which all that relates to it may very aptly be referr'd , is this , that it is a solemn feast upon the memorials of that sacrifice of infinite vertue , that was offer'd by our saviour upon the crofs for sin : which notion is too large to be here distinctly handled ; and therefore i shall meddle with no more of it than what concerns my present purpose . it is easie to observe how commonly covenants between god and man , were attended with sacrifices : thus it was in noah's case ; 't was the same in abram's case ; so also sacrifices accompanied the covenant god enter'd into with the israelites all in a body ; and by such sacrifices offer'd , the covenants made were confirm'd . it may be further observ'd , that sacrifices were founded upon a covenant . the covenant god enter'd into with the iews , requir'd them to offer up the several sacrifices prescrib'd in the law ; which had they not been founded on a divine covenant , would have been no way likely to have been accepted . but suppose the covenant once settled that requir'd them , and sacrifices appear to have been faederal rites , they were memorials of the covenant between god and the people ; memorials to god , put-him in mind of his promises ; and memorials to the people , putting them in mind of , engaging aed quickening them to their duty . each sacrifice offer'd , imply'd a covenant transaction , between god and him that made the oblation : which points to the true meaning of that passage , which some have esteem'd so difficult . gather my saints together that have made a covenant with me by sacrifice . for sacrifices were appointed to be signs and seals of the covenant between god and his people . whereto our blessed lord seems to allude , when at the institution of the supper , he says , this cup is the new testament in my blood : which is , qu. d. covenants were of old ratify'd by sacrifices ; the blood of the sinner being originally required by the law , but the offering being of the blood of another creature : but i pour out my own blood for you , and behold i now i give it to you . it is therefore a new covenant , because not seal'd with the blood of victims , but my own blood. which is also intimated by the apostle , when he says , not by the blood of goats and calves , but by his own blood , he enter'd into the holy place ; and for this cause he is the mediatour of the new testament . it may be further observ'd , that as sacrifices were heretofore seals of the covenant , so was eating of the sacrifices a proper appendix of most of their oblations . they had four sorts of sacrifices in use among them . burnt offerings , sin offerings , trespass offerings , and peace offerings . burnt offerings were wholly offer'd up to god , and consum'd on the altar ; neither priests nor people having therein any part or portion . in sin offerings and trespass offerings god had a part consum'd on his altar , and the priests a part to eat of ; who eat of them as the peoples proxies , they being mediators with god for them , who by bringing an oblation for a sin or trespass , were suppos'd to be sensible of a defilement . but of their peace offerings , as god had a part , and the priests a part , so had they themselves also who brought them a part , of which they might eat , together with their friends , feasting and rejoycing before the lord. we have in the old testament divers instances of persons feasting before the lord , on these sacrifices , that were call'd peace offerings . thus we find moses and aaron , and all the elders of israel offering sacrifices , and feasting upon them before god when they had done . so also at the general covenant before mention'd , many sacrifices being offer'd , we find they eat and drank and saw the lord , and upon the nobles of the children of israel he laid not his hand . and again we find elkanah making an yearly journey to the holy city , to offer sacrifices , and feast upon them with his family before the lord ; and many other passages are there of the same nature , which its needless to mention . it may be further observ'd , that the thus eating of gods sacrifices was a faederal rite , between god and those that offer'd them . for god designing to have a peculiar residence among the jews , resolv'd to live , as 't were in regal state among them . and therefore the temple was his palace ; the priests and levites his guard and attendance ; his house had its several apartments for several offices ; and furniture suited thereunto ; on the altar was his fire , whi●…h was never to go out ; and the sacrifices offer'd were his provision : not that he could really eat the flesh of bulls , and drink the blood of goats ; as he upbraids those who were apt to rest in externals : but he by these things , and their allusive significations , serv'd sundry wise and great ends and purposes . now sacrifices then passing under the notion of gods provision , it was a mark of great favour to be admitted to partake of them : and sacrifices being seals of the covenant , the feasting upon the remainders of them , was a further engagement to the offerers of them , to stand to their part of the covenant with god , of whom by their being admitted to feast with him , they had reason to hope they were accepted . let not any think all this a digression ; for besides that such thoughts and reflections as these may be of use , by helping us to understand these matters , without some light in which ( and in others of the like nature ) we must necessarily be in the dark , when we are reading the greatest part of the old testament ; besides this i say , they are all to my present purpose , because of the resemblance these things carry in them , to those that i am now upon . for as sacred covenants were heretofore attended with sacrifices , so the covenant between god and us ; that covenant on which all our hopes are founded is attended with and confirm'd by the sacrifice of our saviour , which at his table we commemorate . as their sacrifices were faederal rites , and signs and seals of the covenant between god and the people , so is our solemn commemoration of the sacrifice once offer'd for us on the cross , a faederal rite ; and this sacred institution a sign and seal of the covenant between god and us , founded in the blood of our dearest saviour : and as they were then to make a covenant with god by sacrifice ; so are we now to strike covenant with him over the memorials of our great gospel sacrifice . further , as the jewish feasts were upon the flesh of the sacrifices they offer'd to god ; so is our holy supper a feast , upon the sacrifice which christ once offer'd for us : and as their feasts upon their sacrifices were faederal rites and bands of faederal communion between god and them ; so the lords supper which is also a feast upon a sacrifice , must needs be a faederal feast between god and us , where by eating and drinking at his own table , and partaking of his meat , we are taken into a sacred covenant and inviolable league of friendship with him : as god by those sacrifices and the feasts upon them did ratify his covenant with those who did partake of them , in as much as they did in a manner eat and drink with him ; so doth he confirm his covenant with us , by the sacred symbols at his table , of which he allows us to partake : and as the people by feasting on those sacrifices with god , did ratify and confirm the covenant on their part ; so do we by feasting on this sacrifice ratify & confirm the covenant between god and us . finally ; as the jews joyn'd themselves to god , by feasting in his house , on his sacrifices ; so we joyn our selves to christ , by feasting in the place of his worship , at his table , upon the memorials of his body and blood : and our obligations to stick to him , follow and obey him , do as much exceed all other tyes , in their sacredness strength and vertue , as the sacrifice of christ excels that of a beast , or the eating and drinking his body and blood , is beyond all participation of the meat of the antient altars . there being therefore in the lords supper , so plain a representation of a sacrifice , which ever had a relation to a covenant ; and it being a feasting upon the memorials of this sacrifice , which feasting was ever a faederal rite , must needs be a faederal ordinance . add hereto . 4. the consideration of the adjuration which naturally seems to be imply'd in this ordinance . our lord is at his table represented in our view as a sacrifice for sin , enduring the utmost torments , miseries and dolours for our sakes ; all which have a loud voice to us . he seems as it were at his table to adjure every one , by his agonies and conflicts , by his blood and wounds , by his cross and passion , by all that he underwent for their sakes , to love him and be faithful to him ; to hate and flye from sin ; and renounce the devil and all his works , lest they as much as in them lies , undo what he hath been doing , crucify him afresh , and renew his pain : those therefore who after this , lay their hands on the memorials of the broken , bleeding body of christ , do as it were call heaven and earth to witness , that they 'll ever live to him who dy'd fot them , and rather dye than renounce his service . now the very heathens reckon'd that a vow or oath , made when persons laid their hands on the warm entrails of a beast , ( which was upon occasion customary with them ) was the solemnest oath that could be made : how much more solemn then , should we esteem vows made , when we lay our hands on the memorials of the sacred body of christ ? 5thly and lastly , it hath been the sense of all christians down from the first ages to the present day , that the lords supper is a faederal ordinance ; which is a consideration of no small weight in a matter of this nature . among many evidences that might be given hereof , i shall mention but two . the old primitive christians did so sacredly and solemnly bind themselves by vows at the lords supper to their god and saviour , that the heathens were ready to suspect them of dangerous plots and conspiracies ; from which charge while pliny the younger , a learned heathen , doth candidly endeavour to acquit them , he at the same time gives us an account of some of the vows they every time renew'd at this ordinance . they assemble themselves ( says he in a letter to trajan the emperour , still extant ) before day break , and sing an hymn to christ as if he were god ; and then bind themselves with a sacrament or oath , not to do mischief to any , that they will not rob or steal , or commit adultery , nor falsify their words , nor deny their trust ; and the like ; and then after they have eaten together ( says he ) they depart to their own homes . but tho' his account is made up of negatives , we may be well satisfied they added positive vows to them . my other evidence is taken from the name of sacrament , which they gave to this ordinance joyntly with that of baptism . the word sacrament is no where to be found in scripture , but is plainly of humane original ; and it was us'd very early in the church , to express and signify those two ordinances of baptism and the lords supper ; and in process of time 't was also apply'd to other things . now the word sacrament properly signifies an oath . it was originally the military oath , which the soldiers took when they swore fealty to their emperours . when therefore we find this term of sacrament , apply'd by christians in the first ages , to the lords supper , and us'd all along ever since whereby to express it , it implies that they have all been sensible that it was a faederal ordinance ; since the word they have made use of for it intimates , that we in that ordinance come under an oath to christ , much like the oath of fealty which the soldiers took to their emperours : and indeed if we would acquit our selves rightly , we must every time we come to the lords table vow and engage , that we 'll continue christs faithful servants and subjects , and soldiers , and never do any thing against his crown and dignity as long as we live . le ts then a little reflect and make a pause : le ts think how strange an instance 't is of condescention in the great majesty of heaven , that he should vouchsafe to hold any faederal communion with such as we are : with us sinners , who have so much provok'd him , as to deserve to be utterly abandon'd by him : with us sinners of the gentiles , who were once without god and without christ , and strangers to the covenant of promise : that god should suffer us to lay hold of his covenant , that he should admit us to feast with him upon the signs and seals of it ; admit us to such an instance of familiarity , and advance us to such an honour , which is at the same time so much ●…or our benefit , comfort and security . oh bless the lord and magnify his name : exalt him highly and shew forth his praise : who disdains not to regard us , tho' low and mean , and vile , and despicable ; nay , who treats us poor mortals , time after time , as if we were a sort of angels , admitting us to feast and to rejoyce with him , in our commemoration of his love , and renovation of his covenant . le ts think withal , and that seriously , of his great kindness to us in multiplying tyes and bonds upon us , that so he may the more effectually engage us to himself . our god is sensible of the slipperyness of our hearts , and therefore he 's for binding us as fast as may be . he hath so ordered matters , as that we are to be consecrated and come under a vow to him , as soon almost , as we begin to be ; this vow we are with great solemnity to own and renew , as soon as we become capable of transacting for our selves ; and afterwards we are requir'd frequently to give new security of our fidelity , over the consecrated elements at the supper of our lord : and the design of all is only this , the more effectually to engage us to that which is our unquestionable duty , wherewith our interest is closely connected . in obliging us time after time , to renew our bonds , god hath consulted our good , designing thereby to further our security of reaching those inestimable benefits which he hath design'd for us : we should therefore be so far from thinking much of them , that we should prize our bonds ; we should look upon our selves as so much the more honour'd , by how much the more they are multiply'd upon us . chap. viii . of an express renewal of our christian vows , every time we come to the holy communion : and directions about the right management of it . it now follows , that in the second place , i show how the express renewal of the christian vow , every time we come to the supper of our lord , will help us the more effectually to reap the benefits of that holy ordinance : which comes in very properly by way of motive , to that which i doubt is too commonly neglected by many christians ; viz. expresly renew'd covenanting at every sacrament . what i have to propound under this head , will ( i say ) properly come in by way of motive : for if i can make it appear , that this is the way for our reaching the benefits design'd for us by this sacred institution of our religion ; i think there are none , who are not their own enemies , but must readily fall in with it , and set themselves to put it in practice . it is indeed certain and undeniable , that persons growth in grace , and advancement in the divine life , may be promoted by their devout partaking of the holy supper ; while yet either thro' ignorance , or forgetfulness , or unskilfulnefs how to manage themselves at that sacred solemnity , they may neglect the express renewing their vows to be the lords : but if it be evident that this ordinance would do them more good , and be attended with much greater advantage to the same persons , did they positively and expresly every time , make an act of surrender of themselves to him who gave himself for them ; and anew engage to live to him who dy'd for them ; it will follow that they must be enemies to themselves if they continue negligent : now this will be made appear from these three considerations ; viz. that our slipery hearts will be more fix'd and aw'd ; our faith and hope be more eonfirm'd and strengthen'd ; and our comfort more encreas'd by this means , than could be otherwise supposable . 1. the express renewing our vows every time we come to the lords table will much fix and awe our slippery hearts . none , that are not great great strangers at home , can be ignorant how apt our hearts are to turn aside like a deceitful bow , and to lose the sense of those things which ought continually to influence and govern us , especially if remov'd from us by any distance of time ; how easily the continually surrounding objects of sense , deface those impressions which are at any time made on our minds by higher things ; and how difficult 't is to keep sensible from prevailing over spiritual engagements . alas the sensual carnal part is so powerful in the best , and our hearts are so apt to fall in with it , and the temptations we meet with to draw off our hearts from god are so numerous , and we so prone to yield unto them , that we can hardly tye our selves fast enough , or sufficiently multiply obligations on our selves to an holy , a christian , and a divine life . if the sense of often repeated engagements is apt to wear off ( and who sees not that it too too often does so even in the best ? ) how unlikely is it that a single act of consecrating our selves to our god and saviour , or the same repeated only now and then , after large and considerable intervals , should retain a constant governing power over us ? but the frequency and expresness of our renew'd vows ( if we take but care to apply our selves to them with any degree of that seriousness that suits such a solemnity ) will much promote their influence upon us : for it will keep us under a standing sense of our obligation ; it will fortify us against temptations ; it will be a constant fence , and spur , and monitor , to us . for if i have the least degree of grace , and resolve not in the most daring and provoking manner possible to trifle with god and my own conscience ; can i who month after month , while i am feasting on the memorials of redeeming love , renew my self-dedication to the most high ; can i ( i say ) presently forget that i am anothers and not my own ? can i or any one , so easily forget this , as if it were but once or twice in an whole lives space that solemn vows were made ? and doth not their expresness as well as their frequency add to their force ? for this implies not only a recollection that we are the lords , but a serious resolution taken up in his presence , and form'd over the most awful emblems of his greatness , and majesty and purity ▪ and the most endearing pledges of his goodness , grace , and love ; that we will be his for the future , more than ever we were before . if we are serious in such frequently repeated engagements , we cannot but be made more watchful , more considerate and provident , more diligent , and more setled christians , both in our tempers and lives , than we should otherwise be . consciences work will be made more easie : for we shall have but a little way at any time to look back , to that which of any thing that can be thought of will be the most likely , to curb the fury of lust , and abate the violence of temptation , and quicken us to our duty , and cause repentance and rising again after our sins and falls . now this is one one of the blessed benefits design'd for us by the institution of the sacrament of the supper ; no other way more likely to be gain'd than by this practice of expresly renewing the christian vow , every time we joyn therein . 2. this practice will help to strenthen our faith and hope . there 's no grace that is more employ'd at the sacrament , by devout communicants , than faith. its work is to view christ thro' the elements whereby he is represented , to receive him when offer'd , and to return our all back to him again ; tho' not by way of requital , or out of any hope of desert , yet out of a sense of duty , and as a token uf the highest gratitude . a further office of the same grace , is , to behold the fathers mind and heart , in that amazing mirror of his love that there is set before us ; and to behold the divine spirit in all his sanctifying gifts and graces , pourd forth on all truly covenanting believers , as the fruit of christ's purchase ; and to yield up the soul to be transformed into the same image , by the same spirit . no where hath faith such an advantage for this work , as at the holy communion ; and never is this advantage so well improv'd there , as when our vows are seriously and expresly renew'd : for thereby do we shew that the discoveries that are made by faith at that ordinance , do truly affect us , and rightly work upon us ; thereby is our faith approv'd of the right stamp ; and thereby is it made a governing principle of our tempers and lives . withal , 't is observable how express god is at his table , as to all the several marks of his favour and love , which he makes over to us , and bestows on us . these are receiv'd by faith ; certainly therefore it becomes us to be as express in our returns to him : and hereby will our faith be strengthened , by reason of the correspondence of our carriage in this respect towards god , to his dealing vvith us ; and also by reason of that riveted sense of faith's transactions at this ordinance , that vvill be hereby occasioned . our hope also will hereby be strengthened . our hope of the acceptance of what we do ; and of assistance in what we need : our hope of grace here , and glory hereafter . the more express ( if serious ) any one is , in giving himself up to god at his table every time he comes there , the more reason hath he to hope that god accepts him , who never rejects a self-resigning soul ; the more reason to hope for all the blessed fruits of the sacrifice and death of christ , to whom he consecrates himself ; the more reason to hope for all needed guidance and assistance , from the blessed spirit of grace , under whose conduct he freely puts himself ; the more reason to hope for all he can need either in this world , or another , since he so intirely commits himself to , and reposes his trust in him , that is a suitable portion . for him in either . further , 3. which follows upon the former ; this practice will encrease our comfort , which it is one great design of the sacrament to promote . 't is indeed much to our comfort , to be treated at so noble and costly a feast , as god prepares for us , when he spreads his table before us ; 't is comfortable to see what is there to be beheld , to receive what is offer'd , and to stand and take so delightful a prospect , as we have there opportunity for : but the serious express renewal of our vows to be the lords , and solemn engagement to live like persons devoted to him , is as great a spring of spiritual comfort , as any in all that ordinance . for this , according to the gospel-constitution , lays a just foundation for a claim of all gospel-blessings , by vertue of the promises made through the blood we there commemorate . the holy communion implies an investiture in pardon and peace , reconciliation , adoption , and a right to eternal life , to all truly devout participants ; to all who heartily devote themselves to their lord redeemer : renewed vows therefore confirm our title to all both present and future blessings ; and consequently lay a firm foundation for the highest comfort . for what can be more comfortable , than for me , upon a review of what past in that ordinance , to find that i am entitled to all those peculiar marks of divine favour , which god in that ordinance makes over to his children ; of which nothing can give greater assurance , than our repeated devoting our selves , with all the seriousness and solemnity we are able , to be his servants and subjects to our lives end. all which things taken together , are methinks abundantly sufficient to recommend this practice . it yet remains , that i give some directions about this matter , and shew how we should manage the renewal of our vows to be the lords , at the return of every sacrament . which having been excellently done already , by so many , i shall be but brief in it . however , these eight following directions i can dare to recommend to any serious christians . direct . i. before you go to renew your vows to be the lords , recollect your past breaches , especially those since your last solemn engagement . look not on this as an indifferent or inconsiderable matter , but as a thing needful , in order to your dedicating your selves anew to god , with any advantage . take a convenient opportunity for rering from the world ; and when alone , set your selves down seriously to consider what strong tyes and bonds you are already under , to be the lords , and how little you answer them . review your lives ; rip up your miscarriages ; canvass all the secrets of your hearts ; endeavour to know the worst : for since god knows all , 't is every way best that you should do so too , that so what is amiss , may be rectified , and his deserved displeasure averted . consider your prevailing temper , and stated tenour , and recollect your demeanor upon particular occasions , when you may find reason to conclude the eye of god was most upon you . think how you have carried it to the blessed god ; how you have behav'd your selves towards your redeemer ; and what hath past between you and the holy spirit . think how you have manag'd your selves in secret , in your families ; and in your several relations ; in your callings and business , and in your retirements : how you have carry'd it towards your selves , and to others . observe what corruptions you have most indulg'd ; what temptations you have given way to ; what neglects you have fallen into ; and what positive guilt you have contracted . when time will allow it , the running as far back in our lives , as our memories will help us to do , will be very proper and useful : and this should be done with more than ordinary carefulness , at persons first approach to the lords table : but when our confinements are strait , the recollecting what hath past since the last sacrament , may suffice ; in which the more strict we are , the better . our eyes should particularly be on our dalilahs , whereby our affections are most entangled ; and it should be a particuly subject of enquiry , what breaches of our last vows they have drawn us into . in general ; let 's lay our rule before us , and compare our selves and our carriage with it , and that will soon discover our defects . i need not tell a serious and considerate person the benefit of this practice . direct . ii. humble your selves seriously before god , for all past breaches with him , whether known or unknown , before you offer to come under new vows to him. the more pains we take , according to the foregoing direction , in searching and viewing our selves , the more reason shall we find to cry out with the psalmist , who can unstand his errors ? cleanse thou me from secret faults : for we have all some secret faults that we overlook . therefore i say be humbled for all past breaches , known and unknown : throw your selves at god's feet , and own your forfeitures of his favour , and desert of his displeasure . abase your selves out of a fense of your vileness , that while you were engag'd and pretended to live to god , and your redeemer , you should have liv'd so much to your selves , so much to this present world , and so much according to the dictates of your lusts : and be peculiarly humbled for any particular failures , that may have had peculiarly aggravating circumstances attending them . think not of being accepted upon the making of new vows , while you are chargeable with manifest breaches of your old ones , that are unrepented of . this humiliation and self-abasement , with sorrow and shame for past breaches , is necessary by way of preparation , in order to our acceptable consecrating our selves to god afresh . direct . iii. take heed of the extreams of levity , and over-great scrupulosity , when you come to renew your vows at the lords table . take heed of levity ; as if it were a common ; ordinary and customary thing , you were setting your selves about , when you went to give up your selves to god anew ; this were the way to pull down a curse upon your heads , instead of a blessing : beware therefore of rushing upon such sacred work , with a common and unhallowed heart ; with an heart full of the world ; with a heart prevailingly addicted to any lust. and on the other hand also , beware of too great scrupulosity , in running matters too high ; as if unindulg'd infirmities , and the want of assurance , were bars to acceptance ; or as if perfection was necessary to the obtaining the blessings of a devoted state. this were to pull thy self backward , instead of advancing forward in the divine life . levity in this case , is the effect either of habitual profaneness ( than which , nothing is more dreadful ) or of great negligence in preparatory work , or of gross ignorance of the nature , design , import and solemnity , of repeated , as well as initial , self-dedication . over-great scrupulosity in this case , is sometimes the effect of a very timerous natural temper , heightened by a bodily indisposition , which makes persons the objects of compassion : at other times it arises from a mistake about the method of god's dealing with us under the new-covenant-dispensation ; from a misunderstanding of the terms of the gospel ; and too hard , sowr , and severe thoughts of the blessed god , unwarily imbib'd ; which errors of theirs , if they value their own peace or welfare , are carefully to be corrected . tho' the former is generally the much more dangerous extream of the two ; yet is the latter very troublesome , by reason that it will fill the soul with such fears , as will exceedingly damp and discompose it , and unfit it for such work as is the free , solemn , chearful consecrating and devoting it self to god. both therefore are as much as in us lies , to be watch'd against . direct . iv. whenever we go to renew our vows to god , we should carefully mind with whom we are to transact ; who we are , that transact with him ; and for what purposes we do so . 1. we should remember with whom we transact ; and to whom our vow is to be renew'd ; and that is , to god the father , son , and spirit : god the father , from whom we have apostatiz'd , who yet is the fountain of blessedness , in whom only we can be happy : god the son , who is the only way to the father , our mediator , priest , patron , advocate , and helper : the holy spirit , who must be the actual conveyor and introducer of all that light , and life , and love , that shall capacitate us to enjoy the father through the son , either in this , or a better life . 't is with the great god we in this affair have to do ; 't is to him whose majesty , glory , power , greatness , and goodness , are inconceivable and inexplicable , that we are every time we come to the communion anew to give up our selves : 't is with all that are called god , we in this affair are to transact . this one thought well imprest upon us , would suffice to command the utmost awe , reverence , seriousness and devotion , whenever we set our selves to this matter . 2. we should also remember who we are , that are to renew vows to be the lords . particularly we should remember , that we are creatures laden with guilt , which we can never expiare , and owing an obedience that we can never fully pay : ( 1. ) we should well remember that we are creatures laden with guilt which we can never expiate ; and therefore for whom god out of meer pity hath provided a sacrifice , which at his table he sets before us ; over the memorials whereof , whenever we come to receive them , we are to devote our selves afresh to the lord. we should therefore every time , as guilty condemned criminals , promise obedience for the future , with the deepest sense of our unworthiness of that mercy , that must be our only plea for our selves , through the merits of another . ( 2. ) we should also remember that we are creatures , that owe an obedience that we can never fully pay . that tho' we vow and vow never so often , we cann't pay the least part of what we vow , unless as acted and influenc'd by him to whom our vows are made : and that when we have done our best towards the paying our vows , and answering our innumerable obligations , there will be much wanting . and when we have done all we can , we are but unprofitable servants ; god is not in reallity a whit the better , for all the service we can do him . the thought of this well impress'd , will keep us from pretending to any thing in our own strength ; it will lead us to a constant dependance on superiour aids ; it will prompt us , whenever we renew our vows , to fly to the holy spirit , for assistance and help , to answer and keep them ; and 't will prevent our boasting , if any time by his influence we have been kept in any measure sincere and faithful . both these considerations taken from our selves , will tend to make us deeply humble , out of a sense of our vileness , weakness , and helplesness , whenever we go to give up our selves to god afresh . 3. we should also remember for what ends and purposes we are every time we come to the lords table , anew to vow to be the lords ; and they in short are these two , the more firmly to secure to our selves his favour , and the more effectually to bind and quicken our selves to our duty . these are the ends we ought to have in our eye in this matter ; and the serious consideration of them , will help to make us in earnest , at the time of renewing our vows , and cause us often to think of them afterwards . direct . v. of the whole sacramental solemnity , select that as the properest instant , for thee to give thy self up to christ , when thou art receiving him and all his benefits into thy hands , as i may say , and into thy heart . it may without all question be done acceptably enough at other instants , during the administration of this ordinance : but the reception of the elements seems to be the most advantagious season . at every sacrament therefore , when thou takest the bread and wine , as sensible representations of christ and his benefits ; as visible pledges of the love of god through christ to thy soul ; do thou give up thy self afresh to god thro' christ , to live continually in his love and fear , and in strict obedience to his laws , till thou shalt be taken to glory . when the minister , as christs messenger , puts the consecrated elements into thy hands , then do thou after a thankful adoration of the divine clemency and bounty , expressing it self by such inexpressible gifts as are thereby represented ; then , i say , do thou , from the bottom of thy heart , cry out , i willingly accept of thine offer'd covenant , o lord ; my soul doth gladly take thee for my god and father , for my saviour and my sanctifier : and here i give up my self to thee , as thy own , thy subject and thy child , to be sanctified and saved by thee ; to be beloved by thee ; and to be happy in loving thee to all eternity . o seal up this covenant by thy spirit , which thou sealest to me in thy sacrament , that without reserve , i may be entirely and for ever thine . direct . vi. every time thou at the sacrament renewest thy vows to be the lords , take care particularly to vow the death of that corruption that sticks closest to thee ; whereby god is most dishonoured , and thy comfort and welfare most endangered : give it up freely to be sacrificed for him , who gave himself a sacrifice for thee . thy darling corruption is thy nearest , thy closest , and one of thy most dangerous enemies ; vow therefore to maintain a constant combat against it ; that tho' thou canst have little hope of quite eradicating it , yet divine grace assisting thee , thou wilt not yield and give way to it , thou wilt not be over-power'd by it . take care expresly to vow an opposition to that which by its prevalence would make all thy vows ineffectual , direct . vii . thou shouldst at every sacrament , not only vow to be the lords in general , but to be his in all conditions . give up thy self time after time , to be disposed of by him , in all respects , as he shall see good . take this particularly into thy vows at the lords table , that thou wilt acquiesce in all the disposals of providence , and be contented in every state whereinto god sees it fit to bring thee . disclaim being the carver of thy own lot. by thy renew'd vows willingly resign all that belongs to thee to divine management and conduct , and resolve that thou wilt cleave to god , whatever it cost thee ; that tho' he slay thee , yet thou wilt trust in him ; that thou wilt follow him when he frowns , as well as when he smiles ; that thou wilt bear his rebukes as the chastisements of a father , design'd for thy good ; that thou wilt look on every thing as best , whatever he allots thee ; in a word , that thou wilt intirely resolve thy will into his . the doing this at every sacrament seriously , would prevent us a great deal of trouble ; it would be a spring of peace and comfort to us , what ever were our condition , whatever should befall us . direct . viii . take care that the deepest thankfulness be a constant concomitant of all thy renewed vows : no greater occasion for thankfulness than this : that we have any ground at all for hope of being accepted , upon our devoting our selves to god thro' christ : tho past vows have been broken , we may be again accepted upon renewing them ; that we have hearts and inclinations to renew them ; that we have any ground to hope for strength from heaven , to enable us to keep them when we have renew'd them ; that we have so advantagious a season for renewing them , as the sacrament brings with it ; all minister cause of thankfulness . let 's therefore with an holy exultation of soul , with that chearfulness and joy that are the natural indications of a thankful heart , give up our selves to god from time to time ; that it may appear we don't look upon it as a piece of slavery or drudgery , but as our greatest happiness . these few directions well follow'd , would make sacraments otherguess things than they ordinarily are , and would help us to a much more sensible encrease of grace and strength by them , than we are wont to receive . chap. ix . of the nature , sacredness , and strength of the obligation that lies on all those to lead an holy life , who often repeat sacramental vows . nothing's more obvious to be observ'd , than that persons may in many cases be several ways oblig'd to the same thing . those who are under no sacramental vows at all , do yet stand bound to the same thing , to which they oblige those that are under them : viz. to love and serve the lord all their days , with all their heart , and with all their might ; to live continually in his fear ; and walk in all holy obedience to his laws : all rational creatures , as such , are plainly oblig'd hereto , without any such vows antecedent as those before explain'd , or with part of them only . suppose persons therefore to remain unbaptiz'd ( which yet methinks none that are come to the use of their reason , who have any value for their souls , should be content to remain ) and so not to have come under the christian vow at all with any of the prescrib'd solemnities ; or suppose them to have taken the christian vow initially upon them in infant baptism , without a solemn recognition of it when at age ; and without ever coming to the lords table to renew and repeat it ; ( which is the much to be lamented case of many who pass for christians in the days we live in ) notwithstanding the defects in either case , the persons concern'd are yet highly oblig'd to be the lords , and to live to him : withal vows made on a sick bed , or in any hour of distress and danger , give a superadded enforcement to the same obligation : but there is a peculiar sacredness and strength , and binding force in those vows that are manag'd in the order before describ'd ; and which particularly are frequently repeated at the lords table . for , 1. the obligation persons are hereby laid under , hath all the marks of freedom and voluntariness ; which is to be understood of their confirming , and renewed , and not of their initial vows : persons hereby freely oblige themseves to that whereto god had before oblig'd them . they own the validity of the obligation they were under to god , antecedently to any consent or act of theirs , by owning the justice , equity and reasonableness of his claims , and consenting to yield to them : and so that which both was and is the matter of their duty , appears to be the matter of their choice ; for of their own accord , they bind themselves to a faithful performance . now this is a great additional obligation , because it is a self obligation . i am bound to be the lords , before i vow it , and whether i vow it or not ; but if i vow it i am doubly bound : for god hath bound me , and i bind my self : and the oftner i vow it , the more firmly do i bind my self ; and the greater appearance is there of a plenary full consent . so that i have not only the authority of god , but the authority of my own resolved mind , to awe me to a faithful discharge of my duty : and tho' a command of gods is a sufficient obligation , yet doth my own engagement give a super-added force thereto ; by reason of the power god hath given us over our selves : so that by vowing we will be the lords , and his only , and his for ever , which is our own free voluntary act , we utterly renounce all indifference in the matter , and quite put it out of our power ( as i may say ) ever to refuse any instance of duty and obedience , without an open contradicting our selves , as well as going contrary to our god. now if our own free promises , oaths , and engagements have not an obliging and a binding force upon us , we may bid adieu to all civil society and religion at once . how can it be suppos'd we should mind or be govern'd by any obligations we are laid under by another , be he never so much above us ; if we are not influenc'd by those obligations under which we voluntarily lay our selves ? if anothers authority can firmly bind us , certainly our own free engagements may strongly oblige us : if god may bind us to what he pleases by his command ; certainly we bind our selves firmly by our own voluntary vows . this consideration doth indeed as well suit those vows that are made on a sick-bed , or in an hour of distress , as those that are first form'd and renew'd at a sacrament : ( and it would be well if any persons who have such vows lying on them unperform'd , would duly weigh it ) but yet the repetition of sacramental vows , by those who statedly frequent the holy communion , gives it a peculiar force in our case . i add , 2. that persons don 't hastily and on a sudden rush on , and are not e'er they are aware drawn into the obligation they are by these sacramental vows laid under , but there is abundant time and scope for , and all the marks of deliberation , which much adds to its force . there is in this case no circumvention or surprize ; no force or craft is us'd , to draw persons to oblige themselves to that , of which they should have any occasion to repent , upon the withdrawment of the inducement ; which in any case much weakens an obligation : but persons proceed deliberately in binding themselves to be the lords . 't is true when they are first consecrated to god in their infant state , there is no room , no capacity for deliberation : but in all after acts , in their recognition of the christian vow at years of maturity , and all its renewals and repetitions , tho' there is a vast difference in the degree of deliberation us'd by several persons , yet is there a sufficient degree of it , to give it a strong binding force , ever necessarily presuppos'd thou wert not its true , capable of deliberating on the matter , when thou wert first bound to be the lords in thy swadling cloaths : but hadst thou not abundant time and scope for serious deliberation after thou grewst up ? nay , did not thy after desiring to come to the lords table , imply that thou hadst seriously consider'd the matter , and wert come to a full determination to stand to thy baptismal vow , and live answerably to it ? for why else shouldst thou desire to be admitted to the communion , there to renew thy engagement , and repeat thy vow ? nay , didst thou not at lest pretend to him by whom thou wert admitted to the lords table , that thou hadst fully deliberated on the matter , and wert come to a fixed settled resolution , to stand to the engagement thou cam'st under in baptism ? wer 't thou not told that this was absolutely necessary in order to thy admission to , right acquitting thy self in , and reaping any benefit by that ordinance ? wer 't thou not therefore seriously call'd on , sedately and soberly to weigh matters in thy retirement , as thou wouldst not by thy prophaneness and egregious trifling with god in his most sacred institutions , pull down ruin on thine own head ? wer 't thou not warn'd rather to keep away , and forbear proceeding any further , in polluting holy things , if it were not thy formed purpose , ( divine grace enabling thee ) to lead a christian life , under a christian name and profession ? was not an owning of thy baptismal vow , whereby thou first wer't bound to thy lord redeemer , and an express promise to keep and live up to it , exacted of thee and given by thee , before thou wer 't admitted a guest at the lords table , there to feast on the memorials of his love ? and what o man , o woman ! could'st thou do this without deliberation ? without thinking what thou didst , what thou wer 't about , and what all these things meant ? if thou didst not use all the deliberation which thou ought'st to have done in a matter of so great a consequence and importance , 't is thy own fault , thou can'st blame none but thy self : but it appears , thou thought'st thou hadst deliberated long enough for a just determination , by thy proceeding and coming to joyn with devout communicants at the lords table , after such warnings , admonitions , and intimations : thou must certainly have had some thoughts about the matter , otherwise thou would'st have had no reason at all to have prefer'd coming to the sacrament , before staying away from it : why didst thou not then , i pray , throw off thy masters livery once for all , if thou thought'st his service a slavery ? why didst thou not lay aside the christian name , if thou didst not seriously intend a christian life ? why didst thou go to make new vows , unless thou resolvedst to live answerably to them ? why dost thou now continue to heap bonds upon bonds , and vows upon vows , if thou art really unwilling of that to which thou engagest thy self ? i pray observe it ; there 's a great deal of deliberateness in thine engagements to lead an holy and a pious life : there was so at first , when thou professedst thine adherence to the baptismal covenant ; and there is so at every sacrament , where thy covenant is suppos'd to be renew'd . by thy very coming time after time to the communion , thou professest thy self not to be weary of thy master , nor his service ; not to be asham'd either of his work or his wages ; but that thou art resolv'd whatever befalls thee , thou wilt adhere to him , and faithfully follow him : and is there not plainly all the marks of deliberateness in an act that is thus persisted in for a course of years together , and often repeated ? but what signifies all this , if thou vowest , and breakest ; engagest and falsifiest thy word , as soon as thou hast done ? what signifies its deliberateness , were it an hundred times as great as 't is , if thou art not to be prevail'd on to keep thy vow ? but however ; what i aim at is plain ; any promise or engagement of weight and moment , by how much the more deliberate it is , so much the more binding and obliging is it : deliberation being a guard against our being deceiv'd or impos'd on ; against our being surpriz'd or ensuar'd : and a security that we are well satisfi'd in what we do : that our grounds are firm and our way safe : now no promise or engagement that can be mention'd is more deliberate , than is the vow which those who frequent the holy communion are often repeating : none therefore can be more binding and obliging than that . i add further , 3. that no actions can have greater solemnities attending them than those vows have , we often come under to be the lords ; and to live to him . altho ' there hath been very great variation discernable in the solemn rites that have attended faederal transactions , according to the different inclinations of several people and nations ; yet have they all agreed in their design and tendency ; which is to encrease their awfulness , and bind the parties concern'd the more effectually to the performance of what they engage to ; waving other instances that might be produc'd ; let 's a little consider the solemnity that attends our christian covenanting . in baptism parents give up their children to god as his : god by his ministers , who are his representatives , accepts them : he orders them to pour water on them , in token of his readiness to pour on them his grace and favour . the poor infants are washt , to betoken their need of divine grace to purge away their defilements ; and this water is also the representative of blood ; the blood of atonement : which blood will be upon them in order to their acceptance , if when they come to years , they live to him to whom they were devoted ; but 't will be upon them to their confusion , if they revolt and rebel ; lead dissolute , carnal , wicked and ungodly lives . in the lords supper , the visible memorials of a crucifi'd christ , a christ crucify'd for sin , are set before all the communicants , and distributed amongst them . there is a beholding , and a receiving , and a feasting , and an admission to the utmost familiarity and nearest communion , which our embody'd spirits are at present capable of , with●… our glorifi'd and exalted saviour . and what can awe us , if not the sight of the blood of our dearest saviour , which was shed to expiate sin ? but we not only see it , but we drink it ; intimating our firm resolution to revenge it on our sins , which were the cause of its effusion . we swear over our lords body and blood , that we will be true to him ; as ever we hope for any interest in his death and sufferings , we engage to be subject to him ; we vow with his blood in our hands , with his blood in our mouths , that we will be true to him to the death , who shed his blood for us ; and that we will be the death of those sins and lusts , by indulging which we should crucify him afresh . withal we do this not under a covert , or in a corner , but openly , before men and angels ; we do it in the face of the church , which much adds to its solemnity ; by reason that so many spectators as are present at our vows and engagements ; so many witnesses should we have of our horrid perfidiousness , should we falsify and break them . the very solemnity of these our vows and engagements , adds to their awe , and encreases their sacredness and force . and then further , 4. direful imprecations attend and accompany our repeated vows ; which much adds to their awfulness ; direful imprecations ( i say ) if we should not be faithful and true to our engagements . when we from time to time solemnly profess our selves to be christs disciples at his holy supper ; and promise to live in obedience to the laws he hath given us , and the pattern he hath set us , in hope of the blessings he hath purchas'd for us , and is at his table ready to make over to us ; we call for all the curses of god upon our heads , if we don't take care to pay our vows . it was a custom in old times , which we find often mention'd and hinted at in holy writ , to hew a beast in pieces , and divide the pieces into 2 parts , and then walk between them ; the language whereof was this : that the parties concern'd wisht they might have the like treatment , if they were not faithful and true. so while we , at the communion are striking covenant with god , over the mangled and broken body of our dearest lord , we wish as 't were for the like treatment , if we are not faithful in service , and true to his honour and interest . the natural language of such a rite , according to the jewish manner of imprecating at the time of their making compacts , is this , god do so to us and more also , if we forget , or perfidiously break our vows . when we take the blood of our lord into our hands , we do as 't were wish it may be upon our heads , if we live not to him who dy'd for us : this is the natural language of actions , tho' it ben't express'd in words . the chief priests and seribes , that were the murderers of our saviour , cry'd out , his blood be upon us , when pilate , convinc'd of his innocency , would have released him , and all succeeding ages have cry'd out against them for their horrid impiety and audaciousness : but they and their progeny have felt the fruit of that curse they brought on themselves , with a witness , to this day : and so will they also sooner or later do , who from time to time joyn in a sacred action , that hath such an imprecation attending it , or imply'd in it ; to which by their wilful and allow'd breaches of their vows , they openly expose themselves over and over . withal the communicants at a sacrament do all profess to believe the whole gospel , and to submit themselves to it : now the threatnings of christ are a part of his gospel , which therefore they choose to fall under if they don't obey his commands . if they lead ungodly and unchristian lives , they consign themselves over to eternal death , and bind themselves to endure the torments of hell fire . what besotted creatures then must they be , who live in the wilful and allow'd breach of many and often repeated vows to be the lords , and to live like devoted ones , as securely as if all were well ? whose case is the subject of the chapter next ensuing . from these four considerations taken conjunctly , which so fully lay opon the sacredness and strength of our christian vows ; viz. their voluntariness , deliberateness , solemnity , and attending , imprecations , i might , i think , warrantably draw this conclusion : that no ties can bind those fast to god ; no bonds can be strong enough for such persons , as can cvade the force of such vows as these . but this will more properly come to be consider'd in another place . chap. x. of the dreadful case which all those are in , who heap vows upon vows , without any serious sense of their force , and without any real hearty endeavours to answer and pay them . many there are ( alas too too many ! ) who were solemnly dedicated to god by baptism in their infancy ; who own'd the obligation of their baptismal vow , when they came to age , and afterwards went to renew it at the lords table , where they have again and again repeated it , engaging to live soberly righteously and godlily , in imitation of their redeemers example , under his strict discipline , agreeable to his laws , and under the conduct of his spirit , and so are bound by many and strong sacred tyes ; and yet all this while they have no serious suitable sense of their force . they heap vows upon vows to be the lords , without ever heartily and in earnest endeavouring to answer and pay them ; nay the stated course and tenour of their lives is oppoposite and contrary to them . so far are they from the psalmists temper and practice , who seriously and solemnly looking up to god , heartily owns that his vows are upon him , that they wilfully break all bonds , and snap the strongest ties asunder , that they may have scope for their lusts , and without controul live as they list . the unhappiness of such persons case deserves to be consider'd . the apostle speaks of some that are hearers of the word and not doers ; whom he likens to men beholding their natural face in a glass , ; who behold themselves , and go their way , and straitway forget what manner of men they were . they 'll give the word of god ( whereby both their tempers and lives ought to be regulated ) the hearing , but never mind it afterwards . i doubt such hearers are very numerous amongst us at this day ; otherwise we should certainly see otherguess effects of so many serious awakening and useful sermons as are time after time deliver'd in the publick assemblies . and i as little doubt that there are many , who go sacrament after sacrament reaking in their lusts , to renew their engagements to be the lords , over the sacred emblems of his body and blood , and then and there make fair promises , of denying ungodliness and worldly lusts , of living as becomes the gospel , and leading mortify'd , holy , heavenly lives ; who go their way , and are no sooner come into the world again , but they presently forget what they have seen , and what they have done , and what sort of bonds they are under ; what manner of persons they ought to be , and what they have engag'd they would be . i would willingly give such persons , who upon serious reflection , and searching their own consciences , find themselves herein too justly chargeable , matter for their sober thoughts to work upon ; that so , if it be possible they may be awaken'd out of their secure and dangerous estate . i know very well , that there are some in the world , who while their thoughts and opinions of others run very low , have so high conceit of themselves , and those of their own way , as to take all for real saints that are in communion with them : and therefore they continually speak of them , and to them , and in all respects deal with them , as if they were wholly such , and free from all mixtures ; on which account , they cann't bear being dealt with on the supposition which i now take for my foundation : all that i shall say , is , i wish their actions would shew them to be , such as they take it for granted that they are . but when all 's done , let persons pretend to what purity they will above their neighbours , and let there be never such care taken , while the church is on earth , there will be tares among the wheat ; the gold will have a mixture of dross ; there will be some of the devil's servants wearing christ's livery ; there will be some that make so splendid a profession , that none can justly debar them from eating and drinking in our lord's presence , and at his table ; whom yet he at the last day will publickly disown , and cause to depart from him , as workers of iniquity , and wilful violaters of the vows they came under to him , as appears from luke xiii . 26 , 27. but tho' such persons may and often do creep into the purest communions , without any ground at all for a charge of negligence on the part of those to whose inspection god hath subjected these matters ; ( by reason 't is not in their power to know mens hearts ) and tho' they may continue church-members , and in reputation too , for piety , through their deceitful wiles and artifices , while they keep their viees out of the reach of publick observation ; yet so long as they live in wilful and allow'd breaches of their christian , their sacramental vows , and persist in violating the sacred engagements they time after time renew at the lords table , their case is inconceivably dreadful : which must needs appear , if the aggravated guilt which they contract , and the proportionable danger they incur , be but duly considered : both which i 'll a little open and unfold . 1. let us consider the aggravated guilt which those persons contract , who are under many vows to god , but mind them not ; who professedly give up themselves to their saviour , month after month , at his table , and engage to live like his . disciples and followers , but falsifie their professions , and break their engagements , by the carelesness , irregularities , wickedness , and allow'd disorders of their lives . the following particulars will give a sufficient view of such persons guilt . 1. they stand chargeable with the utmost height of profaneness : 't is an abominable thing to see to how high a contempt of all that 's sacred , some that are the profest enemies of religion , arrive ; but in reality , 't is not comparable to that of those who pretend to be its votaries and great admirers , who yet live oppositely to the rules and laws of it . all profaneness is very provoking to the blessed god , by reason of the unworthy and dishonourable reflections it casts upon him ; but none so much as that which is cover'd with glozing hypocrisie : which being the case here , carries the profaneness of the person concern'd , to the highest pitch . for , 1. heaven and earth , god , angels and men , are often call'd to witness to that transaction , which is of it self of the greatest importance , but is by such persons hartlesly manag'd , and little minded : they pretend frequently to come in the fervours of devotion to commemorate their dying lord ; to recollect their obligations to him , and feast on the tokens of his never-to-be-forgotten love ; to own themselves redeem'd by him , from misery and ruine ; and to give up themselves to him as his purchas'd ones : they pretend through him to strike covenant with their offended god and father that is in heaven , having the memorials of that sacrifice that alone hath vertue to procure them acceptance , in their view , in their hands , and in their mouths . they pretend to lay their hands upon their hearts , and their faces in the dust , humbling themselves for past offences ; renouncing , for the future , all , even their most beloved lusts ; and vowing and swearing in the nearest presence of the majesty of heaven , to which they are capable of being admitted , a dutiful affection , faithful obedience , and holy devotedness : and the more to awe themselves , they call in all above them , and round about them , to bear witness to this their act and deed , whereby they solemnly bind themselves to all that their holy religion obliges them to : and all this is done but from the teeth outwards ( as i may say ) and very superficially ; their god and saviour have not their hearts , but their lusts bear sway ; they remain the same men they were ; and by their lives shew that all this was meer trifling ; they never in reality cordially meant , what they with such a train of solemnities bound themselves to ; and are as careless about the performance , as if none were privy to their engagements : and this not in a single instance , but a stated course . what profaneness can be greater ! on such persons the most sacred things , its plain , can strike no awe ! for they in reality ridicule , what in the nature of the thing calls for the greatest seriousness ; and that even whilst in appearance they are as much in earnest , as they are capable of being in any thing . if the sin of nadab and abihu was great , who offered strange fire at the altar of god , how great must their guilt then be , who thus profane the holiest of gods institutions ! 2. the highest contempt is hereby pour'd on the pretious blood of christ , which is pretendedly highly priz'd and valu'd . those who are communicants at the lords table , profess a mighty value for that pretious blood of his , whereby we are redeem'd . they , even by their appearance there , profess themselves under a full conviction , that that was the blood whereby they were purchased , that that is the blood whereby they must be justify'd ; that that is the blood that must purge their consciences , and cleanse them from all sin ; in a word , that that blood is the only thing that can plead with god , and procure from him any mercy for them . by their frequent solemn partaking of the memorial of it in the sacramental cup , they pretend to be sensible that nothing's so dear to them , nothing's so much esteem'd by them ; and therefore they magnifie its vertue , and extol its worth ; on that they pretend to place their whole dependance ; and on the covenant thereby seal'd to ground all their hopes : the partaking of the vertue of it , is that of which they profess themselves most earnestly desirous ; in the contemplating the blessed effects thereof they pretend to take the most ravishing delight ; and the effusion of it , they swear to revenge upon their lusts , which were the occasions of it . this is the language of the celebration of the ordinance of the supper ; this in part is the common purport of his discourse , profession , and petitions , who is the administrator ; wherein all that are present seem to fall in ; and it also is the distinct language of the several communicants : and all this while the persons i am pointing at , count this sacred blood an unholy thing , they do in reality ( whatever they may pretend ) no more value it , ascribe no more vertue to it , see no more excellency in it , than in common blood ; they in their hearts slight and neglect it , as a mean , trivial , insignificant , worthless thing ; and this plainly appears by the affronts they in the course of their lives put on him , whose blood it is ; by their allowance of themselves in those sins , from which it was design'd to redeem them ; by their wilful breaches of those vows , the keeping whereof is the the only way to secure them an interest in it ; and their careless forfeiting the blessed benefits of it , without any considerable remorse and concern . now by their frequent trifling with the blood of so sacred a person as our dear redeemer , in swearing over it to him that shed it , ( and that on their account ) that they will be his , and his alone ; and depend on the vertue of his atonement , in the way he hath prescrib'd ; to which vow and profession , their after-life too plainly gives the lie ; hereby they pour the highest contempt upon it , and so are guilty of the most egregious and daring profaneness . but 2. such persons are also chargeable with the basest persidiousness : for they profess the strictest amity with the blessed god , while yet they cherish enmity against him , and carry it in an hostile manner towards him . feasting with any one , was ever esteem'd a token of friendship ; and to cover enmity under the symbol of amity , was ever esteem'd basely perfidious , and nothing is wont to be more heinously resented . now the communicants , time after time , at the sacred supper , feast before god ; nay , they feast with him at his own table ; and thereby profess themselves to have laid aside all enmity against him , who shews himself so ready to be reconcil'd to them : and as the blessed god by the pledges of his love which he gives at his table , firmly assures of his favour , so doth the communicant by receiving these pledges , solemnly engage a return of duty : and yet in the mean time there 's an hostile heart , cover'd over with a friendly vail , which abundantly appears in the after-life . 't was reckon'd a great aggravation of achitophel's crime , by david , that when he pretended to be his familiar friend , and ate of his bread , he yet listed up his heel against him . the same was reckon'd a great aggravation of iudas his crime by our saviour ; and the same is also a great agravation of these persons guilt : they pretend , by their frequent feasting with god , to be at peace with him , and renew their engagements to banish all things offensive to him from their tempers and lives , as far as they are able , every time they come to his sable : but their backsare no sooner turn'd , but they carry on hostility against him afresh , as if he were their open enemy : than which , nothing can be more horridly base . 3. no crimes carry in them greater audaciousness than those of these persons ; which highly aggravates them : for , 1. they in the most wretched manner that is conceivable , attempt to impose on the blessed god. every sin indeed , of whatever kind it be , doth imply an attempt to impose upon the heart-searching god ; a deep and riveted sense of whose omniscience , universal inspection , and omnipresence , would be sufficient at any time to deter from it , how great soever were the temptation to it . but none are chargeable therewith in so egregious a manner , as these persons ; who think to put him off with a mock consecration of themselves to him , which hath nothing of reality at the bottom of it ; who think to put him off with that which would not satisfie the meaneft and weakest of their fellow creatures ; viz. often-repeated promises without performance ; and fancy they shall please him by mocking him in the most contemptuous manner ; and imagine they may undo all past faults by a new vow , which yet they take no more care to keep , than they did those which went before it : and think to obtrude themselves upon him for his servants , by vertue of their frequent promises of fidelity to him , in order to the receiving of his wages , while yet they spend their lives in doing the devil's work. this is a sort of audaciousness , that is much aggravated , and very provoking . 2. they virtually bid him defiance , and call upon him to do his worst , for that they fear him not . they would not dare , i suppose , to express any thing like this in words ; but their actions speak it . for when they , month after month , call god to witness , that 't is the firm resolution of their souls to be his , and to live to him ; and then go their way , and still persist living to themselves and to their lusts , they do interpretatively tell him , that they value not his threatnings any more than they do their own promises , and that they are not afraid of the utmost severity he can use towards them ; which certainly is as great audaciousness as mortals can be guilty of ; and no small aggravation of their sin. further , 4. no ingratitude is comparable to that of these persons . for , 1. they crucify their saviour afresh , and that every time they come to commemorate him at his table : they crucifie him afresh , and put him to open shame ; they murder the lord of life as 't were anew , and make his wounds bleed afresh . and is this a suitable return for such love as his was ? can any thing be more ungrateful ? was it not enough , o ye harden'd wretches , that our dear lord should once so far condescend , as to come down from heaven , suffer , bleed , and die , in order to your salvation ? must he be always suffering from you , who once suffered for you ? did he not suffer enough from friends and from enemies , from the chief priests the scribes , the pharisees , the souldiers , and the common people , when he was here on earth ; that you cannot let him rest now he is in heaven , but must be renewing his sufferings by profaning his institutions , and doing what in you lies to make all his sufferings ineffectual , by your persisting in those sins , to save you from which he dy'd ; and to leave and forsake which , he engages you , every time you appear before him at his table ? is this all the return you 'll make him for his unspeakable kindness to you ? can all he hath done and suffer'd for you , no more influence you , than this comes to ? no such ingratitude can possibly be instanc'd in , as this bespeaks . 2. they contemptuously undervalue that covenant that was the effect of infinite wisdom , amazing pity , strange goodness , and rich grace ; the blessings whereof were purchas'd at a vast expence , which also shews their monstrous ingratitude : this covenant they undervalue ; for they wilfully neglect performing the conditions , on which the benefits promised in it are to be bestow'd , and by which perform'd , they may be secur'd ; and that altho' they time after time vow and promise a performance of them ; by their negligence and carelesness , wherein they shew that they value not the covenant , nor the inestimable blessings of it in reality a rush ; and so return contempt for all the love , pity , pain , cost and charge of their god and saviour in order to the putting them into a capacity of salvation , which was a blessing fallen angels never enjoy'd ; this is horridly ungrateful , and therefore very provoking . great therefore certainly must their guilt be , who are chargeable with such horrid profaneness , such base persidiousness , such tremendous audaciousness , and detestable ingratitude . to all which , i shall add one consideration more , which possibly may affect some , much more than any abstracted arguings : which is this , that the sin of the persons before describ'd , is greater than that of peter , who deny'd christ , and in some respects greater even than that of iudas who betray'd christ , or of the iews that crucify'd him : and if so , certainly it must be horridly enormous . 1. their sin is greater than that of peter who deny'd christ. for peter's sin was in a particular act ; the sin of these persons in a stated course . peter was acted by the power of a temptation which accosted him on a sudden ; these persons cannot make any such pretence for a partial excuse . peter's sin , tho' great , was yet such as was consistent with sincerity , which can by no means be said of the sin of those , who run a round of making and breaking sacramental vows , whereby they plainly shew they have no fear of god before their eyes , no true love to their saviour in their hearts . peter had no sooner sinn'd , but he went out and wept bitterly : these persons persist in their impiety , and are as impenetrable as a rock . 2. their sin is in some respects greater even than the sin of iudas , who betray'd christ. i doubt not but iudas thought that our lord ( who had so many ways shewn his power in his view ) would escape , altho' he should deliver him into his enemies hands : but 't is meer riveted malignity against christ , by which these persons are acted ; which won't admit even of any such weak plea as that , even for a partial excuse . iudas his sin , tho' unspeakably heinous , was yet a single fact : but the sin of these persons is repeated over and over . iudas his perfidiousness was great in betraying his master : but i know not whether their perfidiousness be not to the full as great , if not greater , who time after time vow fidelity to him with all possible solemnity , and yet break their vow immediately , and continue so doing . iudas endeavoured to undo what he had done , when he came to bethink himself : these persons may undo what they have done , so far as a thing once done , is capable of being undone , viz. by serious repentnce ; but refuse , and persist . iudas consider'd of his guilt , till it over match'd him ; which intimated some sorrow for what he had done : these persons go on without any sorrow at all , as if all were well , and there were nothing amiss . 3. their guilt is in some respect greater than that of the iews who crucify'd christ , for they persecuted christ in his state of humiliation : these persons affront , despise , and abuse him , and after a sort crucify him , even in his estate of exaltation . they , when they crucifi'd him , knew not what they did ; but these persons knew that 't was sin that brought christ from heaven to earth ; sin that occasion'd all his sorrow ; sin that nail'd him to the cross ; and bury'd him in his grave ; and that was ever hated by him as the worst of all his enemies , and yet they will persist in it in defiance of him , notwithstanding their frequent vows against it . they did what they did against christ out of zeal for their law , to which they lookt on him as an enemy : these persons can pretend nothing but love to their lusts. they were instigated by others : these persons can lay the blame on none but themselves : they break their vows and they will do so , because whatever they pretend , they can't bear to have christ to reign over them . these things seriously weigh'd , must needs make the guilt of wilful allow'd breakers of repeated sacramental vows , appear to be very great and enormous . but further : 2. let 's also consider the danger which such persons incur , which is proportion'd to their guilt . their danger must needs be great : for , 1. the course they take hath a natural tendency to harden their hearts , and sear their consciences , and make them impenetrable by any thing that might do them good . that persons heart that is not softned by the blood of christ often view'd , commemorated , and drunk at the sacrament , must needs grow more obstinate and unmalleable . christ will depart from that soul that can by nothing be fastned to him ; god will withdraw his grace , where no ties are strong enough to hold : and if christ depart , and the spirit forsake , what can follow but coldness , hardness , and stupidity ! 2. they are the devils sure prey , and have no guard against his utmost malice . they fall to the devils share on course who deal thus triflingly with god , and thus contemn and abuse their saviour . if our vows won't hold us fast to our redeemer , our lusts will hold us fast to the devil ; and every sacrament we come to , he 'll get greater power over us ; and be still gaining a fuller and fuller possession of us . 3. every time such persons come to the lords table , they eat and drink damnation , or judgment , to themselves . i. e. ( as is plain by the apostles discourse there ) they expose themselves to a variety of temporal judgments , by their egregious trifling with the blessed god , and profaning so sacred an institution : they are in danger of feeling the bitter fruits of this their horrid sin , either in their mind , or body or estate . for this cause ( saith the apostle ) many are sick and weakly among you , and many sleep . those that persist in breaking their vows , and yet come time after time to the lords table , may e'er they are aware pull down judgments on themselves . and i don't much doubt , but the sickness , weakness , melancholy , losses in the world , crosses in friends , disappointments in designs , and unhappy disasters which give so much trouble , nay the untimely ends , that some persons come to , are the effects of this their sin. 4. their danger must needs be great , for that they have the abused blood of christ crying to heaven for vengeance on them . and if they are miserable who have not the blood of christ to plead for them , how dreadful must their case needs be , who have the blood of christ pleading against them ; which to be sure is their case , who so much abuse , despise , and profane it , and pour such contempt upon it . 5thly and lastly , these persons lay themselves open to the heaviest condemnation in another wold . their own sacramental vows and engagements will rise up in judgment against them , and sink them the deeper in everlasting misery . the utmost threatnings of god are directly levell'd against such ; and will without repentance in a little time overtake them to their utter ruin. in the epistle to the hebrews , we find the apostle twice arguing strongly with a comparative , if , which may also be aptly used in this case . if ( saith he ) the word spoken by angels was stedfast , and every transgression and disobedience receiv'd a just recompence of reward ; how shall we escape if we neglect so great salvation ? and if he that despis'd moses ' s law , dy'd without mercy under 2 or 3 witnesses , of how much sorer punishment shall he be thought worthy who hath troden under foot the son of god , &c. in like manner may we strongly argue by way of comparison in our case : thus ; if they were severely punish'd who broke the mosaick covenant , of how much sorer punishment will they be worthy that wilfully violate the covenant of the everlasting gospel ? if they were formerly severely punisht who broke a legal vow , about a ceremonial rite ; what punishment may not they expect who break their repeated vows , about things of infinitely greater importance ? if covenant breakers amongst men are to be severely punisht ; how much more those that break their vows to the blessed god ? if achan deserv'd to be ston'd for robbing god of a little devoted wealth ; what judgments may they not fear , who sacrilegiously alienate their devoted selves ? if nadab and abibu's profaneness in offering strange fire , brought down fire from heaven upon them that consum'd them ; what may not they expect , whose profaneness is risen to such an hight ? if ioab's perfidiousness to abner , in covering so base a design against him under a friendly vail , deserv'd such a curse as it met with ; what curses will not fall on their heads , who deal thus perfidiously with god ? if uzzah's audaciousness in but touching the ark of god without just occasion , brought upon him present death ; what that god can inflict will not their audaciousness expose them unto , who do as 't were dare him to do his worst ? if the israelites ingratitude in forgetting and abusing the wonderful goodness of god to them , and making such unsuitable returns for it , was so severely punisht as we find it was ; what punishment can be great enough for those whose ingratitude is incomperably greater . and now methinks 't is high time , for any , who have read thus far , to look inward ; and i would beg of them , that they would do so . whoever you are , if you are under vows to god , spend a few thoughts by way of enquiry , whether the before describ'd be not your case ? if upon enquiry your hearts smite you , your consciences tell you , you are guilty ; certainly it can't but amaze you : you can't surely think this a state and course to be rested in ! be deeply humbled out of a sense of your great sin , and folly ; and be awaken'd out of a sense of your danger , which is so very great . persist no longer in a breach of thy sacred vows , lest a successive train of temporal judgments follow thee ; and those be accompany'd with spiritual judgments too ; and both issue in eternal ones , which are infinitely greater . do but lay these things to heart , and endeavour by repeated reflections to drive them home , and methinks they can't but move you . and if you come but to be deeply sensible , let me tell you , your case is not hopeless : your sin , tho' great , is not unpardonable : pray therefore earnestly that your great guilt may be forgiven you ; and change your course lest you perish without remedy . chap. xi . of the great happiness of all those who are serious in making and renewing their sacramental vows , and sincere in keeping them . those who trifle in , and wilfully break their sacramental vows , are not more miserable , than those who seriously make them , and faithfully ( tho' imperfectly ) keep them are happy . i shall therefore now endeavour to give as distinct a view of the ones happiness , as i have done of the others misery : but that neither the former chapter nor this , may be wrested to serve different purposes , than they were design'd for , it seems needful , that i premise this caution : that as in the chapter foregoing i aim'd at those , and those only , who live in such breaches of their sacred vows as are inconsistent with sincerity ; so what i have now to subjoyn is safely applicable to all who can approve their own hearts sincere . 't is not indeed possible for any mortal man , to assign such certain universal marks of distinction , between such breaches with god as are consistent with sincerity , and such as are not so as will hold . so great is the variety of particular circumstances , here falling under consideration , as makes this a matter uncapable of a general determination . and for my part , i must declare , that were i able positively to certify persons , what guilt they might contract , how far and how often they might break their solemn vows , and yet retain their integrity , i should not dare to do it , for fear it should be abus'd . but yet 't is certain there are many sorts of breaches , which may make persons sincerity justly questionable and all wilful ones do so , more or less ; and the more gross and habitual they are , the oftner they are repeated , and the more numerous and strong those bonds are which persons break , the more dubious do they make it : and on the other hand 't is as certain that the most upright have considerable frailties , after their utmost care and pains , and watchfulness ; they will be continually offending in many things . who can pretend to steer exactly in such a strait ? 't is god alone can guide : when we have done our utmost , he alone can keep from daugerous mistakes and abuses . let it suffice therefore to intimate , that i would have all those who find themselves chargeable with frequent wilful breaches of their sacramental vows , give conscience free leave to judge , whether they are not in the dismal state before describ'd : and on the other side , i would have all those who find in the main that sin grows weaker in them ; and grace stronger ; that they particularly get ground of their own iniquity ; more abhor it ; strive more against it ; and are more griev'd at any discern'd vergencies towards it ; to satisfy themselves as to their own safety . such as they , cannot but be sincere in their sacramental engagements ; and therefore are unspeakably happy . i shan't go to heap up a variety of arguments , to prove the happiness of such persons ; ( which were indeed all one as to go about to prove that there is a reality in religion ) but i shall only briefly shew wherein it lies , in order to the allurement and excitation of such as are yet strangers to it ; and the encouragement of those to whom it belongs , and their comfort and joy. now we may take a view of the happiness of those who seriously come under sacramental vows to god , and faithfully keep them , in the following particulars . 1. they are drawn the nearer , and bound the faster to god , by every approach to him in the ordinance of the supper . they come to his table , and sit down under his shadow with great delight , and find his fruit to be sweet to their tast ; and his banner over them to be love. whenever they come thither with prepared hearts , their dear lord refresheth them with his love , replenisheth them with his grace , encourages them in his ways , and ravishes them with the sweetness of his entertainment : he puts forth his hand to lift them up nearer heaven , and gives them a glympse of that which is to be their future possession ; a tast of what is to be their everlasting entertainment : he warms their hearts afresh , till he makes them burn and glow ; and then their all is alas too little to offer up in flames of love , to him that hath so many ways endear'd himself to them , to him that hath so much power over them : a separation from him is what they can now less bear the thoughts of than ever . they give up themselves therefore to him anew , resolving they will never forsake him ; and by such renew'd vows and engagements , the bond that fastens them to him is strengthen'd , and the awe of sacred things , which is so apt to wear off from the best is renew'd , and further riveted . their lord on his part as 't were embraces them in his arms , in token that the bond is mutual , and as a pledge that the union between them shall be inseparable ; and he sends them in fresh supplys of grace for their assistance and support . i am sensible how great unevenness there is in the best ; which may produce spiritual distempers , decays , and declensions , whereby those sensible incomes and reviving influences , that might otherwise be obtain'd in this ordinance , may be very much abated : but something or other of this kind , more or less , hath been experienc'd at some such seasons by sincere souls , which by those who know how to value things aright , cannot but be esteem'd far beyond any sensible comfort or refreshment . 2. it is no mean part of the happiness of such , that they take the most effectual method to secure their peace , and make it solid , stable , and lasting ; they take the right course to maintain both peace with god , and peace of conscience . 1. those who are serious in making , and sincere in keeping sacramental vows , take an effectual course to maintain peace with god. he can't slight or reject a sincere , self-resigning soul. he can't but with tenderness , love , and pity , behold a soul that seriously endeavours to keep close to him ; he can't break with that soul that he sees carefully shuns breaking with him : and tho' none use the utmost care they might ; tho' there are none ( in our present lapsed state ) but if they did would often halt and falter ; yet shall none of their breaches which are consistent with sincerity , disanul or cancel that treaty of peace , between god and them , of which christ is the powerful mediatour , or hinder their partaking of its blessed effects . to this treaty god sets his seal at every sacrament . the devout communicant at every such solemnity thankfully accepts and joyfully embraces the overtures of it ; and renews vows of an holy course of life . the sincere keeping these vows secures god's approbation and special favour . 't is sin that is the only cause of separation between god and us ; and no sin more than the violation of solemn vows ; where this therefore is guarded against , by a steddy course of faithful obedience , there remains no cause for any considerable breach between god and us . for as for daily infirmitys where the heart is upright , and the course of the life holy in the main , god hath promis'd he will not remember them , he 'll on the account of christ's intercession easily overlook and pass them by , and maintain peace with us , upon a general repentance of them , and humiliation for them . now what man is so happy as he that hath peace with the blessed god ? and who can be so likely to reach this happiness , as he that is rightly sensible of , and that in the main lives up to those vows of his that he is under ? 't is true all peace with god is the effect of christ's death , the merit of his blood , and the fruit of his purchase , and whereever 't is bestow'd 't is his gift who is the prince of peace : but we may be well assur'd he 'll bestow it on none who carry on hostility against his father , which is the case of all habitually wilful and allow'd breakers of sacramental vows ; we may be satisfy'd he 'll deny it to none that are stedfast in his covenant , and who earnestly study and faithfully endeavour to answer the demands of it , which is the case of those i am speaking of : on them he 'll freely bestow it ; to them he 'll take care to continue it , and the blessed consequences of it ; so that nothing shall intervene considerably to interrupt it . 2. they also take the most effectual course to maintain peace of conscience : for what is peace of conscience , but an inward quiet and composure , arising from a well-grounded sense and hope , that things are as they should be between god and us . whatever therefore hath any tendency to promote or maintain our peace with god , doth naturally tend to make and keep us at peace with our selves ; by preventing or allaying those disquieting fears that naturally arise from an apprehension of the divine displeasure . that these persons therefore take the best course to secure peace within , is a genuine consequence of the foregoing consideration . there 's no better ground for peace of conscience in the world than they enjoy , who devoutly renew their vows to be the lord's time after time at his table , and live correspondently to them . tho' they have a body of sin and death sticking fast to them , under which they groan , and from which they never expect to be fully freed , so long as they are surrounded with a vail of flesh , and till mortality comes to be swallow'd up of life ; yet may they sensibly discern that things in the main are well with them , by their hearts approv'd integrity . it could not methinks but be a great comfort to peter who had so shamefully deny'd his master , to find himself able to make so solemn an appeal to him as that ; lord , thou knowest all things , thou knowest that i love thee : so must it needs be a great quieting to serious persons , to find themselves able , in his most sacred presence , who is the searcher of hearts , notwithstanding their sense of their own infirmities , which nothing can make them lose , to stand to it that they will be the lord's , and his alone ; and to resolve and vow that nothing shall ever be discover'd to them to be his will , how difficult soever it be , but his grace enabling them , they will do it ; and then afterwards to find that notwithstanding their many frailtys , the scope of their lives answers the resolution of their hearts ; their vows in the main are kept , and not faithlesly broken . peace may for some time be suspended , but it can't long be a stranger to such persons : and i think i need not intimate how happy this bespeaks them . further , 3. such persons are out of the danger of many temptations that others meet with ; and are fortify'd against those whereby they are most likely to be assaulted , which is no small happiness . what a safeguard had ioseph against a strong temptation wherewith he was assaulted , altho' 't was both insinuating ; because of its suitableness to his carnal inclination , the means of privacy in it , and prospect of advancement upon his compliance with it ; and at the same time shaking ; because of the disgrace which thro' his mistresses malice would attend his refusal ; what a safeguard ( i say ) had he , by this one thought strongly imprest upon him ? how can i do this wickedness and sin against god ? so what a safeguard are frequently repeated vows , seriously made , and strongly imprest , against most temptations ? let such persons be tempted to sin , and they have this soon occurs to them , how can i run into this and break my vows to my god and saviour ? whenever the devil doth any thing to entice them to himself , the sense of their solemn engagements strongly imprest , will put them upon lifting up their hearts in a strain much like that of my text ; thy vows are upon me , o god. this in many cases is such a preservative , that where the devil finds the sense thereof strong , he wont so much as assault . but suppose him by some or other of his subtle artifices to have insinuated himself , and to have got any footing ; he is no sooner discover'd than resisted by those who retain a fixed sense of the vows of god they are under ; and he can't long be resisted by any , but he 'll be put to flight : for that 's a standing truth ; resist the devil , and ●…e will flee from you . if those then are happy that have a preservative from the hurt of temptation , ( and who can question it ) they are very happy that have a riveted sense of the sacredness of●…eir sacramental vows , and that set themselves to square their lives by them : for none have a better , a more general , a more effectual and safe preservative than they . 4. they have many excellent promises upon record , which they upon just grounds may apply to themselves , and take comfort from , and live upon . i 'll mention two or three . all the paths of the lord are mercy and truth unto such as keep his covenant and his testimonies . the mercy of the lord is from everlasting to everlasting upon them that fear him ; to such as keep his covenant , and to those that remember his commandments to do them . who can express the comfort which such persons may derive from such promises as these ? as also from all those that are made to the upright ; and in general to the doers of god's commandments . come to the new testament promises and you 'll find few but what such persons may justly apply to themselves . all the blessings of the covenant of grace are promis'd to them , and they may safely depend upon them . there 's one promise of which so much notice is not taken as it deserves , which might methinks dwell in the thoughts of such . he that hath my commmandments and keepeth them , he it is that loveth me , and he that loveth me , shall be loved of my father , and i will love him , and will manifest my self to him . such an one hath christs commandments , not only in his hand , but in his heart ; and he keeps them , i. e. faithfully obeys them ; and thereby shews the sincerity of his love to his dear saviour ; both the father and son therefore shall love him ; and christ will manifest himself to them : i. e. he will open and unfold to such those gospel mysteries whereto others notwithstanding all their light are real strangers ; he will impart a full knowledge of himself to them , and fill them with his spirit ; which is a spirit of wisdom and revelation . he will manifest the secrets of divine wisdom , and the traces of eternal love to them , so far as their present capacities will bear ; and in the future life , he will lay himself and all those treasures of wisdom and knowledge that lie hid in him , open to their view , that they may for ever entertain themselves with their contemplation , and enrich themselves by a constant derivation . such promises as these that may be so comfortably apply'd by sincere covenant keepers with god unto themselves , make their state and condition exceeding happy . 5. they are provided with what may help to support them , under any crosses , troubles or afflictions they may be exercis'd with . come what will they are safe . they may stand their ground without giving way , they need not be terrify'd or dismay'd : and oh what a happiness is this ! who knows what personal or domestiek troubles they may meet withe'er they dye ? and how terribly and violently they may be assaulted as strong as they apprehend their mountain to stand ? who can fore-see what publick calamaties a wait us , wherein all particular persons must unavoidably be sharers ? now for perfons to be able in whatever troubles they meet with , to say with the church , all this is come upon us , yet have we not forgotten thee ; neither have we dealt falsly in thy covenant : our heart is not turn'd back , neither have our steps declin'd from thy way : fo●… persons then to be able to look back on their sacramental transactions , and remember the seriousness and devotion wherewith they oft have renew'd their vows to the lord at his table ; and to look back on their lives and find a general , stated correspondency thereto , would be a spring of greater refreshment to them than is well conceivable by them who have not had some experience of it . let 's suppose a person to meet with great distress in his mind , in his body , in his estate or any other way ; if seriously looking upwards , he can be able to say with david , i have kept the way of the lord , i have not wickedly departed from my god ; it must needs be a great comfort and support to him . incredible is the consolation which such persons lay in against trying times they may be call'd to pass thro' in the course of their lives ; great the supports wherewith they are provided against the time when they shall be under the assaults of death the king of terrors : to be able then to look back on seriously renew'd and faithfully perform'd sacramental vows , will make those pangs easy at which nature trembles ; 't will make their passage into another world safe and comfortable : who then can express their happiness ? and then , 6thly and lastly , they take the most effectual course to secure themselves from falling away . that of the perseverance of the saints is a very comfortable doctrine ; and rightly understood is so far from an evil and vicious tendendency , as some imagine , that it tends every way to make us better . now the satisfying ▪ assurance of a true christians perseverance , is built on these three grounds : the favour and love of god to him ; the sufficiency of the divine assistance ; and the conscience of his own integrity . that these persons take the best course to secure the favour and love of god , hath before been made appear . what can hinder those who often seriously ▪ faederally transact with god and are stedfast in his covenant , from hoping for every thing from him , which beloved children may expect from a tender and kind father ? as for the sufficiency of divine grace , they have no reason to question it : and that they shall have it imparted to them in the measures and degrees wherein they need it , is the purport of many promises , which they upon just ground may apply to themselves . and then as for the conscience of their own integrity , on which the personal comfort of the two foregoing grounds depends , none are so likely to get and keep it as those who often with great solemnity renew the acts of their self-dedication to the blessed god , repeat their vows of all prescribed duty , and in the main in their whole course demean themselves suitably . what can shake such persons hopes of perseverance ? their frequent slips and failings need not : for tho' they are to be lamented and bewail'd , yet do they not forfeit those aids of grace whereby they may be enabled to hold out ; yet do they not cut of the entail of divine favour , whereby this perseverance is secur'd . it is unquestionable that many may go far in religion , and yet fall off at last , and come to nothing ; they may begin well and hold on for a time , and for want of holding out lose the crown , that the gospel propounds as a reward to the faithful . but that which i assert is this ; that those who are serious in the frequent repeating , and afterwards faithful in keeping their sacramental vows , may on this very consideration , bottom a comfortable and well grounded hope of their own perseverance ; that they shall not be in the number of them that fall away . i am far from thinking that any are so far out of all danger as to have any reason to grow secure ; and if they do grow secure and careless ; 't is a plain evidence to me , that they are not yet out of danger : but yet i doubt not but there are such things , as that those who do them shall never fall : and thus much i think may be plainly learnt from 2 pet. 1. 10. and of this number i take this course to be , of serious repeating and faithful paying sacramental vows . for it argues the heart to be establisht with grace ; it seems to imply an incapacity of forsaking their saviour whose love hath taken so fast hold of them , and bound them so firmly to himself ; it argues an incapacity of being guilty of such crying provocations as those must be whereby the blessed spirit should be quencht , or god oblig'd to desert them ; it argues persons to be arriv'd at so fixed an habit of goodness , as cannot be lost and eradicated . needs then must it argue unspeakable happiness in their state who have arriv'd to it . who ought therefore certainly to be fill'd with thankfulness , and transported with joy ; and will be inexcusable , if their souls don't magnify the lord , if their spirit don't rejoyce in god their saviour . chap. xii . of the difficulty of living up to our sacramental vows , with that exactness that we ought . with the solution of some common cases relating thereto . nothing's more easie to be observ'd , than that many are the imperfections which attend those who are most faithful in paying their sacramental vows : hardly any thing creates some persons so much perplexity as this : and those must be great strangers to religious matters , who know not that 't is very difficult to walk evenly with god , closely to follow christ , to live under the conduct of the divine spirit , to live by faith , to lead such holy , heavenly , circumspect and mortify'd lives , as christianity obliges to , and as we in our often repeated sacred vows engage to do . a distinct handling of this matter may be of common which i shall therefore endeavour in this method . 1. i 'll enquire how it comes about that the keeping our sacramental vows with any exactness , should be so very difficult as 't is found to be . 2. i 'll lay down some general considerations , to prevent peoples apprehending it to be a more difficult matter , than it really is . 3. i 'll solve two or three particular cases , which commonly occur with reference to this matter . 1. then let us a little enquire how it comes about that the keeping our sacramental vows with any exactness , is so very difficult as 't is found to be ; which is a needful enquiry to prevent mistakes . our ascribing the difficulty in this case to a false cause , might lead us into many errors , to prevent which , i shall lay down three observations by way of negation ; and as many by way of affirmation . by way of negation let it be observ'd that the difficulty of keeping our sacramental vows , arises not , 1. from any rigorous demands of our holy religion . we vow time after time at the lords table obedience to the whole will of god , so far as he is pleased to make it known to us : when we have done , we find it indeed very difficult to do as we have engag'd ; but this difficulty arises not from any over rigorousness in any part of gods revealed will ; it arises not from any unnecessary over harsh , or needlesly severe and strict commands , which among others we have vow'd obedience to ; no , we have not to do with an hard master : tho' he had a right to have prescrib'd us whatever he thought good , yet hath he temper'd his prerogative with great wisdom and love , and suited his prescriptions every way to our greatest good and best advantage : so that which way soever we cast our eyes , we can find no part of the duty we have vow'd to our god and saviour , but what is most highly reasonable ; but what did we without prejudice or partiallity study and mind our own truest interest , we should readily comply and fall in with . the difficulty therefore in the case would be unjustly ascrib'd to any thing in the nature of the duties which are the matter of our vows . nor , 2. is this difficulty to be ascrib'd to any natural incapacity on our parts to comply with the demands of our holy religion . we can't say but that were we duly serious , observant , vigorous , resolute , diligent , and watchful , we might pay the vows that we make and often repeat to god ; we can't say but that if we us'd that intentness and appliplication which such a matter deserves , and calls for at our hands , we might live continually like those who are consecrated and devoted to our god and saviour ; making his glory our end , his law our rule , and his pattern our copy , which is the summary of of our vows . we can't truly say , that any of the commands whereto we have vow'd obedience , repuire any thing of us whereof we are utterly incapable , any thing that is impossible to us , would we set our selves to it with that seriousness and earnestness , that becomes those who are under such strong bonds , such sacred and solemn engagements . neither , 3. can we justly ascribe this difficulty to any backwardness in god to give us needed aids . we can't truly say that therefore we do fall so short in paying our vows , because god is wanting to us in those supernatural assistances , without which such poor weak creatures as we , are able to do nothing to purpose . we should be very injurious to god , should we pretend that he was wanting to his word and promise of sending us in help by his blessed spirit , which he declares himself so ready to bestow on them that ask it of him . no alas , 't is not therefore difficult for us to be so holy and heavenly , and patient and mortify'd , as we time after time vow we will be , because god is sparing in the communications of his grace , on which all our hopes of success must needs be founded ; for he is ever free and open handed , he is never wanting to us , but 't is we that are wanting to our selves . by way of assirmation therefore on the other hand , let it be observ'd , that the difficulty of keeping and living up to our sacramental vows , arises from a triple cause conjunctly . 1. from the great slipperiness and deceitfulness of our hearts : which is such as that many times when they seem well fixt and firmly bent , they shall on a sudden turn a side like a deceitful bow. good impressions that seem'd strong , shall soon be lost and worn off by contrary impressions , for want of a due guard which few take care to keep up . would but our hearts keep in an even tenour , could we retain that warm sense of the things of god which we sometimes feel ; could we maintain the same holy resolution we sometimes find excited in a sacrament ; the difficulty we are so apt to complain of would soon vanish ; we should find the paying of our vows an easie thing : but herein our slipery hearts deceive us : for let us be never so warm to day , we shall it may be be cold to morrow . we feel our hearts so often change , that there 's no knowing how to reckon upon them , and where to find them ; and it requires great application to keep them in any fixedness of temper . now this being no easie matter , renders the paying our sacramental vows so difficult . 2. the prevalence of inward corruption is another grand cause of this difficulty . our inward corruption is like tinder ; 't will catch fire upon every spark . and 't is so riveted that there 's no total laying it aside but together with our bodies . it is like an impure fountain continually casting forth mire and dirt , in order to the checking the pure motions of the spirit of grace . 't is very strong and powerful in most : 't will be continually striving against the force of those divine considerations whereby our minds should be govern'd , and kept in awe ; and pulling of us back when we are with any seriousness attempting to answer our christian obligations and engagements . could we quell and master this contrary principle in us , we should find it an easie thing to live up to our sacred vows : but this is a painful and laborious task , of which we are apt to be very soon weary , and therefore is it that we find that so difficult a matter . 3. the many bewitching temptations we are constantly beset with are great occasions of this difficulty . we have a subtle devil to deal with , who 'll lay all the curbs in our way that possibly he can ; who so surrounds us on all hands with snares , that we can hardly take an inadvertent step without falling into some or other of them . let us but set our selves in earnest to live up to our engagements , and he 'll start a thousand discouragements to clog and damp us : he 'll interpose with a variety of occasions that shall seem to be necessary , on purpose to take off our intention and divert our thoughts , till we by degrees grow cold : he 'll make our callings , our relations , our successes , our disappointments , our comforts , or our crosses , or any thing that comes in the way , his engines to hinder us : he 'll call in our flesh to his assistance , to the voice whereof 't is difficult not to listen . he 'll entice us by charming insinuations ; or affright us by terrors ; and select that method of dealing with us that we are least able to resist , and leave nothing unattempted that lies in his power to hinder us from that holy , christian , exemplary life , which is the matter of our sacramental vows : no wonder therefore that 't is so difficult . nay , i believe most christians may generally observe , that when they have thought themselves most serious at a sacrament , when their hearts have seem'd most earnest and resolute in repeating their solemn vows to god and their saviour there ; then is the devil more than ordinarily busie in his onsets and attacks ; then is he starting unthought of diversions to cool and damp them ; then shall he with unusual earnestness follow them with temptations ; till he finds their spirits cool , their resolutions flag , and they return to their wonted remisness . and having given this short account of the rise of the difficulty of living up to our vows with any exactness ; i proceed , 2. to lay down some general considerations to prevent our apprehending this to be a more difficult matter than it really is . 't is indeed difficult to keep and pay our christian vows ; but still not so difficult as some are apt to imagine it : which these four considerations among many that might be alleg'd , do sufficiently evince . 1. perfect sinless obedience is not the matter of our sacramental vows , is not necessary in order to our acceptance : it is indeed to be thirsted and aspir'd after , but we may despair of reaching it , till we come to be reckon'd among the spirits of just men made perfect : we are to be ever reaching towards it , but to vow that we will reach it , is needlesly to hamper our selves , by binding our selves to an utter impossibility . we are at every sacrament to vow against all sin , i e. against a willing loving entertainment of any sin whatever : and this vow is sincerely kept by all who hate and strive against all sin , and forbear every wilful sin , and are humbled under the sense of all their remaining imperfections , being far more desirous to be rid of them , than to retain them . our vows to christ at his table against sin , are much of the same nature with the promise we may make to a physician , that we 'll be careful of our health : such a promise to a physician don't at all intimate that we 'll never be sick more ; no more do our vows to christ that we will never sin more ; but such a promise to a physician would imply , that we would not wilfully bring diseases on our selves , but would use the means that are appointed to preserve and encrease our health ; and that whatever sickness cleaves to us should be our trouble , and we would desire and earnestly endeavour to be freed from it . so our vows at the lords table bind us carefully to regard the health of our souls ; to look upon sin as a spiritual sickness , and therefore never to fall in love with it , but to do our best towards its utter removal . even those infirmities the best are liable to , are not to be cherisht and pleaded for , any more than we would plead for a little of the head-ach , or any bodily pain . we should not by our good will be guilty so much as of a vain thought , or an idle word , or at all cherish the least motion to any sin ; but yet god doth not require of us positively that we will never sin more ; nor are we to look on our selves as perfidious breakers of sacramental vows , because we find sundry imperfections cleave to us , so long as we from our hearts abhor them ; and do ordinarily overcome temptations to more gross and wilful sins . that which we are properly to vow at every sacrament with reference to sin is this ; that we won't live and allow our selves in it ; and that we 'll keep up a constant struggle and combat against it . the gospel finds us sinners , and supposes us such in its first grand address to us , which is the offer of a saviour : and tho' it works a great change where it is heartily entertain'd , yet doth it not make us quite cease to be sinners : it makes us indeed cease to be obstinate , resolute , harden'd , habitually wilful , impenitent sinners ; but altho' it works repentance and faith , and all other saving grace in us , yet doth it not root out all the remains of sin out of us : and where sin remains it will show it self at times . to suppose it necessary in order to our salvation , that we should be free from sin , were to make it not only difficult , but impossible . we must take heed of this mistake therefore , least we needlesly trouble our selves , by fancying this matter more difficult than it is . 2. we vow nothing at all at the sacrament in our own strength . so weak and impotent are we in spirituals , that if we had no higher strength than our own to depend on , we could not safely come under the least engagement ; for we might easily foresee we should certainly fall short . in our own strength we could not safely vow or promise the performance of the least duty , or an avoidance of the least sin ; much less a firm adherence to god , in a course of holy universal obedience , which is the purport of our sacramental engagements . to suppose it necessary for us of our selves without superiour aids to keep our sacramental vows , is another way of representing our doing so , not only difficult but impossible ; and therefore carefully to be avoided . 3. he to whom vows are made on our part , engages on his part to supply us with all needed strength . christ hath ●…c has'd the aids of the spirit for all his hearty followers : and whoever come to the lord's table with an earnest desire of grace to be there given them from christ , to enable them to fulfil the promises , and pay the vows they there renew , they may very confidently expect strength and and assistance from him . were it not for this , which is the purport of divers promises in the covenant of grace , there were no hope for us : we might vow and vow as long as we would , all would signify nothing . how difficult soever therefore we find it to live up to sacramental vows , in this may we take comfort , that the grace of christ is sufficient for us , and his strength is made perfect in weakness : and tho' without him we can do nothing . yet thro' his strength we may do all things . i. e. we may do all things requir'd in an acceptable manner : we may do all that we at his table vow we will do , so as to be accepted . tho' therefore thro' the great disorders of our spirits , the many temptations whereto we are on all hands incident , and our own weakness it be exceeding difficult , to live up to our sacramental vows , yet strength and aids from heaven , which those that keep in the way of their duty may comfortably expect and hope for , will not only render it possible ; but by degrees abate the difficulty , and make it easy . 4. the gospel covenant leaves room for repentance of our frequent breaches , and manifold defects and infirmitys . our sacramental vows suppose not that we should live without slips and stumbles : ( unspeakably wretched were our case , should they presently cast us out of the divine favour ; ) but they oblige us upon discerning our falls to rise again by true repentance , and to have recourse anew to the bloud of christ for mercy , and to his spirit for fresh strength ; resolving to take more heed to our ways for time to come : and thus doing we need not fear being accepted . some indeed are by this consideration so encourag'd in presumption , that they run a round of sinning and repenting , repenting and sinning ; giving themselves scope , and then thinking that a slight asking god pardon when they have done will be sufficient : but by this course they wretchedly mock god , and egregiously deceive and endanger their own souls . but altho' it be liable to be thus abus'd , and actually is so by many presumptuous daring sinners , it yet remains a truth ; and a very comfortable truth it is to sincere souls , for whom god hath by this means provided great relief . let us vow against sin never so seriously and solemnly ; let us endeavour to live up to such vows never so diligently , never so carefully , we yet after all shall find the scripture true , which declares , that there is no man that sinneth not . and in many things we offend all . and if we say we have no sin , we deceive our selves , and the truth is not in us . but here 's our comfort , if we confess our sins , i. e. truly repent of them , god is faithful and just to forgive us our sins , and to cleanse us from all unrighteousness . from these four considerations taken together , i draw this plain , single , useful inference : that tho' our experience of the difficulty of living up to our sacramental vows , be a proper call to humiliation , yet is not a just occasion for sinking discouragement . a call to humiliation indeed it is , to find that we in any measure fail of our duty to god , of whose benignity , love and grace we have had so great experience : that when we have done our best , our returns to our dear saviour for his redeeming love , whereby he bought us to himself with an invaluable price , fall so short , & are so defective : that such solemn tyes and bonds as we are continually renewing , repeating , and further strengthning are so little able to hold our slippery hearts fast to our god and saviour : that after all our serious vows and promises sin should be so powerful in us , temptations so prevalent with us , and the great motives and incentives wherewith our holy religion presents us , should have so little influence upon us : but yet all this is not a just occasion for sinking discouragement . for tho' we are very imperfect , yet may we still be acceptably faithful : tho' we have abundant experience of our own weakness , yet is christ ready to strengthen us ; tho' we often stumble and fall , yet may we be accepted upon our repentance . what christ therefore once said upon a particular occasion to poor fearful doubting thomas , say i in his name to all fearful , doubting , but sincere souls , be not faithless but believing . i now proceed to the solving two or three particular cases that commonly occur with reference to this matter : under which i 'll add some special considerations suiting each case , to the general ones before laid down , that may be apply'd to all . the first of these cases is of one who never was at the lord's table , who by this difficulty of answering the engagements he should there come under is kept and affrighted thence . the second of one that hath oft been there , but is afraid again and again to renew vows there , which he knows he can so difficulty keep . the third of one that oft goes there , and oft renews his vows , but is discourag'd by his frequent breaches . the foremention'd difficulty lies at the bottom in each of these cases . the first case . therefore may a person say , do i forbear coming to the lord's table , because i am there to come under vows , which i know before hand i shan't keep ? withal i know my sins , after such a solemnity , will be much aggravated , and my guilt be the greater ; it seems to me therefore better to forbear and stay away , than to run my self on such a precipice . if i come to the lord's table , i am to vow against all sin ; but this vow i dare not make , because i am satisfy'd i should not keep it . i answer : 1. we are to vow nothing at a sacrament but what we are antecedently oblig'd to ; nothing but what is absolutely necessary in order to our happiness . we make nothing our duty by our sacramental vows , that was not so before ; but only bind our selves to that to which we are sensible we were before oblig'd . we bind our selves to no unnecessarys ; but only engage to adhere to that god in whose favour lies our life ; we renounce sin , which alone is enough to make us miserable ; we vow holiness of life , which is the only way to happiness . to say therefore we know before hand that we should not keep the vows we should make at a sacrament , is to consign our selves over to certain misery ; for unless we do that which sacramental vows import , we are unavoidably undone for ever . 2. if thou dost not seriously intend to keep thy sacramental vows , i own thou hadst better not make them . if thou in thy heart really dislikest the holy laws and government of christ , take not an oath , make not solemn vows in a mockery that thou wilt be subject to him , which thou before intendest not to keep . beware how thou playest with edge tools . these are serious things ; wherefore either be serious and sincere in thy meddling with them , or keep at a distance . but then withal take notice , that by thy forbearing on this account to come to the lord's table , thou renouncest all the benefits of christ's mediation and purchase . 3. there 's no difficulty in any part of the vows we come under at a sacrament , but what is superable by a diligent , serious , painful christian , aided with divine strength . we run upon mistakes if we imagine there is any other ground for fear that we should not be able to keep the vow we at the lord's table should come under , but our own carelessness and sloth , negligence , carnality , and sinful self-indulgence : these given way to , will make not only our keeping any vows we might come under to god , but our salvation also , not only difficult but impossible . the vow we are at the lord's table suppos'd to come under , carrys no other difficulty in it , than what by the help of grace , in the use of vigorous endeavours , we might get over . take it therefore which way we will , the plea of this case is unaccountable . if we are in earnest for christ , 't is foolish to let such a fear as this keep us from his table : if we are not so , 't is vain to plead this fear as a reason for staying away ; when in reality 't is our love of sin , and unwillingness to come under the government of christ , is the true cause of our backwardness to come thither . which all those who live in the neglect of the lord's supper , would do well to consider . the second case . i , says another , have oft been at the lords table , and there come under vows to god ; but have so often broke them , and find it so difficult to keep them , that i cannot tell how to think it my duty again to renew them : for how can it be my duty to run a round of vowing and breaking , which i find by experience will be my case . i answer : 1. it may be thou thinkest them breaches of sacramental vows , that are not so : if thou keepest up but a sincere resolution to do what in thee lies to please god , and takest care not to run wilfully into those actions which thou knowest are contrary to his will ; how numerous soever thy infirmities be , thou art not chargeable , as a perfidious breaker of thy vows . 2. it may be thou forgettest the part that repentance must bear , in every true christians life : thou thinkest , it may be , to make work for repentance , is to make thy case next kin to desperate : whenas we are all making work for it daily , and cannot in the state we are in do otherwise : to be continually renewing our repentance , is our constant duty ; and to be accepted upon our r●…pentance , is a great mercy . 3. to forbear renewing thy vows , because thou hast fallen , is to give the devil a great advantage against thee . for by keeping thee from it , he keeps thee from that which would the most of any thing ( if seriously manag'd ) help thee to rise , and resist him with a renew'd vigour . 4. sin fallen into , can never make the obligation to duty cease . god obliges thee to come frequently to his table , and there renew thy engagements to be his , and his alone . whatever thy sins be , this remains thy duty . as for thy sins , thou oughtst with grief and sorrow of heart to lament and bewail them , and seriously to repent of them : but plain duty is not to be neglected . to neglect duty because we have sinned , is to add sin to sin , and to neglect this duty especially , is to refuse the use of that means which is most likely to help us to strength against sin. 5thly and lastly , consider , that to forbear renewing our vows , because of the difficulty of keeping them , argues either an impatience of christs yoak , and tiredness with his bonds , as too close and strait , and therefore not to be born ; or a distrust of his promise of affording help and strength to enable us to live up to them to such a degree as that we shall be accepted . and either of these are plainly very dishonourable to christ , and therefore are wholly to be watch'd against . the third cas●… . we , say some , are so sensible of our duty , that we continue vowing time after time , at the lora's table ; but still to our sorrow , we find we break our vows ; nay , we know not how to keep them ; we are therefore much disheartened : to forbear renewing our vows we are afraid ; and yet keep them we find we cann't : and between the one and the other we are in great perplexity . what 's to be done in this great strait ? i answer hereto , i can only put this question , close to the consciences of the complainants , whether they are known wilful sins , or common infirmities , that are the root of their trouble ? if they find themselves chargeable with the former , their only way to comfort , peace , or safety , is to avoid them : they must take great care , least by living in the neglect of the holy communion , they give the devil advantage against them ; and if they come to it at its stated returns , they must take heed least by a wilful breaking of the bonds they renew there , they pull down a curse on themselves , instead of a blessing . but if they are common infirmities that disturb them , i would suggest these following things to their consideration . 1. to have an humble sense of our own insufficiency and weakness , kept upon our spirits , is a great advantage . it will preserve us from that self-confidence and security which betrays to many a temptation ; and 't will put us upon seeking earnestly for strength from heaven , of which it discovers to us so great need : and therefore 't is a great mercy , and ought not to be esteem'd at all a burthen or grievance . 2. to be enabled to persist in our duty , notwithstanding discouragements , is also a great mercy . it argues a firm bent of heart for god , and a fixed resolution of adherence to him , whatever befalls us : which is very pleasing to god , and should also be very comfortable to us ; and therefore we should be thankful for it . 3. we should take heed of imagining that unavoidable infirmities , common inadvertencies , or any such slips as are consistent with sincerity , cast us out of the divine favour . this were to entertain unbecoming thoughts of god , to disparage christs mediation , to mistake the the tenour of the gospel , and gratifie our grand enemy the devil . 4. while we keep on in the course of our duty , in an humble dependance on christ , we may comfortably hope our strength may encrease ; and proportionably as that decreases , shall we find the difficulty of that holiness of life we vow to him at his table , abate and wear off . 5. our frequent slips and falls , should cause us to redouble our watchfulness ; and to keep the stricter guard on our selves ; which would be , as 't were , to fight against the devil with his own weapons . 6. and lastly , take this for thy comfort , if thou art but brought to such a frame as this ; to be truly grieved that sin and satan should have so much interest in thee ; and do'st heartily desire that god would cast them forth ; and take possession of thee for himself , thou art in a good way to a deliverance . if god sees thee labouring under the burden of thy corruptions , which after all thy vows , and thy utmost care against them , do still too often prevail over thee ; if he sees thee tugging with thy backward heart , to bring it to him , he will soon afford thee help . do but hold on , and persevere , and thou wilt find , according to philip. ii. 12. that in time god will work in thee to do , as well as to will , of his own good pleasure . chap. xiii . directions that may help us to live more correspendently to our many solemn sacramental vows . where a thing appears difficult , help is generally acceptable : i shall therefore do what i can to afford it , in the case of living up to our many sacred vows . the foregoing chapter will from most be apt to draw forth this further enquiry ; how may we come to live correspondently to our many solemn tyes ? what course must we take , that the sense of our christian vows may not wear off ? what should we particularly do , after we have renew'd our vows to our god and saviour at his table , in order to the fastening of our hearts , and engaging our selves effectually to answer and pay them ? for whose satisfaction , i lay down the following directions and cautions . 1. beware of imagining that so weighty an action as that of renew'd vowing and covenanting , terminates in it self ; and that all 's done , when the ordinance of the supper is over . take not a sacrament for a charm , that is to work magically ; and to make you better by an unperceivable sort of a physical operation ; for that were to turn it into an useless and unprofitable ceremony . don't think that your joyning in it , altho' you were , it may be , in a serious frame , during its celebration , is enough for you : but reckon upon it , that god minds your carriage as much after wards as at that instant , if not more : for the great design of that ordinance is to be an engagement to , and help for holiness of life . god was there attempting to bind you fast to himself and his son ; and you profest and pretended to bind your selves : what can shew that you in this were sincere and hearty , but your future holy and exact walking ? whereby only you can rightly answer the end of this institution . to sit down then contented , with the bare promising , over the sacred symbols at the holy supper , that we will be the lords , as thinking that we thereby sufficiently acquit our selves ; would be all one , as if in a matter of vast consequence between man and man , and on which much depends , we should satisfie our selves with signing a contract , and thereby obliging our selves under large penalties ; thinking our selves thereupon presently discharg'd , without taking any care to fulfil articles : alas ! who would care a rush for such a contract , if he knew the engag'd party would look no further ? so how can god at all regard those vows of ours , that stop even in the making ; and that sacramental seriousness that ends with the ordinance . if we rest in the work done , and think that enough , 't is no wonder at all , if any good impressions made , are as the morning cloud , and as the early dew , which quickly passeth away . 2. endeavour by after serious and warm meditation , to rivet and strengthen your renew'd resolutions vows and promises . think seriously with whom you have been transacting , and what you have been doing . take pains with your own hearts in your retirements , to drive things home . endeavour to fix the impressions you were under when you had the emblems of your crucifi'd lord before your eyes , so firmly on your hearts , as that nothing may be able to deface them . think how odious sin in general then appear'd to you ; how loathsome your own iniquities seem'd to be , when you anew resolv'd against them : and how necessary , aimiable and lovely a christ appear'd to you , when you anew consecrated your selves to his service ; and how firmly then you seem'd bent against your lusts , and for your saviour : how resolute to shake of every weight , especially the sin that most easily besets you , and to run with patience and perseverance the holy race that is set before you . think how you blam'd and condemn'd your selves for your past sin and folly ; and how asham'd you were to reflect on your own vileness ; and with what seeming warmth and vigour you vow'd , thro' the assistance of divine grace , to lead an holy and a pious life . say each one to your selves , behold o my soul , i have enter'd into a new league of friendship with god ; a league firm and strong , and solemn and perpetual ; i must not , i cannot , i dare not , i will not draw back . i am come under new bonds to my god and saviour ; bonds that will never be cancell'd ; bonds that can never be discharg'd ; and therefore i 'll endeavour to be always paying the debt i owe. my saviour hath made himself and all his benefits over to me , in an everlasting covenant ; what could i then do less then return my self back to him ? was not this reasonable , just , and fit ? his i ought to be , his i have engag'd to be , and his i will be . drive things thus home to a peremptory conclusion , and you 'll find the benefit of it . this will be a satis-fying evidence to you , that your vows were not the effect of a meer passionate transport , which is flitting and transient and soon worn off ; but of a firm bent of heart which is vastly better . think then seriously of what hath past between god and you , and leave not off ruminating on the matter , till you are brought to a fixed point ; resolving to stand to what you have done : till you can cry out with david , psal. 119. 106. i have sworn and i will perform it , to keep thy righteous iudgments . some time in the evening , after we have been at the communion , spent with this design , might be very useful : we should then find this work easier than afterwards . and as bad as we are , we are not so chilly , but if we were at all serious , we should find some sense of what we have been about remaining on our hearts , which would be an advantage to us in our setting our selves seriously to drive things home . if we did the like the next morning after ; nay if we did something of the same kind every day almost ( tho' it should be but short ) 't would turn to a good account , and we should have no cause to repent our pains . 3. often recollect and think on the mischiefs , you your selves have found by your so frequent breaches of your past solemn vows . how sadly your peace hath been thereby interrupted , your consciences wounded , your graces weakned , your enemies gratify'd , the holy spirit griev'd , and your motions heaven-ward retarded . have you not found & tasted it to be a bitter thing to play fast and loose with god ; to falsify your engagements , and break his bonds ? whence is it that he frowns upon you , and withdraws his presence and his aids in any measure from you ? whence is it that you go on so heavily , still mourning and complaining , that you are backward unto duties , cold and lifeless in them , and little if at all the better for them ? whence is it that the devil hath gain'd so much influence upon you , and gotten so great an advantage against you , and so easily catches you by his wiles and snares , which you formerly so carefully avoided ? whence is it that that little good , that little grace that is in you is so withering pining and languishing ? whence is it that you who once were chearful in religion , having comfortable hope thro' grace of your good estate , are now so despondent and drooping , and so full of doubts and fears ? is not all this chargeable upon your frequent and sad breaches of your sacramental vows ? think of it then seriously ; recollect all the sad consequences that have thence ensued , as exactly and faithfully as you can ; and then think how by the like breaches of fresh vows , you expose your selves to the like breaches for time to come , and that in a higher degree than before ; and this certainly if any thing will help to quicken you to care , constancy and fidellity , in living up to your renew'd engagements . 4. think also often with your selves , how happy you might have been had you been but faithful to your sacramental vows and promises . to what a confirm'd state might you by this time have been advanc't ? to how flourishing a pitch of grace might you have arriv'd ? how much honour might you have brought to god ? how much good might you have done in the world ? what peace delight and pleasure might you have found in the ways of god ? how free and undisturb'd might your communion with him have been ? and how well establisht might you have been by this time against all assaults , had you but honestly paid the vows you have often made and repeated to your god and saviour ? little do you know what your false heartedness hath lost you . little are you aware of what your carelessness and unfaithfulness to your god hath depriv'd you . think of it seriously after every sacrament . reason the case with thy self . what o my soul have i not lost enough already ! hath not my treachery and sacriledge and falseness been detrimental enough to me already ! shall i still go on to break my vows , and rob my god , and damage my self , and take a course that will deprive me of that peace and pleasure , and sweetness , and much of the profit too , which religion is capable of affording me ? such thoughts as these pursu'd home after every sacrament , could not but be helpful to stir and quicken , rouz and warm us , and keep us close to him , to whom we are a new devoted . 5. run not too hastily into the world after the renewal of your solemn vows . too hasty changes are easily observ'd to be pernitious to the body ; and they are full as hurtful to the soul. for a man that hath been in violent motion , whereby he is well heated , to wash in cold water , would be the way for him to chill his spirits , and bring upon himself a deadning damp : so for them who have been well warm'd with spiritual matters ; have been seriously renewing their covenant with god ; to rush immediately and carelesly into worldly affairs , is the way to have their hearts presently grow cold , and i hill , and dead . 't is true we are oblig'd to mind our callings ; and god hath appointed us six days for that purpose , having reserv'd a seventh for himself ; on which we ordinarily receive the communion ; and in which , if we have any true concern for our souls , we shall be careful , as he requires us , to banish all worldly thoughts and affairs out of our minds and hearts : but that of which i would have you be careful , is that you rush not into the world after a sacrament , without taking a preservative along with you . you cannot , if you consult past experience , be insensible how apt the world is to withdraw you from god , and deaden you to duty , and hinder you in the minding of those matters that are of infinitely greater importance : to many a breach of sacramental vows , hath your over great eagerness in the pursuit thereof it may be betray'd you . think therefore after you have anew given your selves up to god , before you engage in your temporal affairs , that you are oblig'd to pursue and value and use the world like persons that are devoted to the most high god ; that you cannot serve him and mammon together . that the friendship of the world is enmity with god. that the fashion of this world passeth away . but that he to whom you are consecrated hath much more valuable treasures , and a more enduring substance in reserve for his faithful servants . some such thoughts as these a little pursued , will help to season your minds , and antidote you against the infection , of which , in the midst of worldly affairs , you are in constant danger . they will be helpful in the midst of all the cares and concerns of which you are subordinately mindful , to keep your hearts free for him , whose servants you have vow'd to be . 6. expect that the devil will quickly endeavour to cause you to undo what you have done at a sacrament , to hamper and embarrass you , to deaden and damp your hearts , and cut the sinews of holy diligence ; and therefore prepare for his assaults . think not that he 'll let you alone , and suffer you without molestation , to pay your vows ; don 't imagine he 'll give way , and yield , and suffer god's right quietly to take place : think not that any resolutions of yours , tho' ever so serious , firm and strong , will carry you out of his reach : but rather expect the more heartily you renounc'd him , the more he 'll rage against you : the more vigorously you resolv'd to oppose him , the more strenuously he 'll set himself to baffle you . he 'll start a thousand things in your way , to divert you ; if that wont do , he 'll terrifie and scare you , discourage and dishearten you ; if that won't do , he 'll stir you up oppostion that you little thought of , and press you with difficulties from all quarters . this is what you should before-hand expect and reckon upon ; that so you may be duly provided , and not surpriz'd . there are many honest souls , that if they can but find themselves any thing serious and warm in renewing their sacramental vows , if they find any holy fervours excited on that occasion , are apt to think that now they are safe : the devils wonted method won't do with them , they are so well fix'd that he cann't hurt them , and thereupon they grow secure : and by this means he , before they are aware , gains upon them ; they lose their ground , and he 's too hard for them . let 's therefore beware of him ; since we are not ignorant of his devices . let us ever expect the most vigorous assaults of our spiritual adversary , when we have been most serious at a sacrament , in renewing our vows of fidelity , vigour and diligence , in our holy warfare : and let us prepare our selves to resist at first , which would do much towards the strengthening of our own footing , and the securing the payment of our vows : but if we let him gain the least advantage , we shall find it very difficult to recover it again . 7. often pray over your own vows , and seriously and fervently look upwards , for those aids and succours , without which there 's no ground for us to hope to pay them . we read of our blessed saviour , that in the days of his flesh , he offer'd up prayers and supplications with strong crying and tears . in this , we should be like him , if ever we would be to our trust , as he was . the most praying christian is ordinarily likely to be the most improving , thriving , diligent christian . you made not your vows in your own strength ; but to him to whom your vows were made , must you be beholden for strength to keep them . the first time therefore you retire after the renewing them at a sacrament , bend your knees to the father of mercies , and god of all grace , and earnestly beg of him wisdom and strength to fulfil your engagements . nay , be not more frequent in begging of him your daily bread , than in sending up this request , that he would not lead you into temptation ; i. e. that he would not suffer you to be overcome by it . beg earnestly of him , that he would lead your hearts into his love , and constantly keep you under the governing influences thereof ; and so order your steps , as that you may faithfully keep his commandments . beg of him that he would rouz you , when slumbring ; spur you , when loitering ; reduce you , when wandering ; uphold you , when sinking ; chear you , when drooping ; and so guide , assist , and succour you , as that in the midst of all the infirmities and imperfections whereto you are liable , and and with which you will be always chargeable , you yet may be able to approve your selves to him as sincerely faithful . prayer must be always the great engine of our help and strength . if we are beset , and find our selves unable to withstand the vigour wherewith we are attaqu'd , we should take wing upwards , and beg grace to help in the time of our need . if we are mastered , we should look upwards for strength , whereby we may be recover'd , and brought to our selves again . prayer will be needful and useful , from first to last . where sacramental vows are not attended with fervent prayers , 't is not at all to be wondered at , if they are soon broken . for it is an argument of too much dependance on our own strength , which in reality is but weakness ; and too little dependence on him without whom we can do nothing . 't is a mercy , in such a case , for god to suffer us to fall , that we may be the more fully convinc'd how helpless we are without him . if therefore we would ever come in any measure to answer and pay our sacramental vows , we should follow them with serious and earnest prayers : and yet we must not rest there neither , but we must follow our prayers with our endeavours . and therefore , 8. keep up a strict watchfulness over your selves in all things ; we should set a watch over our eyes , ears , tongues , appetites , hearts and hands , that they betray us not into a miscarriage . and there especially should we be most careful , and make our guard the strongest , where we have formerly tripped most frequently . if we are not very careful afterwards , we shall shew that our vows were not made in earnest . we must watch , as well as pray , that we enter not into temptation . we should observe the first stirrings of corruption , and endeavour to quell them ; and labour to curb sin in its first beginnings , before it have gone too far , and gain'd too much upon us . we should maintain a constant jealousie of our own treacherous hearts . we should watch against even the appearance of evil ; and never intermit our guard , as we would not have our hearts hardened through the deceitfulness of sin , and as we would not lose the sense of our sacred engagements , which is better kept from the first , by the constant maintaining some degrees of an holy warmth within , than it is afterwards recover'd , when it hath been lost , and the heart hath been dampt , and chill'd , and cool'd . 9. often call your selves to an account what influence the vows of god have upon you ; how well you answer and pay them . let not things run on , time after time , without examining ; which is the high-way to danger , and loss , and disorders of all kinds : but often pause , and bethink your selves how matters stand . go out upon the enquiry , whether or no you retain any suitable sense of your solemn engagements ; whether your hearts and lives are under the force of them , yea , or not ? keep court in your own breasts , and bring your selves to the test , that you may see how well you have kept or lost your ground . a tradesman many times hardly knows how it stands with him , as to his estate , till he comes to cast up his accounts : no more can you without self-examination , so well judge how your vows have been kept or broken . were it frequent , provided it were serious , 't would be very beneficial ; for it would help to keep conscience tender , by causing it to smite us upon the least omission or transgression ; it would help to keep our minds in awe , and be a curb to that levity whereinto we are so very prone to slide ; it would be a sort of an anticipation of the future day of account , when all things shall be strictly examin'd and enquir'd into ; and be a constant spur to watchfulness and care. let us often therefore in our retirements , seriously and strictly examine our hearts and our ways , if we would live up to the vows of god that we are under : and when we have done what we can of this kind , let 's beg of god to supply our defects ; and make use of the pious strain of david , search me , o god , and try me , and see if there be any wicked way in me , and lead me in the way everlasting . 10thly and lastly , whenever you find your selves sliding or already sliden into deadness and remisness , earnestly plead the cause of god with your own hearts , and do what you can to chide them out of their perfidious inclination . urge sacramental transactions upon your hearts , to quicken your faith and love and obedience . god hath given us ( that is our mental powers ) a considerable authority over our selves ; which if ever , is certainly to be us'd in this case . in nothing would self excitation and self objugation be more beneficial than in this matter . reason the case therefore soberly and yet authoritatively with your selves , whenever you find the sense of sacramental vows diminishing , abating , or wearing off : argue with your selves at some such rate as this . is this like a christian ? is this the way to show the resentments i have of my redeemers amazing love ? is this the way to grow and thrive in grace and piety ? or is it not rather the way to decline and go backward ? is this the way to secure the divine favour ? or is it not rather the way to incur gods displeasure ? shall i not by this means dishonour god , lose my own peace , and deaden others ? shall i not bafflle my own hopes , and blur my evidences , and grieve the spirit , and wretchedly indispose my self for renew'd engagements , to which i am frequently call'd , by my deadness , carelesness and sloth ? what ails thee then o my soul ? why art thou so stupid and sensless ? why so base , unworthy and false ? what can ever hold thee fast to thy god and saviour , if not such bonds as thou ar●… under ? what can engage thee to thy duty , if not such solemn vows and promises as thou hast often made ? how ungovernable dost thou show thy self , that such sacred transactions as are manag'd at every sacrament , do no more affect and awe thee ? for shame stir up thy self . if ever thou wert really serious and in earnest , now show it : if thou hast any thing of sincerity in thee make it appear by thy care to pay thy vows . this is a sort of work we find holy david frequently engag'd in . he once found himself very despondent : but how doth he chide himself ? why art thou cast down o my soul ? and why art thou disquieted within me ? vers . 5. and he 's at it again vers . 11. he endeavour'd to reason himself out of his discomposure and disorder , and the like he did at other times : so should we in this case ; why art thou so treacherous o my soul ? and why so false to thy god and saviour ? may he not justly resent it ? and may'st thou not reasonably expect to smart for it ? and such sort of reasonings as these we should dilligently pursue , and not give over till our hearts are warm'd . if we would often trye it , we should find nothing more effectual than this , to keep our hearts under a serious sense of sacramental vows . but after all , when we have taken the greatest care , and us'd our utmost dilligence , we shall find the apostles observation true , that in many things we offend all . we shall find sin will stick so close , as that we cannot shake it off in our present infirm and crazy state . when we fall into sin therefore let 's not lie in it , but let us speedily rise again by repentance , and renew our resolutions of obedience ; begging both strength and succours from on high . and let us from the sense of our manifold present imperfections , be mov'd earnestly to long for that time and state , when we shall need no ties and bonds , no vows and promises , to fasten us to our god , and engage us to our duty : but we shall be inseparably united to him , and admitted to the blissful fruition of his immediate presence , and have no more failures and breaches , no more sins and falls to trouble and disturb us , but shall be advanc't to unalterable perfection , receiving to all eternity additional encreases , proportionably as our growing capacities can bear them . and the good lord grant that we may so faithfully pay the vows which we are now ever and anon repeating , as that we may at present receive all the blessings he hath promis'd to sincere souls , and be accepted , owned , and approved by him at the great day of account at last . chap. xiv . sundry serious considerations , to enforce the sense of our vows upon us , and engage us to pay them . being thus far engag'd , i would not methinks desist without leaving some impressions on the hearts of my readers , the goode ffects whereof may be discernable ; i shall therefore do my utmost by arguing with them , and pressing them with the most strong and urgent considerations i could think of , to engage them to live up to their sacred vows , and to do it with greater care and industry , with greater zeal and fervency than ever heretofore . and here i have two sorts of persons to deal with . 1. those who have no care at all in earnest about this matter . 2. such as are seriously thoughtful about it , and do set themselves to keep and pay their vows , but often fall short , which is their grief and trouble . these are cases vastly different ; and the persons concern'd are to be very differently dealt with . to distinguish between the one sort and the other is out of my power ; but 't will be no difficult matter for any persons who will employ their consciences in a diligent and impartial search and examination , to find out to which class they belong . as for you then who have the vows of god indeed upon you , but you mind them not ; who repeat them time after time , but are as far from setting your selves to pay them as ever ; i mean not in perfection , but in any measure of sincerity ; who run on in a careless , carnal , wicked course and state , without any considerable effectual stop or check , notwithstanding all your sacramental promises and engagements ; i would make the following demands of you , which i would desire you closely to pursue when alone , begging of god that he would bless the thoughts which they will lead you to , and make them effectual to rouze and awaken you . 1. what would you think of any that should go to deal with you , as you deal with the blessed god ? suppose any persons that had offended and injur'd you , should come time after time , and with a seeming concern and sorrow for what is past earnestly desire to be at peace with you , and with all possible solemnity promise to lay aside all enmity against you , and engage to be your hearty friends ; to study your interest ; to respect and honour you , to gratify and please you , and in all respects make your concerns their own : and never afterwards mind what they have said or done , but the more securely pursue their wonted enmity under the covert of a pretended friendship ? or suppose any with whom you had been at variance , should come to articles of agreement with you , to which all possible external marks of an hearty consent should be given ; which articles for further security should be once and again , as often as was desir'd , publickly ratify'd by being sign'd and seal'd before sufficient witnesses ; and yet they continue to act as when at open variance , without any regard to such articles and agreements : or suppose a servant of yours that had been dishonest , careless , and slothful , pretending to beg pardon for what is past , should again and again promise by all that 's sacred to be diligent , honest and faithful , but never mind such promises after they were made , but remain as bad if not worse than ever : what thoughts would you have of persons by whom you should be thus dealt with ? could you have any regard to them ? would you care to have any more to do with them ? could you mind any thing that came from them ? could you have any patience with them ? i believe not : and yet this is the rate of your dealing with the blessed god. consider what you 'd think of such persons as these , and that will help you to judg what the great god may think of such as you . 2. what can you suppose could ever bind you to god , or effectually engage you to your duty , if such vows , and ties , and bonds as you are under won't do it ? you cannot certainly but have some sense that the blessed god must be the author of your happiness , if ever you reach it ; and that in his favour lies your life ; and that without his help you are lost and ruin'd . your very coming to the lord's table speaks this , if it speaks any thing . why come you there if this be not the sense of your souls ? if it be , why don't you take the course whereto you are bound by so many seemingly solemn vows and promises , whereby alone you can get and keep his favour ? if the intrinsick excellency of the several duties of religion , the pleasure that attends obedience , and the rewards that would follow upon it , have no attractive influence upon you ; if the fear of what your disobedience would have consequent upon it , would not suffice to move you ; if the happy or doleful issue of an holy or a wicked life respectively , which you may evidently discern in many examples that are frequently before your eyes , were not effectual with you ; yet methinks your own voluntary , solemn , frequently repeated vows , oaths , and promises , might prevail for a religious life . if it be not the best course you can take , why do you vow you 'l lead it ? if it be , why then are you so much worse than your word ? methinks if ever you are serious , it should be at a sacrament : if any thing could hold you fast , it should be your own engagements . in civil affairs , where an oath hath lost its awe , there 's no hold ; there 's no band of society with such persons : so what hold can god have of us , what band of society can there be between him and us , if vows have no force ; if we make them and break them , without care or concern ? where perjury prevails , common honesty 's banish'd : and where sacramental vows are not minded but slighted , and allowedly and unconcernedly broken , religion dies ; it can have no force ; it can't come to any thing . 3. can you imagine your frequent repeating your vows , at all diminishes your sin or lessens your guilt ? or rather doth it not wofully add to , and enhance it ? would it at all extenuate a rebels crime , for him to be ever now and then throwing himself at his princes feet , promising to give undoubted evidences of an unblemisht loyalty for time to come ; who no sooner departed than he renew'd and still persisted in his rebellion ? would any one think it lessned the faults of a child , to come to his parents , and own them , and beg pardon , and that again and again , promising amendment ; and yet after all continue irreclaimable , and wilfully persist in his disobedience ? if not , as in both cases 't is evident it would not , how can you then perswade your selves , that renew'd sacramental vows , 〈◊〉 〈◊〉 the allow'd wickedness of your lives the less heinous ? that repeated engagements to be the lords , make your wilful breaches of them the less dangerous ? no ; so far is that from being true , that both guilt and danger is thereby increased : had you not better make no vows at all , than wilfully and allowedly break them ? in the former case , you 'd but be chargeable with a neglect ; but the latter implies the most audacious contempt . 't is true a neglect may be so circumstantiated as to be contemptuous ; and so may become near upon ( if not to the full ) as heinous as a profanation . we may therefore take this as a general rule ; that a fear of profanation will never excuse a contemptuous neglect ; nor will a fear of neglect in the least excuse a profanation . say not therefore that 't is your duty to come to the lord's table , and so think at all to excuse your selves that way , by pleading that you discharge your duty : for tho it be the duty of all who profess to be christians to come to the lord's table , and there seriously make vows of an holy and a christian life ; yet do those very vows aggravate the guilt of those persons who mind them not afterwards ; and on whom they have no force to disingage them from the wickedness renounc'd , and engage them to the holiness promis'd : as in the foremention'd case , tho it be the duty of a rebel to submit to his prince , and promise obedience ; yet if after pretending to do so he persists in rebellion , his crime is doubled . 4. doth not god , think you , take notice of your wretched trifling with him ? men are easily impos'd on ; a shadow of devotion may pass with them for the reality : they may reckon slight vows serious ; and thro' unacquaintedness with persons state , may charitably esteem such things as in reality are gross and wilful , and allow'd breaches , proceeding from an unchang'd heart , to be such slips as are consistent with sincerity : but is the great god also , think you , thus to be deceiv'd ? can the searcher of hearts be ignorant with how little seriousness you make your sacramental vows , and how little you mind them afterwards ? can you ever think to hide from him , who is privy to all your ways , the deceitfulness of your dealing with him ? and do you think he can observe you running a round of careless making , and wilful breaking of seemingly solemn vows and promises , and not resent it ? because you , it may be , forget how often you renew your vows at the lords table , and how often you wickedly break them , do you think the great god doth the like ? no , no , assure your selves , he remembers , notes and records ; and he 'll make even your own consciences another day , to serve as memorials both to himself and you : for your conviction and condemnation ; and for his justification , and your own inexpressible terror . 5. what treatment can you expect from him , with whom you deal so perfidiously ? do you think he 'll easily overlook , or slightly animadvert on such despisers and contemners of all that 's sacred , as you , that run on in a course of wilful breaking sacramental vows and promises , shew your selves to be ? doth not your aggravated guilt cry aloud for vengeance ? and what can be too severe for you ? may you not justly expect , that a train of temporal judgments should follow you ? on what account , i pray , was it , that the apostle tells the corinthians , that many were sick and weak among them , and many slept ? was it not because they came to the lord's table , and did not discern the lord's body ? and if the truly upright and sincere , may thro' their irreverence and unpreparedness , expose themselves to such temporal judgments as those ( as the apostle there seems to intimate ) how much more doth your far greater guilt , which shews it self in an habitual profanation of the most sacred of divine institutions , and allow'd breaches of the most solemn sacramental promises , expose you to the same and greater judgments , even in this life ? and how justly may they be follow'd with an eternal vengeance ? and how certainly will they be so , without a speedy and sorrowful repentance ? let me then further ask you , 6. do you never think of a day of reckoning that's coming ? have you not sometimes in your retirements some pre-apprehensions of a sad account that you have to give to god another day ? doth conscience never read you your doom , summoning you , as 't were , before hand , to the bar of god ? do you never think of the day that 's near , and not far off , when all things will be narrowly scann'd ; the books open'd ; and among other things your sacramental bonds put in suit against you ? i believe you could hardly be so stupid in your worldly concerns , but that if you knew you ow'd ten times as much as you could pay , and were in constant danger of being fallen upon by your creditors , and arrested , and perpetually imprisoned ; you 'd be in constant fear ; you 'd be so taken up with the thoughts of your unhappy state , and what 's coming upon you , that you 'd be able to mind nothing : and what ? do the affairs of time , in your esteem , so much exceed those of eternity , that you , that would be so much concern'd in the former case , can remain unmov'd , when you know that you are perfect bankrupts in spirituals , and in constant danger of being arrested by god , for ten thousand talents , no one of which you can ever be able either to pay , or to get discounted ? can you be unconcern'd , when you know , that within a little time you must be summon'd to the bar of a righteous god , where your very sacramental bonds put in suit against you , would utterly confound and over-whelm you , were all other debts over-look'd and forgiven ? whence is it that in this case you are so undisturb'd ? do but set your selves down , and sedately reckon up your sacramental bonds , and see what they amount to : o what a vast summ comes up ! doth it not then deserve many serious thoughts how this sum shall be discharg'd ? and what , will you never begin ? will you go on to add bond upon bond , and heap vows upon vows , and never in earnest begin to pay ? i beseech you remember and consider , that all the sacraments you have profan'd , and all the vows you have made at them , which you afterwards wilfully , habitually , and wickedly broke , will rise up in judgment against you at last , and eternally condemn you . let me then further ask you . 7. what can you plead in your own excuse ? that you run on wilfully breaking sacramental vows ; that 's your charge . produce your pleas , and you 'll see as weak a creature as i can shew you their insufficiency . it may be you 'll plead your pronenefs to sin ; alas ! that 's your fault , but no excuse : 't is what you have cherish'd and delighted in ; therefore to be sure it diminishes not your guilt . it may be you 'll plead the force of temptation ; but how can that excuse you , who don't watch , and pray , and strive against it ? it may be you 'll plead that the best have frailties ; and live not up to their sacramental vows , as they should : but what excuse can this help such as you to , who han't a dram of sincerity ? which appears , in that you have us'd no serious thoughtfulness , diligence , pains or care at all in this matter ; which are known evidences of the sincerity of the upright ? it may be you 'll plead a want of sufficient grace ; and so endeavour to throw the blame on god : but that 's a vain attempt ; he never expects to reap where he hath not sown , or gather where he hath not strawn ; but will be satisfied with that which bears proportion to what he gives . and can you pretend that you have rightly us'd the grace that hath been afforded you ? and might you not have had more , had that but been duly improved ? the case will therefore allow of no excuse : the guilt of such persons can by no considerations be either extenuated or diminish'd . i now proceed to the other sort of persons that are to be dealt with , viz. such as are indeed thoughtful about their sacramental vows , and do sincerely set themselves to answer and pay them , who yet do often fail and faulter , which is the matter of their grief and trouble . i would not willingly do any thing to the needless sadning of any upright soul , and should therefore be sorry that any such should receive disturbance from any thing mention'd under the former heads , which are calculated for those of another stamp ; and need not give those who are sincere , tho imperfect , any molestation : i have other considerations to suggest to such which have their weight , but are of another nature . i have the following questions to put to them , which i would beg of them seriously and impartially to weigh . 1. might not any , even the best of you , take much more care to live up to your sacramental vows than you do ? you can't be more free to plead , than i to own , that all your care could not keep you from all sin : for when all 's done , there 's no man that liveth and sinneth not . but might you not do much more towards the avoiding of sin ; might you not avoid much more sin than you ordinarily do ? i appeal to your consciences about this matter . should not the sense of the deceitfulness of your hearts , your many former falls and smarts for them , and sufferings by them ; and of the too great strength of the fleshly part in you , keep you more in awe , and make you more careful ? and might you not be much more diligent , and watchful , and circumspect , and provident , and serious , than you are ? don't you find a great and very remarkable difference in your selves , in your tempers and your lives , when your guard is strict , your eyes about you , your prayers frequent , close and servent , and your intercourse with heaven uninterrupted ; from what you are when your guard is intermitted , your spirits are clogg'd , your prayers are heavy ; and the reins are out of your hands ? whence comes the difference that is so discernible even among real christians , who all are sincere ? how even , uniform , steddy , vigorous , holy , and heavenly shall some be over others ? to the eye there is not a greater difference between some saints and some sinners , than there is between some saints and others ; nor indeed so great . whence comes this ? what can it be imputed to , but the different degrees of resolution , watchfulness , care , caution , diligence , and painfulness , that several persons reach to . it would be no objection against this ; for any to say , that all this difference is owing to the grace of god , and that alone , which is imparted by god to every man severally as he will : for it s freely granted ; and these things mention'd that are instrumental in this difference , are only so many parts of that , grace of god which receives different names according to the diversity of objects about which 't is employ'd : so many parts ( i say ) of that grace which god is pleas'd freely to impart : but let it withal be noted , that 't is not meerly arbitrarily that 't is imparted , but by rule ; by that most wise and equitable rule , that to every one that hath shall be given , and he shall have abundance . every one that hath ; i. e. hath improv'd former vouchsafements . how comes it then that you let so many out strip you ? if you look about you you 'll find this and that , and the other person , that walks more closely with god , and lives more up to their sacramental engagements than you do . you are always almost stumbling ; they , compar'd with you , go on as 't were evenly : were you as humble , watchful , diligent , and industrious as they , you might keep pace with them : and might you not be so if you would ? what i pray hinders you ? it may be you 'll say , you cann't be so of your selves : true , but the god you serve , will be as free to you as to them , if you carry it to him as they do . and as for them who so much out strip you , they might be yet much better than they are , they might walk much more closely with god , better pay their vows , and live yet more agreeably to their christian engagements than they do : if this were not possible then must they be suppos'd to be arriv'd at perfection , which for any to pretend to in this life , is the height of folly. but i suppose there are none really think but that they might be better and do better , and live better , and answer their sacramental vows better , if they were more careful . and should not this thought shame you ? to think , that you who have given your selves up to god , and so firmly resolv'd for god , and so frequently declare you stand to your resolution , should for want of care , so often , and so shamefully fail in your duty , and break your vows at the rate you do ? let me ask you , 2. what are those things which divert you from that care and application , which a matter of so vast importance as this is , plainly requires ? are they things of greater weight and moment , and that more nearly concern you ? are they things your concern about which will turn to better account than your care in this matter ? surely no : generally they are the affairs of the world , matters of profit or interest , common civil affairs ; they might and should be minded in their place , but need not justle out things of much greater weight . but what comfort can you ever expect in any thing , the pursuit of which hindred your carefulness to keep your sacramental vows ? how can you expect a blessing on those affairs of yours , by which you are diverted from what ought to be your principal care ; viz. the living up to your christian vows ? if you 'll weigh things in an even ballance , you 'll soon see which side preponderates . and will you be so foolish as by things comparatively inconsiderable , to be diverted from , and deadned in , that which you have often vow'd and engag'd should be the business of your lives , and which well deserves to be so ? again , 3. is not god more dishonour'd by your failures and neglects , than any others whatsoever ? doth not your relation to god , and interest in him , make your breaches the more provoking ? you are his covenant people ; his children ; his domesticks ; you belong to his family ; he treats you as friends and intimates if you after all thro' carelessness do break your vows , and deal treacherously may he not justly highly resent it ? is not gods honour much in your hands ? will not your failures and neglects tho' they are such as are consistent with sincerity ; your falling so sadly short of your sacramental vows in many cases occasion disparaging reflections upon religion , deaden others , encourage them in their remissness , and cause the world to say , that after all there 's little real difference between the godly and the wicked ? and if you have any concern for the divine honour must not this needs affect you . 4. may not god altho'he eventually and finally pardon and forgive you , yet at present justly frown upon you , to punish you for your carelessness and folly ? may he not justly cause you to walk mournfully and heavily , who often walk so carelesly and remisly ? must be nibling at the bait till you are caught with the hook ; and are for ventring as far as you may with any safety , till you run too far to make a safe retreat ? may he not justly suffer the devil to take the advantage against you which you give him by your breaches of your sacramental vows ? and hide his face from you to convince you of the disingenuity of your dealings with him ; and show you how he 's displeased therewith ? what if he makes you smart by those very corruptions , your indulging which , occasion'd your renew'd breaches ? must you not blame your selves , and justify him ? again , 5. may not your frequent breaches of your sacramental engagements , much blur the evidences of your sincerity ? time was it may be , when upon a serious examination of your heart and survey of your life , you found comfortable ground to hope that you were a child of god , had a special interest in him , and were well fixt for heaven ; but now make the same enquiry , and alas you find the matter dubious : your ground of hope is exceedingly diminisht ; you know not whether that which appears like grace in you be true and genuine , or not ; and therefore are full of fears : upon what can you charge this difference ? is not your carelessness and remissness in keeping and living up to your sacramental vows , as likely and probable a cause of it as any thing whatsoever ? may not that which betrays the great prevalence of corruption in you , often make your integrity dubious ? and will you not then endeavour to take up ? will you persist in a course , which continued , may make your uprightness , and the truth of your grace , and sincerity of your piety , a thing always questionable ; and so perpetually fill you with doubts and fears . again , 6. are not the eyes of him to whom your vows are made always upon you ? doth not he search and try you , eye and view you ? and will you be careless and remiss even while he looks on ? doth not he see your warmth and seriousness at a sacrament ? and doth not he afterwards see how soon you grow cold , and dead , and dull again ; returning to former remissness ? and how little you are influenc'd by renewed and repeated vows ? and shall not the thought of his inspection awe and affect you ? again , 7. won't your experience teach you ? have you not felt the good effects of care and watchfulness after a sacrament , that you might answer and pay the vows you renew'd there ; and the sad effects of negligence and remissness , many and many a time heretofore ? and will you never learn to keep close to god ? have you not smarted for past faults , and will you run into the same again ? will you leave the same gaps open by which dulness and formality formerly crept in upon you ? will you let the same temptations draw you into sin , and the same corruptions prevail upon you , and the same toys and trifles divert you from your duty as heretofore ? what would this be but to do that in spirituals , which you would blame as unaccountable and amazing folly in common and civil affairs ? and then , 8. and lastly ; when do you expect to arrive at a confirmed state ? how can you think to grow in grace , and to thrive and improve in the ways of god , if you are not more careful and faithful in keeping and paying sacramental vows ? can you be satisfied with the lowest degree of grace that 's saving , and that 's capable of helping you to heaven ? if so , that alone might justly make the truth of your grace questionable : but if you desire to improve in grace , and that to such a degree as that you may have an abundant entrance ministred to you into god's heavenly kingdom , as 't is natural for all those who have the truth of grace to do ; methinks you should not be your own hindrance by your carelesness , about your sacramental vows ; which the more faithfully you keep , the more may you hope to do so ; and the less careful you are about them , the less hope is there in the case . chap. xv. the temper and carriage of a soul that 's rightly sensible of the force and sacredness of sacramental vows , briefly exemplify'd . having thus far endeavour'd to open , illustrate , and enforce sacramental vows ; and done what in me lies to help my readers to understand them rightly , and to engage them to repeat them seriously , and keep them saithfully , i shall close with a brief but distinct view of the temper and carriage which was the scope of this present endeavour . i 'll draw a model , and that as exactly and faithfully as i am able in a short compass , from whence all may discern what they should be , and how they should carry it , in order to the approving themselves sincere , and reaping the benefit of their frequent sacramental federal transactions . in doing which i 'll avoid running things to such an height as ordinary persons are incapable of arriving at , or as few attain to ; which might prove a discouragement instead of an assistance : and shall instance in the common pitch of upright and sincere souls , that are rightly sensible of the vows of god which they are under . such persons may be consider'd in several instants : and i shall select those that are most remarkable ; and in each show the temper , and posture , and resentments of a sincere soul ; how its pulse beats ; what are its usual affections and motions , and most natural stirrings . such a soul may be consider'd either as preparing it self for the renewing sacred vows ; or in the act of renewing them ; or after it is finish'd , and the bonds are renew'd : and so , either as immediately retiring ; or in the after life . a sincere soul immediately after the renewing sacramental vows may be consider'd either as recollecting what 's past , or as praying for grace and strength ; or as charging it self to be faithful : and then again in the after-life , it may be consider'd either as first setting out ; or as meeting with temptations and struggling with them ; or as stumbling and falling , and so expostulating and chiding ; or as rising again by repentance and renewing its resolutions ; or as bemoaning its unhappiness by reason of its imperfections ; or as longing for that state where it shall ever keep close to its god and saviour , without any failures and breaches . many more periods or postures might be mention'd and considered , but these are the most signal and the most common : and they who can as i go along from point to point find their temper and carriage correspondent to the model propos'd ; they who arrive but at the pitch here exemplify'd , need not question their sincerity , or doubt of divine acceptance . 1. then , let 's begin with viewing a sincere soul , preparing it self for the renewing sacred vows to be the lord 's at the holy communion : and we shall find it seasonably retiring from the world , and disingaging it self from sensual intanglements , that it may be free without clog and incumbrance , for transacting with its god and saviour about matters of the vastest consequence and importance ; studiously ridding it self of worldly thoughts and cares that would fasten it down to this earth , when it ought with the greatest ardour to be aspiring heaven-ward . follow it into its retirements and you 'll find it mighty busy in examining and enquiring into its past carriage and present state ; narrowly searching all the corners of the heart , and bringing the actions of the life to the scrutiny , that no considerable failures , neglects , or disorders , may be unobserv'd . it attempts not to cover or extenuate discover'd faults or breaches , but aggravates them to the height in order to the greater self-abasement . it falls therefore to grieving , blushing , and self-condemning ; it throws it self at god's feet , owning an entire forfeiture of all covenant blessings , by its negligence , carnality , sloth and folly ; and breathes out its penitent remorse in unaffected strains of devotion : after which it stirs up it self to transact a-new with god , with the utmost seriousness ; endeavouring to renew its sense of his just right and manifold claims . it chears it self by the consideration of the known and experienc'd clemency and pity of the god with whom it hath to do ; and fires it self by devout meditations on its redeemer's matchless love , and earnestly begs to feel more and more the constraining power of it . it takes all possible care to get its wedding-garment on , that so it may become a welcome guest at the sacred festival on that peace-offering , which is the only cement between it and its god. it sets it self to burnish up its graces , that they may all be in readiness to act their part . it pants , it thirsts , it longs for christ ; it endeavours to enlarge its desires ; and to open wide the everlasting doors , that the king of glory may come in , and have a free admission , and a fuller possession , and a more absolute dominion than ever ; and strives with all its might to excite in it self such a sense of the justness of its dear saviour's authority , as may make the bonds it renews to him more strong , fixed and lasting ; more powerful and prevalent than ever . 2. let 's view such a soul in the act of renewing sacred vows ; and we shall see it humbling it self under a sense of its great treachery and baseness , fickleness and inconstancy ; asham'd to look upwards on the account of its defilements and disorders , heartily owning it self unworthy such an honour as the being admitted into the divine service , admiring at god's great benignity , that after all that 's past there 's room for acceptance , and ground for hope , adoring its redeemer's unspeakable condescention , and endeavouring to lose its self in the wonders of his love ; recollecting all those divine excellencies which shone forth in the course of his life , throughout all his sufferings , and at the hour of his death ; and wistfully viewing him from first to last as an exact mirror of divinity , peculiarly fixing on his death , when his body was broken , and his blood pour'd forth ; being pierc'd with grief at the remembrance of those sins which help'd to pierce his sacred body ; and full of astonishment , that it should be apt to have such light thoughts of that which was so full of malignity , that it needed his precious blood to make atonement . it views the appointed emblems , but it looks beyond them , and with sorrow considers the share it had in that doleful tragedy which is thereby pointted at . it concernedly reflects on the need it stands in of a share , in the benefit of that sacrifice which they represent ; it rejoyces in its own capacity of being interested in it ; it takes the sacred emblems , when offer'd , with a mixture of joy and sorrow , fear and love ; and embraces a crucified saviour in the arms of faith , yielding up the heart to him , as a part of the victory and conquest of his love ; resigning up it self , and its all , entirely to his disposal , management , and government ; not as a free gift , but as his just right , which to with-hold from him , would be the highest sacriledge ; and as an offering infinitely beneath the desert of his matchless obligations . it contentedly quits all other things whatever , as but dung and dross without a christ ; being perfectly asham'd to think that any creature should be his rival . it declares it self satisfy'd with him as a portion ; by reason that in him , and with him , it will have all that is needful ; and cares not what it wants , nor how it fares , nor what it parts with , so it may but share in his merits , and his spirit , his grace , and his glory . it not only throws it self into its saviour's arms for an instant , but with a design to abide there ; detesting whatever tends to with-draw it from him , with whom it is so enamour'd . it renounces sin , satan , and the world , as his known enemies ; fetching strength from his cross , to resist and oppose them . it disclaims self , as an usurping tyrant , renouncing it so far as 't is opposite , and firmly resolving to subject it , so far as 't is capable , to his scepter and government . in humble dependance on his promised aids , it takes a new oath of fealty to him ; it engages to a thorow discipleship ; solemnly swearing over his sacred emblems , heartily to be subject to him , to study to resemble him , to carry it as one of his followers , to stick to his interest , to fight against his enemies , to follow his conduct , to submit to his discipline , to be content with his allotments , and patiently to wait for his rewards . it embraces that covenant which his death so firmly ratify'd ; stands amaz'd at the inestimable blessings made over in it ; and firmly engages strenuously to apply it self to answer the demands of it . and out of a sense of its own weakness , which time past hath but too much discover'd , it sends up the most pathetical supplications to its once crucify'd , but now glorify'd redeemer , for fixing , stablishing , confirming , preserving , persevering grace , and constant supplies of it ; that so the sense of such obligations as he hath laid upon it , and such bonds as it is voluntarily enter'd into to him , may by nothing ever be defac'd or worn out : in hope whereof it triumphs and rejoyces ; magnifying , adoring , blessing and praising all the three persons in the sacred trinity , the father , the son , and the holy spirit , on the account of their distinct concern and agency , in the redeeming and saving of lost sinners . 3. let 's view the same soul immediately after the renewal of such sacramental vows , and we shall find its first work to be the recollecting what past in the foregoing transaction . how did i burn and glow ( says such a soul ) when i found my self under the direct beams of my saviour's love at his table ! and what shall i do to retain my warreth ? or , how little was i affected , suitably to such a solemnity ! and what can fire my frozen heart ? such a soul cann't rest in the work done ; or think all 's at an end , when the solemnity's over . it cann't forbear either commending or chiding it self , according as the posture and carriage hath been ; it cann't forbear endeavouring to drive things home . follow it close , and you 'll find it upon the first convenient opportunity running all over again in its thoughts , and endeavouring to rivet good impressions , and fix pious resolutions , and establish and confirm holy purposes , and back renew'd vows with strong enforcing considerations ; and doing what it can to engage it self to answer it's engagements and obligations to its god and saviour . shall i go and undo what i have been doing , by a lazy indifferency , a negligent and careless course of life ? shall i forget whose i am , and who i am to serve , and what are my engagements , and to whom and how i am bound ? will not my guilt be much encreas'd , my dear saviour more offended , the blessed spirit more griev'd , and my heart more deaden'd than ever , if i return again to folly ? was not what i did in renewing my vows the effect of consideration ? is not every thing that i have vow'd antecedently my duty ? hath not every part of my duty benefit attending it ? is not he with whom i have been transacting able to assist me ? and hath he not given me his promise in his word , and seal'd it at his table ? he will never change or draw back : why then should i ? no , i have vow'd and i 'll stand to it ; christ is mine , and i 'll be his : him i 'll love ; him i 'll serve , and follow . he shall have my heart and my life . and alas ! that little all i am able to give him , is not the thousandth part of what i owe him. these , and such as these , are the retir'd thoughts and reasonings of a sincere soul , presently after renewing sacramental vows . 4. the former exercise is no sooner over , but if you 'll persist in your suit , you 'll find the same soul wrestling with god in prayer , and sending its most earnest petitions and supplications upwards , for grace and strength to pay the vows renew'd . i have vow'd indeed ( o lord ) ( says such a soul to god ) that i 'll be thine ; i have anew consecrated my self to my blessed redeemer , and i desire not to draw back : but i have of my self no strength to perform ; all my sufficiency is of thee : lord , keep a sense of my renew'd engagements ever fresh and warm upon my heart . thou know ' st my weakness and my treachery : i beseech thee to aid me constantly by thy powerful spirit , that how numerous soever my infirmities and imperfections be , i may in no case wickedly depart from thee . o that i who have been viewing a crucify'd iesus , and engag'd to be his constant follower , might be crucify'd unto the world , and have that crucify'd unto me . o that i , who have been commemorating my de lords dying for sin , may by vertue deriv'd from his death , be enabled to die unto sin daily : that i , who have vow'd to live to him in a course of holy obedience , may have the grace to be faithful ; that so he may own me at last for his , before his father and all his holy angels . these are much like the strains of a sincere soul , after renewed vows at the holy communion : but as for the spirit that breathes in them at such a time ; the fervour and ardour wherewith they are vented , ( which is that that is most considerable ) it is out of my reach to describe it . 5. one can hardly suppose a soul thus affected , to have long given over sending its supplications upwards , before it will be apt to lay a strict charge on its self , suitably to these premises . i have little reason ( will such a soul be apt to say to its self ) to fear the want of aid from on high ; little reason to call my dear saviours readiness , to help me into question ; 't is my self i have most cause to suspect , and my own carelessness and treachery that i have most cause to fear . i charge you therefore ( says conscience ) in the name of god , to take care lest you break your vows , and frustrate your prayers , by your negligence , sloth and remissness . often therefore think to whom you are devoted ; whose badge you wear ; how observant an eye is always upon you ; how strict an account of your carriage you must one day give to him to whom you have profest to give up your selves . consider how much religion will be disparag'd and discredited ; if you , that are under the strongest ties that it is capable of bringing you under , to an unspotted holiness of life , have no discernable difference in your carriage from the rest of the world , that pretend to no such strictness as you do . think what advantage you give the devil against your selves by your heedlessness , rashness and folly . think what grief and sorrow you have pretended , your past breaches , and trifling so much with god occasion'd you ; and now take care , and stand on your guard . where you are weakest , there let your watch be the closest , and your guard the strongest . be not a stranger at home ; but often call thy self to an account ; and whenever you do so , think what the matchless love of your redeemer requires at your hands , and how little you answer its demands . of this nature is conscience's charge ; which if seriously , solemnly , and authoritatively given , cannot but strike an awe . and being come thus far , let 's now take the other part of the prospect , and consider the after life : the after state and carriage of one thus seriously renewing sacramental vows , and thus endeavouring to rivet the sense of them . we may view such a person in six several instants or periods . 1. as setting out and first attempting to answer renew'd vows and engagements . to begin well is in many cases a great matter ; tho' in others it signifies little because of the difficulty of persisting : however in this case it argues the sense of sacramental transactions to be very small and weak , if persons set not out well ; of this therefore those who are sincere , will be generally careful . they 'll look before them anew , and round about them ; and consider their work and their way ; their friends and their enemies ; their encouragements and their difficulties ; their helps and their hindrances ; their dangers , and their remedies and preservatives ; and will endeavour to fortify themselves , and make provision accordingly . such a soul as hath been before describ'd , will therefore at first setting out summon all its powers to act their parts in the payment of its vows ; to stand on their guard for fear of a surprize : will revive in it self the sense of its own weakness to prevent security ; will again call in aid from heaven ; will be jealous of every thing that is grateful to flesh and sense ; will take heed of runing to the utmost bounds of what is lawful , whence it s so easie to to step into excess ; will watch against first motions to sin , and endeavour presently to eject them with abhorrence ; will often consider his character , and what becomes it ; will prepare for opposition , and expect to be various ways assaulted ; will endeavour to keep himself open to the spirits influences , and to follow his conduct ; will set himselfto discharge his duty in every different relation and capacity wherein he may be consider'd ; will peculiarly guard against his own iniquity , whereby he is most likely to be betray'd and baffled ; and endeavour to arm himself with an holy resolution and undauntedness , without which nothing is to be done to purpose in the christian life . 2. the next posture wherein you 'll find him , will be assaulted by a variety of temptations , with which he is struggling and grappling . he hath scarce begun in earnest to set himself to answer his vows , before the devil attempts to divert , discourage , or hamper , him . the world presently steps in ; its affairs are apt to hurry him , its cares to fill him ; and its disappointments to perplex him . the flesh that rebels and is impatient of such close confinement as is laid upon it ; and tumultuously rejects the yoke of christ , as too severe and galling . the mans dalilah displays it self in all its charms again before him , to entice his affections ; it discovers where his strength lies , which is in his union with his god , and by its wiles endeavours to rob him of it . a variety of examples of those who call themselves christians present themselves , who allow themselves in a greater latitude than their religion can warrant : who being dead , and cold and careless , remiss and formal , their conversation is infectious , and apt to cast a chilling damp . thus is the man on all hands beset ; both within and without . he cann't be safe a minute if he intermits his guard . he must be continually strugling ; and that particularly with himself and his own heart , which will be apt to be deadned , when so many ways assaulted . for a while therefore ( which is sometimes longer sometimes shorter ) he however mostly keeps his ground : he spurs his backward heart , and by frequent plying keeps it warm : and by often interspers'd ejaculatory addresses heaven-wards , obtains many a kind list from thence . he maintains his resolution , re●…ists temptations , keeps his heart for god ; and tho' with great difficulty , and much imperfection , he yet faithfully pays his vows : but , 3. keep your eye still fixt upon him , and in a little time you 'll be likely to find him in another posture ; you 'll see him stumbling and falling through temptations prevailing . being so many ways assaulted , and somewhere or other unguarded , sin creeps in upon him ; the world entangles him , or the flesh prevails over him ; he breaks his vows ; he 's again ensnar'd ; his redeemer is dishonour'd , his conscience is wounded , his peace is interrupted ; he in part loses his hold ; he 's clogg'd and hamper'd ; and the vivacity of his spirit much abated . there 's a great deal of difference in the temptations that prevail on such ; in the degree of their prevalence , and the time of their continuance ; which makes a great difference in the state of a soul in such a case : but this is not to be sure , a state for such an one to continue in ; he 's uneasie under it ; he often blames , and chides , and expostulates with himself ; and looks upwards for help : and therefore you won't find him in this case long ; but in a little time you may , 4. observe him rising again by repentance , and renewing his resolutions of a conscientious fidelity . his merciful saviour pities him ; and tho' he falls , yet raises him with his hand , and sets him on his legs again , for which he thinks he can never be duly thankful : and then as the apostle paul observes in a particular case , with reference to his corinthians ; what carefuless it wrought in him ; yea , what indignation ; yea , what fear ; yea , what vehement desire ; yea , what zeal ; yea , what revenge ! altho' he fell into the mire , yet he wallow'd not in it , he took no delight in it : and being recover'd , he doubles his diligence , watchfulness , and care. with a renew'd vigour he resolves to pay his vows ; the force whereof he owns , and his breaches whereof he laments with unfeigned sorrow . he repeats his addresses to heaven for fresh strength , which being afforded , he sets himself to his duty , without satisfying himself with any delays or excuses . 5. another posture wherein you 'll often find him , is bemoaning his unhappiness , by reason of his manifold imperfections . o wretched man that i am , who shall deliver me from this body of death ? is his frequent complaint . often will his soul be sending forth its sorrowful moans in secret , on the account of his sickleness and instability ; his hearts deceitfulness and treachery ; the power of sin , and pravity of his flesh ; and the weakness of his grace , and his great proneness to be led aside from his god and saviour ; notwithstanding the many strong bonds he is under , and the many powerful motives and quickning considerations he hath to engage him to keep close to him . oh who hath so dead , and cold , and dull , and listless , and slipery an heart as i , will he often say ? certainly i am more sensless than any man ! sure god hath few such careless servants that are in any measure true to him : christ hath few such followers , that are at all sincere : sure it is not with others as it is with me ! oh the levity and blindness of my mind ! the hardness and stupidity of my heart ! the carnallity of my affections ! the unevenness of my temper ! the many irregularities of my life ! so many vows not strong enough to hold me fast to my saviour , and engage me to my duty ! o unhappy creature ! to be so changeable , so unmanageable , so inconstant , so in love with vanity , so little enamourd with thy saviour , so soon to forget what he hath done for thee and to thee ! which naturally leads 6. and lastly , to a longing for that state where he will ever keep close to god , without any failures or breaches ; which is another posture wherein you 'll often find him . o ( will he often say ) that i had but the wings of a dove , that i might fly into the coelestial regions , and be at rest . this that i now inhabit is , at best , a region of sorrow and darkness , sin and misery . now i often break with my saviour , and lose the sight of him , and f●…ll into sin , notwithstanding all my resolutions against it . my pr●…sent vows i find at best too weak to hold me so close as i would be to my dearest saviour : but had i once laid aside my fleshly vail , then i hope i should have another-guess sight of him than i can now attain unto : which sight would kindle another sort of a love to him , than any thing now can raise me to : then i should see him as he is ; continually behold his glory ; be over-power'd with his love , and perpetually enjoy him , without any danger of stumbles or falls , without any mixtures of frowns , and without being ever parted from him . lord , let me stay no longer in this distant imperfect state , than i may serve the purposes of thy glory ; smile on me , and assist me , in all my present conflicts ; and when they are finish'd , take me unto thy self , into thy most desirable everlasting embraces . and now i 'll leave it to any to judge , whether the state and temper before describ'd ( falls and breaches only being bated , to which nevertheless the best are incident ) and the spirit that runs thro' the several periods and postures mention'd , be not very desirable , very fitting , very lovely , very becoming , very pleasing to god , and comfortable to persons themselves ; and therefore earnestly to be pray'd and labour'd for , and aspir'd after . chap. xvi . of particular vows . how they must be limited that they may be warrantable : and how far , and in what cases they may be dispens'd with . having thus largely handled and improv'd the sacred vows which both the sacraments of our holy religion naturally carry in them , ( which was the main intent and aim of this discourse ) i shall now subjoin a brief account of vows made on particular occasions , and especially in an hour of distress , trouble , or danger ; and make those remarks on them , that may be most helpful to a plain , serious christian , to enable him to discern his duty , and put it in practice . particular vows are those , whereby we seriously engage our selves to god , either to give or withhold , to do or forbear , any thing mention'd , for ends either directly specify'd , or plain to be understood . concerning which , we may observe ; 1. that the mosaick law allow'd them , and gave special directions about them . the mosaical oeconomy had indeed something peculiar in it with reference to vows ; there was a vow in use under it , that was in a special manner of divine ordination : that is , god himself appointed the manner and rites of it , leaving it free to any who were so inclin'd and dispos'd , to bind themselves to it , without any sorce ; and that was the vow of the nazarites : which vow of nazaritism , was properly a vow of humiliation , that a man would chastize himself , and deny himself in . his ordinary delight of liberty and neatness ; the particular rules and laws of which vow , may be seen at large , numb . 6. and some of the rules of it are easily intelligible ; but others of them are very difficultly accounted for by us , as to their design : but besides this peculiar institution , it was at that time lawful for either men , or women , ( that were in their own power , and not under controul ) by a vow upon any particular occasion , to consecrate to god what part of their goods , or possessions , or any thing wherein they had a propriety , that they thought meet : concerning which sort of vows , we have this law upon record ; when thou shalt vow a vow unto the lord thy god , thou shalt not slack to pay it : for the lord thy god will surely require it of thee : and it would be sin in thee . but if thou shalt forbear to vow , it shall be no sin in thee : that which is gone out of thy lips , thou shalt keep and perform ; even a fr●…e-will-offering , according as thou hast vow'd unto the lord thy god , which thou hast promised with thy mouth . which law is the more carefully to be observ'd , because it is of standing obligation , and reaches even to us . accordingly 't was usual among the israelites by vow to consecrate victims out of their flocks for sacrifices to god , or other gifts out of any part of their poffessions , for his service in his tabernacle or temple . for we may observe , that tho' god allow'd the israelites to dedicate what they pleas'd to him by vow , in token of the devout disposition of their minds ; yet did he , as a testimony of his self-sufficiency , and to show that he needed nothing , appoint , that what was thus vow'd and consecrated , should either be sacrific'd , or else be set a part for the use of his priests and ministers , or the necessary occasions of his house . of things thus vow'd , and devoted , some were allow'd to be redeem'd with a price , and others not : of which we have a particular account , levit. 27. 27 , &c. which being a thing wherein we are little concern'd , i shall pass it over . but who ever is conversant in the history of the old testament , may observe sundry instances of vows made by pious persons upon particular occasions , which they afterwards punctually kept ; as to which , they had no reason to question the divine approbation . but , 2. neither doth the gospel any where disallow of such vows , nor can they ( generally speaking ) be made appear to be any way inconsistent with christianity . 't is as lawful now as ever , for persons to devote one or more of their children to the sacred ministry , or any part of their estate or possession to the use of the poor , or the support of the gospel , and that by a vow : or by the same sacred bond to oblige themselves to an abstaining from what they find prejudicial , or to the doing of what they discern may , all things consider'd , tend to their furtherance in piety and holiness . some i know there are , who apprehend vows to have been altogether peculiar to the jewish dispensation ; but without any just grounds . were it so , they could certainly be able to make it appear either from scripture or reason ; but they can do neither . nothing out of scripture can be alledg'd to prove it any ways unlawful for us under the gospel , even in particular cases , to bind our slippery hearts ; or fix the proportion and circumstances to our selves of a duty which god hath requir'd in general , without determining either ; to awe or to stint and limit our selves by means of a vow ; provided due seriousness , care , and caution be not wanting . and as for reason , i think that clearly determines , that vows that were heretofore lawful on moral grounds ( which are perpetual rnd unalterable ) can never become unlawful . what , i pray , should make it unlawful for a serious christian to vow something in token of thankfulness for something receiv'd ; or to vow a return of more than usual duty , upon the receipt of an unusual favour ; which was plainly lawful to a member of the commonwealth of israel ? whatever made it lawful for the one , makes it so also for the other . with those vows that were formerly in use , that were purely ceremonial , 't is freely own'd we have now nothing to do . but vows that are moral in their matter , manner , and ends , can never become simply unlawful . withal , the benefit of such vows , if well manag'd , may be now as great as ever : they may be as effectual to make persons more steddy , circumspect , and wary ; and more vigorous in striving again sin ; and to quicken , spurr , and engage to duty ; under the gospel , as ever they were under the law : they must therefore certainly be as lawful and warrantable now , as then . which hath also been the common sentiment of christians all along , down to the days wherein we live . observe farther , 3. that such sort of vows are religious matters ; for persons thereby tie themselves in a bond to god. they are too sacred to be us'd in common affairs . in ordinary concerns , or any matters of civil prudence , resolutions may suffice ; between which , and vows strictly taken , there 's a great difference a man may resolve wisely , justly , and warrantably , such and such things concerning his estate , and affairs in the world ; whereas it may be no way fitting to turn such resolutions into vows . a man may resolve that he 'll never be bound for another , or that he 'll spend but so much , weekly , monthly , or yearly on such an occasion ; but for any one to bind himself to any such things by vows , wherein god is call'd to witness , and the soul laid under a curse , is the height of imprudence , and altogether unwarrantable . we find not in scripture any vow of a good man , but it was aim'd at a religious end , and in tendency to the service of god , and not to any worldly interest or respect . to make use of them in common matters , makes them ludicrous , and tends to take away their awe where they are justly , fitly , and properly made use of . farther , 4. such particular vows may be made conditionally . although the general vow , ( whereof chap. 2. ) whereby we give up our selves and our all to god , must be absolute ; yet vows made upon particular occasions , often have been , and may be conditional . of this nature was hanah's vow , if god would but look on her affliction , and give her a man-child , she vow'd she wou'd in an especial manner return him to the donor , and there should no razor come upon his head ; but he should be a nazarite . by which vow of hers , she was no ways bound , unless it pleas'd god to give her a man-child ; and such a condition as that , is at any time lawful , because the thing vow'd can't be perform'd , but upon the supposition of that as antecedent . such also was iephthah's vow ; if god brought him back safe , he would offer what first met him out of his house as a burnt-offering ; though that vow of his was on sundry accounts unwarrantable . that vow of all israel also , which we meet with numb . 21. 2. was conditional . they vow'd , that if god would deliver the canaanites into their hands , they would utterly destroy their cities . and many other instances there are in scripture . and i am fully satisfied , that , generally speaking , our ground would be more safe , our procedure more clear , and we should be much the less hamper'd and perplext by means of any after-change in our state and circumstances , that might happen to us , would we affix and specifie the conditions on which we make our vows on particular occasions . 5. there are four several ends to which such particular and special vows have been , and may be directed : two of which ends relate to time past , and the other two to that which is to come . those vows relate to time past , whereby we intend either to express our gratitude to god for benefits receiv'd , or in order to the averting his displeasure , inflict a punishment on our selves , as 't were , for offences committed . we may call the former the exercises of thanksgiving , and the latter of repentance : of the former sort we have an instance in iacob , in the fore-cited 28th of genesis , at the latter end : where to the general vow before insisted on , of taking the lord for his god , &c. he adds this special one ; that if god would bring him back safe from his banishment , into the land promis'd to his fathers , he would consecrate the tenth part of all his substance to his immediate service ; and this to show his grateful resentment of the kind protection and conduct of the divine providence . of the like kind were the peace-offerings , or thank-offerings , vow'd in ancient times by pious kings and generals when engag'd in a just war , if they got the victory , or were succour'd in extremity . and thus is that text in particular that was singled out for the foundation of this discourse to be understood ; and in general all those places in the book of psalms that speak of vows : and such vows may be , and often are us'd by many pious person in our times : if god will give them success in such or such an enterprize or design ; if he will thus and thus prosper them in their business ; if he will extricate them out of this perplexity , and avert that calamity , they will erect such a monument of their thankfulness , and bind themselves to this or that , whereto they were not straitly before oblig'd : which practice is very laudable , provided persons are careful and exact in paying what they have vow'd . i 'll exemplifie the second sort of vows , which i said may be call'd exercises of repentance by a familiar instance : suppose a man's appetite have drawn him into a snare , he may , to mortifie it , and to punish himself for an act or acts of intemperance whereinto he hath been betray'd , for a time renounce all sorts of dainties , and forbear those things which are most pleasing and grateful , and make use of a vow too , that the bond may be the stronger . not that all in such a case are oblig'd to this course ; but this they may do who find reason to conclude such a vow would be beneficial . such a vow is lawful , and yet free . vows that relate to time to come , tend partly to make us more cautious , and partly to quicken and spurr us to the performance of our duty . of the former sort this may be an instance ; suppose a man finds a diversion in it self innocent , stirs his passions , ruffles his mind , and so insensibly draws him into sin ; it may be useful for such an one , by the interposition of a vow , to deny himself for a time that diversion , altho ' it be in it self innocent , that he may learn the better afterwards to bridle his passions , and stand upon his guard : and withal suppose a man finds upon reflection , that he hath let a great deal of time slip thro ▪ his hands , of which he 's able to give no account , and so hath lost it he knows not how : why may he not by a vow rouze up himself , shake off his sloth , and firmly bind himself to make a better improvement for the future ? which may be taken for an instance of the last sort of vows ; the proper use whereof is to drive on the backward lingring soul to do its duty , breaking through difficulties and delays , that by strengthning our bonds , and setting the danger before our eyes , we may be excited to escape it . but if we would go upon sure grounds , approve our selves to god , and leave no room for regret , trouble , and repentance , we must in all our particular vows use these following cautions , and keep within the ensuing limitations . 1. we must take care to vow nothing but what we know and are assured is agreeable to the will of god. the design of vowing is to please god ; but if we vow any thing displeasing to him we provoke him . our vowing it wont make it lawful if it was not before so ; for no vows of ours can dissolve the obligation laid upon us by the law of god. strange was that vow whereof we read , acts 23. 12. whereby above 40 persons bound themselves under a curse , that they would neither eat nor drink till they had killed paul. and often indeed hath persons wickedness carry'd them out that way , viz. to make vows that are directly even against the law of nature ; and often also hath god severely animadverted on such persons . 't is a common but true relation that is to be met with in several practical writers of a parcel of pot companions , who made a vow that they would not stir till they had drunk out a barrel of drink , which while they were about with great mirth and jollity , one of the company sunk down dead in the place , and never stirr'd more . 't is very dangerous in any case , to make a thing that is sinful the matter of a vow ; and yet of this the jewish doctors were in many instances grosly guilty : particularly they allow'd persons directly to thwart and cross the 5th commandment , by vowing that they would not of themselves or by others , afford their brethren , sisters , kindsfolks , neighbours , no nor even their parents themselves , any maintenance or support , or any thing whence they might receive any fruit , profit , benefit or advantage : and this they covered under the specious title of a vow , when in reality 't was rather a most abominable curse . of which sort of vows we are to understand , mat. 15. 5. it is a gift , by whatsoever thou mightest be profited by me . but neither are things doubtful fit matter for a vow : to make a vow in a dubious case , is as it were to run blindfold upon a precipice . we must never venture therefore to make vows , till we are sure the matter of them are not things forbidden . 2. we should take heed of vowing any thing above our own strength . we should measure the gifts and grace god hath bestowed upon us , before we pretend to vow any thing , left we shoot beyond the mark , and hamper instead of benefiting our selves . thus for instance , a vow of celibacy is unwarrantable , because there are few can safely bear it : and who can say he is in the number of those few ? or if he is at present , that he shall always continue so ? how knows any one he shall have strength to keep such a vow , when he hath made it ? to vow any thing above our strength , is one proper notion of tempting god. 3. we should take heed of vowing any thing rashly , and hand over head . vows are things to be manag'd with great dread and tenderness . whatever we vow , we should do it maturely , left we leave room for repentance : the case of iepthah and herod , and sundry others , lets us know what snares persons may bring themselves into , by rushing rashly into such engagements . iepthah vow'd that whatever met him first out of his house , when he returned from his victory , should be offered up in sacrifice : to punish him for his rashness , providence so ordered it , that his daughter was the person ; and therefore he presently repented . this was also saul's fault , who vow'd the death of any of his followers , that should stay to taste any of the honey that lay in his way ; whereby he exceedingly prejudic'd himself , by reason that the want of this refreshment disabled his army from pursuing the enemy . of this sort also was the vow of the eleven tribes , that they would none of them give any wives to the men of the tribe of benjamin ; which we meet with iudg. 21. but we find when they came soberly to reflect on the consequence of what they had done , viz. that a tribe was hereby likely to be cut off from israel , they presently repented . and indeed we may generally observe that repentance and sorrow are the genuine products of rash vows , we should beware therefore of making a vow in a passion ; which being once mov'd , blinds reason and judgment , and hinders the weighing things in a just ballance . a calm spirit and deliberate judgment is most likely to make vows that will give no cause for repentance . 4. we should take heed of making too many particular vows , by means whereof we may easily run into superstition . this was the great fault of the times next preceding the reformation in these parts of the world : all religion almost was generally run into vows about abstinence from certain meats , fasting-days , pilgrimages , and visits to the shrines of saints , bodily mortifications , and a thousand monkish inventions : which is also one great fault of the romanists to this day ; who by their particular vows eat out all real religion . but we should beware of framing a law and religion to our selves by our voluntary vows , which god never made us by his authority : they are not to make us new duties and religions , but to further us in the obedience of that which our lord hath imposed on us . 5. it would be wisdom in us to take care that our particular vows be for the most part temporary . for that vow which for a time might be tolerable , and really beneficial , may in time grow intolerable , and wretchedly perplex us . we should take heed of binding our selves for futurity , to all that may possibly be our duty at present ; by reason that a change of things and circumstances may work a change in our duty . we should therefore take care that what we vow be not only consistent with our duty at present , but that we bind our selves to it by our vow no longer than it shall remain consistent with our duty . 6. if we are under government , we should not without our governour 's consent vow to do any thing which we might not lawfully do without their consent , in case we had not vow'd it : for that were for persons actually at present to disobey those to whom they ought to be subject ; and to bind themselves to disobey them for the future . in the thirtieth of numbers god hath plainly determined this matter as to women that are in subjection either to their fathers or husbands ; their vows are not binding unless they are ratified by those to whom they are in subjection ; and therefore they should not vow without their consent . and we may naturally draw a parallel as to the cases of others also that are proportionably in a state of subjection . but in case it be a thing that we may or must do , altho our governours should forbid it , then may we vow it altho they should be averse to it . these limitations and cautions we must mind and observe , if we desire to make use of david's words with reference to them ; thy vows are upon me o god. for of all particular vows these only he allows ; 't is none but such as these that he approvs . and if we 'll put all together , we may without much difficulty discern what 's to be said to the three monastick vows , so much celebrated among the papists , viz. the vow of continence , poverty , and blind obedience . none of them are any where commanded of god ; nor are they lawful or allowable ; for things that are not in our power , nor depend at all on our will 's determination , are the subject of them ; and they are repugnant to christian liberty , and the common calling of all christians . continence in their sense , ( viz. a total abstinence from the female sex ) without burning , is not in some mens power , nor doth it depend on the pleasure of the will , but is the singular gift of god. a blind obedience to a mortal man is contrary to christian liberty . and to live by begging , and on others labours , without doing any thing , is contrary to the common calling of all ; to whom this is given as a general rule ; that he who labours not , should not eat . but those who would see the unlawfulness of these sort of vows display'd , must consult our protestant writers in their controversies with the romanists . * after all 't is an easy thing to observe how wretchedly some persons are hamper'd and perplex'd about the binding and obliging force of their particular vows ; for whose sake i shall close this chapter with some brief touches on this question . how far and in what cases such vows may be dispens'd with ? plain it is that vows , well , lawfully , and deliberately made about a thing that is in our power , are not to be carelessly , nor would they be impunely violated : this were to break our faith with god , which is a great impiety . but 't is sufficiently evident such vows are not to be paid . 1. which are made about a wicked and unjust thing . such vows are in their own nature null , and to attempt to pay them is an aggravated crime . herod therefore needed not for his oath or vows sake have done what his conscience told him was flatly unlawful , as he did in taking away iohn baptist's life , whom he knew to be a just man , and to have done nothing deserving of death . sorrow for his wicked vow or oath had been vastly preferable to the performance of it . in any such cases the conscience of him who makes the vow , as soon as he discerns it to be unjust suffices to deliver him from the obligation of it , which is properly none at all . 2. neither are such vows to be paid as are made about a thing which is not in our power ; for they were not lawfully made : nor is any thing necessary to loose us from them , besides a discerning that the thing vow'd was not in our power , or that he who vow'd it was not at liberty to do so : for such vows are really null . the vower in such a case should indeed be griev'd at his rashness and inconsiderateness , repent of it , and beg pardon of god ; but he needs not the help of any superiour to loosen his conscience before god. 3. much less are those vows to be paid , which can't possibly be punctually discharged , or not without a man's incurring great and inevitable danger , or running the risk of ruining himself or his family for such vows are against christian charity . god will have mercy and not sacrifice ; and is more delighted with piety and charity , than detrimental and dangerous oblations , whereby a man should hazard the ruin of his health , his estate , or his family . if a person by vow consecrates to god any land or money , or any part of his estate , for the use of the poor or his church , and can be without it , without apparent and considerable detriment , he is undoubtedly bound to pay his vow , and would otherwise be unfaithful and a perjur'd person : but if he can't do it without considerable damage and mischief , that rule of the apostle which we meet with , 2 cor. 8. 13. must take place ; where says he , i mean not that others be he eas'd , and you burden'd . if a man hath vow'd that he 'd for all his life abstain from wine or flesh , and by experience finds that he can't do so without prejudicing his health , or endangering his life , it is much better for him to break his vow , than run so great a hazard : tho in the mean time he ought to repent of his rash vow , and seriously lament the necessity of breaking it before god , who if he sees him humble and penitent , will be ready to pardon and forgive his inconsiderate rashness ; for he will have mercy and not sacrifice . we may further observe , 4. that a change of things and circumstances may cause the binding force of vows to cease : not every change , ( for then vows would signify nothing ) but a change in any thing wherein the essence of them was concern'd . as in the matter of them ; as suppose i vow to give such a sum yearly to the poor , but have met with so many crosses , that i have not so much left to give ; i am not oblig'd : or in the end of them ; as suppose a parent before it 's born , vows to give up his child if a male , to the service of god in the work of the ministry ; if it afterwards evidently appear that he 's better capable of promoting the divine honour in another post or employment , the vow binds not : for if the end of a vow ceaseth , the obligation ceaseth together with it : or in the state of the persons that made the vows on which the capacity of paying them depends ; tho he that is the culpable cause of that change of state and circumstances that incapacitates him to pay his vows , is justly chargeable with the violation of them . but those who are desirous to see these matters fully handled , i would refer to the learned sanderson's praelectiones de iuramento ; and mr. baxter's directory , part 3. chap. 5. chap. xvii . of vows made in a time of sickness , distress , or danger , and the sense of them that should be afterwards retain'd . of all the vows that are and may be made upon particular occasions , none more deserve to be consider'd , than those made upon a sick bed , or in an hour of trouble and danger ; for the forgetting and breaking which , many have much to answer ; and the retaining a due sense whereof , many , even of the best of persons , find to be exceeding difficult : i 'll therefore spend this chapter in doing these three things ; and therewith close this treatise . 1. i 'll lay down some observations concerning the making vows in a time of trouble and distress . 2. i 'll propound some motives to induce those that make them , to a serious remembrance and faithful payment of them . 3. i 'll lay down some few directions that may be helpful to keep up a lively sense of them upon our minds . the observations i make , are these following . 1. that god expects that persons when they are rebuk'd for sin , when they are in distress , and under his afflicting hand , should , out of a sense of past miscarriages , make vows of amendment . this is many times god's aim and intent in sending trouble and afflictions ; he expects persons should then look back , and think of their ways , that they may turn their feet unto his testimonies : that they should humble themselves under his mighty hand , acknowledge their past sins , be abas'd for them , and promise to leave them : that they should recollect the duties they have neglected , with sorrow own their past faults , and seriously engage to amend . when affliction produces not some fruit or other of this kind , god reckons he hath smitten people in vain , and that they receive no correction . 2. we may observe , that 't is natural almost to all when in distress , trouble , and anguish , to make vows to god of better obedience . hardly any thing 's more common than for persons when they come to feel the weight of god's hand , and the smart of his rebukes , to vow and promise that they will be better , and live better ; more mind god , and their souls , and another world ; and lay the concerns of eternity more to heart : and that especially when they are under death-threatning sickness , and they seem to themselves just to face another world , and to be upon passing into it : then conscience , as drowsie as it might have been before , is apt to fly in most people's faces , to lay open their guilt , and display their sins in their true colours , attended with all their several aggravating circumstances ; then those faults and miscarriages that before were over-lookt or counted small , shall appear to have been very great and provoking ; and little neglects which in health and strength occasion'd not , it may be , a concerned thought , shall then cast the soul into pangs and agonies that are scarce conceivable . then oh might they but be spar'd , how good would they be ! how exactly would they live ! how conscientiously would they discharge their duty ! what improvement would they make of their time ! how faithful would they be in the management of their talents ! how diligently and seriously would they pray , and hear , and meditate , and perform all other holy duties ! and what pains would they take to get their evidences for heaven clear ! what vows and promises will most then make of a strictly pious and religious life ; of a careful shunning all sin , and vigorous pursuit of universal holiness ! and that with such a vehemence , that any one almost would think they were really in earnest . and if we suppose the affliction to be of a lower nature ; as in the case of severe pain , or under any considerable disappointment or cross that is dejecting , or in the prospect of danger approaching , if conscience be at all awaken'd , persons are generally apt to be very ready to make vows and resolutions against those sins , which appear to them to have been the occasion of the divine frowns , or to have had any hand in their distress and trouble , or to be likely to pull down divine displeasure upon them . 't is natural to all almost in trouble to betake themselves to their prayers ; and prayers at such times are most usually accompany'd with vows . but , 3. observe farther , that 't is very common for persons to forget such vows afterwards ; to lose the sense of them , and never pay them . the sailor mention'd by erasmus , who when he was in a dangerous storm , and in great fear of his life , made a vow to a certain saint of a wax-taper as big as the main mast of the ship ; but when he came to be in safety , thought a farthing candle might be sufficient , gives us a model of most men's tempers : who are much more forward to make vows when they are in trouble and danger , than to pay them when they are out of it . how often shall we see persons , who by the apprehensions of death's near approach to them , were cast into inexpressible agonies , and thereupon cry'd to god , and begg'd and intreated of him , with all imaginable earnestness and importunity , that he would spare them a ltttle longer , and try them once more ; which if he would do , they vow and promise their whole future lives shall show forth and express their grateful resentments ; for that they will spend them entirely in his service , and that at anotherguess rate than formerly : they 'll rip up their past actions , freely confess their sins , and bewail their follies , and vow by all that 's sacred , that for time to come they 'll stand on their guard , watch against temptation , allow themselves in no sin , nor in the neglect of any duty , but will lead an holy , heavenly , mortify'd , self-denying life , in the strict observance of the rules of our religion : who when god hath heard their cries , and gratify'd them with a farther time of trial , and prolongu'd and renew'd their lives unto them , suffer their heat in a little time to wear off , slide into their wonted deadness , carelesness , and lukewarmness , and return to their old sins , failures , and neglects : in a little time indulge to their old lusts as freely as before , if not worse than ever ; and are not a whit chang'd or alter'd , but the same as before , as if nothing at all had past between god and them . and if it be so when there 's the apprehension of death in the case , we may well conceive it is the same in lower instances ; as under the fearful apprehensions of any thing short of it ; under racking pain , or any sinking disquietment ; in which cases , and others of the like nature , 't is a very common thing for persons to vow and promise , a more careful guarding against such or such a corruption , or such a temptation , as they know is most apt to prevail upon them , or a more faithful discharge of such a duty as hath been before neglected , a more close walking with god , a more steddy trust in him , and more entire resignation to him , and the like : but let but the danger be over , and the trouble at an end , and oh how soon are such vows forgotten , as if never made ! how quickly is the sense of them lost ! we are told , luke 17. that our saviour cleans'd ten lepers at once ; and but one of them had any thing like a sense of his deliverance , or came to return thanks to his great benefactor : this our lord seem'd to wonder at , and therefore cries out , where are the nine ? here was however one in ten that was duly affected with the goodness of god , and made suitable returns : but i believe i should keep within compass if i should say , that scarce one in an hundred of those who come under vows to god in trouble and distress , take care with any faithfulness to pay them afterwards . an eminent divine ( now with god ) who had with with great faithfulness for a course of many years exercis'd his ministry in this city , being ask'd by one , what number of the many he had known to be in great agonies in sickness , and under the apprehensions of death's approach , who then profest repentance of their past wicked lives , and promis'd and vow'd a serious and holy life afterwards , to which they had before been strangers ; what number of such he had known , that in a judgment of charity he could apprehend , were truly chang'd by their sickness , and faithful in paying their vows when recover'd : he answer'd , that he could not say , that in the whole course of his ministry he had met with above three of that number . this is methinks very sad and doleful to consider . i have often in my own thoughts been enquiring what should be the cause of this common failure and neglect ; and it is , i think , well worth our enquiring after . the best account i can give of it in short is this : 't is because there 's commonly much more of fear than love , in the vows made in trouble and distress : persons under affliction , if they are not utterly stupid , are under a sensible conviction of their strait and close dependence upon god , in whose hands they are , and who can do with them as seems good in his sight , without any check or controul : this , attended with a sense of guilt , is naturally apt to excite strong fear , lest he should deal severely ; lest he should utterly take away forfeited mercies , and punish the abuse of them by their withdrawment ; lest he should deny succour in danger , to those who are so sensible they are far from deserving it ; lest he should suffer the desert of their sins to come upon them , and then to be sure woful must be their case : which fear , if not duly temper'd with love , and other graces , will only prompt to look out for a guard for self-preservation ; and so self , and not god , will be mainly ey'd in the vows made in such a case . if 't were a true sense of duty , a real love to god , that was the spring of such vows , they 'd have a foundation in the habitual temper of the soul , and so the effects of them would be visible : the cause would remain , even when the trouble was over , which excited the particular vows made , and therefore the effect would appear . but when fear is the sole spring of them , and that fear wears off , as the trouble and distress blows over , we need not wonder that the vows are forgotten , and the effects cease , together with their cause . and because it is so common a thing for persons in their vows in such a case , to be much more acted by fear than love , therefore is it so much more common for the sense of such vows to be lost than retain'd . withal , such vows generally arise more from passionate transport , than a deliberate confent of heart ; which is another cause of their being so often forgotten and unminded . view a person in distress and anguish , or under the apprehension of danger , and you 'll find the spirit in a sort of ferment : now in the body while the blood is in a fermentation , the animal spirits are much more eager and impetuous than at other times ; and so it is also in the mind . trouble and danger produces a ferment , and vehement commotion ; then presently there may be an eager bent towards that to which there 's no habitual inclination : serious thoughts to which the soul was before perhaps a stranger , find a place during this commotion ; and god must be ey'd , who before possibly was little minded or regarded ; and so vows may be made of the duties owing to him , with a seeming earnestness ; but let the bow be unbent , and it presently returns to its natural state ; so let but this commotion and disturbance cease , upon the removal of its cause , and god may without any cause of wondring be as much disregarded as ever . 't was in a passionate transport such persons made their vows ; when they come to be still and calm , the sense of them vanishes : but let vows at such a time be made with a full , deliberate , fixed consent of heart , and you 'll see the effects of them will be lasting . finally ; therefore are vows made at such a time so often forgotten and unminded , because the most in making them aim but at the gaining the mercy they need ; which being obtain'd , they see no cause for minding them any farther . most seek , as it were , to bribe god to give them the deliverance , help , and succour they stand in need of , by making vows and promises to him ; by means whereof they think to engage him to relieve and befriend them . the great god , tho' he sees from the first such persons treachery and baseness , is yet many times pleas'd to step in with relief , in order to their farther trial , and that their latent corruption may be discover'd , and for other wise ends : but as for them , when they are deliver'd , and out of their danger , and their trouble 's over , they have no farther concern about the matter . and the reason is , because their end is answer'd , which is the most that is in any case aim'd at . these are some of the most common occasions of this general neglect , tho' they are far from justifying it . we may farther observe , 4. that even truly pious persons are too apt to forget the vows they make to god in their trouble and distress ; too prone to lose the sense of them , and let it wear off : which need not be thought strange by any that know that the best have but weak graces , a subtil enemy , and treacherous hearts , and live in the midst of snares and temptations , whereby they are liable to be withdrawn from god , and diverted from their duty . eventhose who are truly serious in making vows of a more close , strict , and uniform obedience , for time to come , when under divine rebukes ; even those who make such vows out of true love to god , and with a full consent of heart , and a sincere aim at the divine glory , are too apt to be tardy and defective : they shall retain the impressions of them sometimes for a longer , and otherwhiles for a shorter season ; but generally lt may be observ'd their warmth by degrees abates . there is indeed a difference in this case discernible between those that are upright in the main , and those who do but trifle with god. the former have defects as well as the latter ; but they are their burthen ; and the matter of their sorrow and lamentation , and not their contented choice ; they are ready to aggravate them , and seek not to extenuate their guilt , that so their sin may seem the smaller , and they be the more easily satisfied , as the latter usually do : if they find the sense of their vows worn off , they endeavour to renew it ; and don 't shun the thoughts of them , lest they should be reminded of the state they were in that occasion'd them , and so have their trouble renew'd . and in many other respects do these two sorts of persons differ ; but yet that 's no excuse for breaking divine bonds , and loosing the sense of the divine vows they are under , of which the best should be afraid . i would therefore caution all to beware of playing fast and loose with god ; to beware of vowing and not paying ; to beware of losing the sense of renew'd engagements ; to beware of sliding again into defects that were lamented and vow'd against under affliction . and that my caution may be the more effectual ; i 'll proceed now , 2. to propound some motives that should and ought to induce those who have made vows in a time of trouble and distress , to a serious remembrance , and faithful payment of them . and they are these : 1. consider they are god's vows that you are under : he remembers and records them , and will exact them at your hands . 't is not a mortal like your selves that's easily eluded , or put off , or impos'd on , that you have herein to deal with ; but the great god who searches hearts , and whose exact notice nothing can escape ; and who weighs all things in a just balance . you had need therefore take care to be punctual and faithful . he can't be deceiv'd ; he won't be mock'd . your vows must be another day accounted for . which is a thought that methinks should strike an awe ; and powerfully stir up diligence and care . 2. consider , that those vows you made to god , when in distress and trouble , are upon you , whether you mind and pay them , yea or not . your forgetting , or not regarding them , doth not at all diminish their force , or cause their obligation to cease ; but you are still responsible for their neglect . did they , if over-lookt and disregarded , lose their binding force , 't were some excuse ; but 't is no such matter . ' tho' you should never think of them more , yet your engagements would be really as strong as ever . you 'd continue bound by them , tho' you 'd lose the benefit of them : you 'd be the worse for them , because you were not better'd by them . think of it therefore ; your vows hold their force , whether you keep or break them . you can't loosen the band , tho' you may lose the sense of it . 3. consider how disingenuous and ungrateful 't is , when god hath heard our supplications , and answer'd our requests , and sent us the help implor'd and begg'd , for us to forget and not to mind our vows . how unsuitable a return would this be , for his kindness in succouring and delivering us , and interposing on our behalf ; preventing our fears , and exceeding our hopes ; and turning our sorrow into joy , and our heaviness and sadness , into mirth and gladness ! may not god justly expect otherguess treatment at our hands ? may he not justly resent it in a very high manner , to have have his kindness thus slighted ? may not god say to us , was this it that i deliver'd and spar'd you for ; that you might have an opportunity of abusing my goodness by breaking your vows ? no certainly , by no means : when you come therefore into new straits and difficulties , go to whom you will to succour and deliver you , for i 'll do it no more ▪ which suggests a farther motive : and therefore , 4. consider how woful an accent 't will add to any new troubles whereinto we may fall , for us then to remember vows made in former straits , that have been neglected and unpaid . think a little , and that seriously , how sadly your consciences will be wounded , and your souls dismayed , when the next distress and trouble comes , if you then find upon reflection you were unthankful for your last merciful deliverance and preservation , and soon lost any impressions it made upon you . how will it then cut you to the heart to think how falsly , and treacherously , and deceitfully you dealt with god in breaking your solemn vows and promises ! how will this thought weaken your hold of god! and what a matter of sinking discouragement will it be to you ! think of it therefore soberly , and prevent the doubling and trebbling of your own difficulty in any further trials god may have in store for you , by a faithful payment of your vows . and then , 5. consider further what ground your forgetfulness of , and unfaithfulness to the vows you made when in trouble and distress , may give you ( as circumstances may be ) to question the sincerity of your own hearts . 't is true as i before hinted , there are certain failures ( and those not inconsiderable ones ) in this matter , that are consistent with sincerity of heart : but it is not an easy thing in all cases to distinguish them from such neglects as are arguments and indications of a rotten heart and trifling spirit ; and how wofully may you embarrass your selves in this respect ? do but take care to act agreeably to the vows and engagements you came under in the hour of your trouble , and you 'll be clear and free ; you 'll have a comfortable evidence of your own integrity : but if you are thoughtless and careless , allow your selves to live at the wonted rate , altho you are under new engagements ; and loose the impressions which the afflictive providences you were under , made upon you , and that once and again , over and over ; believe it , you 'll find the time will come when you 'll be very apt to question whether all your transactions with god , from first to last , have not been hypocritical ; and whether there hath been any thing of reality and sincerity at the bottom on your part ; and you 'll find your selves so wofully embarrass'd , as not to be able to quiet your selves , or receive satisfaction from others . as you would not have this to prove your case , i beseech you be punctual with god , and faithful to him . 6. consider also what advantage you give the devil by negecting to pay your vows . who would do any thing to rejoice his worst and bitterest enemy , and put him in a capacity of doing him an inconceivable mischief ? and yet this is done by all you that make vows to god , and forget and neglect them when you have done . you give an advantage to that subtil enemy of yours that watches for your halting , and will make use of the least slip or failure you indulge your selves in , as a means to withdraw you further and further from god , till at length conscience is sorely wounded , and grace sadly weakned ; and so unless god be strangely merciful to you , you may go halting to your graves . let but these things be duly weigh'd , and you can't want inducements to a serious remembrance and faithful payment of any vows you made in distress or trouble . it now remains that i add some directions that may be helpful to keep up a lively sense of vows made upon a sick bed , or in any time of fear , distress or danger . to any that are seriously desirous thereof , and would do what in them lies to engage themselves to pay their vows to the most high , i would give the following advice . 1. often endeavour to call to your lively remembrance the state , condition , and frame that you were in , and the sense you had of things when you made your vows to god. retire from the world ever and anon , and soberly set your selves down , and recollect what thoughts and apprehensions you had in the time of your trouble , of god and christ , of sin and holiness , of heaven and hell , and of a calm and peaceable conscience ; what sense you had of your past neglects and failures and future duty ; what were your cares , and fears , and hopes , and comforts ; how your spirits work'd ; what were consciences admonitions , and your resentments . did you not then think an interest in god and christ to be worth more than a thousand worlds ? and would you not if they had been in your power rather have chosen to have parted with them , than to have gone without it ? did not sin then sit heavy upon your minds , and depress your spirits ? and did you not heartily wish that you had carefully shunned it , and watched against it ? how mean thoughts had you of this earth , and all the riches , honours , pleasures , and comforts of it , when you did not know but you were just upon leaving it ? did you not then think those the happiest of persons how low soever their present circumstances were , that had a treasure above , and could eye heaven as their proper home ? and the like : the frequent recollecting of such thoughts will help to perpetuate the impressions they made , and their good effects : and because our memories are commonly weak and treacherous , and not so faithful as they should be to us in matters of the greatest moment , it may be a considerable help to us to make use of writing ; we should find it abundantly worth our while , and of no small use to us , would we as soon as we are deliver'd out of affliction and trouble commit to writing the state of our case , and frame of our spirits , when we were under it ; what our thoughts and apprehensions were ; what supported and relieved us ; what engagements particularly we made , and upon what inducements : our recourse whereto , whenever we find our selves apt to grow cold , might help to renew our sense of our past vows , and engage us to answer and pay them ; and keep our after lives from being like the new editions of some mens books , which are always worst : by reason that besides the old errata , new ones creep in , and are added to the former . 2. engage your friends and relations who were witnesses of your trouble , that knew your fears , and were acquainted with your vows then made of a better life for time to come , to remind you of your promises and engagements , to watch over you , and tell you of them as there is occasion , and take it kindly of them , and be thankful to them , whenever they do so . a serious faithful yoke-fellow for a monitor in such a case is a vast advantage , because of the constant oversight and inspection which that relation gives opportunity for : but if that be wanting , it may in part be made up by other serious christian friends , whose admonitions may be very helpful . and indeed in such a case there are few but need spurring , need to be put in mind of their vows and promises : we may see it in iacob's case , who after he had , upon leaving his father's house , made the solemn vow that hath been before cited out of gen. 28. and when god had performed his desire , and kept him safe , and brought him back again , he yet lingred a great while before he payed his vow , needed to be reminded , and was as one asleep , till a call of god to go up to bethel awakened him ; as we see , gen. 35. 1. and then presently we find he remembers what had past between god and him ; and therefore cries to his houshold , ver . 3. let us arise and go up to bethel ; and i will make there an altar unto god , who answered me in the day of my disiress , and was with me in the way which i went. 3 , be sure to take the first opportunity of beginning to pay your vows . 't is a part of dishonesty not to give to god according to the time in which he hath been merciful and gracious . and we may still observe that one neglect shall always make way for another . men are very apt to adjourn the paiment of their vows to what they call a more convenient season , which with those who put it off from time to time , is never like to come . the longer we put off the paying of our debts , the more unwilling and the less able shall we be at last . 4. pray often and earnestly to god , to keep up a lively sense of your renewed engagements on your hearts and spirits . as your vows were accompanied with prayers , so let them be followed by them . beg of god that he would guard you from the temptations of an infectious world , and keep your hearts from cooling . and let such petitions be frequent and serious . 5. look for a return of trouble . think not because this affliction is at an end , and that trial is over , and the other burden is remov'd , that thou art therefore safe , thy mountain stands strong , thou shalt never be moved : for thou mayst have more to go through than thou art aware of . some persons need not look far for a prospect of fresh trouble ; as teeming women , and those persons that are liable to the racking and tormenting pain of cholick , gout or stone , and the like . think not therefore that all is over with thee , but expect new trials and difficulties ; live in the expectation of being sick again , and that to that degree as that thou shalt not recover ; in the expectation of being pained afresh , when it may be thou wilt not so easily find relief ; think in any case that thy last pressures , or others of the same kind , as bad , or worse , may return ; and as ever thou expectest god should then be thy stay and helper , thy shield and buckler , pay the vows thou madest him in thy last distress . do but really look for fresh exercises and conflicts , ( which thou canst never want reason to do , whilst thou art encompass'd with a vail of flesh ) and that will help to keep up a sense of your vows under your last . and then , 6. be duly sensible of the treachery of your own hearts . take heed of depending on your own strength . if you once grow secure , you are in constant danger of a surprize . remember that confident peter presently fell . give not way to any such thoughts as these , that your vows were so serious , and your resolutions so strong , that it 's almost impossible for you ever to lose the sense of them . alas ! so far is it from that , that how strong and serious soever they were , when you come into the midst of snares and temptations , you 'll find it very difficult to retain any impressions that shall signify any thing . let every one therefore whom god hath succour'd in distress , and deliver'd in an hour of danger , say with david , i will sing praise unto thy name , o lord , for ever ; that i may daily perform my vows . finis . notes, typically marginal, from the original text notes for div a32091-e1090 * let him who is dispos'd consult aquin sum. 2d 2d qu. 88. filliucius tr . 26. c. 1. sanches l. 4. moral . c. 1. navar . c. 12. azor. 1. p. l. 11. c. 13. &c. ps. 76. 11. * bellarm. disputat . de controversiis tom 2. lib. 2. cap 19. gen. 28. 21. * many pas sages to this purpose are obvious in epictetu , & arrian , & simplicius his comments on him ; in seneca & antoninus , & maximn ▪ tyrius , and sundry others of the same stamp . gen. 28. 20. 21. acts 2. 39. exod. 21. 4 judg. 11. 36. gal. 5. 3. i●…r . 35. 〈◊〉 〈◊〉 ▪ vers . 19. rom. 5. 1. joh. 3. 5. 1 cor 3. 16. psal. 2. 3. rom. 11 29. 2 pet. 39. this is excellently open'd and explain'd by the learned dr. cudworth gen. chap. 8. & 9. gen. 15. exod. 24. 5 , 8. psal. 50. 5 heb. 9. 12. 15. exod. 18. 12. exod. 24. 1 sam. 1. psal. 50. 16. c. plin. epist . lib. 10. ep. 97. psal. 19. 12. jam. 1. 23. 24. act. 20. 28 rom. 5. 9. heb. 9. 14. 1 john 1. 7 heb. 10. 2●… psal. 41. 9. joh. 13. 18. 1 cor. 11. 29. heb. 2. 2 , 3. heb. 10 , 28 , 29. cant. 2. 3 , 4. joh. 21. 17. gen. 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. 7. psal. 25. 10 psal. 103. 17 , 18. joh. 14. 21. psal. 44. 17 , 18. psal. 18. 20. 2 cor. 12. 9. joh. 15. 5. phil. 4. 13. 1 kings 8. 46. jam. 3. 2. 1 joh. 1. 8. vers . 9. mat. 6. 24. jam. 4. 4. 1 cor. 7. 31. heb. 5. 7. heb. 3. 13. ps. 139. 23 , 24. psal. 42 ▪ mat. 25. 29. 2 cor. 7. 11. de●…t . 23. 21 , &c. see the l●…arned selden , de iure na●…rae & g●…tium ●…xia discip●…m h●…rorum lib. 7. c , 2. * particularly peter martyr in his defence against smith ; and in his loci communes , class . 3. c. 6. calvin in his institutions , lib. 4. cap. 13. musculus in his loci communes , de votis . chemnitius in his examen concilii tridentini , part 3. riv 〈◊〉 〈◊〉 in his summa controuersiarum , tract . 2. quaest. 22 , & 51. chamier in his pansirat . cathol . tom. 3. lib. 20. thes. salmuriens . part 3. pag , 705 , 716 , &c. psal. 61. 8. foure sermons, lately preached, by martin fotherby doctor in diuinity, and chaplain vnto the kings maiestie. the first at cambridge, at the masters commencement. iuly 7. anno 1607. the second at canterbury, at the lord archbishops visitation. septemb. 14. anno 1607. the third at paules crosse, vpon the day of our deliuerance from the gun-powder treason. nouemb. 5. anno 1607. the fourth at the court, before the kings maiestie. nouemb. 15. anno 1607. whereunto is added, an answere vnto certaine obiections of one vnresolued, as concerning the vse of the crosse in baptisme: written by him in anno 1604. and now commanded to be published by authoritie fotherby, martin, 1549 or 50-1620. 1608 approx. 426 kb of xml-encoded text transcribed from 118 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-05 (eebo-tcp phase 1). a01094 stc 11206 estc s102529 99838306 99838306 2680 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a01094) transcribed from: (early english books online ; image set 2680) images scanned from microfilm: (early english books, 1475-1640 ; 1306:03) foure sermons, lately preached, by martin fotherby doctor in diuinity, and chaplain vnto the kings maiestie. the first at cambridge, at the masters commencement. iuly 7. anno 1607. the second at canterbury, at the lord archbishops visitation. septemb. 14. anno 1607. the third at paules crosse, vpon the day of our deliuerance from the gun-powder treason. nouemb. 5. anno 1607. the fourth at the court, before the kings maiestie. nouemb. 15. anno 1607. whereunto is added, an answere vnto certaine obiections of one vnresolued, as concerning the vse of the crosse in baptisme: written by him in anno 1604. and now commanded to be published by authoritie fotherby, martin, 1549 or 50-1620. [4], 108 [i.e. 105], [3]; 84 p. printed by henry ballard, for c. k[night] and w. c[otton], at london : 1608. publishers' names from stc. p. 105 misnumbered 108. "an answere vnto certaine obiections, of one vnresolued, as concerning the vse of the crosse in baptisme" (caption title) has separate pagination and register. with a final errata leaf. reproduction of the original in the bodleian library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng cross, sign of the -early works to 1800. baptism -early works to 1800. 2003-02 tcp assigned for keying and markup 2003-02 spi global keyed and coded from proquest page images 2003-03 olivia bottum sampled and proofread 2003-03 olivia bottum text and markup reviewed and edited 2003-04 pfs batch review (qc) and xml conversion fovre sermons , lately preached , by martin fotherby doctor in diuinity , and chaplain vnto the kings maiestie . the first at cambridge , at the masters commencement . iuly 7. anno 1607. the second at canterbury , at the lord archbishops visitation . septemb. 14. anno 1607. the third at paules crosse , vpon the day of our deliuerance from the gun-powder treason . nouemb. 5. anno 1607. the fourth at the court , before the kings maiestie . nouemb . 15. anno 1607. whereunto is added , an answere vnto certaine obiections of one vnresolued , as concerning the vse of the crosse in baptisme : written by him in anno 1604. and now commanded to be published by authoritie . at london , printed by henry ballard , for c. k. and w.c. 1608. to the most reverend father in god , and singular patron of all good learning , the lord archbishop of canturbury his grace , primate of all england , and metropolitane , and one of the lords of his maiesties most honourable priuie counsell . right honourable , and my gracious good lord , i make bold to present to the view of your wisdome , foure sermons preached by me , though not very lately , yet not very long since , vpon speciall occasions , as their titles shewe . beeing hitherto vnwilling that they should see the light ; though thereunto i haue bene greatly importuned , both by the instance of diuers my iudicious friendes , and ( for some of them ) pressed , by the reuerend authority of your graces owne name , which ( notwithstanding ) i haue hitherto detrected ; as knowing how little needfull it is , to pester the world with any more bookes , which groneth already vnder the burden of them : yet am i now beaten from my former resolution , by the incessant importunitie of certaine seduced , and seducing spirits , who ( swelling with a windie opinion of knowledge , falslie so called ) haue taken great exception at the second of these sermons , which was preached at your graces visitation , and as yet , make no end of traducing it to the world , as tending directly vnto the disgrace of preaching . for the detecting of whose ignorance , and conuincing of their malice , i am now not vnwilling , to publish to the world what was spoken at that time : if your grace doe not esteeme it , as a thing borne out of time . not doubting , but that wich passed the fauourable censure of so reuerend and so learned an assembly as then were the hearers , will now find like acceptance , with all that be iudicious and indifferent readers . as for papists , and ( their confederates in this cause ) our schismatickes and sectaries , i neither expect , nor respect their approbation of it . they be now ( as we hope ) not in any so great number , as that any great reckoning is to be made of them : especially , in your graces peculiar dioces , which ( i am verily perswaded ) is better defecated and purged , both from papistes and schismatiks , then any other quarter of this land ; which as it is our most blessed peace and quiet , so may it be your graces exceeding ioy and comfort . these slender labours and indeuours of mine , i presume to offer vnto your graces patronage , not onely in respect of my strict obligation vnto your lordship for many of your forepassed most honorable fauours : but also , because ( in true account ) your grace may rightly be esteemed the very anchor of all these , & my selfe but the instrument : they all of them receiuing their first motion and being ( either directly , or occasionately ) from your gracious fauour , as from their first mouer : which , as it giueth me full assurance of your honorable acceptance ; so it bindeth me to performance of all dutifull obseruance ; and to pray for the continuance of your graces most prosperous and happie estate , that as god hath made you hitherto a notable instrument , to settle and establish both his truth and church amongst vs , so wee may long inioy you , to the comfort of all them that wish well vnto them both . your graces most obliged to all humble duty , martin fotherby . the first sermon , at cambridge . eccles . 1. ver . 2. vanitie of vanities , saith the preacher : vanitie of vanities , all is vanitie . the iewish rabbines prescribed vs this excellent rule for the right vnderstanding of euery text of scripture : qui non aduertit , & quid suprà , & quid infrà scriptum , is planè peruertit viuentis dei verbum : he that weigheth not what is written , both aboue and below , shal neuer well expound that is written betweene them . now , if we proceede by this rule in expounding of this scripture , wee shall finde that king salomon in this booke of the preacher , had a two-fold end , the one of them subordinate vnto the other . for first , if we looke vpward to the beginning of this booke , we shall there finde this sentence which i now haue read vnto you , vanitie of vanities , all is vanity : wherein his end and scope must needs bee , to bring vs out of loue and conceit with earthly things , as being vile and vnprofitable , nay , hurtfull and damageable ; which there he implieth by this title of vanity . secondly , if we looke downeward to the end of this booke , we shall there finde this sentence , let vs heare the summe of al , feare god and keepe his commaundements , for this is the whole duety of man : wherein his end must needs againe be , to bring vs into loue with diuine and heauenly things , and ( as the apostle paul aduiseth ) to make vs seeke those things that are aboue , as comprehending in them the onely true felicity ; so that king salomon in this booke hath ( as i said ) a double end : the first is to reuoke vs from the loue of the world : the second to prouoke vs vnto the loue of god , which will certainely ensue and follow in vs , if the former obstacle be remoued from vs. for our god and creator , who is perfect loue himselfe , hath made vs his creatures of such a louing nature , that ( as plutarch well obserueth ) we needes must be alwayes louing of some thing : so that if our loue bee diuerted from the world , it needes must be conuerted vnto god ; or else it should lie idle , which loue cannot doe ; that is against the very nature of it . now king salomon to diuert our loue from the world , and the things of the world , he vseth none other argument thorowout this whole booke , but onely this one , to tel vs they be vanity : neither could he indeed haue vsed any reason more forcible to bring them into extreame contempt with vs , then by calling them vanitie : for no word in the world doth more fully expresse the vile , and the thriftlesse and vnprofitable nature of these earthly things , then vanity doth . and therefore seeing that king salomon so constantly vseth the name of vanity thorowout his whole booke , whensoeuer he speaketh of any worldly glory ; calling them stil vanity , and vanity of vanities , and nothing but vanity ; it shall not be amisse to enter a serious and diligent inquisition , what should be heere intended by this name of vanity . for we must not thinke that the holy ghost doth iterate so often and beate vpon one word , either rashly , or idlely , or casually , or vnaduisedly , but for this speciall purpose ; that we seeing this one word to be so often inculked , and so constantly vsed in euery place , might take the greater heed vnto it , and search with greater diligence into the hidden and inward meaning of it . neither shall it be a vaine or a needles labour thus to hunt out this vanity , but both profitable and necessary vnto our present purpose . profitable , because if we know not what vanity meaneth , we shall neuer reape any profit by this admonition of king salomon , in telling vs so often that all is vanity : for in the perfect knowledge of this one word , vanity , consists the perfect knowledge , not only of this particular text , of which i now preach , but also of all this whole booke of the preacher : which is nothing els in effect , but as it were a comment vpon this word , vanity , as saint augustine obserueth . and necessary it will be , because the true knowledge of this word , vanity , is a matter of greater difficulty , and more laborious inquisition , then any man would at the first imagine , as euidently appeareth out of a. gellius : who maketh report of a notable conflict betweene two great and professed grammarians , about this word vanity , what it properly should signifie . their controuersie being grounded vpon a place of salust , where he censureth cn. lentulus to be such a one , as it was vncertaine whether he were , vanior , or stolidior ; a more vaine or a more foolish kinde of man : the one of them maintayning , that both these two words did note but one vice , and that vanity is nothing els but folly : the other , that either of them deciphered a seuerall kinde of vice , and that folly is one thing , and vanity another ; as hee there most plainely proueth . but howsoever these two grammarians dissent , as concerning the particular vice designed in this word , yet they both consent in this , that it is a name of vice : and that it implieth , that all those things vnto which it is rightly applied , are of a reproueable and vitious nature . so thas ( as i said before ) this preacher could not possibly haue vsed any word which more fully layeth out and exposeth to our eyes the base and contemptible , the bad and vnprofitable nature of all earthly glories , then vanity doth . saint paul speaking of them , he vseth a very homely and dishonourable name to expresse their comtemptible nature by : he calleth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , dung , or drosse , both of them , vile and base : but yet neither of them so vile as vanity is . for both dung and drosse may haue profitable vses , but that which is vaine , that hath no vse at all , it is vtterly vnprofitable ; it is like vnto salt , when it hath lost his saltnes , which is good for iust nothing , as our sauiour christ teacheth vs. so that this vanity is of a more vile and abiect nature then the vilest excrements of the most abiect creature : for there is none of all them , that is clearely without all vse , as vanity is , in what significations soeuer you take it ; as ( if you will but looke into the diuers significations of this word vanity , deliuered vnto vs by heathen writers , and confirmed out of the holy scriptures ) you may plainly see . for i find this word vanity , to haue sixe significations , & yet not one good one amongst them all , not one that implieth the least fruite or profit to be implied in it . to begin with that first , which i named last . the first signification of this word vanity , is al one with inutile , that is to say , a thing without al vse , or profit , for so it foloweth immediatly after this text : quid emolumenti ? what profit hath a man of all his labours wherin he hath trauailed vnder the sun ? he proueth al our labours about these earthly matters to be therfore vanity , because there cōmeth no profit of them : for this is one essential note of vanity , to be fruitlesse and vnprofitable : and therefore as god heere reasoneth against the world , that it is vanity because it is vnprofitable ; so worldlings els where do reason against god , that his seruice is likewise vanity , because it is vnprofitable : ye haue said , it is in vaine that we haue serued god , and what profit is it that we haue kept his commaundements ? they conclude it to be vaine , because it is vnprofitable . and the consequent is good if the antecedent were true . so that king salomons first meaning in calling these earthly matters vanity , is to insinuate thus much ; that they be altogether fruitlesse and barraine of all good , and that there is no profit at all to be found in them . saint paul appealeth vnto the romanes owne iudgement , what profit these earthly things haue brought them ; what profit ( saith he ) had ye then in those things , whereof ye are now ashamed ? and salomon bringeth worldlings complaning , in this manner , of their vnprofitable labour about earthly things : what hath pride now profited vs , or what hath the pompe of riches brought vs ? so that when it pleaseth god to open a mans eyes , to see the true vanity of all earthly glories , in their owne proper colours , as he did the romanes eyes , by the preaching of saint paul , then doe they see most cleerely , that there is no profit in them , but rather that they be such vaine and foolish things , as that they ought to be euen ashamed of them , as the apostle paul implieth in the fore-alleged place . and surely , the true reason , why men are not ashamed , so foolishlie to bestow their vnprofitable paines about these transitorie earthly things , is , because god as yet hath not opened their eies , to see the fruitlesse vanity of them , & how grossely they be deceiued in them , their sight being blinded by the god of this world , as the apostle paul obserueth . to giue you an instance or two to this purpose : the theefe when he goeth about to steale , he hunteth after profit , and thinketh it better to reach out a little , then to liue in want , because the god of this world hath blinded his eyes : but when his punishment commeth , then he seeth his owne error , and then he is ashamed of it , and then he findeth by experience , that his stealing hath brought no profit to him , but incomparable losse . the licentious worldling likewise , when he hunteth after pleasure , he seeketh after that which seemeth good vnto him , because the god of this world hath blinded his eyes : but when his punishment commeth , then he changeth his minde , and then he seeth his folly , and then he is ashamed of it . that he hath so wearied himselfe , in the waies of wickednesse , and yet hath got no profit by it , as is notably declared , in the booke of wisdome . and euen so is it likewise in all other sinnes : though the sinner do alwaies propound vnto himselfe , ( at the least in his conceit ) a kind of profit in them , whereunto they seeme to answere , with appearing shewes of goodnes , yet he still findes in the end , when he hath made his triall of them , that they be indeede no better , but ( as the apostle truely calleth them ) vnprofitable workes of darkenes : and therefore such as ( of right ) wee ought to be euen ashamed of . but here we must take heed , that we measure not our profit by wordly gaine and commoditie : for , that oftentimes is losse , as our sauiour christ teacheth vs in the gospell ; though a man should gaine the whole world , yet if he lose his owne soule ▪ that gaine is but vanity , because there is no profit in it . for so it foloweth in that very place : what shall it profit thee to wine the whole worlde , if thou lose thine owne soule ? therefore , we must measure our profit , not by gaine , but by godlines : for , that is the greatest gaine : and that ( as saint paul teacheth vs ) is profitable to all things , hauing promise both of this life , and of the life to come . that which a man gaineth with godlines , that is great gaine , and great profit , though it be but a little : but that which he gaineth without godlines , that is vanity and disprofit , though it were the whole world : because he payeth his soule for it , which is more precious then the worlde , as it followeth in the forecited place . and therefore this our preacher , who ( in the beginning of this booke ) telleth vs , that all is vanity : yet ( in the end of it ) he excepteth godlines , that it is not vanity : let vs heare the sum of all ( saith he ) feare god , and keepe his commandements , for this is the compleat duty of man. this godlinesse is not vanity , because it is full of profit : it hath a great reward ( as our sauiour christ teacheth vs in the gospell ) great is your reward in heauen . the reward of godlinesse , though it be but small in earth , yet is it great in heauen ; yea as great as heauen , for it is heauen it selfe : but the reward of earthly profit when we seeke it without godlinesse , is the losse of heauen : and therfore al such gaine is meerely vanity , vanity in this first sense , that is , meerely vnprofitable and damageable vanity . the second signification of this word vanity , is all one with vacuity ; vanum , tanquam vacuum : that is , a thing that hath a shew , but yet taketh the true substance of that it representeth : and so indeede is nothing els but onely an empty semblance . in which sense i finde this word applied three seuerall wayes : first , vanum , i finde opposed to plenum : and so it signifieth a thing voyde and emptie . secondly , i finde it opposed to graue : and so it signifieth a thing light and windie . thirdly , i find it opposed to verum : and so it signifieth a thing false and crafty . for the first of these three senses , to wit , vanum inane , that is , empty vanity : in this sense doth tully vse that word in his oration pro plancio , where he calleth those promises that be not kept , vana & inania , vaine and empty promises : as ( contrariwise ) the keeping of promises both in our english and in the latine tongue , is commonly called a fulfilling of them ; implere promissa . promises if they bee not fulfilled in their keeping , they be but vaine and empty in their making . in this sense doth virgil likewise vse that word in the first of his georgiks , he calleth the empty eares of corne which haue nothing but a huske , vanas aristas , vaine eares : expectata seges , vanis elusit aristis . he calleth such eares vaine , because they be empty . and in this same sense doth likewise the scriptures themselues vse that word . iob calleth the dayes of this mortal life , menses vacuos moneths of vanity , that is , voyd and empty moneths , empty of all stayed and solid comfort , few and euill , as iacob complayneth of his life . so likewise the prophet dauid in the second psalme , hee vseth the same word , in the very same sense : why did the heathen rage , and the people imagine a vaine thing ? he speaketh in that place of the attempts of the heathen against christ and his kingdome . which place of the psalme , saint hierome translating , he putteth for vana , inania : inania meditati sunt , they imagined vaine things , saith dauid ; that is , voyde and empty things , saith hierom , things voyd of reason and voyde of successe . for though they might seem to haue gotten a ful conquest ouer our sauiour christ , when they once had killed him , because ( as theodotus chius once said of pompey ) mortui non mordent , a dead dogge biteth not : yet euen then did their fulnes proue to be meere emptines , and euen then did christ begin his conquest ouer them . he , whom ( whilest he liued ) they counted litle better then a dead dogge , as it is in the prouerbe , after he was dead did proue a liuing lion , a victorious lion of the tribe of iuda , and conquered the whole world , according to that prophecie which he had giuen of himselfe , that if he once were lifted vp , he then would draw all men vnto him . so that all their attempts against our sauiour christ , did proue , right indeede as the prophet dauid calleth them , but vaine and emptie imaginations : as likewise doe the attempts of like wicked persecutors against his members the christians , they commonly proue vaine and empty . for when they seek to conquer them by cruelty & persecution , they themselues are thereby conquered ; and the christians by their torments become more then conquerours , as the apostle paul teacheth vs : though for thy sake we be killed all the day long , yet are we in all those things made more then conquerours . thus ( as iustine martyr hath very well obserued ) tormenta paganismi , quibus ipse se defendit , paganismum tollunt , christianismum firmant : the torments of the pagans are the nourishments of the christians : for this sect of christianity ( as tertullian truely noteth ) tunc magis ●dificatur , cum caedi videtur : the more that it is killed , the more it is increased : the blood of the christians , as the same writer noteth ( in an other place ) being the very seede of the church : so that all the attempts of such wicked persons doe proue meerely vaine ; that is , voyde and empty , as well against the church as against christ himselfe . and therefore the prophet isay speaking of the vanity of those vngodly men , which seeke to deuoure and swallow vp the church ; he compareth their attempts ( and that very fitly ) vnto a hungry mans dreame , who imagineth that he is filling himselfe at a banquet , but yet when he awaketh , his soule within him is empty and faint ; and so are their hopes too , which desire to feast themselues of the spoyles of the church , they doe vanish as a dreame , and their soules bee found empty ; as ( god be praised ) we haue had great and gratious experience , and that very lately . and euen so is it likewise in all other earthly things , all the comfort which they yeelde vs , is but a false ioy , as it were in a dreame ; but hee that is the fullest of them heere in this world , when hee awaketh and riseth vp vnto the resurrection , shall finde himselfe emptied of them all : when the hungry shal be filled with good things , but the rich shall be sent empty away , as it is in the gospel : for as christ when he came to vs in mercy , did empty himselfe quite of all his heauenly glory : so we , when we go vnto christ in iudgement , shall likewise be emptied of all our earthly glory ; we shall appeare before him naked , being stript of all those gay and goodly trappings , which now so much glorifie , and vanifie foolish worldlings , as euen plato himselfe noteth . and then ( as i noted before out of the booke of wisdome ) wee shall truely see the vanity of all these earthly glories , when wee see how bare , and how naked , and how empty they haue left vs. this briefly for vanity , as it is inanity , that is , voyde and empty of all those good things , whereof it seemeth to haue store and plenty . the second branch of vanity , in this second signification , is vanum , opposed vnto graue , or ponderosum : and so vanity signifieth a thing light and windy : so that vanitas and leuitas be in this sense synonyma . in this sense doth salust vse the name of vanity , as nonnius citeth him : maurivanum genus . he calleth the morians a vaine nation : that is , light and vnconstant ; ingenio mobili ; as he noteth them in an other place . so likewise doth tully vse this word vanity in his booke of diuination , where he complaineth , that the notable art of diuination is brought into comtempt , leuitate , & vanitate hominum , by the leuity and vanity of men . for , as the excellent art of musicke is growne into contempt through the basenes and lightnes of certaine vagrant musitians , which prostistute their comming at euery drunken feast : so likewise that renouned art of diuination , grew into great comtempt , through the vilenes of certaine roguing mountbanks , & cosoning fortunetellers , which out of mens forheads , and faces , and hands , would take vpon them to diuine , and to reade hidden destinies : and thereupon it was , that tully so complained , that the dignity of so noble an art , had suffered such a preiudice , through the leuity and vanity , of certaine hir professors . vsing leuity & vanity , promiscuè , for one thing . and in the same sense , doe likewise the scriptures vse the name of vanity , for lightnes , and that which hath no waight or worth in it . the prophet moses calleth idoles vanity : and the prophet isay calleth them wind : both words noting out their lightnes vnto vs ; they are as light as wind , which is the lightest of all things ; yea as light as nothing , as it followeth in that place : for an idoll is nothing , as is noted in an other place . the prophet dauid likewise discoursing of the vaine condition of man , he vseth the same word , in the very same sense : for he saith , that man is deceitfull vpon the waights : yea , and altogether lighter then vanity it selfe : lighter th●n vanity . which must needs imply , that vanity is a very light and windy matter , when as it is put for a principall instance and example of lightnesse , as there you see it is . the third branch of vanity in this second signification , is vanum , opposed vnto verum , and so vanity signifieth a thing false & crafty : so that vanitas , and falsitas , be ( in this sense ) synonyma . in this sense doth plautus vse the name of vanity , in his mostellaria , vera cantas , vana vellem ; you speake the verity , i would it were vanity , opposing vanum , vnto that which is verum . in this sense doth terence also vse the name of vanity , in his eunuchus , si falsum , aut vanum , aut fictum , continuò palam est : he calleth that a vaine thing , which is a false and a fained thing : expressing vanum , by his synonymon , as plautus did by his oppositum . and in this sense i find the name of vanity applied most commonly vnto three seuerall things : first ( in spirituall matters ) i find idolatry to be called by the name of vanity , because it is but a false religion ; it is falsum , and therefore vanum , as you heard before out of terence . it hath a shew of godlines ( as the apostle paul speaketh ) but yet it lacketh the power of it . in this sense doth moses vse the name of vanity , in the booke of deuteronomie , where complaning of the iewes in the person of god , he saith , that , they moued him to iealousie with that which is not god , they prouoked him to anger , with their vanities . as idols are false gods , so idolatrie is false worship : and both these called vanity , because they be false . hence likewise the prophet dauid calleth such heathen worship superstitious vanity : superstitious , because idolatrous , and vanity , because false . secondly ( in common life ) i find lying to be called by the vanitie , because it is a false speech : it is falsum , and therefore vanum , as before i noted . in this sense doth tully vse the name of vanity , in the first of his offices , where speaking of the falsehood of tradesmen in their artes , he saith , that nihil profic●unt , nisi admo●um mentiantur , nec quicquaem est turpius vanitate . he saith their chiefest profit ariseth from their lying , rather then from their buying . which he calleth a dishonest kind of vanity . a good item for such men . so likewise doth virgil vse the name of vanity , for lying and faining . — nec si miserum fortuna sinonem finxit , vanum etiam , m●ndacemque improba finget . where ( as you plainely see ) he vseth vanus and mendax , a vaine man , and a lying man , as two wordes of one sense . so likewise , that apoliinaris in gellius , of whom i spake before , he defineth vanos , to be properly mendaces et infidos , that is , liers and vnfaithfull men . and in this same sense doe likewise the scriptures vse the name of vanity : o yee sonnes of men , ( saith the prophet dauid ) how long will yee loue vanity , and seeke after lies ? where the latter word expoundeth what is meant by the former , to wit , that by vanity , he vnderstandeth lying . so likewise in an other place , vanitatem loquuntur , quisque cum proximo suo : they speake vanity euery man with his neighbor : that is , they speake deceitfully , and tell lies . thirdly ( in friendship ) i find flattery to be called by the name of vanity , because it is but a false and a counterfeit loue . it likewise is falsum , and therefore vanum . in this sense , doth tully vse the name of vanity , in his booke de amicitia : assentatio ea est molestissima ( saith he ) cùm ad vanitatem accedit authoritas : he saith , that flattery is then a most dangerous quality , when as men of authority doe abiect themselues , to so vile a vanity . in this sense doth accius vse the name of vanity also : putting vanans for fallens , as nonnius obserueth ; and he citeth this place out of his alcmena , which notably expresseth the whole nature of vanity , in this present sense , as it is taken for falsity . tanta frustrando lactans , et vanans protrahit . so that vanum is that which doth protrahere , and frustrando lactare : a vaine thing is that which leadeth on our desire , and as it were suckleth it with a false and flattering hope , and yet vtterly frustrates and deceiueth it in the end . so that ( to gather all the branches of this second signification of vanity into one bundle , and to apply them vnto our present purpose ) king salomon in calling these earthly matters vanity , ( if vanity be taken in this second signification ) insinuateth thus much ; that there is nothing in all the greatest glories of this present worlde , but meere deceit and falsehood : they being empty of all those things whereof they seeme to be ful , light in all those things wherein they seeme to be waighty , and treacherous in all those things , wherein they seeme to be friendly ; so that they doe nothing but delude and abuse our weaker senses , with false and flattering shewes , of a certaine painted goodnes , that which indeed is not in them ; and therfore those men which set their harts vpon them , and place their whole felicity in them , are as vaine and as foolish , as if they should make their felicitie of an empty bladder , which is vanum vacuum ; or of a light feather , which is vanum ventosum ; or of a lying picture , which is vanum falsum ; all which were great points of ridiculous folly . the third signification of this word vanity is all one with frustra vanum , quasi frustraneum , which signifieth a thing that attaineth not his end . hence some of the antient and learnedst grammarians define vanum to be , quod fieri non potest : they call that a vaine thing , which cannot be compassed ; as if a man should indeuour with danaus his daughters , to fill a sieue with water : or with the foolish romanes , to reach vp vnto the heauens with their finger ; it were a vaine attempt , because he cannot attaine his end . in this sense doth virgil vse the name of vanity , in the first of his aeneids : nifrustra auguriū vani docuere parentes . where he expoundeth vanum ( as you see ) by frustra . in this sense doth accius likewise take the name of vanity in the place that i cited before vnto you . tanta frustrando lactans , & vanans , protrahit vanans frustrando in this sense also the scriptures themselues vse the name of vanity : for that which doth frustrate and disappoint vs of our end . eue hoped when she had brought forth her first borne sonne cain● , that he had beene that promised seed which should breake the serpents head : but afterward perceiuing by his wicked life that he could not possibly be the man ; she seeing her selfe deceiued in her first sonne , she called her next sonne abel , that is to say , vanity : because her hope in his brother had not attained his end . the prophet dauid likewise in one of the psalmes , vseth the name of vanity three times together in this third signification : except the lord build the house , the builder buildeth but in vaine . except the lord keepe the city , the watchman watcheth but in vaine . except the lord giue his blessing , the plowmans toyling is in vain ; that is , without the grace & blessing of god , neither the carpenter in his building , nor the watchman in his watching , nor the plowman in his toyling , can possibly attaine vnto his end : and therefore he calleth their indeauours vaine . so againe in another place : a horse is but a vaine helpe to saue a man. and why is he but vaine ? the reason followeth in the very same place , because he cannot deliuer any man by al his great strength . that is , he cannot attaine his end in sauing of a man , and therefore he is said to be but a vaine helpe . so againe in another place : helpe lord , for vaine is the helpe of man. that is , mans helpe attaineth not his end , but is like vnto the rotten reede of egypt , which pearceth the hand that leaneth vpon it , if ( helpe lord ) be not ioyned with it . so likewise saint paul , if christ be not risen , then is our preaching in vaine , and your faith , that is likewise in vaine . that is , they cannot attaine their end . so that if vanity be taken in this third signification , then the end of king salomon in calling all things vanity , is to insinuate thus much ; that no earthly thing can attaine vnto his end ; but that when a man hath euen tired himselfe and wasted out his strength in hunting and pursuing after them , yet shall he neuer finde that end , nor that glorious good which he seeketh for in them , but shall ( in the end ) be driuen to complaine , that he hath wasted & wearied himselfe in vaine ; as he himselfe professeth in the booke of wisedome . take himselfe for an example , how greatly he abounded with all the greatest glories that the earth could yeeld , wisdome , honour , riches , pleasure , & whatsoeuer worldly good the hart could desire : all which when hee had so fully attained , that hee was euen glutted with them , yet could he no where find that end which he sought for ●n them , to wit , any setled contentment and comfort . ●nd therefore first he was driuen to shift and change his desire from one thing vnto another , being still wearied , but not satisfied nor contented with the fruition of them . and after , he finding them euery one to be alike deceitfull , hee generally pronounceth of them al , without exception , that they haue nothing in them but vanity and vexation ; as is largely declared in the second chapter of this booke . the fourth signification of this word vanity , is all one with fragile or mutabile ; that is , a thing fraile and weake , and of no firmnesse nor continuance , and so vanum is opposed to firmum or constans . in this sense doth tully vse the name of vanity in his second booke de natura deorum , nulla in caelo vanitas inest , sed contra summa ratio atque constantia . he saith that there is no vanity in the heauens , but contrariwise , all firmnesse and constancy . so that he maketh vanity and constancy to be opposite and contrary . hence the latines vse vanesc●re , and euanescere , for a thing that quickly changeth , and cannot continue in his state . in tenuem e●anuit auram , sayth virgil. when a thing is easily dissipated ( as smoke is into ayre ) then doth it euanescere , that is , turne into vanity , in the latine tongue , to wit , into this fraile and fleeting vanity . and in the same sense doe we vse the word vanish in our english tongue likewise when a thing is quickly dissipated , and passeth out of sight , then is it sayd to vanish away ; that is , to be turned into this fading vanity . in this sense doth iob vse this word in his booke , where he sayth of his fickle and deceitfull friends , that they vanish into vanity ; noting thereby , their inconstancie , and referring the word vanish vnto his true originall , from whence it is descended : to wit , onely from this vanity . the prophet dauid likewise vseth the very same word , in the very same sense : for he saith , that man is like to vanity , because his daies vanish like a shadow . and all the old translations ( as saint ierom obserueth ) except onely the septuagint ( to illustrate this vanity by a liuely example , and to set the true nature of it , as it were before our eyes ) in stead of , all is vanity , they translate , all is smoke , because nothing vanisheth so quickly as smoke : it riseth vp very stately , as it were a tower , and it mounteth vp aloft , as if it would reach vnto the very heauens , and yet euery little blast of wind disperseth and driueth it away . this is the vnstable and fraile nature of vanity , it is as weake as smoke : and therefore the apostle iames compareth the life of man , for the vanity and the weakenes of it , vnto a vapour or smoke , which sodainely appeareth , but presently vanisheth . and the prophet dauid ( as you heard before ) compareth it vnto a shadow , which is lesse then smoke : so that nature it selfe can hardly fit any paterne , or find any comparison , to expresse vnto the life , the fraile and fleeting nature of this vnstable vanity . now vanity ( in this fourth sense ) hath two branches , or degrees , the one of them a steppe vnto the other : the first of them is vanitas mutationis : the vanity of alteration : the second , is vanitas corruptionis , the vanity of corruption , or dissolution . of the first of those vanities , to wit , the vanity of alteration , iob speaketh in his booke , where he compareth the friendship of this present world , vnto ice and snow , which with the least heat of the sunne , vanisheth away : that is , altereth and changeth into an other nature . of the second degree or branch of this vanity , to wit , the vanity of corruption , the apostle paul speaketh in the epistle to the romans , where he pronounceth of all gods visible creatures , that they be subiect vnto vanity , that is , the vanity of corruption , as he himselfe expoundeth it , in plaine and expresse words , for quicquid finem habet , vanum est : as primasius glosseth vpon that place . so that if vanity be taken in this fourth signification , ( as s. ierome thinkes it is , who saith , vpon these wordes , that caducum quiddā in hoc verbo vanitatis oftenditur , that vanity implieth a weaknes and fragilitie ) then king salomons meaning is , that all these earthly things are so fraile and so momentary , that they be as wauering as the wind : hauing no constancie , no firmnesse , no stabilitie in them , but are changed in a trice , as easily as smoke . and it is most true indeed , as we may euidently see in euery one of them , if particularly we doe looke into them . for what other thing is honour , but onely a light blast of the peoples breath , which vanisheth in a moment , as the sound of a tinckling cymball in the ayre ? what other thing is beauty , but the weake paint of a false colour , which with one shake of an ague is blasted , and so fadeth ? what other thing are riches , but a heape of shining dust , which with euery blast of winde is puft away and perisheth ? finally , what thing is all liuing flesh but only grasse ? ( as the prophet isai teacheth , ) and what all the glory of it , but the flower of the field ? the grasse withereth , and the flower fadeth , if the breath of the lord doe but blow vpon it , as it followeth in that place . so that no globe of smoke is more quickly dissipated , no blast of winde more quickely changed , then the weake vnstable nature of all earthly matters is . yea , and though they had some stability in themselues , yet haue we no whit of stability in our selues , but euery day and houre are subiect vnto vanity , not onely to the vanity of mutation , but also to the vanity of corruption . so that though they could not be taken away from vs , yet may we in a moment be taken away from them , as belshazzar was from the middest of his pleasure , euen whilest he was floting in his greatest iollity : and herod likewise in the middest of his honour , euen whilest he was extolled with his greatest glorie : and the rich man likewise from the middest of his treasure , euen whilest he was saying , anima quiesce . so that both in respect of their frailty and of ours , neither hath the rich man any cause to reioyce in his riches , nor the strong man in his strength , nor the wise man in his wisdome , nor any man in any thing , but onely in the lord. for mundus transit , the world vanisheth away as it were a little smoke , with al the concupiscences of it : but god is alwayes , i am , he is euer the same , and in him is no change , as the prophet malachi noteth : no , not so much as a shadow of change , as the apostle iames addeth . the consideration of this transitory vanity of these earthly things , ought to worke in our hearts those same two good effects , which i mentioned in the beginning of this speech : f●irst to loosen our affections from the world : and secondly , to knit them vnto god. the first of these two vses saint hierom maketh of it in his comment vpon this place : aspiciens elementa ( saith he ) & rerū multiplicē varietatem , admiror quidem operum magnitudinem : s●d recogitan● omnia haec transire , solumque deum idem semper esse , cogor , non semel , sed bis exclamare , vanitas vanitatum ! when i consider ( saith he ) the heauens and the elements , and the wonderfull variety of creatures in them both ; i stand almost astonished at the wonderfull maiesty and greatnes of the worke : but when i consider againe , that all these things are but transitory , and that onely god himselfe hath stable perpetuity , then am i forced againe , ( in as great a contempt of them ) to cry out , not once but twice , o vanity of vanities . he calleth them vanity , because they be transitory , and therefore of our loue thinketh them vtterly vnworthy . the second of those vses doth the apostle peter make in his second epistle : seeing then ( saith he ) that all these things shall be dissolued , what manner of persons ought we to be in godlines and holy conuersation of life , looking for , and hastning the day of gods comming ? the consideration of the frailty and vanity of all earthly things ought to make our affections to mount vp into heauen , and to setle themselues there vpon stable and eternall things : to wit , on god himselfe , in whom is no change , as you heard before . this is the right vse which we ought to make of considering the frailty of our earthly state . the fifth signification of this word vanity is all one with iniquity ; so that vanum and iniquum be ( in this sense ) synonyma : a vaine thing is nothing but a lewd and a wicked thing . in this sense doth pacuui●s vse the name of vanity , as nonnius obserueth : ne tu turpassis vanitudine aetatem tuam . turpassis vanitudine : see that thou defile not thy youth with vanity : that is , with wickednesse , as with lust and filthinesse , and such like vices ; which ( our sauiour christ telleth vs ) doe defile the man. in this sense doe also the scriptures vse the name of vanity , as well as in the former : the prophet dauid desireth the lord to turne away his eyes that they behold not vanity ; that is , wickednesse . and king abiam calleth ieroboams followers vaine and wicked men . vaine and wicked , expounding by the latter word what he meant by the former . and the holy ghost calleth the sinnes of the gentiles , the vanity of the gentiles . and againe , god knoweth the thoughts of men , that they be but vaine : that is , wicked . for so it is expresly affirmed in the booke of genesis : all the imaginations of the thoughts of mans heart are onely euill continually . so that if vanity bee taken in this fifth signification , king salomons meaning is , that all earthly things bee not onely vaine in all the forenamed kindes of vanity , but also in this too ( which is worse then all the rest ) that they be occasions and inducements vnto wicked vanity . they draw on iniquity with the cart-ropes of their vanity , as the prophet isai teacheth vs. hence riches are called wicked mammon , because they bee occasions of wickednesse vnto vs. they be the roote of all euil , as the apostle paul teacheth vs. and the like may be said both of honour , of knowledge , of pleasure , & of all other worldly goods whatsoeuer . there is as it were a secret hooke conueyed closely into euery one of them ; quo homines capiantur , tanquam hamo pisces , as tully obserueth out of plato : whereby those men which chop greedily at the bait , are by & by taken with the hook , and so drawne on by the cordes of their vanity , first vnto sinne , and then vnto misery : and therefore saint augustine in one of his sermons , hauing entred the consideration of the dangerous and insidious nature of these earthly goods , he crieth out twenty times in detestation of them , o munde immunde , fallax & proditor , qui homines illaqueare non desinis , quiescere non permittis : o the vanity and villany of this present euill world , which with one and the same breath , both flattereth & betraieth vs , neither suffering vs to sit stil , with out hir allurements , nor yet to escape the snares of hir punishments . so that ( to gather all these significations of vanity together ) you now may see how vile the nature of it is . it is inutile ; it is fucatum ; it is inane ; it is falsum ; it is leue ; it is simulatum ; it is mendax ; it is frustraneum ; it is inconstans ; it is caducum ; it is iniquum ; and it is stultum . these be the materiall partes of vanity . wherein you may plainly see , what king salomons true censure is of all these worldly things , which seeine so specious vnto men : first , that they be altogether without all fruite and profit ; which is the proper adiunct , or rather indeed the essentiall forme of vanity . secondly , that whereas they haue a shew of profit , yet is that nothing but euen a shew indeede ; yea and that an emptie shew , a flatering shew , a lying shew . thirdly , that if they could haue any profit in them , yet were it but a light profit , not worth the accounting of , because it neuer attaineth that end which it maketh shew of . fourthly , that though all those things should attaine their end , yet could they not possibly retaine their end , they being so fraile and so brittle , that they be more easily broken then a bubble . fiftly , that they doe not onely disappoint and defeat vs of their hoped end ; but also they mislead vs to a wrong and a worse end : namely , to sinne and iniquity , the end of which is death and vtter misery . and thus all the greatest glories and good things of this world , be not onely fallacia , quia dubia : but also insidiosa , quia dulcia , as lactantius truely noteth : they be not onely deceitfull , because doubtfull , but also dangerfull , because delightfull . now all these worldly things being thus many wayes vanity , it followeth by a consequent of vnauoydable necessity , that if man doe stil set his heart vpon them , he himselfe should be vanity in the sixth and last sense , that is , blind and foolish vanity . for in that sense sometimes do i find this word vanity to be taken . in this sense doth salust vse the name of vanity in his iugurthine warre , expounding vanitas to be imperitia : that is , vnskilfulnes and ignorance . in this sense also did that grammarian take it , who contended with apollinaris about it , as i noted before out of a. gellius . hee confidently maintained that vanus and stolidus were all one : that is , that a vaine man is nothing but a foolish man. in this sense doe likewise the scriptures themselues vse the name of vanity . vaine man ( saith iob ) would faine seeme to be wise : that is , foolish men do affect an opinion of wisdome . so likewise doth salomon vse the same word : he that followeth the vaine , is voyd of vnderstanding . and so likewise doth saint paul vse it , interpreting vanity to be nothing but the darkenesse of vnderstanding . so that man if he set his heart vpon these vaine and foolish things , which be inthralled and subiect vnto so many vanities , then must needes hee himselfe be vainer and foolisher then they : and so be altogether lighter then vanity it selfe , as the psalmist speaketh . thus haue i largely shewed what vanity is , and what parts it hath : and that though it be a word of many significations , yet that there is not one good one amongst them all , as before i noted : but all of them implying , that that which is a vaine thing , must needes be a vile thing : a false and a flattering , a fraile and a fleeting thing , and such a thing as hath no kind of good thing in it . let vs now see in a word ( for the conclusion of this sermon ) why king salomon hauing thus brought all earthly things into extreame contempt with vs , by calling them not vaine , but euen vanity , in abstracto , is not yet content with that , but calleth them still further , the vanity of vanities . for we must not thinke that euen this is done in vaine . of which point i find three differing opinions , which i will dispatch in three words . the first is s. hieroms , that this vanity of vanities is spoken onely per exaggerationem , by way of amplification , to note out the greatnes and the excellencie of their vanity . for the hebrewes , because they lacke the highest and superlatiue degree of comparison , they do vsually expresse it by ingemination & doubling of the positiue : as dominus dominantium , the lord of lordes , for the greatest lord : canticum canticorum , the song of songs for the excellentest song : seculum seculorum , the worlde of worldes , for the world eternall . and so vanitas vanitatum , for the greatest and excellentest vanity of all other . so that vanitas vanitatum goeth as farre beyond common vanity , as canticum beyond verbum , and verbum beyond silentium : or seculum beyond momentum , and momentum beyond nihilum : as a learned father noteth . then the meaning of king salomon in calling these earthly matters the vanity of vanity , is nothing else , ( in s. hieroms opinion ) but to note out vnto vs , magnitudinem vanitatis , the greatnes of their vanity : and that they be of all other things the most excellent vanity . for as the blackenes of blacke is the most excellent blacke , and the whitenesse of white is the most excellent white : so the vanity of vanities is the most excellent vanity , as it were the sublimation and quintessence of vanity ; as if all the vanities of the world should lay their heads together , to make but one peereles and excellent vanity , that should be this vanitas vanitatum ; and yet euen that could not be vainer then these earthly things be , as i haue formerly shewed . this is the first opinion . the second opinion is hugoes de victore , who thinketh , that this vanity of vanities , is rather spoken per inculcationem , that is by way of repetition , to note vnto vs , not the magnitude , but the multitude of those deceitfull vanities , which euery where lie hid in these earthly things . for in all these earthly glories which we thinke so goodly of , if we throughly would search and looke into them , we assuredly should find a whole nest of vanities , ( as it were of serpents ) to lie lurking in them which lead vs , like brute beastes , from one vanity to another : first drawing vs to iniquitie with the cart-ropes of their vanity , and then vnto miserie , with the cart-ropes of their iniquity , as before i noted . so that this vanitas vanitatum ( in hugoes opinion ) doth omnem vanitatem contiuere , quasi genus ●mnium generum . this vanity of vanities is rather referred to the number and variety , then to the greatnes and quantitie of these earthly vanities . the third opinion is grounded vpon both the former ; which i find in hugo too : to wit , that this patheticall ingemination of vanity of vanities , is yet rather spoken per admirationem , by a way of wonder and admiration : that king salomon considering , in the deepnes of his wisdome , both the magnitude and the multitude of these earthly vanities , and yet , how greedily vaine men pursue & follow after them : admirans & stupen : ait , vanitas vanitatum . he crieth out as euen astonished with admiration , o vanity of vanities : that euer any man should be so grosly blinded , as to be deceiued by them . for this repetition and doubling of the word , as he noteth in that place , et re● magniudinem , et admirationis significat nouitatem . it noteth out vnto vs , both the wonderful greatnes , & the maruelous strangenes of that we wonder at . and surely though the prouerbe be , that sapiens nihil admiratur : that he which is a wise mā wil wonder at nothing ; yet in this case , of the wonderful vanity of the world , the wisest man is alwaies the greatest wonderer ; when he considereth , how vaine men walke in a vaine shadow ( as the psalmist speaketh ) striuing with infinite labor , vexation , & trouble , to get vnto themselues , a thing of nothing : which first they are vncertaine whether they can obtaine ; and yet , by & by , most certaine that they can not long retaine , for the vnstable condition , both of it and of them selues so that , though all other worldly things be no better then meere vanity , yet man himselfe ( of all other things ) is the greatest vanity . he is a world of vanities , yea a world of wicked vanities , who drinketh vp iniquity , as a beast drinketh water , as iob noteth in his booke : yea he is indeed , this vanitas vanitatum : he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this vanity of vanities , which the preacher here speaketh of : not one single vanity ( as other things be ) but an vpheaped masse of many vanities together : his cogitations , consultations , and contemplations , vanity : his proiects , actions , and indeuors vanity , his life vanity , his death vanity , nay vanity of vanities , as hierom collecteth ; si viuus homo vanitas est , certe mortuus homo , vanitas vanitatum est . finally , all the creatures of god ( for his sake ) be vanity : and hee ( amongst the creatures ) is the greatest vanity ; whose beginning was with the vanity of mutability , in desiring to change and to alter his estate : whose continuing is in the vanity of iniquity , which ( as you heard euen now ) he drinketh in like water ; and , whose ending will bee with the vanity of mortality . for , the certaine wages of his sin shal be death . thus drawe we ( like to beasts ) in the cordes of many vanities , from our birth vnto our death . so that man ( as i said ) is not onely vanity , but also vanity of vanities : that is , vniuersa vanitaes , as the psalmist calleth him : vniuersa vanitas omnis homo , man is an vniuersal vanity , & as it were a compendium of al the vanities of the world together : of the vanity of mortalitie in his body ; of the vanity of iniquitie , in his soule : and of the vanity of mutability in them both . yea and further to expresse the vnexpressible vanity of man euery way , he saith ( in an other place ) that , man is altogether lighter then vanity it selfe : so that no vanity can compare with the vanity of man ; no lightnesse with his lightnes . if it should be demanded , what is lighter then wind , we might answere , that vanity is : for so the prophet isai affirmeth in his prophecy . if it should be demanded , what is lighter thē vanity , we might answere , that man is : for so the prophet dauid affirmeth in the psalme . but if it should be demanded , what is lighter then man ; we must answer that nothing is . for so the prophet isai affirmeth in an other place , where he saith of man , that he is lesse then nothing ; nay , nothing is not lighter thē man , but man is lighter then nothing . for , he is not only vanity , which is as little as nothing , but he is vanity of vanities , which is lesse then nothing . thus pleaseth it the holy spirit of god , to humble the haughty & proud spirit of man , by making him the meanest & vilest of al creatures : yea , as vile as dust , or ashes , as abrahā acknowledgeth : that so , he finding nothing of worth in himselfe , nor in any of those earthly things whereunto he addicts himselfe , he might be led by the hand , from all liking of himselfe , and of the things of this world , to bestow his loue on god , where it ought to bee placed : for this is the true end , whereunto this whole booke driueth , and this so often repetition of vanity of vanities , as s. augustine truly noteth : non vtique ob al●ud , nisi vt eam vitam desiderunt , qua vanitatem non habet sub hoc sole , sed veritatem sub illo qui fecit hunc solem . which the lord grant vnto vs , for his deere sonne our sauiours sake , to whom with the father and the holy spirit , be all honour and glory both now and for euer . amen . the second sermon , at canterbury , at the lord archbishops visitation . eccles . 1. ver . 2. vanity of vaniities , saith the preacher , vanity of vanities , all is vanity . i haue ( partly here , and partly elswhere ) vnfolded the whole substance of this present scripture ; yea , and that in many sermons , as you may remember , deliuering in all of them such profitable doctrines , as i thought best befitted the nature of the hearers : which i purpose not at this time to rehearse againe vnto you , but onely to offer vnto your considerations , a modest defence of some speciall doctrines , which haue beene much traduced , as false and erroneous : that so , those questions which arise in the church may peaceably be , both heard and determined , not in any blind and obscure conuention ( as some of them haue beene ) but , in a learned and a lawfull congregation . for our fitter ingresse into which discourse , let me onely repeat thus much : that , the generall partes which i considered in this scripture , were in number two : the author , and the matter : or his doctor , and this doctrine . the author is heere called by the name of a preacher ; saith the preacher : the matter is deliuered in the forme of a censure ; defininitiuely pronouncing of all earthly glory , that it is indeede nothing but vanity of vanity . in the author of this doctrine i made this obseruation : that hee calleth not onely himselfe a preacher , who spake this sermon with his liuely voyce as athanasius affirmeth ; but he calleth this booke a preacher too , though it haue neither voyce nor language , as the psalmist speaketh . from whence i then collected these three positions , for the cleering of certaine truths , which haue beene greatly obscured , atramento sepiarum , as the orator speaketh : by the writings of certaine troublers and disturbers of our peace . first , that all the bookes of the scriptures are preachers vnto vs , which teach vs most plainely the way of saluation ; not onely when they bee expounded , but also when they are humbly and faithfully read . this position i then proued : first , by the authority of king salomon in this place , who calleth this booke ( as you see ) a preacher ; which had beene an vnfit , & a misapplied title if the books themselues did not preach vnto vs. secondly , i proued it by the authority of s. iames in the actes of the apostles , who calleth reading expresly by the name of preaching . moses ( saith hee ) hath them that preach him in euery citie , seeing he is read euery sabboth day . he saith that he is preached , because he is read : because : for euen beza himselfe in his translation expresseth that place by this causal , cōiunction quum , because . so that he which denieth the reading of the scripture to be a preaching to vs , he denieth the authority both of the old and new testaments . for salomon affirmeth it in the old , & iames affirmeth it in the new : yea , & ( as eusebius noteth of the metaphrasis of talianus ) hee putteth the holy ghost himselfe to schoole , and wil teach him how to speake more fitly & exactly , though sus. mineruam . for the holy ghost , as you see , calleth a booke a preacher : and hee calleth reading preaching , which certaine men amongst vs count an absurd kind of speaking : nay , a false and an erroneous doctrine , blaspheming therein euen the spirit of truth himselfe . the second position which i deduced out of the former obseruation , in his calling a booke by the name of a preacher , was this : that this reading is not a faint or a feeble kind of preaching ( as some men affirme of it , who call bare reading but bare feeding ) but it is a mighty and a powerfull kind of preaching ; both sufficient , and efficient to beget in our hearts both faith and all other spiritual vertues : if wee rightly come prepared vnto the reading of them , and if god vouchsafe his blessing vnto our labours in them ; two necessary conditions vnto our profitable ●eading : the first of them giuen by s. augustine ; the second by s. chrysostome ; yea , and both of them no lesse necessary in preaching , then in reading : without which it is no more in the preachers power then it is in the readers , to beget any good in the hearts of the hearers . but these two being granted , euen bare reading ( as some scornefull spirits doe in derision terme it ) may be as actiue a kind of preaching , and as operatiue of all true christian vertues , as their most adorned or impassioned sermons . this position i proued : first by the authority of the prophet moses , who ordained in the booke of deuteronomie , that the booke of the law should be read vnto the people : yea , and that vnto them all , men , women , and children : yea , and that euery time that they appeared before the lord. now to what end must all this reading be ? yea , and reading so often of one and the same thing ? he telleth vs in that place , that these three effects shal insue & follow of it : the knowledge of god , the feare of god , and the faithfull keeping of the commandements of god. all which notable effects ( as there he noteth ) the bare reading of the word shal effect and bring forth ; yea , and that not onely in men of vnderstanding , but also euen in women and children : yea , and that not onely in the israelites , but also in the heathen and stranger that should heare it . which point i pray you diligently to note : that euen bare reading is able of it selfe , not onely to nourish faith in the heart of the faithfull , but also to beget faith in the heart of the infidell , and such as before did neither know god nor his word . secondly , i proued the same position by the authority of ezra , who found by his experience , the former prediction of moses to be true : for when as he had but onely read the booke of the law vnto the people , it was of so mighty & powerfull an operation , that it cast them all into mourning and weeping : yea , and that so excessiue , that he himselfe was constrained by a publique edict and commandement to restraine it . now though in that place there be some mention made of exposition , and giuing the sense ; yet note , i pray you , that this notable effect of their mourning is not there ascribed vnto the exposition , but onely to the reading ; for it is said that it was the wordes of the law which wrought this vehement passion , and not any glosse which was made vpon them . a like effect also did the bare reading of the law produce in king iosias : it had so powerfull an operation in him , that it caused him to rend his clothes off from his backe , and his heart to melt away within him : and yet was there heere no exposition , but onely bare reading . the same points i yet further backed by the testimonies both of ieremie and baruck : the first of whom foretold as much as moses : and the second sound performed as much as ezra in the bare reading of the word : for it made the people both to fast , and to pray , and to weepe , and to giue almes vnto their needy brethren . now what or whose preaching could haue wrought more worthy and noble effects then this bare reading did ? thirdly , i proued the same position by the testimony of s. iohn , who ascribeth euen faith it selfe ( which is the chiefe point in question ) vnto this action of reading . these things ( saith he ) are written , that ye should beleeue . now , that which is written cannot make vs beleeue , but onely by reading . finally , i confirmed it by the testimonie of our sauiour , in bidding vs search the scriptures , that is , to read it , and adding , that so we should find eternal life in it . so that , by the forecited scriptures you see , that both the knowledge of god , and the faith of god , and the feare of god , and the obedience of god , and eternall life with god , ( which is the highest reward of all vertues ) is expresly ascribed vnto the bare reading of the word . and therefore those men which deny reading to be an effectual kind of preaching , & disable it , frō begetting either faith , or any other spirituall vertue in vs , they make moses and ieremie two false prophets : nehemiah and baruck , two false historians : s. iohn a false apostle : and our sauiour , a false christ ; for all these affirme it . the third position which i gathered from the former obseruation , in calling a booke by the name of a preacher , was this : that preaching is not alwaies more effectual then reading . this position i then proued by two speciall instances : the first of them out of tully ; who found his vnderstanding ( the first part of his minde ) a great deale more instructed by reading a short letter , sent vnto him from atticus , then it had beene by hearing a long discourse of curioes , vpon the selfe same points : whereupon he cried out , vbi sunt , qu● , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ? where be they now ( saith he ) who say the word spoken hath greater power in it , then hath the word written ? he there confuteth that opinion , by his owne experience : quanto ●agis vidi ex tuis literis , quam ex illius sermon● , quid ageretur ? the second instance was out of s. paul : whose aduersarie found his affection , ( the other part of the mind ) a great deale more touched , by the bare reading of his letters ( which he plainely confessed , to be strong and mighty ) then euer it had been , by the hearing of his sermons , which he despised , as light , and things of no value . his letters indeed ( saith he ) are sore and strong , but his bodily presence is weake , and his speech of no value . this is truely and ingeniously the summe of that doctrine , which heretofore i haue deliuered as concerning the comparison of reading and preaching . in all which , what was spoken , that could giue the least offence , vnto any well meaning , or but indifferent mind ? what that any way offended , either against any article of our christian faith , or any duty of godly life : or , against any other point of sound and wholesome doctrine ? nay , what but iustified by the authoritie , both of the old and new testament , and ratified by the testimonie of the holy ghost himselfe . nay , yet further , what , but auouched for a sealed truth , by al true protestāts , against the papists ? who teach vs , that the scripture is darke and obscure , and such as cannot preach vnto vs. with whom i did neuer looke that any of our men ( professing themselues , to be such reformed and reforming protestants ) would euer haue ioyned hands as we euidently see ( by the writings of some and the speeches of others ) they apparantly doe . for , those three forenamed positions of mine , which ( i am sure ) would greatly haue offended the papists , if they had bin my hearers , and beene censured of them as hereticall doctrines , haue likewise displeased some , that call themselues protestants . who haue ( in their ignorance ) traduced all those three former positions , both farre and neere , and howted them vp and downe , not onely as three false and erroneous doctrines : but also , as doctrines dangerous , and such as tend directly vnto the disgrace of preaching , and making it of none effect : though no word were spoken vnto any such purpose , no , nor yet , that could bee forced vnto any so badde a sense , vnlesse it were this one ( which must bee done with a wrinch too ) that they which preferre any preachers sermon , either in excellencie , or in effecacie before the holy scriptures , they preferre this word of a man , before the word of god : which i take to be no heresie , but an impregnable verity , and so i hope to make it to appeare most plainely to you . and therefore , i must craue your christian patience , that i may clere the former doctrines , from the two former imputations ; especially , from that imputation of falsehood : which is the greatest infamie , if it be true , and the greatest iniurie , if it be false , that can possibly be cast vpon a preacher : yea a farre greater iniurie , then to call him either a murderer , a theife , or a traitor . for to be a false teacher , is to be all these together ; it is to be both a murdererer of mens soules ; a theefe , vnto christs fold : and a trator to gods honour . and therefore , saint hierom saith , that neminem decet in suspicione baereseos esse patientem . that no man ought to be patient , when his doctrine is impeached . and ruffine though his aduersarie in some other matters , yet in this agreeth with him ; that he which can indure the suspicion of an heretike , it is vnpossible for him to be a true catholicke . and therefore , i must pray your licence , that by a modest and a christian apologie , i may vindicate these doctrines into their natiue verity : and not suffer such tried and approued truthes , to runne vp and downe , so branded for errors , but freely and sincerely to discharge that duty , which i owe both vnto god , and to his truth , and to the church , and to my selfe . all whom i should betray into the handes of the wicked , if i should permit such innocent truthes to be any longer so scourged and whipped , as they haue lately beene , and not doe my best indeuour to rescue and deliuer them . first therefore , as concerning those three positions which haue bin so mightily resisted , you are to know thus much : ( which i doubt not , but the greatest part of this graue and learned auditore , being the flower of our clergy , doth sufficiently vnderstand ) that there is none of them all which is any nouelty of mine owne inuention , but are all of them maine and beaten grounds of religion , expresly and positiuely set downe , by all our learned protestants , in their disputations ( vpon these pointes ) against the papists . of which i wonder , that some of the reprouers of those doctrines , should be so vnlearned , as to be ignorant . for first , whereas the papists teach vs , that the scriptures of themselues , are darke and obscure , & such as cannot teach vs , much lesse preach vnto vs , because they lacke a voyce ; whereupon they call the scripture , in a kind of derision , but mutum magistrum , that i , sa dumbe teacher : we positiuely set downe both the contraries against them . first , for their position , that the scriptures in themselues are but darke and obscure , and such as cannot teach vs : we set downe this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against them , that the scripture is as cleere , and as bright as a light , which shineth in darkenes , as the apostle peter teacheth vs : nay , as bright as the sunne beames , as saint chrysostom auoucheth ; they being in themselues so facile and euident , that they are able to instruct euen the simple and idiot , in all doctrine necessarie vnto their saluation : adeo vt diuina scriptura opus non habeat humana sapientia , vt intelligatur : as he writeth in an other place . so that ( as the apostle paul affirmeth ) if the doctrine of the gospell be hid vnto any , it is but onely vnto such as perish . and this truth we proue against the papists by many great and strong arguments , grounded partly vpon the authority of the holy scriptures ; partly vpon the concludencie of necessarie reasons : and partly vpon the testimonie of the ancient fathers , being twenty sixe in number , as i find them collected by a learned writer : and all of them most excellent , answering fully all obiections which are vsually brought , either by papists or schismatikes against those positions . which because they are all of them most worthy your hearing , and yet the time will not now allow me their speaking , i referre those that be learned vnto our mens disputation against bellarmines fourth question vpon the scriptures : where they shall euidently see , that there is no point of doctrine necessarie to saluation , but that it is most plainely and familiarly deliuered in the scripture , euen to the capacitie of euery simple reader , yea euen the simplest of all : etiam publicanis , piscatoribus , fabris pastoribus , illiteratis , & idi●tir , as saint chrysostome noteth . vnto which his induction , saint agustine addeth his generall conclusion , nec in caeteris contrarium est videri ; though in somewhat other words , vt nemo sit ( saith he ) quii●de haurire non possit , quod sibisatis sit . that for their false position . now for their friuolous reason , why the scriptures cannot teach vs because they lacke a voyce , wee set downe this position : that the scriptures haue not onely a liuely voyce in them , as birds and beasts haue , but also a speaking voyce too , as men and angels haue , whereby they doe both teach vs , and preach vnto vs. and this wee proue by many sound reasons : whereof i will giue you a tast but onely of some one or two , because the arguments be long and the time is short . our first argument is this : which ( because i am now as it were in the schole , and as in a colonie of both the vniuersities ) i will conclude in scholasticall forme . it is in effect thus much . if the scrptures instruct vs with a speaking voyce , then doe they likewise preach vnto vs : for what other thing is preaching but instructing with the voyce ? but the scriptures instruct vs with a speaking voyce : ergo , they preach vnto vs. the assumption we proue by manifold texts of scripture , where the scripture is expresly affirmed to speake vnto vs. as namely in that place vnto the romanes : whatsoeuer the law speaketh , it speaketh vnto them that are vnder the law : where the law is said to speake vnto vs. so likewise in another place vnto the hebrewes : haue yee forgotten the consolation which speaketh vnto you as vnto children ? where the prouerbs of salomon are said to speake vnto vs. for from thence is that testimony fetched . so likewise in another place vnto the romanes : what saith the scripture ? where the scripture in generall is said to speake vnto vs. and diuers other such like places there bee , alledged by our men against the papists in discussing the fifth question vpon the scriptures . wherein we labour to proue it as a ground of our religion , against the papists hereticall doctrine , that the scriptures in themselues doe both speake and preach vnto vs. our second argument is this : that if the scriptures do expound the scriptures vnto vs , then do they also preach vnto vs. for what other thing is preaching , but expounding of the scriptures ? but the scriptures expound the scriptures vnto vs ; ergo , they preach vnto vs. the assumption of this argument we proue by many arguments , euery one hauing the strength of a firme demonstration , and containing sufficient matter to furnish a whole sermon : being all of them deduced , either from expresse scriptures , or from necessarie reasons ; or from the concurring iudgements of the ancient fathers . yea , and ( that you may perceiue how far a learned iudgement doth differ from an ignorant ) that man of worthy memory m. d. whitaker ( whom for his godly labors against the papists all posterity will reuerence ) hee deliuereth his iudgement vpon this question in these words : which i pray you to marke diligently . first he affirmeth , that god speaketh vnto vs as plainly in his word as euer hee spake vnto moses in the cloude when he talked there with him face to face . secondly , he affirmeth that the scriptures doe preach so plainely and so excellently vnto vs , that if god should speake vnto vs from heauen in his owne liuely voyce , hee neither would deliuer any other matter , nor yet dispose it in any other forme then hee hath already deliuered in the scripture . thirdly hee affirmeth of the contrary opinion , that it is & falsum , & impium : that is , not onely an erroneous but also an impious kinde of doctrine . and fourthly , he affirmeth of the defenders of it , that they be & inepti & audaces , that is , not onely an ignorant , but also an impudent kinde of persons . this is his iudgement of the reprouers of my doctrine . so that , for the first of my three positions : that the scriptures in themselues doe preach vnto vs ; you see that it is no such strange and vncouth monster , as some men ( in the deepenes of their ignorance ) haue imagined it to be , preparing thēselues with no lesse folly to fight against it , then the souldiers in pacu●ius did against a snaile , which they thought to be some monstrum borrendū , informe , ingens , as the poet speaketh ; that is , some fierce and terrible monster , when they heard it thus described ; animal terrigenum , tardigradum , domiportum , sanguine cassum . thus ignorance and blindenes , there faineth many monsters , where true and solid knowledge findeth none at all . but let vs now proceede vnto our second position : that reading is an effectuall and a powerfull kinde of preaching . for which point ; whereas the papists teach vs that the scriptures as they be darke , and cannot teach vs , so they be weake and cannot moue vs ; whereupon they call the scripture but literam frigidam , and egenum elementum ; that is , a weake and beggerly rudiment : we positiuely set down these theses to the contrary : first , for the plainenes and perspicuity of the scripture : that deus nobis in scripturis planissime loquitur : that god speaketh vnto vs most plainely in the scripture ; which is iewels position in his apologie . secondly , for the power and efficacie of the scripture , that sacra scriptura , vel cum ligitur , vel cum auditur , est ordinarium organon , quo spiritus sanctus mentes lectorum & auditorum regenerat illustrat , viuificat , & caelestibus virtutibus ornat . what can there be more plaine , or more full , or more direct vnto our purpose ? and this is the categoricall position of brentius in his learned disputation ( vpon this point ) against sotus : hee expresly affirmeth , that the very scriptures , not onely when they be preached vnto vs , but also when they be but onely read by vs are an ordinarie meanes to regenerate mens soules , to inlighten them , to quicken them , and to beget all heauenly vertues in them ; and all this it effecteth , ve● cùm ligitur , when it is but onely read. wordes of great force and great power , and such as proue the scriptures to be neither dumbe , nor yet dull teachers , but indeed most powerfull , and mouing preachers . for proofe whereof ( amongst other arguments ) we vse these scriptures following . first , that place of the psalme , where the prophet dauid ascribeth vnto the word of god , not onely to bee able to inlighten the minde and vnderstanding , but also to worke vpon the hart and affection . he saith that it is able , both to giue light vnto the eyes , and wisedome to the simple : yea and further to comfort the hart , yea and euen to conuert the soule . what can there be more , either performed by the preacher , or desired by the hearer , then here you see most plainely ascribed to the scripture ? secondly , we alledge that place of the prophet ieremie , where he compareth the worde of god vnto a fire and a hammer , which is able to breake euen the strong rocks a sunder , and ( as iohn the baptist speaketh ) euen out of very stones to raise vp children vnto abraham . i trow , it must haue no smal strength and power in it , that is able to cleaue and to break a stony rocke . thirdly , we alledge that place of the epistle vnto the hebrewes : the word of god is liuely and powerful in operation ▪ and sharper then any two edged sword , that it pierceth euen to the diuiding of the soule and the spirit , the ioynts and the marrow , and is able to discerne , euen the very inward thoughts and intentions of the heart . a notable place indeed , and which euidently proueth , that the scripture is not either a dumbe teacher , nor yet a dull worker , but a mighty and a potent preacher , euen to the very harts of men . neither be these places to be vnderstood of the worde preached onely , ( the onely euasion of our ignorant aduersaries ) but of the word read also . for to that onely end they be alleaged by vs protestants against the papists , and otherwise they should be alledged beside the purpose . the question being betweene vs , not of the preaching of the scripture , but of the reading of them : of the natiue and inherent perspicuity of the scripture , and not of that accidental light , which is brought vnto them by our expositions : as they that be learned and conuersant in the controuersies , doe right well vnderstand . let vs therfore now proceed vnto our third positiō which was thought the greatest monster : that preaching is not alwaies more powerful then reading . for that point , let me giue you but onely this one watch word : that it is knowne to be a notable art and cunning of the papists , to ioine vnto their former disgraces of reading , an excessiue and hyperbolical commendation of preaching : that so , they hauing weaned the people from the reading of the scripture , whereby their errours might bee discouered , and brought them on wholly to depend vpon their sermons , and as it were to hang vpon their lippes , that their ipse dixit might passe for demonstrations , they might so leade them more easily ( as it were hooded and blindfold ) into all kind of errours . i pray god it bee not also the drift of some others , that would seeme to be farre vnlike vnto the papists . but to returne vnto our question . whereas petrus a s●●o , a notable papist , setteth downe the whole summe of papistical doctrine , as concerning the comparison of reading and preaching , in this short position : that praedicatio viua , longè superat scripturam mortuam , that , liuely ●reaching is farre more excellent , then is dead reading : that position doth brentius , a very learned protestant , confute and refell , as a popish errour , in his defence of the confession of christopher , duke of wittenberge , where hee handleth this point both fully & substantially , both largly and learnedly censuring this forenamed position of sotus , to be a contumely and reproch , not only against the holy scriptures , but also against our sauiour christ himselfe . againe , whereas hossius an other papist affirmeth vnto the same effect , that the scriptures are but bare and naked elements , but preaching is indeede the liuely word of god : that position doth iewel ( the iewel of our church ) most earnestly confute in his learned apologie ; affirming it to be a speech ( in effect ) as blasphemous , as the horrible heresie of montanus , who presumptuously vaunted of himselfe , that hee could speake better then the holy ghost himselfe : which is indeed both a true and a wise censure of it . for what is it els , to prefer our sermons before the holy scriptures , but to prefer mens speeches before the holy ghost ? therefore , this doctrine of the papist , the protestants confute , by many strong reasons : which proue vnto vs plainely , that the scriptures of themselues are both in teaching and in meaning , of farre greater power , then any mans expositions , how artificiall soeuer . i will giue you but a taste of some one or two of our mens reasons , and so passe on to the second of their scruples . first therefore , for the first point , that the scriptures haue in themselues , a greater power to teach and instruct vs , then any preachers sermons , luther proueth it by this reason . because all preachers and expounders of the scriptures doe proue their expositions to bee true by scriptures . but euery proofe must be a notiori , as those that be learned know . ergo , the scriptures be notiores , that is to say , more knowen and more plaine , then any preachers expositions . this is luthers opinion , confirmed with his reason , which the learnedest on our side haue allowed for a good one : yea , and doe vse the same themselues against the papists . now secondly , for the second point , that the scriptures haue also greater power to mooue vs , then any preacher sermons : that most graue and learned father brentius , ( for so it pleaseth bishop iewel to honour him , yea and very worthily too , for his great learning and wisdome ) he , not onely affirmeth it , as his opinion , but also confirmeth it by good and sound reason : and he citeth for this purpose , that saying of our sauiour ; he that will not harken vnto moses and the prophets , he will neuer be perswaded , though a man should be raysed from the dead to speake vnto him . which is a notable place indeede , for the power and efficacie of the written word , and such , as euidently proueth , that he which will not be moued with the reading of the scriptures , he will neuer be reclamed by hearing any sermons , be they neuer so patheticall , neuer so effectuall . which our sauiour christ himselfe doth likewise acknowledge in plaine and expresse words : if you beleeue not moses writings ( saith he ) how will ye beleeue my words ? so that euen he himselfe ascribeth greater power of working faith in our hearts vnto the written scriptures , then vnto his owne most liuely and excellent sermons : though it be affirmed of him , that neuer did any man speake as he spake . thus as concerning those three forenamed positions , which were thought by some to bee such great nouelties , you se that there is nothing in the at all contained , but that which is both said and proued by vs protestants , and gainsaid by none , but either papists , or schi●matikes : and therfore i hauing now obtained a fit opportunity ( which hitherto i lacked ) for the deciding of these questions before competent iudges , i thought good to permit them vnto your graue and learned censures ; and so in peace to dismisse their reprouers : for whom i doubt not , but i may truely pray , as our sauiour christ doth for his persecutours . o father forgiue them , for they know not what they doe : they all of them being no better then ignorant and blinde guides , which lead you after them like blind followers into the very ditch : i speake of the lay part of this auditory . for as once the prophet elizeus , when hee saw that the aramites were smitten with blindnes , came vnto them and told them that they were out of the way , and so made them follow him out of the way indeed , vntill he had brought them into the middest of their enemies : so certaine of your false and seduced prophets , perceiuing your blindnes in such questi●ons as these , haue likewise told you , that you are out of the way , and so inticed you to follow them , vntill ( as you now see ) they haue at last brought you into the tents of the papists , and there they leaue you : which may bee a good caueat for you to take heed what maner of men you follow as your guides hereafter , lest , whilest you thinke they lead you into the gates of sion , they lead you indeed ( through their ignorance and blindnes ) into the gates of babylon , as you see that these haue done . but let vs now proceede vnto the second of their scruples : that this doctrine tendeth greatly vnto disgrace of preaching , and making it of none effect : because i preferre reading , in calling it the worde of god , and make preaching to bee but the word of man. for so it hath pleased some men to collect , though without all due consequent . for if any man doe construe my commendation of reading to bee a disgrace of preaching , he may by the same reason ( or rather lacke of reason ) condemne of the same fault , euen the apostles thēselues . the apostle paul compareth faith and hope , and charity together , and he preferreth charity before both the other : shall we therefore affirme , that he disgraceth both faith and hope ? or that he maketh either of them vnnecessarie for a christian ? god forbid . to come a little neerer vnto our owne question : the apostle iames biddeth vs , that if any man lacke wisedome , hee shll aske it of god. whereby he implieth that spirituall wisedome may be attained by prayings . shall we therefore say that s. iames disableth preaching , & maketh it vnnecessary to the attaining of wisedom ? nay , ( to come home vnto the ve●y point of our question ) the apostle iohn telleth vs that wer need not that any man should teach vs any thing , because the holy ghost himselfe doth teach vs all things . this cōmeth very neere vnto that which they reproue . and yet ( as i think ) there is no man so gracelesse , as from hence to collect , that s. iohn disgraceth preaching , or maketh it vnneedful vnto our saluation : yet may that be wrested out of the words of s. iohn with a great deale lesse violence then it could be out of mine . s. chrysostome hath a notable place to this purpose , wherin he perstringeth the folly of those phantasticall persons , which wil neuer come to the church , but onely to heare sermons , telling them plainely , that if they would bee such readers as they ought , they shoulde not stande in neede of any preachers at all . i will set downe his words , because they be most pregnant , and deliuer most plainely his resolute iudgement . ad quid , inquis , ingredior ( saith he in the person of those conceited auditors ) nisi aliquem sermocinantem an●iero ? what should i doe at church ( say they ) if there be no man there to preach ? there is their obiection . now heare his answere to them . istud omnia perdidit & corrupit : this is that ( saith he ) which hath marred & spoyled all . quid enim opusest cōcionatore ? per nostram negligentiā necessitas ista facta est : [ haue ye not neede of a reader saith he ] for of reading he speaketh in that place . nay , there is indeed no true need of a preacher , it is but only our negligence in reading , which maketh vs so much to stand in neede of preaching . why so ? he addeth in that place : omnia clara sunt & plana ex scripturis . quacunque necessaria sunt , manifesta sunt . sedquia delicatuli estis auditores , delectationem audiendo venantes , propterea & ista quaeritis . all things ( saith he ) are open and easie in the scripture , and whatsoeuer is necessary vnto saluation , the same is euident and plaine . but because we are wanton and delicate hearers , hunting onely after pleasure and delight in our hearing , that is it which maketh vs runne so fast after preaching . heere is chrysostomes iudgement as concerning reading and preaching , wherein hee goeth very farre in aduancing of reading , & yet hath no purpose to depresse or disgrace preaching , which no man vsed more diligently . these things haue i noted to rectifie the errour of such malignant interpreters , and to exemplifie vnto the simpler hearted hearers , that spirituall things may be compapared together , without any wrong or disgrace vnto either , yea , euen then when as one is preferred before another . because ( as tertullian very aptly distinguisheth vnto our present purpose ) non praeferrimus vt malo bonum , sed vt bono melius . wee doe not preferre them as a good thing before an euill , but as a better thing before a good . and it is a rule of rhetorike ( yea and of reason too ) as concerning such comparisons , that non necesse est , in rebus comparandis , vt alteram vituperes , si alteram laudes : and therefore as s. hierom reasoneth against iouiniam : nunquid argentum non erit argentum , siaurum argento pretiosius dicatur ? is therefore siluer made no siluer , if a man chance to say that gold is better ? so may i likewise reason in this our present question : is therefore preaching made no preaching , if in some points it be surpassed by reading ? or must preaching of necessity be disgraced , if reading in any respect be preferred ? hee must needes be a man of a deplored blindnes , vnto whom things so distant doe seeme to haue coherence . then why should my commendation of eading , which i gaue , both according to the holy scriptures , and to the ancient fathers , and to the professed doctrine of all true protestants , be rather accounted a disgrace of preaching , then their excessiue commendation of preaching bee accounted for a disgrace vnto reading ? or vnto praying , both which they haue iustled out of the church by their preaching , to vse cartwrights owne wordes . this forsooth is the matter : that in comparing a sermon with the scripture , i called preaching but , the word of a man ; which they confidently hold to be truely and properly the very word of god : and resolutely affirme that it ought to find the same credit and authority with all men . a very vntrue and an vnsound position , that i say no more of it . and therefore i pray so much equity of you that be vnlearned ( which i doubt not to obtaine of those that be learned ) that that which shall be spoken against this false opinion , may not be so peruerted as if it were spoken simply against all preaching : which euery good christian must of necessity confesse to be a necessary duety in the church of god , and a powerfull instrument to draw mens soules vnto him . but yet for all that , as preaching may bee too much depressed , so may it be likewise too much aduanced , euen to the dishonour of god himselfe , whose owne worke it is . for as iob noteth in his booke ; that a man may speake wickedly euen in defense of god , so may a man speake wickedly euen in defence of preaching . which surely is then done , when we make our owne sermons ( which are but mens inuentions ) to equall in authority gods diuine and holy scripture . and therefore that you may the better perceiue the monstrous absurdities of this foolish opinion , giue me leaue i pray you ( in a word or two ) to set before your eyes that strange kind of doctrine , which these men haue deliuered , as concerning preaching : for so you shall a great deale more easily discerne whether such kind of preaching be the word of god or no. first , they openly denie that the reading of gods word is a preaching of it : because this lacketh exposition . and yet s. iames telleth vs , that moses is preached , whensoeuer he is read ; euen without exposition . in which onely instance of reading the scripture , preaching may truely and properly by called the word of god. but yet this reading though it be of all other ( in this one respect ) the most diuine and authenticall kind of preaching , because it deliuereth the word of god , most simply and sincerely in his owne proper forme ; without either any mixture of humane inuention ▪ or any tainture of humane corruption : yet this do they first of all , and most of all cast away from being preaching , and call this no better then playing vpon a stage . they be the very words of some of our chiefe reformers ; though i know there be many which will hardly beleeue that so leaud and prophane a comparison , should euer proceede out of the mouth of a christian , especially of so purified and refined christians as they would seeme to be . secondly , they exclude from preaching , all those discourses which are made by any other persons then onely by our selues . whether it be by way of explication of a text , as the comments and sermons of diuers great diuines , both ancient and recent : or by way of common place , without any certaine text : as the homilies of our church , which be indeede most learned and most godly sermons , howsoeuer disgraced by those scornefull spirits , which spare not ( as you see ) the word of god it selfe , but blasphemously compare the reading of it , vnto the playing vpon a stage . but yet neither of these kindes doe they allow for preaching , because they be not of our owne , but of another mans making . and yet baruk was commaunded by the prophet ieremie to read his prophecy vnto the people ; that is , to read a sermon of another mans making : and was told that it should worke an excellent effect in them , as it did in very deed , as before i haue shewed . but yet this will not those men allow for preaching , though saint augustine doth , yea & sheweth great vse of it in the church of god. whereupon there doeth follow this euident absurditi●e , which i pray you well to marke : that if a simple and vnlearned minister shall happily meete with a most learned sermon of another mans ( namely caluines or bezaes ) and so shall rehearse it vnto the people , that must not be counted preaching , because it is not his owne ; but his own is preaching , because it is his owne ; be it neuer so vnlearned , neuer so confused . thirdly , they reiect from preaching , euen these sermons that be our owne , vnder two conditions : first , if they be read out of a paper , as the weaknes of some mens memories compelleth them to doe , who yet may be profitable members in the church of god. but this ( with them ) is no preaching , though it be our owne inuention : and yet baruk did read , not onely the prophet ieremies , but also his owne sermon too , out of a paper , vnto the people , as he professeth of himselfe : yea , and he found that his reading to be an effectuall kind of preaching , though it were , out of a paper . for it caused both prince and people , both to fast , and to pray , and to weepe before the lord. as likewise did the reading of the law ( euen out of a paper ) vnto king i●sias , as you heard before . againe , euen our owne proper sermons they reiect from being preachings , if euer they haue beene preached before , though in an other place , and to an other audience . and yet saint paul confesseth vnto the philippians , that he was not ashamed to speake the same things diuers times vnto them ; adding , that for them it was a sound way of instruction thus you see how great a chaine of errors this one opinion hath linked together : and all of them , ex diametro , opposed to the scripture . reading of the scripture is no preaching , because it lacketh exposition : expositions of either the ancent fathers , or moderne writers they be not preaching , because they be not of our owne making : our owne sermons be no preachings , if we speake them not by heart : nay , though we so rehearse them , yet be they no preachings if euer they haue beene preached before . so that now you see what maner of preaching that is , which must be counted equall vnto the word of god , and may not , without blasphemic be called the word of man. it must onely be our owne , be we neuer so ignorant : it must be none other mans , be he neuer so learned : and it must be our owne , not by ordinary course of reading attained , either from old or new writers ; neither yet , by often iteration decocted ; but ( in a sort ) after the anabaptistical manner , both sodainely infused , and effused . this is , ( with those men ) that noble and that worthy kind of preaching , which must , in credit and authority , equall the holy scriptures , in power and perspicuity farre excell them . a very blind and a bad kind of doctrine . for these great inconueniences must needes insue of it : first , if our sermons be truely and properly the worde of god ( as they comonly affirme ) it will from thence follow , that the preacher in his sermons cannot erre . for , the word of god can not erre . and so , we who haue taught all this while , that the fathers can erre , the pope can erre , the coūcels can erre , shall now teach , with the selfe same mouth that we our selues cannot erre . which were both an impudent and an impious assertion . for what is that which can priuiledge vs from errour in our preaching ? the chaire of moses could not priuiledge the pharises from errour : the chaire of peter cannot priuiledge the pope from errour : the earthly paradise could not priuiledg the first man from errour : nay heauen it selfe could not priuiledge the angelles from errour ; and can onely the pulpit priuiledge vs from errour ? is not papistry preached ? is not heresie preached ? is not schisme , and contention , and all errour preached ? doe not all these find pulpits , to vent themselues out of ? why then it is apparent , that a sermon may not onely bee the word of a man , but also sometimes the word of a wicked and vngodly man ; the word of a schismatike , the word of a papist , the word of an heretike . for as gregory truly teacheth vs : si desit spiritus , nihil adiuuat locus : it is not the place can helpe vs , if the spirit be not with vs. secondly , if preaching be truely and properly the word of god , as they affirme , it will from thence follow , that all our glosses must needes be canonicall scriptures . for the word of god is canonicall scripture : and so wee who haue taught , all the expositions of the fathers , to be but the bare opinions of men , shall foolishly now teach of our owne expositions , that they be the very word of god : which is to set the preacher not vp in moses chaire , but to plucke downe god himselfe , and to set him vp in gods chaire . thirdly , if preaching be truely the word of god , as they affirme , then if i expound the scripture one way , and another man an other way , both these must bee taken for canonicall senses , and both be true meanings of the word of god : though the one of them should be cleane contrary vnto the other , as they be but too too often . and so , euen we our selues should make the holy scriptures , to be indeed no better then a very nose of waxe , to be bowed euery way , though we bitterly and worthily reproue it in the papists . fourthly , if preaching be the very word of god , and the sole ordinary meanes to beget a true faith in vs , as they affirme ; then will it from thence follow , that the scriptures of themselues , are not sufficient to saluation ; but as the papists adde vnto them their apocryphal and vnwritten traditions ; so we must adde vnto them our vocal and speaking expositions , to make them perfect . these and diuers such like false & dangerous consequents must necessarily follow that phantastical doctrine , that preaching is properly the very word of god : of which i may truely say ( with s. augustine ) piget metā dicere , quàm muita eos v●sana sequantur , talia sentientes , talia dicentes . a new and a strange opinion , which only doth proceede from humaine pride and ignorance , and from an arrogant conceit , of men which dote vpon their owne giftes . why ? is not all this enough which we ascribe vnto sermons , when we acknowledge them to be gods owne holy institutions : to be necessarie meanes of our instruction ; and powerfull meanes of our conuersion : to be truthes , which ought of all men to be accepted and honored : when they consent and agree with the holy word of god ? is not all this ( i say ) enough , which we lawfully may , & willingly do ascribe to sermons , but that we must needs make them the very word of god it selfe ? the apostle s. paul , though he spake all by gods owne holy inspiration , yet doth hee twice professe in one and the same chapter , that this hee speaketh , and not the lord. he is very well content ( though hee were an apostle ) that where he lacke the warrant of the expresse word of god , that part of his writing should be held and esteemed but as the word of a man. but some men now adaies , are so farre inamored of themselues , and so vainely conceited of their owne gift in preaching , as to obtrude all the idle fancies of their owne addle heads , vnder none other title , but the very word of god : purum putum , flat contrary to the doctrine of s. paul in an other place , who telleth vs expresly , that a preacher may take for the foundation of his sermon , the very word of god : and yet , build vpon it , as well clay and stubble , as gold and siluer . but these men do tell vs ( if we will beleeue them ) that they do build nothing but only pure gold . belike they would faine haue vs to take all for gold that glitters . beloued , though we ought ( in all true sincerity ) to giue all due honour and reuerence vnto sermons , when they be truely made according to gods word , yet must we alwaies put this difference betweene sermons and scriptures ; the scriptures we must know , to bee gods owne diuine and holy word , containing nothing but pure and tried truthes , being all of them writ and penned by gods holy spirit : and by him so commended vnto his holy church : and therefore of all the true members of the church , to be reuerently accepted , without all exception . but for sermons , we haue an other rule and direction : we must in them , both examine the spirit of euery speaker , & exact the matter of euery speech vnto the strict rule of the scripture : as the bereans dealt euen with the apostle paul himselfe . so that sermons ought to haue no greater credite with vs , then they can gaine vnto themselues by their agreement with the scriptures : if they dissent from them , no pulpit can sanctifie them , no spirit can make them to bee the word of god : if they consent with them , yet ( the canon of the scripture being now sealed vp ) the truth of god , or the doctrine of god , they may be called : but the word of god they cannot , but onely by some metonymie , or synecdoche , or some other such vnproper and figuratiue speech . therefore , it is as true a position , to say , that a sermon is the word of a man , as it is to say , that a house is the worke of a man. for as in building , though both timber , and stone , and iron , and lome , and all other the materials be the workes of god , yet the house it selfe ( in respect of the forme ) may both truely and fitly bee called the worke of a man : so is it also euen in preaching too ( which the apostle paul calleth a spiritual kinde of building ) though both the sentences and testimonies , and similies , and examples , yea and positions too , be the very word of god ; yet the positure and placing of those things so together , and the disposing of them in this and that order , and so consequently the whole frame and structure of that speech which we cal a sermon , that is truly and properly the worke of a man. the inuention is mans ; the disposition mans ; the elocution mans ; the action mans ; the application , and allusion mans : and the ioyning of all those things together , in one artificiall body ( which giueth to the whole speech the name of a sermon ) that likewise is mans . and therfore as chrysostome affirmeth of reading , that lectio est legentis actio : so may we likewise affirme of preaching , that praedicatio est pradicantis actio : as reading is the action and worke of the reader , though the thing which is read be the word of god : so preaching is the action and worke of the preacher , though the thing which is preached be the trueth of god. which argument howsoeuer it may distaste the eares of some ignorants which are without iudgement , yet must it needes seeme very milde and gentle , euen to the reprouers , if it be compared with some of those speeches which haue beene deliuered by some of their owne chiefest authors . for cartwright in his answere vnto the preface of the rhemists , hee calleth the very translation of the testament but the word of a man : as though all the scriptures which continue not in their originall languages , did presently cease to be the word of god , & immediately become but the word of a man. this is harsh indeed , to call the gospel it selfe but the word of a man , when it is translated . we goe not so farre by many degrees ( and god forbid we should ) we call but those glosses and expositions which are made vpon it , the word of a man , which is a farre more tempered and qualified speech . which censure notwithstanding , lest any wicked hearer should wrest and peruert vnto the despising of preaching , as some haue done the like vnto the despising of reading ; let him vnderstand thus much : that when wee call a sermon the word of a man , we take not the word of a man in the worst sense : as s. bernard doth ; who writeth thus of it : res vi●is & volatilis est verbum hominis , nullius ponderis , nullius pretij , nullius soliditatis : the word of a man is a thing vile & wauering , of no waight , of no worth , of no estimation . in this sense we take not the word of a man , for so it is in a kind of contrariety vnto the word of god , as appeareth by those titles which the prophet dauid giueth it in the nineteenth psalme . but when we call a sermon the word of a man , we take it not by way of opposition to the word of god : but by way of distinction from the worde of god. a sermon is the word of a man , not opposed , but supposed vnto the word of god. which distinction i pray you diligently to marke : for in that onely consisteth the whole resolution of this knotty question : that a sermon rightly made is the word of a man , not opposed vnto the word of god , but distinguished from the word of god. a sermon is not so the word of god as the text it selfe is , but a discourse framed vpon it by the wit of man. which action notwithstanding , ( lest any wicked spirit should draw it into contempt ) we acknowledge it ( as i said before ) to be gods owne holy institution , & one principal meanes of procuring mans saluation ; as likewise is reading , meditation , and praying , which are no lesse to bee practised , though in many places they bee too much neglected . we further confesse , that though in outward forme it differ from gods word , yet in substance of matter it agreeth with it , if it be rightly made , and that therefore though it bee not ( in propriety of speech ) the word of god it selfe : yet because it is a trueth agreeing with gods word , there can no man despise it , but he despiseth god that sent it . for as if a faithfull messenger deliuer the true sum and substance of his masters minde , though he vse not precisely all his masters owne wordes , yet is it to be taken for his masters message ; and he that despiseth him in that message , despiseth not the messenger , but the master . so is it likewise in our preaching : though the forme of our message be of our owne making ( as it commonly falleth out in an ambassadors oration ) yet because the matter is of our masters sending , you cannot despise vs , but you despise him that sent vs , as our master himselfe testifieth : hee that heareth you , he heareth me , and he that despiseth you , despiseth me , and he that despiseth me , despiseth him that sent me . and thus much i thought good to speake at this time , in iustification of my former doctrine : that a sermon may be the word of a man , and yet the truth of god. and that this neither was intended by the speaker , nor yet ought to be extended by the hearer , as implying the least disgrace vnto preaching , as certaine malignant and captious hearers snatching at my words , and affixing their owne senses , haue indeuoured to inforce ; to whom i wish a better mind , and a more christian disposition in the hearing of a sermon . the third sermon , at paules crosse , nouemb. 5. anno 1607. vpon the day of our deliuerance , from the gun powder treason . psal. 81. ver . 1.2 , 3 , 4 , 5. ver. 1. sing ioifully vnto god our strength : sing loud vnto the god of iacob . ver. 2. take the song , and bring forth the timbrell , the pleasant harpe , with the viole . ver. 3. blow the trumpet in the new moone : euen in the time appointed at our feast day . ver. 4. for this is a statute for israel , and a law of the god of iacob . ver. 5. he set this in ioseph for a testimony : when he came out of the land of aegypt , where i heard a language , that i vnderstood not . the psalmist well perpending and recounting with himselfe in a heauenly meditation , the blessed estate where in he then liued in the land of promise , & wisely cōparing it with that wretched estate , wherein his forefathers liued in the land of egypt , how that he was now blessed , both with wealth and honour ; and ( that which is a great deale more precious then they both ) with the free and safe vse of gods holy seruice , whereas they were vexed , both with want and labour , yea and ( that which is a great deale more grieuous then they both ) with a cruel restraint frō the seruice of their god : for ( as moses recordeth in the booke of exodus ) they could neither serue their own god without danger to their bodies , because they must offer vnto him the abomination of aegypt ; nor yet see them serue their gods , without griefe vnto their soules , because they offered vnto idoles , the abomination of israel . this psalmist therefore , ballancing those two estates together , and finding how graciously god had dealt in his time , by multiplying and vpheaping all his mercies on his church , more then he had done in the time of old , he was so rauished and transported with that heauenly contemplation , that hee doth , as it were , excessum pati ; he is carried , as it were , cleane out of himselfe , as s. paul was in his spirituall exstasie , who , whether he were in the body , or out of the body , he himselfe could not tell : calling here vpon the whole church , in a vehement passion , to come and assist this his godly affection , and to helpe him , with all sorts of musicall instruments ( as though humane voices were too weake for his purpose ) to sound out the praises of so gracious a god : as wel for their exemption from that grieuous captiuity , as for their adoption into so glorious a liberty : wishing , that the day of that blessed redemption might annually and eternally bee obserued in the church , with all kind of religious and festiual solemnity , as if it were enacted by a statute and a law , in perpetuam rei memoriam , that so the remembrance of it might neuer fade or perish . hence breaketh out that vehement and patheticall exordium of this psalme , to sing , and sing againe : to sing ioifully , and cheerefully : to bring out their timbrels , their harpes , and their viols ; and to blow vp their trumpets , as in the new moone . whereby it appeareth , that the whole scope and purpose of this religious psalmist , in this his so passionate exhortation , was indeed nothing els , but only to rowse vp the drowsie spirits of the people , by the helpe and assistance of these musicall instruments , and to waken them to a holy and religious alacrity , that so they altogether ( like so many seueral pipes in an organe ) might sound out with ful noise the praises of god , as being the chiefest end for which they were created . for a man ( as clemens alexandrinus noteth ) is not onely templum , but also tibia spiritus sancti : hee is not onely a temple , wherein the holy ghost dwelleth , but he is also a timbrel , whereupon he playeth the praises of god. which comparison of his hath much fit matter in it , whether wee respect the disposition of mans soule : or , the composition of his body : or the natiue or destinate end of them both . first , for the soule ; wee see by dayly experience that the mind of a man , if it be indeed a mans mind , if it be not a brutish and an inhumane mind , not the mind of a beast in the body of a man , it hath such a sympathie and coaffection with the musicke which it heareth , that ( like hippocrates his twinnes ) they doe alwayes either mourne or reioyce together : imbracing still the same passion , as though they both were ruled by one heauenly constellation , and had but one spirit diuided betweene them . in so much that ( as aristotle reporteth in his politikes ) there were diuers of the ancient and learned philosophers , who being euen astonished at this admirable symphonie and concent of the mind and musike ; and not finding any good and sufficient reason for it , they haue thereupon concluded , that the very soule it selfe could not possibly bee any other thing els , but onely a kinde of harmony and musike . and indeede there is so neere a kindred and affinity betweene these two things , betweene anima , and musica , that alwayes , for the most part , that proueth euidently true , which is vsually current in our prouerbialll speech , that vt modus citharae , sic motus animae : as the harpe is tuned , so the heart is moued : it giueth ouer it selfe , euen into captiuity and bondage vnto musike , to be swayed and ouerrated to what affection it is pleased . two notable examples and experiments whereof , the scriptures themselues offer vs , to let passe all prophane stories , which be of infinite variety . the first is of king saul : in whom the rauing of a wicked spirit , was by the force of musike allayed and calmed . the second is of the prophet elizeus , in whom the drooping of a good spirit , was by the force of musike excited and quickened . two contrary effects , and yet both of them wrought by the power of this one cause . whereby it appeareth , that all the powers of mans soule , yea & all in his soule , are subiect to the power & command of musike . so that the title of flexanima , which is giuen vnto rhetorike , may by farre better right be ascribed vnto musike : so soueraigne an empire hath it ouer the soule , as tully obserueth out of plato . now for the body : philo indaens compareth the body of a man vnto a musicall instrument : and the resemblance holdeth well in very many straines : especially in these compounded instruments which are now so much in vse , wherein there is both pulsus and flatus ioyned together . for first , the strings be the heart-strings : the bellowes , bee the lungs : the wind-pipe , the throte : the sound-bord , the pallate : the keyes , the teeth : the plectrum that striketh them , the tongue : as tully fitly calleth it : quo percutiente omnia voci● instrumenta consonant , as philo writeth in the fore-alleadged place . thus the whole structure of mans body is framed in such sort , as though he were made vnto none other end , but onely to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as athenagoras calleth him , that is , a wind instrument , for that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the holy ghost , to breath into , and so to sound out the praises of god. yea , and this is indeede his very naturall end : the very end of mans creation , both in body and soule , is , in trueth , nothing else but to sing and ●ound out the praises of god : in this life with the saints , as the prophet dauid teacheth vs : and in the life to come , with the holy angels , as the apostle iohn teacheth vs : where it shall be his euerlasting , and neuer-ending worke , to sing , as is expresly declared in the booke of the apocalyps . so that this holy psalmist exhorting vs heere with such a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to powre out by singing all the powers of our soules in the praise of god ; hee therein exhorteth vs vnto none other worke , then that which is the principall end of our making . thus you see what the occasion was of the making of this psalme : and withall , what the summe is of all those fiue first verses , which i now haue read vnto you . whereof i doe not purpose to deliuer at this time any curious analysis : nor yet precisely to stand vpon the exact distinction of those seuerall musikes , whereunto the psalmist heere so vehemently exhorteth vs : but onely to point downe vpon one especiall point , more eminent then the rest , which will occupie the whole time . only here let me giue you this one general note , to make the way more plaine vnto that particular subiect , whereupon i purpose somewhat longer to insist : that wheras there be but three kindes or formes of musikes , as isidore obserueth ; the first , harmonicall , which is expressed by voyces and singing : the second rhythmical , which is expressed by strings and strikings : the third organicall , which is expressed by pipes and blowing : or , ( as s. augustine distinguisheth them , in somewhat other wordes , but to the same effect ) cantus , flatus , pulsus : cantus , iu choro : flatus , in tuba : pulsus , in cithara : the psalmist heere calleth for euery one of them , and will haue none left out , as s. augustine there obserueth . he calleth for ioyfull singing , and loud singing , which is harmonicall musike : he calleth for timbrell , harpe , and viol● , which is rhythmicall musike : and he calleth for trumpets , which be organicall musike . all these he heere calleth for , vnto none other end , but onely that ( as the booke of the psalmes is concluded ) euery thing which hath breath might praise the lord. for the first of those three musickes , to wit , harmonicall musicke , he nameth in the first verse two seuerall kinds of it . the first is ioyfull singing , which is called exultation , and respecteth the springing and motion of the heart : the second is loud singing , which is called iubilation , and respecteth the tuning and modulation of the voyce . but yet so that neither exultation is without the voyce of the body ; nor yet iubilation , without the ioy of the soule : but be only so denominated from that which is predominant , being otherwise in vse , almost neuer asunder ; & therefore in this place they be ioined both together : exultate deo adiutorinostro : iubilate deo iacob : exultate , iubilate . as likewise againe in the ninety fiue psalme : exultemus domino , iubilemus deo : and in diuers other places . of the first of these two singings , to wit , of exultation , i haue already spoken in another place , vpon the like occasion which is offered at this time : and therefore , without either any repetition , or further circuition , i will now come to the second , to wit , to iubilation , and shew you what that is . which point i am induced the rather to discusse , yea and that somewhat largely , because i find it so often , euen incullced vnto vs , throughout the whole tract of this booke of psalmes : a reioyce , and iubilate , in one place : b. sing and iubilate , in another : play and iubilate , in another . c and so euer ( for the most part ) when there is any exhortation vnto spirituall reioycing , there still is ioyned with it , this iubilation , as though our inward ioy could not be rightly tempered , vnlesse this iubilation were therewith intermixed . let vs therefore now consider what this iubilation is , whereunto the holy scriptures doe so often times inuite vs. iubilation ( as some thinke ) is an hebrew word , indenised and made free amongst the latines , as diuers other strang words be : because otherwise they could not ( without long circumlocution ) expresse the full power and signification of it : a worde more familiar amongst diuines , then amongst secular writers , it being cōmonly applied vnto the expressing , of a spirituall and heauenly reioycing . in which word , there be diuers of the ancient fathers , which thinke there lieth hidden some diuine and heauenly mysteries : and therefore it is a matter that is worthy the noting , to see what strange speculations they haue deuised in it , and how greatly they haue laboured and toyled themselues to giue vs the full signification of it . origen , when he commeth to expound this word iubolare , professeth , that he feeleth himselfe to be inwardly touched , he knoweth not by what secret and extraordinarie motion , to search into the secret meaning of it : hoping verily there to find , thesaurum magnum in parua dictione , as saint chrysostome writeth in another like case ; that is , some great treasure couched in this little word . and the rather is he so conceited of this word , because he findeth a place in the psalmes , where it is thus written , beatus populus , qui intelligit iubilationem : blessed is the people which vnderstandeth that reioycing , which is called iubilation : and therefore he saith , that he cannot but search out , quid istud tantum operis sit , quod populum possit beatum facere : what great and hidden mysterie ( or rather indeed , what treasurie ) this iubilation is , which is able to make blessed , not onely the practisers but also the very vnderstanders of it . saint augustine in like sort , whether it were , that he had read this place of origen , and so , by imitation , borrowed his conceit from him ; or whether , by the light of his owne vnderstanding , he light into the same conceit with him , i know not ; but he also handleth this same word iubilare after the selfe-same manner . for when he commeth vnto the exposition of it , he likewise professeth , that he cannot , by any meanes , ouerpasse it : finding himselfe instiged by an inward inspiration , to search into the inward and hidden meaning of it . and he alleadgeth for his reason that same place of the psalme , beatus qui int●lligit iubilationem : adding further , ( as origen did before him ) that it needs must be some great and weighty thing , and very worthy to be searched , whose bare knowledge is able to make all his knowers blessed , as it is said of this word : concluding with this praier , to attaine vnto the right vnderstanding of it , det mihi deus noster intelligere , quod dicam ; det vobis intelligere , quod audiatis : god giue me vnderstanding to know what i speake , and god giue you knowledge to vnderstand what you heare . vnto both parts of which praier i doe hartily say , amen ; as handling now that sublime and difficult argument , which hee then so greatly feared . let vs therefore now approch vnto the secrets and mysteries of this iubilation , vnto which we haue made so great a preparation . hilarie saith , that this iubilare is , vox agrestis & pastoralis , a word that is borrowed out of the countrey : but how , or by what reason , he expresseth not . onely thus much he seemeth ( by the forenamed titles ) obscurely to insinuate , that iubilation is a voice which represents that ioy , which shepheards vse to make when as they sheare their sheep ; or , husbandmen , when as they inne their fruit ; which commonly they doe with great gladnes and reioycing : as the prophet dauid noteth in one of the psalmes , where he compareth his owne ioy , for the fulnes of it , vnto the husbandmans ioy , when his corne , and wine , and oyle increaseth , which he insinuateth to be great . the prophet isai likewise vseth that same comparison , to expresse that great ioy wherewith god would recompence the sorrow of his people : he saith , that there shal be such a ioy , and such a shouting in the land , a● is commonly vsed at the shaking of the oliues , and the gathering of the grapes , when the vintage is ended . whereby it is euident , that that worke was alwaies done with great mirth and iollity . of which kind of reioycing , the eight psalme may serue vs for a pregnant illustration , as appeareth by that inscription which is prefixed vnto it ; where it is intituled , psalmus calcantium in torculari , a song of the treaders in the winepresse : the very title of this psalme too , as theodoret noteth out of the septuagnit . and this country singing ( as hilarie thinketh ) is indeede the true and the right iubilation . of which opinion also is that learned romane varro , that great master of words , who thus distinguisheth of this word iubilare ; that quiritare , is vrbanorum : but , iubilare , rusticorum . saint augustine giueth some light vnto this forenamed opinion , by adding a familiar example to illustrate it ; but yet he goeth far more cunningly about it . as country men ( saith he ) when they gather in their fruites , doe vse to sing for ioy , and in their song , which consisteth of words , doe intermixe certaine other voyces , which he indeed no words , but notes and interiections of their inward affections ; these voyces ( saith he ) doe properly expresse that inward passion , which we commonly doe call , by the name of iubilation . such voices were those medleys , which the athenians vsed in their solemne sacrifices called ostophoria , wherein they were wont to adde vnto their songs , as the foote and keeping of them , eleleu , iu , iu : which words haue no certaine and fixed signification but onely be notes of their inward passion , as plutarch noteth in them . the first , being the iubilus of their peans and mirth-songs ; the latter , the iubilus of their threni and mourning songs . for , iubilus serueth for this vse also , as wel as for the former . the voice of iubilation , is sometimes the voice of tribulation , yea and of iugulation too , as euidently appeareth in the prophecy of amos , where hee threatneth the moabites , that they shall die with the voice of shouting and iubilation . so that this iubilation hath not onely his canorum , and blandulum , but also his tremulum , and querulum too , not only his hypertidion , but also his hypodorion too , as isidore teacheth : that is , not only his light and glad musicke , but also his heauy and sad musicke too ; though the vse thereof most frequently be in the former sense . such voices likewise be those iöes , which the romanes were accustomed to mingle with their songs . iö paean : iö triumphe : iö hymen , and such like . and ( to illustrate it by a domesticall and familiar example , because iubilus is a domesticall and familiar country-song ) such voices bee those faiaes , which are oftentimes vsed and intermixed with our songs : wordes of no proper and determinate signification , but only intimations of our inward affection , which they argue to be full . whereunto euen the greeke word which is vsed for iubilation , doth seeme to haue a kind of allusion : for it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as it were a composition of fa , la , la , nomine fictitio ; by a word which is made to the similitude of the sound : as balatus ouium , for the bleating of sheepe : hinnitus equorum , for the neying of horses , and such like . the licence is well knowen vnto such as bee learned , yea euen vnto euery meane grammarian , vnder the figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . these musical interiections be ( as they thinke ) this iubilation , in the first signification . now other of the fathers doe take this word otherwise : affirming it to be , not agrestis , but militaris vox ; not a voyce which is borrowed out of the field from farmers , but a voyce which is borrowed out of the campe from souldiers : this iubilus beeing drawne from that hebrew iobel , which signifieth ( as is noted ) a trumpet , or a cornet , a warlike and a souldiers instrument . but yet the opinions of those fathers , doe euen in this same point , not a little dissent . origen saith of this iubilation , that it is clamor exercitus , vnanimiter se ad pugnam cohortantis : iubilation ( saith he ) is the voyce of an armie , wherein euery man exhorteth and hearteth on his fellow to march valiantly forward , and to set vpon the enemie . with whom likewise agreeth hilarie in the forealleadged place ; taking now this iubilare , by a second cogitation , in a new signification . such a iubilus was that , which the germanes vsed when they set vpon the romanes in marius his armie , crying one vnto another , ambrones , ambrones ; hauing that then for their watch-word , as we commonly at the charge , vse to crie out , s george ; and the french men , s. dionysse ; and so euery other nation on that saint which is their patron : auspicating the beginning of the fight with his name , as it were with an omen , and so incouraging , yea & after a sort , euen inraging themselues with that militarie iubilation . such a iubilus was that likewise which the romanes themselues vsed , when they set vpon the latines , ad caprae paludem : wherein euery one incouraged his fellow by his name , on marcus , on quintus , on decius , and so forth , euery man bidding his brother be strong , as the prophet isai speaketh , and to make all speede possible to assaile them on the suddaine . and therefore after their solemne sacrifice in nonis capratinis , which was purposely instituted in remembrance of that victorie , the people were inioyned to vse this rite and ceremonie , to runne from the place where their sacrifice was made , as fast as they could : and in their running , to call out , marcus , quintus , decius , and diuers such like names : which they did to this purpose : first to admonish them , how notable a victorie they had once obtained , by vsing that militarie iubilation : and secondly , to premonish them , how notable victories they may afterward obtaine , if they remember but to vse the like imbulation againe . a memorable example , both of which iubilation , and also of this notable effect that it wrought , there is set down vpon record in the first booke of samuel , when the arke of god was brought into the host of israel ; the philistims then hearing that ioyfull 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which the israelites then made for the comming of it , when they shouted so for ioy , they were suddainly so terrified and appalled at the matter , that they were brought to the point almost to flie for feare : but yet ( onely by the strength and power of this militarie iubilation ) they gathered vp their spirits , and stood manfully vnto it : as appeareth in the storie ; where the verie words of their incitement & militarie cohortation be purposely registred , that so they may the better bee both obserued , and remembred . be strong , o ye philistims , and play the men ( say they ) iest ye become slaues vnto the hebrewes now , as heretofore they haue beene to you . be valiant therefore , and fight it out . by which onely incouragement and exhortation , they then got the day of them : and wonne that same famous and renowned victory , wherin god himselfe ( as they thought ) was led into captiuity , being taken a prisoner in the field . this military cohortation is iubilation in the second signification . now basil , though he agree with origen , that this iubilation is a militarie word ; yet doth hee disagree in this , that he saith it is a voyce , not of exhortation , but of gratulation : it is vox vincentium , not praeliantium , as he writeth in that place . it is not the voyce which souldiers doe vse , to exhort one another when they go to fighting , but rather such a voyce as they doe expresse , when the victory is gotten , and they haue done fighting . with whom likewise consent , both a nyssen , b theodorite , & c euthymius , who al of them affirme that iubilation is a voyce of a triumphant reioycing , which presupposeth a victorie . such a iubilus was that which the israelites made , when the arke was brought into their campe , as you heard before , it is said that they shouted with a mighty shout , so that the earth rang againe , imagining that then they had gotten the victorie into their owne hands , as is noted in that place : and therefore it was that they shouted so for ioy , triumphum canentes ante victoriam , as it is in the prouerbe . this shouting and this triumphant reioycing , is iubilation , in the third signification . the prophet isai in his prophecy , seeemeth wholly to allow both the former significations of this word iubilation , as indifferently representing the true nature of it . for then he compareth the ioy of the iewes , which they shall haue by the comming of their great messias , to the reioycing of farmers , when they gather in their fruits , and to the triumphing of souldiers , when they diuide their spoiles : therin plainely alluding vnto both the forenamed significations of this word , that it is both agr●stis and militaris vox . but the prophet moses seemeth partly to reiect them both , as somewhat defectiue , and not sufficiently expressing the whole nature of it . for he , describing the iubilation of the children of israel , whē they sang their ioyful pean vnto the molten calfe , when as ioshua told him that it was the sound of warre , there is a sound of warre in the hoste : no , no ( sayeth moses to him ) this noyse is neither the voyce of them that flie , nor yet the voyce of them that follow , nor of any such tumultuous and militarie velitation , but it is the voyce of singing and iubilation . whereby he insinuateth , that there is a iubilation , which is not like any noyse that is vsed in warre : neither the voyce of a fight , nor the voyce of a flight ( though both these may be called iubilations too , as you heard before ) but there is a iubilation of a more diuine and heauenly nature , like that religious and holy singing , which is vsed by the church in the seruice of god , and in setting out of his praise , either by the saints heere in earth , or by the angels in heauen , when they sing their allelu-iah , vnto the lord their god. in the former of which senses , for the singing of saincts in the church of god , is this worde iubilare vsed in the ninth psalme , venite exultemus domino , iubilemus deo salutari nostro . o come let vs sing vnto the lord , and let vs iubilate vnto the rocke of our saluation . the first word expounding what is meant by the latter : the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as it oftentimes falleth out ) being placed in the former place . and where must this iubilation be vsed ? it followeth in the next words , let vs come before his presence , that is , into his church , by the consent of expositors . in the second of these senses , for the singing of angels , is this word iubilare vsed , in the booke of iob : where wast thou ( saieth god vnto him ) when the starres of the morning all together did praise mee , and when the sonnes of god did iubilat vnto me ? cùm iubilarent omnes fuij dei. meaning heere by them , the angels : as s. hierom expoundeth it . and this religious melody and holy singing is iubilation in the fourth signification . now , if a man desire to vnderstand more particularly what the nature of this kind of iubilation is , because the singing and reioycing of angels is a thing vnknowen vnto vs ; s. augustine giueth vs this adumbration of it . iubilare , saith he , est gaudium verbis non posse explicare , sed tamen ▪ voce testari . he saith , that iubilation is a kind of vnexpressible ioy , which may , in some sort , be vttered by the voyce , but yet cannot be expressed by any words . with whom likewise saint gregory consenteth most fully , defining iubilation to be nothing els , but cordis laetitia , quae oris efficacia non expletur vt cùm gaudium quis nec dicere potest , nec tacere : this iubilation ( saith he ) is such a flood of ioy , as a man can neither let out by vtterance , nor yet keepe in by silence , lest he be ouerwhelmed with it : but hee is brought to such a passe , that ( as epicharmus speaketh ) hee is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : he is made by it , altogether vnfit to speake , yet altogether vnable to hold his peace . he can neither reticere , nor yet recitare gaudia mentis ▪ as another father writeth : he hath neither in himselfe a possibility to vtter , nor yet a power to smother that ioy which is within him . and therefore saint augustine saith in another place , that in this iubilation our hart doth parturire , quod non potest parer● : our heart ( saith he ) in the tr●● passion of iubilation is so passingly surprized and ouerchargd with ioy , that it laboreth no lesse then a woman in her trauell , and yet cannot be deliuered of that which it conceiued . wherupon he inferreth : et quem decet ista iubilatio , nisi ineffabilem deum . then to whom can belong this vnspeakeable reioycing , but onely vnto god , who is himselfe vnspeakeable ? and he thereupon concludeth , quod si illum fari non potes , & tacere non debe● , quid restat tandem nisi vt iubiles ? if then thou neither canst expresse him , nor oughtest to suppresse him , what other thing remaineth , but to iubilate vnto him ? which is ( as you haue heard ) a meane course betweene both . it is a kind of speech , because it is a voyce : and it is a kind of silence , because it is an insignificant voice . and therefore , he saith in another place , that iubilare , est ructare deo laetitias nostras : to iubilate , is not to speake out , but to belch out our ioy vnto god ; as it were from a full stomacke : and in another place , quod poteritis explicare , clamate : quod non poteritis , iubilate . so that this iubilation , is a farre more diuine and heauenly reioycing , though it be but onely in our hart conceiued , then any that can by our words be expressed : and therefore of god is much better accepted , as saint bernard teacheth vs : plus valet iubilus cordis , quàm strepitus oris : motus gaudiorum , quàm sonus labiorum , consonantia voluntatum , magis quàm vocum . thus you see , both how manifold , and how profound a sense , there lieth hidden in the name of iubilation : which i haue insisted the longer vpon , because i obserued , so many fathers , and so ancient , so wise , and so learned , to be brought by this one word , into so great a muse , and almost into a maze . and therefore i iudged that not vnworthy your hearing , which so many graue fathers and of so great learning , haue iudged to be worthy their inquisition and searching , yea and that with such infinite and vnexhausted paines and diligence , as this treatise must needs represent , and subiect vnto the eies of all men , that are of any iudgement . now the end of all this long amplification , is no more but onely that one short lesson , which the apostle iohn giueth vs , in the first of his epistles , to wit , that in this our reioycing vnto god , our ioy must be full , ful , not faint , not formal , not hypocriticall ; but true , sincere , effectuall : that it may be indeed , as it is in name , a iubilation : that is , a full and harty reioycing . then to come now somwhat lower from this seraphicall discourse , wherein i haue spoken but onely to a few ; and to descend vnto more familiar and popular matter , and to apply all this treatise vnto our present purpose . in vaine doe wee now celebrate this feast of mirth and ioy , if we haue no ioy of it : and if we haue ioy , we haue it in the hart , and not in the lippes onely . for ioy , ( as the stoiks note , who are the most accurate definers of passions ) is indeed nothing els , but cordis dilatatio , that is , an inlarging and spreading out of the hart ; as sorrow is nothing els , but onely a contracting , and a pressing it together . and surely the lord , in this point , hath done graciously his part , that our ioy may be full . for he hath euen dilated and inlarged our heart , as the prophet isai speaketh , that we may largely reioice : yea and further , he hath also inlarged the matter and subiect of our ioy , and made it proportionable vnto our heart , that our ioy on all sides , may euen ouerflow : and that our reioycing ( as here he requireth ) may be indeed a right iubilation . for in what sense soeuer we take this iubilation , the lord hath giuen vs as great occasion to vse it , as euer hee did the iewes , who be here called to it . for first , if iubilation be taken for the country mans singing , occasioned by the plentifull increase of their fruites , ( as it is in the first sense ) then neuer had any countrey men in the world , greater cause of iubilation and harty reioycing , when their corne and wine and oyle increased , then our whole country hath , by those many , both peaceable and plentiful yeeres , which god ( of his goodnes ) hath now a long time giuen vs : wherein we haue attained that happy coniunction , which dauid prayed for vnto his beloued hierusalem , that there is amongst vs , both peace within our walles , and plenteousnes within our palaces ; yea , and within our cottages too : yea and that both these so great , as the world hath no where seene , in this our present age . for first , as concerning the peace we haue inioyed , it may truely be called the peace of god which passeth all vnderstanding . for it passeth indeed all humane vnderstanding , that so many plots being daily deuised , so many snares being secretly laid , and so many engins being cunningly applied , by our restles and erreconcileable enemies , for the breaking of our peace , and the vtter rooting out of gods religion from amongst vs : yet that ( maugre all the malice of all the limmes of satan ) our church should still continue in a sweete and constant peace , and that all the gates of hel should not preuaile against it : but that , ( notwithstanding all their wicked machinations ) our church should not onely inioy peace in it selfe , but also should giue peace vnto all her bordering neighbours : being erected as a sanctuary for all the afflicted members of all other churches , to flie vnto , as birdes vnto their hill , as the psalmist speaketh , there to shroud themselues amongst her greene and dourishing branches , from all those greeuous tempests which at home in their owne countries haue fiercely beaten vpon them , and forced them to take their flight away from them , finding heere that blessed peace and tranquillitie in our church , which in their owne they haue sought for , with the spending of their deerest blood , and yet could neuer get . so that for this our peace wee must needs conclude with the poet , that deus vobis haec otia fecit : it is onely god himselfe , yea euen the god of peace , that hath made this peace amongst vs. our peace is the lords doing , and it i● wonderful in our eies , considering the opposition : it is ( as ● said before ) the peace of god which passeth all vnderstanding and therefore vnto him , for this his gracious fauour , we ought to offer vp our hearty iubilation . now for our plenty , which is gods second blessing vpon this our nation , & the second argumēt to excite vs vnto this country-iubilation ; that hath beene so wondrous great amongst vs , as though god himselfe had made windowes in heauen , to raine it downe vnto vs. for what one is there of al our neighbour nations , whose indigencie and want hath not beene supplied by our plenty and abundace ? france , spaine , germanie , yea , and italy it selfe , though it stand so distant from vs. so that the title which cato giueth vnto sicilie , to be the chi●fest barne , nay the very nurse of italie , that calla penaria , & nutrix italiae , that may in some degree be applied vnto our land , aswel as to that island : who haue from hence nourished some of the very chiefest principalities of italie , euen then , when the breasts failed of their ancient nurse sic●ie , & were vtterly dried vp . so that as once the lād of egypt in the time of ioseph was a common storehouse vnto all her neighbours , to relieue them with her plenty in their great necessity : so hath our land oft times beene , through gods mercie and goodnesse ; with which euen egypt it selfe cannot compare in fruitfulnes : for egypt hath suffered many famines , yea and those great ones too : so that her inhabitants haue been forced , both to sell themselues , and their wiues , and their children , and all that euer they had , to buy themselues bread , and so of subiects to become slaues and seruants , and that onely for the necessity of their famished belly : but our land hath neuer sustained any famine in any mans memorie ; the hardest that it hath at any time indured , is but annonae caritas , it is not fames ; it cannot bee called famine , but onely a little dearth : yea and euen that dearth also , rather growing ( often times ) from those cormorants our cornemongers , then from the fault of our earth . which dearths of ours , notwithstanding when they be euen at the dearest , yet may be counted plenties , if they be but compared with the ordinarie haruest of other countries . it is noted amongst vs as a very great dearth , and is put into our chronicles amongst our rarest accidents , if wheate bee but brought vnto some forty shillings or foure markes a seame ; and that not often neither : which in diuers other countries , is very farre beneath the ordinarie prices , as our merchants daily find by their owne experience . so that all the world may beare vs witnesse , that as once the dewe of heauen fell onely downe vpon gedeons fleece , when as all the earth beside was hard and dry about it ; so the dewe of gods blessing hath onely fallen one our land , when all our neighbor countries haue beene destitute of it , lying dry and vnfruitefull , and being vtterly vntilled by the hand of the farmer , but yet euery where harrowed by the hand of the souldier , & rent almost in sunder , with all those great calamities , which fire and cruell sword could bring vpon them , and that for many yeares together : whilest we , in the meane season , haue sit quietly at home , euery man vnder his vine and vnder his figtree , as the prophet micah speaketh , without all manner of feare ; hauing our sonnes and our daughters like the polished corners of the temple : our oxen strong to labour : our sheepe bringing foorth thousands and ten thousands of increase : our garners stuffed full with all manner of store : hauing no inuasion , nor leading into captiuitie , nor no complayning in our streets . so that all the world may iustly say of vs , o happy are the people that be in such a case : and we may as iustly sing againe vnto them , yea , happy are the people that haue the lord for their god : for that is indeede the true cause of all our happines , if wee truely looke into it . and therefore vnto him for this his great mercy , we ought hartily to iubilate . but surely our vnthankfulnes in this point hath beene exceeding great : we haue not offred vnto god this iubilation of thankefulnes in any meane proportion , as his goodnes deserueth : but abusing those forenamed great blessings of god , both of peace and penty , vnto our own lusts , we grow wilde and wanton by them , like vntamed heifers : and so run on directly into the sinnes of the sodomites , into pride , lust , and idlenes , & fulnes of bread : these be the true effects , which ( in steade of true thankfulnes ) our peace and plenty haue produced in vs : we call for the timbrell , the harpe , and the viole ( as the prophet isai noteth in the iewes ) and for all those other istruments , which heere you see consecrated vnto holy iubilations , and these wee daily abuse in our vnholy feasts and bankets , where we iubilate vnto our bellies , as though we made them our gods , forgetting god himselfe , who is the fountaine of all mercie : and therefore ( saith the prophet ) my people are le● into captiuitie . therefore : that is , for their vnthankfulnes in forgetting of god , the giuer of all goodnes : a great , and a iust cause : which iudgement i pray god to turne away from vs , and to forget all our vnthankfulnes ; who surely haue matched them in their sinne , yea & outmatched ●hem too ; and therefore haue great and iust cause to feare , lest we be matched with them in the punishment of their sinne . for what meaneth this hanging & this lingering plague , which houereth so long ( like a sad and threatning cloud ) ouer the heads of vs all , in all the corners of this land ? somewhere rayning downe sadly , somewhere drizling but softly , the droppes of gods displeasure : what meaneth it i say , but that seeing god perceiueth how negligent we haue beene to iubilate in our hymnes the tunes of thankesgiuing for his benefits receiued , he will now make a triall whether we wil be more diligent to iubilate in our threnes the teares of repenting for his iudgements threatned . if by neither of these two meanes we can be wonne vnto god , but that , like those peruerse and froward children , of whom our sauiour christ complaineth in the gospel ▪ we wil neither be brought to dance when god pipeth vnto vs nor yet to lament , when he mourneth vnto vs , there is doubtlesse yet behind , in the bellie of this blacke and slow-mouing cloud , that fierce and grieuous tempest to be rained down● vpon vs , wherof the prophet dauid speaketh in the psalme , that god will raine downe vpon the heads of the wicked , both snares , and fire , and brimstone , and plagues , and stormes , an● tempests , this shal be the portion of their cuppe . for it is a sure rule and of vnchangeable verity , which s. augustine giueth v● that si non reddis deo faciendo quod debes , reddes ei patiendo qu●● debes . he that payeth not god his right , in doing that he ought : go● will pay him his right , in suffering that he ought . but to proceed● to the next point . if iubilation be taken for a militarie cohortation , exciting and stirring vp one another to alacrity ( as it is in the second sense ) then haue we both great and iust cause , to vse euen this kind of iubilation too . who , though we haue now made a new , and a true peace ( as we are perswaded ) with those old aduersaries of ours , with whom we haue had a long & a strong iarre , ( a iarre indeed more truly then a warre ) though ( i say ) at this present , we count all to be sure , and sing nothing but peace , peace , as it is in the prophet : yet ought we not in reason to be so lulled asleepe , and as it were bewitched with the sweete and charming name of peace , as vtterly to forget the time of war. it is no ill policie , whilest the weather is calme , to prouide for a storme . for though the tempest of all their old displeasure be now for the present well blowne ouer : yet haue we not a rainbow , to giue vs full assurance , that the like storme shall neuer arise againe from that quarter . and therefore , though we haue great cause of reioycing in this our present peace , and iust cause to iubilate vnto god for the same , as before i noted : yet ought we not so securely to be reposed in it , as to thinke , that this our state , cannot be changed from it : lest if we be too supine & too carelesse , as the men of laish were , we be also taken tardie , as they were . the storie is well knowne . it is a good rule which the apostle paul giueth vs , not onely in sprituall matters , but also in ciuill too : that he which now standeth , should take heed lest he fall . and it is no euill rule which epicharmus giueth vs , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : that , watchfulnes , and distrustfulnes , be the very sinewes of wisdome and prudence . which i speake not , to buz into the heads of the people any vnnecessarie iealousie and suspition , which were contrarie vnto charitie : but to rowze and stirre them vp vnto necessarie vigilancie and circumspection , that they sleepe not in security : that they be not too forward , ( as the most men are now adaies ) in cashiering of their armour , and in breaking their swords into sithes , and their speares into spades , as the prophet michae speaketh ; lest the time do sodainely fal vpon them , ( yea and that ere they be prouided for it ) when they would wish them brought backe into their old formes againe , as the prophet ioel noteth . i will not malè ominari , because i see no iust cause : but yet thus farre i hope i may safely goe with saint augustine , as to giue you this one watchword , for your better caution , and to shake off too much presumption : that nemo potest veraciter amicus esse ●ominis , nisi ipsius fuerit primitus veritatis : that those men can haerdly be truely friends to any , that be not truely friends vnto the truth it selfe . for ( as saint hierom well obserueth vnto the same purpose ) it cannot be vera amicitia , if it be not christi glutino copulata ; there cannot be possibly any true and sound friendship , whereas both parties be not glued together by christ. those ciuil and politike respects , whereby nations are commonly cemented together , they be but cementum malè temperatum , as the prophet speaketh , they be but a kind of ill-temperd mortar , arena sine calce , as it were sand without lime , if that gluten christi , the truth of christ religion , be not mixed with them . and they be commonly no better then a dawbing ouer of a matter , as it were the parieting of an olde rotten wall , whose swelling breaketh sodainely , when as no man looketh for it , as the prophet isai noteth . but a word of this point ( i hope ) will be sufficient . for ( as saint hierom apologiseth in a like slippery argument ) haec dicta sint non infausto contra vos vaticinio , sed pauidi cautique monitoris officio , vel ea fortasse , quae tuta sunt formidantis : let these things be interpreted , not as ominously fore speaking that which certainely will be : but , as carefully forecasting , that which possible may be : the tendernes of my loue being happily , there afraid where , it may be , there is indeed no true cause of fear . but yet stirring you vp vnto a carefull circumspection , which ( i am sure ) can doe no harme . for be it , that we lacked the feare of all forraine enemies , yet lacke we not the danger of domesticall and intestine , which are more to be feared : yea and so much the rather too , because they can so cunningly disguise & mask themselues , and seeme to giue so little an outward cause of feare . for how many be there now amongst vs , not onely of our secret papists , but also of our open recusants too , which doe seeme to reioyce and to iubilate with vs , in the commemoration of this happie day , and to celebrate the festiuall solemnity of it with as great a zeale , as the best of vs all , giuing place vnto no man , in ringing , singing , feasting , bonefiring , and in all other complements of outward reioycing ? but yet for all this , they haue inwardly great griefe , to see the remembrance of this ioyfull day so honoured : their ioy is nothing els but ementita frontis serenitas , the false glimpse of a lying countenance ; they reioyce in the face , but not in the hart , as the apostle paul speaketh . for surely , if they haue any ioy at all in their hartes , it is none other , but onely that cruell ioy which wicked esau had , that ( yet for all this ) they hope , that the time of mourning will one day fall vppon vs , and then will they kill their brother iaacob . and therefore great cause haue wee to iubilare , yea and to vigilare too , to stand vpon our watch , as the prophet habakuk speaketh : yea , and vpon our guard too and to cheere vp one another to watchfulnes and circum●spection , that we be not taken sleeping by our waking enemies , who are like to god in this , that they neither slumber nor sleepe : but like the diuell in this , that they apply all their watching , not vnto good , but euill . they watch not , as the keeper of israel watcheth , who neither slumbreth not sleepeth ▪ to preserue and maintaine vs ; but they watch as the thiefe watcheth , to spoile and to destroy vs , as our sauiour christ teacheth vs. and therefore good is that counsell which in an other place he giueth vs , that seeing we know not certainely when the thiefe will come , that therefore we should constantly watch for his comming . to shew you the necessity of this good aduice , to watch , in that one example , whose memoriall we now celebrate : you may call to your remembrance ( and you ought neuer to forget it ) how neere we were al of vs almost ouertaken , for lacke of this watching : nay , vtterly ouerthrowne by our deepe security , in that damnable plot of the gun-powder conspiracy : how the plot was contriued , the matter congested , the worke finished , and that there lacked nothing vnto the very perfecting of our destruction , but onely the giuing of fire vnto the engine . so that as the prophet dauid speaketh ) there was but one steppe betweene vs and death : but onely that one ; which also might haue beene as easily finished , as it was so farre ripened , if our gratious protector , the keeper of israel , had not watched a great deale more carefully for vs , then we did for our selues : but that neuer-sleeping eie of gods mercifull prouidence ( of whose vnspeakeable goodnes wee haue had so great experience ) that waked , when we slept , and beheld all the working of those hellish pioners , yea and laughed euen to skorne all their wicked indeuors . for when they themselues thought all to bee cocksure , and were euen putting of the fire vnto their infernall powder , he vtterly defeated all their purpose and indeuour ; by snatching vs as a firebrand out of the fire , and causing the flames therof ( as the flames of sidrachs fire ) to issue out vpon themselues , & to deuoure those that sought to deuoure vs. so that we haue as great a cause to iubilate vnto god , as euer those three children had , when they sung their renowned psalme in the fiery ouen . for surely , their deliuerance was neuer more miraculous , then was that of ours : who were both designed to as cruell a flame , and as strangely deliuered from the same , euen by the immediate hand of god , he being , as it were , in the middest of the flame with vs , as he was with them . for in that miraculous deliuerance of ours , there be two points most remarkeable : in both which the hand of god may be sensibly felt , yea and his pre●ence ( in a sor● ) may be visibly seene , there shined so great an euidence of gods prouidence in them . the first of them is this , that he made their owne tongue the instrument to bewray them : that so they should , suo indicio , quasi sorex , perire : as the comike speaketh ; that they should perish , as the rat doth , by bewraying of themselues : and that so their owne tongue should fall vpon them , as it is in the psalme . for the same tongue which could contriue the treason , could not conceale the treason ; but though it inioyned dumbe silence vnto others , yea euen vnto their owne pestiferous confederates , yea and that vnder the sacrament , or rather indeede vnder the excrement , of an othe ( to vse s. augustines paranomasie ) yet could it not performe the same silence it selfe ▪ but as though there had beene flamma , ore in ardent● as ennius speaketh ▪ as though the traytors mouth had beene burnt with his owne flames , or his tongue had beene bigge with the scorching coales of iuniper , so labored it of that mischief which it had cōceiued , & could find no rest , nor no ease , vntil it was deliuered , and had brought forth that same damnable birth into the open world . this was the lords doing , and it is m●rueilous in our eyes . it hath often times occasioned me to meditate very seriously vpon that place of king salomon : curse not the king no not in thy thought : for the fowles of the aire shall carry the voyce and that which hath wings shall declare the matter . which point we see verified in the discouerie of this matter , that which had wings bewrayed it . not ibici grues , nor bessi hirundines , though both these haue beene discouerers of very heinous treacheries ; but volucris vox , as the comike speaketh , certaine winged words : certaine words which came out of the wing of a bird : the quill of a gooses wing , bewrayed this whole treason . so that , as once the romane geese preserued their capitol from surprizing ; so now againe one of the same kind , hath likewise preserued our capitol from burning , yea and our capita too , the chiefest heads of al our nation that which had wings bewrayed the treason : which one would little haue dreamed to haue beene ordained to so great a good . this is the former point of gods mercifull pouidence , and in a sort of his presence in discouering this treason , and deliuering vs from that great destruction ; that he brought the matter so about , that their owne tongues bewrayed them . the second is this : that though they speake their mind as it were in a strange language , & deliuered their meaning but onely in parables ; yet that god so inlightned the royall heart of our king , with a bright shining beame of his heauenly wisedome , that notwithstanding all their obscuring of their inward meaning , yet he should point downe directly vpon the very mystery of their iniquity , & present ( like an oedipus ) dissolue all their sphingas : or rather indeed ( like a salomon ) find out all their riddles . this hath likewise occasioned me , to ruminate very often vpon an other place of king salomon : that surely there is a sentence of diuination in the lippes of a king : and that his heart is not as another mans heart is : but indeed a most rich treasurie of profound and hidden wisedome : god himselfe by imparting of that diuine and heauenly blessing , seeking to honour himselfe ( in their person ) amongst men . but to proceede . if iubilation be taken for the triumphing voyce of souldiers , hauing vtterly defeated and vanquished their enemies ( as it is in the third sense : then haue we ( euen in this respect ) as great a cause to vse this iubilation , as euer yet had any people or nation , since the world first began : who ( by the assistance of gods mercifull prouidence ) haue so often times defeated so many plottes and engines , deuised by our enemies for our vtter subuersion : wherein alwayes their snares haue fallen vpon their owne heads , and wrought their own confusion ; giuing vs a farre greater and iuster occasion to sing vp and downe all the streetes of our cities , as once the romanes did : that malum consilium , est consultori pessimum : as the detectation of so many and so notable treasons , complotted by our enemies , both against our late dread soueraigne queene , and against our most gracious king , and ( in them both ) against all vs , hath notably declared to the wonderment of the world . wherein still those our enemies did fal into that pit , which they digged for vs , and we were saued from it , as it were on eagles wings , as the prophet moses speaketh . and yet haue wee beene forced to passe both throrow fire and water vnto our deliuerance , as the psalmist affirmeth of the israelites : by both which our enemies haue endeuoured to intrap vs ; and yet in both our god hath most graciously deliuered vs. his name be praised for it . for the first , to wit , our deliuerance in the waters , in the time of our late queene : let vs but cal to our remembrance that same wonderfull deliuerance which from heauen was sent vnto vs , in that wonderfull yeere of anno. 1588. when all our seas were ouer-spread with the sailes of our enemies , and all our waters couered with the ensignes of those that came to fight against vs. a benefit whose memory ought neuer to die amongst vs , neuer to decay . for though wee now be at one with that nation , which at that time most earnestly endeauoured our destruction ; it followeth not , that because they be now ( as wee hope ) our friends , that therefore it should not be lawfull for vs , to remember the great mercie and goodnes of god towards vs , when as we are sure , that they were our enemies . let vs therefore ( i say ) but call vnto our mind with what a strong desire and mighty preparation they came as then against vs , and how great a perturbation their comming then wrought in vs , terore , not panico , but hispanico ; and we shal find that we had as great a cause to vse that feareful lubilation , which is recorded in the psalme , as euer the iewes had in their like trepidation : if the lord himselfe had not been on our side , if the god of heauē had not been on our side , they had swallowed vs vp quicke , when they came against vs , they were so wrathfully displeased with vs. the floods had surely drowned vs , and the waters had passed euen ouer our soules . but the lord strong in battell was our refuge , the god of i●akob was our defence . yea , and he armed forth all his creatures in the day of our battell , to fight for our defence , and our enemies offence , that we might be deliuered , and they destroyed . the winds fought against them , and against their shippes , as they did against the shippes of a hasia . the sea fought against them and against their host , as it did against the power and host of pharao . the starres fought against them , and against their horses , as they did against the horses and chariots of sisera . all the elements in their courses fought euery one against them , as they did against the canaanites , vntill they had brought them vnto vtter confusion . now ( as it is in the booke of wisedome ) by all the same meane ▪ wherby our enemies were destroyed , were we ( through gods goodnes ) miraculously deliuered . so that it might fitly be said vnto vs , which the poet saith vnto the romane emperour : o nimium dil●cte deo. — cui militat aether , et coniurati veniunt ad classica venti . and therfore we haue great cause to iubilate vnto god , and to sing out vnto him , that same iö triumphe , which the israelites did in their like deliuerance out of the waters . the lord hath triumphed gloriously ouer his enemies : the horse and his rider [ the ship and his sailer ] hath he ouerthrowne in the middest of the sea . the waters haue couered them , the floods haue ouerwhelmed them , they sanke vnto the bottome as a stone . therefore blessed be the lord for thus auenging of israel . this cause haue we to iubilate vnto the lord our god , if we remember his great mercies in that memorable yeare , & the wonderfull deliuerance which he then brought vnto vs out of those great waters , which had almost ouerwhelmed vs. yea and neuer a white lesse haue we ( nay ten thousand times greater , if we call vnto our mind , our miraculous deliuerance from that raging fire , which was prouided to deuoure vs : ( the second of our instances ) wherein we might truely haue sayd , with the prophet isai , that , if the great mercie of the lord of hostes had not beene , we should surely haue beene made , euen like vnto sodome , and to gomorrah . like vnto them indeed , yea and not onely like vnto them , in the generall state of our destruction , being vtterly destroyed as they were ; cum ramento & puluisculo , as it is in the prouerbe : but also , like vnto them , in the particular meane of our destruction , being destroyed by fire , as they were . our towers , our princes , our churches , our priests , our cities , our houses ; of all which we might haue said , if their plot had preuailed : haec omnia vidi inflammari , priamo vi vitam euitari , iouis aram sanguine turpari : and all reduced to the true face of sodome . but yet here is one difference , wherein the malice of our enemies did as it were erect it selfe , that they had prouided for our destruction , a farre more base and vnworthie fire , then that wherewith the sodomites themselues were destroyed . for their fire was the fire of god , as it is expresly called in the booke of iob : but our fire should haue beene the fire of of the diuell . their fire came downe from the bosome of heauen : but our fire should haue come vp from the bowels of hell . so that , by this difference , their fire was farre more noble then ours . but yet , there is another difference , wherein ( maugre all the malice of our hellish enemies ) yet our fire had beene more noble then theirs : that their fire , descending downe from heauen , and tending towards hell , did certainely beat downe with it , those cursed bodies thither : but our fire , ascending vp from hell , and tending towards heauen , had ( doubtles ) carried vp those blessed soules thither ; whom our enemies had appointed as sheepe vnto the slaughter , and intended to haue sacrificed , as a burnt offering vpon an altar . a burnt offering indeede , burnt euen to coles and ashes : but yet for all that , a sacrifice , which ( no doubt ) but god would graciously haue accepted , in respect of the innocencie of those lambes which were offered ; though vtterly detested and abhor●ed , in respect of their cruelty by whom they were slaughtered : as he did the sacrifice of abels holy blood , though offered by the vnholy hands of his cruell brother caine. but yet for all that , thrice blessed be the name of the lord our god , who did not giue vs ouer as a pray into their teeth , but miraculously deliuered vs , euen inter sacrum & saxum , as he once deliuered izaack , euen as the stroke was in striking . so that , we haue great cause to iubilate vnto god , and to sing that ioyfull melos which the isralites once did , in their like deliuerance from their imminent danger : our soule is escaped as a bird out of the snare : the snare is broken , and we are deliuered . our helpe is onely in the name of the lord. and againe , that in another place : blessed art thou o israel , who is like vnto thee , o people saued by the lord ? to conclude : if iubilation be takē for the ecclesiasticall psalmodie and musicke of the church , whether militant , or triumphant , when they make their holy melody , and praise the name of god , in hymnes , and psalmes , and spirituall songs , ( as it is in the fourth sense ) then euen in this respect also , haue we great and iust cause to iubilate vnto god ; who hath most graciously deliuered this famous church of ours , not onely from those our forenamed enemies , which openly oppugne hir , but also from others vnnamed too , which secretly vndermine hir : indeuoring , by a colourable pretence of reformation , to bring it vnto vtter desolation and destruction , and to make it an habitation for ostriches and dragons , that zijm and iim may dance in our palaces , and the satyr call out vnto his fellowes : that whereas now there is heard the voice of holy singing and iubilation , there might be nothing seeme , but onely the abomination of desolation . notwithstanding all whose malice , and secret vnderworking , yet hath god here established a most glorious church amongst vs ; not vnlike vnto that new hierusalem , which came downe from heauen , made altogether of carbuncles and precious stones , as the prophet isai speaketh : so that the glorious beauty of our church this day draweth all mens eyes vnto it , as it were a blazing starre , yea and euen perstringeth and dazeleth them , with the shining brightnes of it . neither is there any thing ( god be praysed ) in this worthie church of ours , which so greatly needeth to be reformed , as that such vncleane and filthie birds be chased out by whom it is defiled , and by whose iarring sounds , as it were by the yelling of mewes , and the scritching of owles , the holy musicke of our church is greatly disturbed . and therefore , that our church may be glorious within , as well as without ( as it is required in the spouse of christ ) we ought continually to furnish it with the voice of iubilation , that the praises of god and of the lambe , may perpetually sound in it , and neuer die . th●s in what sense soeuer we take this iubilation you see , how great a cause god hath giuen vs all to vse it ▪ no sort of vs excepted , courtiers , nor carters , souldiers , nor citizens lay men , nor ministers , but that euery one of vs in our seueral callings , haue waighty cause to iubilate vpon special occasions : but all of vs in generall vpon that great occasion wherby we are now called vnto this present iubilation ; because euery man hath his share in this cause of our reioycing . and therfore ( as the psalmist in this place exhorteth vs ) let vs take vp the psalme bring out the timbrell , the pleasant harpe with the vio●e ; sound vp the trumpet , as in the new moone ▪ that yong men , and maidens , old men and babes , may iubi●ate and praise the name of the lord. for this is the day which the lord hath made : therefore let vs be glad and reioyce therein . a day wherein the diuell contended with god himselfe , about the body of our king ; and in him about the body of our whole kingdome too : as once he contended with the angel michael about the body of moses : hoping to haue gotten the honour of this day , and to haue glorified himselfe against god himselfe by it , in the ouerthrow of his church . but god was too strong for him , and so hath gotten the day from him : making this day for euer , both honourable to himselfe , and comfortable vnto vs , by our preseruation , which he thought to haue made most horrible & dismall , by our vtter destruction . and therefore , as the iewes , vpon a like occasion , haue eternized the memorie of their purim by making it a statute in israel , and a law in iacob , as the psalmist speaketh in this place : so is it both wisely and religiously ordained by vs , that it should be both a statute and a law in england too , a statute-law , to nobilitate and eternize the blessed remembrance of this holy day : which i pray god may for euer be better obserued then many other of our good statutes be , which haue formerly bin made . and so for this time i here conclude . the fourth sermon , at the court. nouemb. 15. anno 1607. 2. tim . 3. ver . 8. as iannes and iambres resisted moses , so doe these men resist also the truth . ovr sauiour christ affirmeth in the gospel of s. luke , that when the sonne of man shall come to iudge the world , there scarcely shall be found any faith vpon the earth . a heauie censure of these times of ours ; but yet tha● prophecie of his is notably confirmed by the testimony of his owne disciple in this place . for the apostl● foretelling in the beginning of this chapter , what the state and condition of the world shall be , in this last and worst age of it ; hee numbreth vp sinnes and iniquities so fast , and packeth them so close together , that a man would indeede thinke it were vtterly vnpossible , for so excellent a plant as the vertue of faith is , to spring and grow vp in so great a throng of vices , which ( like noysome weedes ) so thicke shall ouerspread the face of the whole earth , and choke vp whatsoeuer is wholsome in it . in which catalogue of the apostle , you may obserue this difference ; that all other sinnes are but onely named by him a word for sinne , and so away : as though hee hasted forward vnto some greater matter : and so be continueth a short conglobation for the space of foure whole verses together , the foure first of this chapter ; men shall bee louers of themselues , couetous , proud , boasters , heady , haughty , treacherous , and so forth , with as great a laconismus , and as perfect a breuity as can possibly be deuised : but when he commeth to the sinne of hypocrisie , he doth not so sleightly passe it ouer ; but there sets downe his foote , and to the full describeth it : pai●●ng out all the guises of these disguised hypocrites , which in these latter times shall abuse the world , and seduce the simple people with their fained shewes of godlines , being notwithstanding destitute of al the power therof as the apostle expresly and in plaine wordes affirmeth . so that he bestoweth more cost , & more paines , to make vs know this one sinne of hypocrisie alone , then to know all the sinnes of the whole world beside . for in them he reciteth but onely their bare names , in a short enumeration , as fast as one word can follow after another : but in this hee representeth the whole and perfect nature , in a long description , continued in fiue whole verses together . the reason of which his paines-taking is this : because the sinne of hypocrisie is ( in some respects ) both more hatefull vnto god , and more hurtfull vnto men , then any other sinne in the whole world is . more hatefull vnto god ; because ( as s. augustine noteth ) simulata sanctitas , est duplex iniquitas ; quia & iniquitas , & simulatio : fained holines , is double wickednesse : because there is both wickednesse and a faining ioyned with it : two sinnes bound together , as the wise man speaketh more hurtfull vnto men , because ( as s. chrysostome noteth ) malum . sub specie boni celatum , dum non cognoscitur non cauetur : whilest wickednesse is couered with a fained shew of godlines , because it can not be descried , it cannot be declined . and such a sinne is the sinne of hypocrisie : it is indeed true wickednes , which is couered ouer with a false shew of godlines : it is sinne in a mysterie , as the apostle paul speaketh : it is masked vngodlinesse ; and therefore can hardly be descried . for which cause the apostle ( to helpe vs in this point ) hath taken great paines to describe this sinne at large , and to represent vnto vs ( as it were in an embleme ) the true and perfect nature of those men , which in these latter dayes shall be resisters of the truth , disturbers of the church , seducers of the people , and opposers of themselues vnto the prince and ciuil magistrate , speaking euill of all those men which are in authority , as s. iude noteth directly : and yet couering all this foule masse of corruptions vnder a most specious visar and shew of religion . and this he performeth from the beginning of the fifth verse , vnto the end of the ninth , in fiue whole verses , as before i noted . of which , though i purpose to insist but vpon one ; yet must i pray your licence , to recite them all ; that so i may shew you more fully and plainely that whole mysterie of iniquity , which the scripture noteth vnto vs by the name of hypocrisie . the apostle in this chapter descibeth it in this manner : they haue a shew of godlines , but haue denied the power thereof . turne away therefore from such . for of this 〈◊〉 are they , that creepe into houses , and lead captiue simple women , laden with sinnes , and led with diuers lustes : which are euer learning , and yet neuer able to come vnto the knowledge of the truth . as iannes and iambres resisted moses , so doe these men also resist the truth : men of corrupt mindes , and reprobate concerning the faith . but they shall preuaile no longer : for their madnes shal be euident to all men , as theirs also was . thus farre extendeth the apostles description , most graphicall and liuely . which discourse of his consisteth of three partes : the first is a definition of the nature of an hypocrite , in the fifth verse of this chapter ; which may be thus collected : an hypocrite is a man that hath a shew of godlines , but yet denieth the power therof . a definition so exact and so exquisite in all his partes , that if it were examined by the strictest rules of logicke , i doubt whether any could be found more perfect . the second is an admonition to decline and auoyde them ; giuen in the person of timothy , vnto all the godly ; in the same verse , turne away therefore from such . the third , is a description of a double conflict , which the hypocrite entertaineth with two sortes of people : the first of them with women , in the sixth and seuenth verses : the second of them with men , in the eighth and ninth . in both which his conflicts , the apostle setteth downe and obserueth foure things : first , who be the persons , whom the hypocrite singleth out to make his incounter with : which ( if you marke them ) be of contrarie disposition and quality . his first conflict and incounter , is but onely with women , yea and those also such , as for witte , be simple : for life , sinfull : for capacity doltish , and vtterly ind●cible . for all these epithites , you see in this place to be giuen them : simple women , laden with sinnes , euer learning , and yet neuer able to come vnto the knowledge of the truth . this is the hypocrites beginning , degenerous , and abiect . but his proceedings be of a more elated and lofty spirit . for his second incounter is with men ; yea and those no common men : but euen with such persons , as for authority be princes ; for vnderstanding , prophets ; for integrity of life , gods pincipallest seruants . for al this is implied in the person of moses , whom , and whose like , those hypocrites doe most ambitiously affect to resist . so that you plainely see , how quickly such hypocrites will take hart and courage to them : and , if at first they be backed , and but a little fleshed , though it be but by simple sinfull women , they will by and by after not sticke to incounter , euen with the greatest men , and of cheefest place , both in the church and common-wealth : yea and that , they count their glorie . for ( as the comicall poet hath very well obserued ) est stu●tis thesarus in lingna situs , ●● quaestui habeant , ma●e loqui melioribus : such men haue a whole treasurie of euill words in their tongues : and they commonly bestow them vpon their betters , thinking , so to improue them to their better aduantage . which quality of theirs , the apostle iude likewise expresly obserueth in his epistle , where he giueth this for one note to know these hypocrites by , that they alwaies be euill speakers , against men in authoritie . note such , that you be not deceiued by them . the second thing which the apostle obserueth in the hypocrites conflicts , is his manner of incountring with both those sortes of people : which is very differing and vnlike vnto it selfe . in this first conflict with women , he creepeth like a micher : they creepe into houses . in his second conflict with men , hee standeth vp like a souldier : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they stood vp against , euen moses himselfe . this may seeme a strange course , and almost ridiculous , that he should so stoope to women , that is so stout to men ; yea and men of place too . but yet , euen herein the hypocrite declareth himselfe to be very wise , in his owne generation : imitating precisely the auncient policie of his father the diuel ; who , that he might winne adam , he layd his battery vnto eue , as saint chrysostome obserueth , and euen so doth likewise the subtill hypocrite , his sonne : he knoweth well enough , that in gaining of the woman , he commonly gaineth two ; he gaineth the husband also , especially if he be an vxorious man : and therefore he still seeketh to lay the foundation of his credit in the minds of women , that so he may be sure to haue patrones satis dicaculos , as the comicke speaketh ; that is , such patrones as will pratle enough in his cause , though it be without all reason : which without such submisse and pleasing behauiour , he could neuer obtaine of them . for it is commonly true , in such friends as women be , that obsequium amicos , veritas odium parit : fauning findeth their fauour , but plaine dealing their displeasure . which as it is generally true in their sex , so is it most specially true in their sect . for it once they doe growe to to be sectaries and humorists , they must then needs be humored , or els all is marred . and this is the reason , why he creepeth so to women . serpit in paucis , vt perueniat ad plurimos , as saint hiaerom writeth in an other case . now on the other side , the reason why he standeth vp so stoutely against mem , yea and men of that high ranke , is to venditate himselfe vnto his complices , by seeming not to be a regarder of mens persons , be they neuer so great , but so farre to be possessed with zeale and sincerity , as euen to haue neglected the regard of his safety , by hazarding himselfe too farre in speech against them . for by this kind of rebelling against such great men , he expecteth to gaine no lesse reputation , then by pleasing the forme● simple women : who ( as saint hierom writeth , against ruffinus ) doe procacitatem , disertitudinem , & maledicere omnibus , bonae conscientiae signum arbitrari : they in their sottish simplicity , doe verily beleeue , that such their procacity , and satyricall uberty in reprouing of great persons , must needs be a sure argument of the sincerity of their consciences . and surely you shall see diuers of those painted hypocrites , who when they haue lauished beyond all bounds of reason , of sobriety and modestie , against both moses and aaron , that is against both the ciuill and ecclesiasticall magistrate , in publike places ; yet can they be content to creepe and crouch most basely vnto very simple women , in their priuate houses : much like vnto hercules , who abroad amongst men , was very fierce and terrible ; but within dores amongst women , he would permit his mistres to combe his head with her panto●le : as the comike speaketh ; commitigari sandatio caput . the third thing that the apostle obserueth in the hypocrites conflicts , is the euent & successe of his incountering with those persons : which is as diuers and vnlike , as his incounter it selfe was . for in his first conflict with the women , he preuailed against them , and led them captiue , as the words of the text shew : they lead captiue simple women , laden with sinne . but in his second conflict with those men , he is preuailed against , & himselfe led captiue by the truth , whilest it gloriously triumpheth ouer his detected falsehood : they shall preuaile no longer , but their madnes shall be euident . the fourth and last thing which the apostle obserueth , is the instrument and meanes whereby this successe is obtained in both conflicts . in his first , he preuailed against those women , because he was able to lead them captiue after him , with diuers lusts . with diuers : gloriae pecuniarum , iactantiae , deliciarum , fortassis , & foediores concupiscentias signat , as s. chrysostome numbreth them . in his second , he is preuailed against by those men , because they are able to lay before him his madnes : their madnes shall be euident to all men , as theirs also was . this is the true coherence of this text with the former scripture ; and withall , a short epitome of the generall doctrine of it . the particulars that we haue to consider in it , may summarily be comprized in these two short aphorismes : first , that the truth shall alwayes be resisted : and secondly , that it shall in a certaine method and order be resisted : namely after the selfe same manner , that moses was resisted by iannes and iambres . for the first of those positions , that the truth shall be resisted ; het apostle heere confirmeth it by two notable instances : the first of them historicall , taken from the former times : moses was resisted by iannes and iambres , two notable inchanters : the second of them propheticall , giuen to the latter times : so shall the truth also be resisted by these men : that is , inchanting hypocrites . which two examples the apostle onely nameth , not for lacke of other store ; for the continued succession of romane bishops ( which is so much stood vpon ) hath beene oftener interrupted , and for longer space , then the succession of heretickes , and schismaticks , and such like resisters of the truth hath beene , as appeareth by chronologistes and writers of stories . but he setteth down these two by way of synecdoche , putting a part for the whole , and a few examples for a many , to avoyd prolixity . in which few notwithstanding , by this his comparing of the first times with the last , and of that which hath beene , with that which shall be , this appeareth to be an irrefragable axiome , that the truth shall alwayes be resisted . for first , if we take the name of truth , in his largest and most extended sense , for the generall speaking of the truth , as the apostle paul doth in his former vnto timothie , i speake the truth in christ iesus , and lie not : the truth in this sense is so commonly resisted , that it passeth in euery mans mouth as a common prouerbe , that veritas odium parit : the reward of speaking the truth is onely hatred . of which vnequall measure the apostle paul complaineth vnto the galatians : am i therefore ( saith he ) become your enemie , because i haue spoken the truth vnto you ? and our sauiour christ likewise vnto the iewes : ye goe about to kill me , a man that haue spoken the truth vnto you . secondly , if we take the name of truth in a particular and more restrained sense , for the truth of gods religion , and the doctrine of his word , as our sauiour christ doeth in the gospel of s iohn ; sanctifie them with thy truth ; thy word is truth ( in which sense i take it to be taken in this place : ) the truth is in this sense , so naturally resisted , by all that are not the truthes owne naturall children , that tertulian hath giuen vs this generall obseruation : simulatque apparuit veritas , inimica esse coepit : the truth ( saieth he ) no sooner peeped out and appeared , but by and by it began to be hated : yea and that by two contrarie sorts of people , as hee noteth in that place : extranei , à quibus quotidie obsidetur : and proprij , à quibus quotidie proditur . the first sort of those resisters of the truth , are strangers and aliens from the common wealth of israel : such as openly professe , not only the resisting , but also the vtter subuerting of it ; such as were nabuch●donoser , and antiochus in the time of the law ; the persecuting emperours in the time of the gospel ; and the turke in our time ; professed and sworne enemies , not onely of the faith , but also of the very name of christians . the second sort of those resisters of the truth ( and they much more dangerous ) are dissembling hypocrites , of whom this text more poperly speaketh : such as pretend to assist the truth , but intend to resist it ; by secretly supplanting it , and planting manifold errours vnder the name of it . of which sort of persons , the apostle paul foretelleth vs , that euen of our selues , there shall such men arise , speaking peruerse things , to drawe disciples after them . such as doe veritatem , non veritate docere , as s. augustine speaketh : they sometimes speake the truth , but seldome truely : which is a peruerse thing : for as tertullian noteth in the forealleadged place ; ne tunc quidem cùm aliquid veri afferunt , sine mendacij vitio sunt : they seeke to deceiue , euen whilest they speake the truth ; because they speake the truth but with a lying heart , as they did in s. paules time , who preached the truth but onely for contention ; and a many like in our time , who oftentimes abus● the speaking of the truth , but onely to the venting of som● priuate affection : which preuaricating kind of speaking of the truth , is indeede nothing els but a resisting of the truth : it is nothing els but only ars fallendi , vt per bona , facilius per suadere possint mala , as vincentius lirinensis noteth : that is , an arte of deceiuing , that so vnder the countenance of a few smaller trueths , they may bring the better credit to a many greater errors . of which hypocriticall resisters of the truth , there be two diuers kinds . the first of them are such as hold the truth in small things , but resist it in greater matters , as euen now i noted : such as were false prophets in the the time of the law , and deceitfull heretikes , in the time of the gospell : both which the apostle peter yoaketh together in one sentence : as there were false prophets amongst the people , so shall there be also false teachers amongst you , which priuily shall bring in damnable heresies . the second sort of hypocriticall resisters of the truth , doe seeme to be cleane contrarie vnto the former : for they hold the truth in greater matters , but resist it in smaller : about which ( notwithstanding ) they stirre vp no small stirres . such as the chuch calleth schismatikes , who contend for trifles , as it were for life and lims , making a great cōscience where they should not , but none at al where they should : as diuers men amongst vs doe ; who for cappes , and surplices , holy daies , and crosses , and such like smaller matters , belonging only vnto order , & external regiment , haue made in our church a dangerous faction and rent : making head against their heads , and crying out like vnto libertines , ( or rather indeede like seditious tribunes ) that all our christian liberty is vtterly betraied , because in these matters the priuate fansie of euery idle head may not countermaund the authority of a publike law : and yet couering all this their grosse disobedience vnder an outward cloake of religion and conscience . but howsoeuer those men may seeme to please and applaud themselues , in making a conscience to resist the magistrate , whom the apostle paul cōmandeth them euen for conscience , to obey : yet sure i am of this , that saint augustine is so farre from allowing of this their disobedience to be conscience , that he openly pronounceth it to be indeede nothing els , but onely a true resisting of the truth : cui nisi ipsi veritati resistitur ( saith he ) cum regi , ex veritate iubenti , resistitur : what doe men resist , but onely the very truth , when they resist the lawfull commandement of their prince ? a wise and a true censure . thus you see that the truth shall surely be resisted , both by many men , and by many meanes . and therefore , no man ought to be so weak minded , as to cal the truth of the truth in questiō , because he seeth it to be resisted , or heareth it to be boldly contradicted . for ( as s. hierom truely noteth ) haec est conditio veritatis , vt eam semper inimicitiae per sequantur : this is the state , yea , and the fate , of the truth , that it alwayes shal be persecuted by the tongues of his enemies . and this contradiction against it , is one speciall note to know it . and therefore the speaking against the truth , ( though with neuer such confidence and vndertaking ) yet ought not either to scandalize or discourage any man , which truely and sincerely seeketh after the truth . because if you examine the reasons of such contradictors , ( as euery wise christian ought to doe ) you shall find them most deceitfull vpon the waightes , yea and altogether lighter then vanity it selfe . as notably appeared in that renowned conference , which was held for the reducing of our resisters of the truth : wherin all the great chalenges of their greatest vndertakers , were found to be iust nothing , but swolne and windy bladders ; builatae nugae , as the poet speaketh . this briefly for the first position , that the truth shall alwayes be resisted . let vs now come to the second : how the truth shall be resisted : which ( as you see ) must be done , by a kind of paterne ; as moses was resisted by iannes and iambres . let vs therefore now examine , who this iannes and iambres were , and after what manner they resisted moses : for it is not throughly agreed vpon by all expositors . some take this iannes and iambres , to be corah and his consorts , who resisted the authority of moses in the wildernesse . now the manner after which they resisted him , was this : they being high minded and ambitious persons , and euen burnt vp with enuie of other mens honours and preferments , which they themselues affected , and thought themselues more worthie of , if they might be their owne iudges , they made a great schisme , and a dangerous commotion about the rule and authority of moses and aron : and so gathering a great companie of their owne condition and quality , they intended flat rebellion , if god himselfe had not stayed them : telling moses and aaron , that they tooke too much vpon them , in making themselues lordes ouer the rest of their brethren . and adding this , for a reason ; that the whole congregation , was as holy as they , and that god was with one man , as well as with an other . yea and one of their grand exceptions was this ( as iosephus reporteth ) that they did , sacerdotium absque populi suff●agio gerere : that they were not elected to their places by the people : though they could not be ignorant , but that they both had beene elected by god himselfe before . so that the maine ends which especially they aymed at , were principally two , parity , and popularity : the two deadly banes of all good order , and of ciuill policie , and the beaten pathes to confusion and anarchie . in which their commotion , this is worthy the noting : that those great reformers , which sought thus to pull downe both moses and aaron , as two vsurpers , sought to set vp themselues into the selfe same places , as moses directly obiecteth vnto them : seemeth it a small thing ( saith he vnto corah ) that god hath seuered thee from the multitude of israel , and all thy brethren , the sonnes of leui with thee ; and do ye also seeke the office of the priest ? marke , the leuites cry out against pride and ambition of priests ; as certaine male contented ministers doe likewise against bishops , whom god hath made their rulers : but what is the drift and end of such their declamations ? onely that which was theirs : that these being displaced , they might creepe into their roomes . so that it is not humility , but it is another pride , which driueth such men , so hotly to declame against pride . and this was the resisting of iannes and iambres , in the former times , if by them be meant corah , and his mutinous companions . let vs now looke downe into those latter times , and see whether the truth hath not beene resisted , after the selfe same manner with vs heere at home , that it was then with him . haue there not stood vp amongst vs , certaine ambitious and seditious corahs , of the tribe of leui , who bursting with enuie at the honour and preferment of the reuerend fathers and gouernours of our church , who sit in moses chaire , haue both by word and writing indeauoured to resist them , and thereby to extenuate , or rather indeede exterminate all their lawfull authority and iurisdiction , vnder the pretence of a new reformation ? haue they not told them plainely , that they take too much vpon them , in setting vp themselues aboue their fellow ministers , who ought to be al equalles ? 2. haue they not brought for thēselues the same allegation that those seditious persons did , that al the people of god are holy , and that euery minister is as good as a bishop , and ought to haue as great authority as he ? is it not one of their chiefest greeuances , that the election of ministers is not subiected vnto the peoples suffrages , who are their great masters , and whom they seruilely obserue with all addicted obsequiousnes ? haue they not made as great and as dangerous a schisme in this owne church , about these matters , as euer the other did in the church of the iewes ? and ( that which is the prime point of all the rest ) doe not their owne writings declare , that all that rule and authority which they would take away from our reuerend prelacie , they would assume againe , and cunningly conuay vnto themselues , vnder the name of the presbyterie ? all this is more then manifest , vnto men of any reach if they haue but with halfe an eye lookt into the peremptorie dealing and practice of their presumptuous consistorie , and of that enormous and vnlimited claime , which it layeth vnto all authority , both ecclesiasticall and ciuill . but the same god which denied successe vnto that schisme , hath also restrained the proceedings of this : ( his name be praised for it : ) for the very ground & foūdation whereupon these men builded their imaginarie babel and towers in the aire , hath begunne long agoe , to sinke vnder their feete , as it did wiih those mutiners : so that a great part of them are swallowed vp by it ; and the rest are fast following vnto the center of shisme : onely the cry of a few of the hindmost may still be heard amongst vs , as they are in sinking downe : which can not much longer be irksome and tedious because they be in the way to silence . and thus much for the former application of this storie , if by iannes and iambres bee vnderstood corah and his seditious companie . now other expositors ( and those the greater number ) doe expound this otherwise : affirming this iannes and iambres , to be those two egyptian sorcerers which resisted moses in the presence of king pharao . now the manner after which they resisted him , was this : when as moses & aaron were sent into egypt to deliuer the israelites from their slauery and bondage , they auouched to king pharao , that the lord god of israel had sent them on that message ; and for the proofe of their assertion , they confirmed their ambassage by diuers signes and strange wonders , which could not be wrought , but by the finger of god. against whom there stood vp this iannes & iambres : two brethren against two : and they vndertooke that all their signes and wonders were but meerely sophisticall , and that themselues ( by inchantments ) could doe as great things as any they had done . in which their incounter , they seemed ( in three miracles ) to haue gotten a kind of conquest and victorie ouer them : in turning their roddes into serpents ; in bringing in of frogges ; and in changing their water into blood : all which those inchanters did , as well as the prophets . vpon which accident , a learned father hath allegorized in this manner : this threefold attempt of these sorcerers against moses shadoweth out a threefold engine , whereby the truth shall be resisted in these latter dayes . first , by the subtilty of serpents : secondly , by the garrulity of frogges● and thirdly , by the cruelty of blood . by all which meanes indeede the trueth hath beene resisted , euen in these our dayes , as well as in his : as if we shall but call to mind the proceedings of those hypocrites , which haue resisted our moses we may well perceiue . for first , as concerning the subtilty of serpents . the serpents policie is this : when hee seeketh to creepe and winde himselfe into any place , he will first beginne to trie whether he can wrest in his head : which if he can effect , he will by and by draw his whole body in after it : and euen so those subtile and those venemous serpents , which haue of late so stung this worthie church of england , and like a cruell generation of vipers , haue gnawne euen in sunder the bowels of their mother , they began their pretended reformation at the first but with a few smaller matters . all was well a great while , but the cap and the surplice : whilest the serpent had thrust and wrung in his head ; but when he saw that this was hearkned to a while , then drew he in a greater part of his body : then was our whole leitourgie nothing but a masse of corruption ; & our communion booke nothing but a compendium of the masse booke . when this was listned to a little , then must the whole forme of our church gouernement be changed : for our clergie were nothing but an antichristian hierarchie . heere the serpent had wrested in almost all his whole body . when this a while had beene admitted , then by and by after was our church counted no church , but a companie of reprobates , and a very denne of theeues . no church , no word , no sacraments amongst vs , as there ought to bee . our priests , they were counted but for idle priests , and our people , they not counted as a flocke of christs sheepe , but as a herd of silthie swine ; for euen vnto this height and extremity of madnesse haue some of our reformers grown , vpon the same grounds and principles that the first reformers laid downe , as their owne maine foundations . and this is the bringing in of the serpents very taile . for the taile doth not follow the head more naturally then this conclusion followeth vpon their premisses , if they once be admitted : as they that be learned do right well vnderstand . and now i permit it vnto your owne iudgement and wisedome , to consider , whether these be not the men of whom this apostle speaketh in the chapter next before ; that their words shall spread and frette like a canker : which eateth further and further , vntill it haue eaten and consumed the whole body , as ths doctrine of these men hath the bodie of our church , vntil at last they haue brought it ( as you see ) to be no church . and surely these men be indeede the very gangrens and cankers of our church , which will neuer leaue fretting vntill they be cut off ( the proper cure of that euill ) though neuer so many medicines be applied vnto them , as we see by experience . and therefore that those fierie serpents may be rightly charmed , it is almost necessarie , that ( as the prophet isai speaketh ) both head and taile of them bee cut off : and that the rod of aaron , that is , of the magistrate should euen eate them vp , as it did the serpents of iannes and iambres ; otherwise they will neuer leaue both hissing and stinging . i speake not this to exasperate authority against such as be cureable , nor to stirre vp against them any cruell persecution ; of which they still complaine : though indeed they themselues be the true persecuting isma●ls : who ( for lacke of greater power ) doe still infest their brethren with all the seuerall kindes of verball persecution , slandering , scoffing , threatning , rayling , libelling , and what not ? but yet for all that , i wish that this cutting-off might be such ( if it may be ) as our sauiour christ himselfe exhorteth vs vnto , when he willeth vs to cut off our hands and our feete , that is , so to seuer the vice or the errour , that wee may saue the member . but if this fretting canker haue so farre possessed them , that they be growen incurable , then is it neither against policie , nor yet against charity , for the safety of the whole , to cut off such festered and infected partes : but rather , it is great cruelty not to doe it . as notably appeareth , euen in the apostle paul himselfe ; whose charity , though it were so exceedingly abounding , or rather indeede ouerflowing , that he wished euen himselfe to be cut off , for the found parts of the church : yet for those cancred and infected parts , which tended vnto the destruction of the whole , ( being in very deed , rather vlcera , then membra ) he wisheth , on the other side , vtinam abscindantur , qui vos inquietant : would god they were euen cut off , who seeke to disquiet you . whose godly example , is patronage enough : it making both a wise and a necessarie distinction betweene true christian charity and vain : foolish pity , of which the orator truely writeth , that salutaris seueritas vincit inanem speciem clementiae : wise and wholsome seuerity , is far more profitable , then that vaine and foolish pity . and this breefly for the first engine of those inchanting hypocrites , wherby they haue indeuoured to resist the truth : which is , the subtiltie of serpents . the second , is the croking and garrulity of frogges , as that father termeth it , by which meanes they haue likewise attempted to resist it . for when that old serpent , the deadly enemie of the church , found that by open oppugning it he could not preuaile against it , he spued out of his mouth , a swarme of frogges , as that other serpent did , which we read of in the apocalpys : that is , a frie of yong schismatikes ; who being as bold as the frogges of aegypt haue not only infested the whole land with their croking , but haue also climed vp into the chamber of the king , as impudently as they did : yea they haue crauled vpon his sacred person with their dirty feete , and haue crept vp into his very crowne , where they haue blotted out the fairest of all his titles , i meane the title of his supremacie , and ascribed the same vnto their presbyterie , as their writings shew most plainely . yea and being yet more mad , and swelling ( like aesops frogge ) with greater pride of themselues , euen to the cracking of their skinnes , they haue challenged to the combat , euen moses and aaron , to dispute the case before the king himselfe , and all the princes of the land as iannes and iambres did . but being vndertaken , they haue beene found , vpon the trial , to be as blind as bold : and all that they could say to be indeed nothing els , but a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as aristophanes speaketh , that is , a hoarse and harsh croking of vnreasonable frogges . who though they were at that time , as soundly charmed , by some of our most reuerend and learned bishops , as certaine frogges in france were once by bishop regulus , which haue continued dumbe & silent euer since , like seriphian frogs ; yet , our frogs ( lesse modest ) continue stil to trouble the whole land with their croking : as though nothing had euer beene spoken against them . notwithstanding , that action was both begunne and proceeded in , with as great a solemnity and preparation , as euer was any since the time of great constantine : our constantine himselfe , in his owne royall person , vouchsafing to sustaine the greatest part of the burden ; and with admirable dexteritie to confound their garrulity . the third and last meane , whereby the truth shall be resisted by this brood of hypocrisie is , the cruelty of blood . of which although it may truely be sayd ( gods name be praised for it ) that as yet we haue not resisted vnto blood , as it is in the epistle vnto the hebrews : yet that must be ascribed , rather vnto gods most merciful dispensation , then vnto their merciful disposition . for that they intended blood , yea and blood vpon blood , their diuulged libels shew , threatning fistes , and clubbes , and bickerings , that shall make all our harts ake , yea and blood spilt by butchers . they be their owne words , and i gather no more then their owne pennes haue skattered : and that they were not in ieast when they threatned these thinges , their owne ouert actitions commenting vpon their inward intentions , haue notably declared . their strength was suruayed , their armie mustred , and found to be an hundred thousand hands strong , as they themselues haue boasted , if happily their muster-maister was not deceiued . nay the sword was almost drawne , to haue struck a deadly stroke , yea and that euen at our soueraigne head . the signe was giuen by them , and the trumpeters themselues were mounted vp aloft , but it was but in a cart ( a worthy chariot for such worthlesse persons ) but yet euen there they sounded vnto the battaile , proscribing by name diuers honorable counsellers , and intending , by a more effectuall metamorphosis then euer iannes and iambres did , to haue turned the water of our riuers into blood . all this is well knowne vnto those that doe remember the furious commotion of haccket and copinger ; which ( as all men know ) was not done in a corner , but proclamed in the open streetes of our chiefest citie , and all this for the furthering of the new pretended discipline . but it pleased the lord in mercie , to confound their conspiracie , and by the blood of a few to spare the blood of many in powring that blood which they thought to haue shed , by his mercifull prouidence , vpon their owne head . and so be it vnto all that seeke the trouble of israel . whereunto let euery true hart say , amen . finis . an answere vnto certaine obiections , of one vnresolued , as concerning the vse of the crosse in baptisme . vestra solum legitis , vestra amatis , caeteros , causa incognita , condemnatis . cic. lib. 2. de nat. deor. peccat , qui damnat quasi peccata , quae nulla sunt . aug. lib. 3. de libero arbitr . cap. 15. primus felicitatis gradus est , non delinquere : secundus , delicta cognoscere . cyprian , cornelio . the obiectors praeface . first , i humbly desire , that this may be interpreted , as not done of mee , in derogation of the booke of common-prayer , which i haue euer vsed with reuerence and respect : nor , of contradiction to the estate , or opposition to authority , to which i haue euer submitted my selfe . secondly , in all the time of my forbearance , i would haue it knowne and considered , that i neuer inueighed against it , or condemned others that did vse it , or disswaded any from doing it : and carried my forbearance so , as none ( or few ) espied what i did ; vpon care not to be offensiue by mine example . my conformity in other things showeth , that this is omitted , neither contentiously , nor contemptiously . answer . for the protestation vsed in this praeface , i rest charitably perswaded , because it is made , both by one who best knowes what hath beene done in that matter ; and by one , who ( as i trust ) for the feare of god , would not make any protestation , contrary to his practise . i likewise desire , that , what i shall write in answere of these obiections , may be held and esteemed , as mine owne free iudgement : begotten in me , onely by an indifferent inquisition into these causes , and not imposed vpon me , by an ouer-weening opinion of any mens persons , that haue waded before me in the search of these questions : whose reasons , in many points , i may happily follow , but , their authority without reason , in none at all . the first obiection . first , by forbearing it i was sure i did not sinne : by vsing it , i doubted least i should haue sinned , seeing it hath neither word of christ , nor example of the apostles to warrant it : and whatsoeuer is done doubtfully , is sinne to him that doeth it . answere . as concerning both your positions , deliuered in the ingresse of this first obiection , my iudgement is opposed ex diametro , vnto yours . that if you had vsed the signe of the crosse ( it being so inioyned you , by a christian law ) you might haue beene sure that you had not sinned : but hauing forborne it , you could not but know , that therein you greatly sinned . my reason is this , because , sinne is nothing else but a transgressing of the law , either diuine , or humaine , where diuine doth not resist it . and therefore your yeelding obedience vnto such a law , must needs yeeld you assurance , that therein you sinned not . on the other side , your detracting of obedience from such a law , must needs resolue you as fully , that therein you sinned , as you knew assuredly , the law was by you transgressed : both these consequents be grounded vpon the apostles owne definition of sinne , of which you could not be ignorant . ob. but happily , you will say , that sinne is but onely a transgression of the law of god , and not of the law of man : such as the crosse is . resp. i answere , that whosoeuer disobeyeth the law of man , commanding in things of indifferent nature , he therein transgresseth the law of god , and consequently committeth sinne . for , the apostle peter commandeth vs to submit our selues , not onely vnto the law of god , but also vnto the ordinances of man , and that , for the lords sake . which place of saint peter , eyther giueth the magistrate commission to command , and inioyneth the subiect submission to obey , in matters of indifferencies , or els is he cleane stript of all power and authority . ob. but you say : that though you knew it were commanded by law , yet , you doubting still of the lawfulnesse of it , and taking it rather to be legitimum , then licitum , this doubting , had turned your obedience into sinne . resp. it is very true indeed : and therefore , i doubt not , but that your very doubting in this case , was your sinne : nay , many sinnes bound together : it being both the effect , and the cause , and the body of sinne in you : the effect , because it proceeded , from ignorance of the truth . and againe , because ( as a learned diuine noteth ) conscientia nimis scrupulosa , nascitur ex vitio , vel naturali , vel acquisito : the cause of sinne , because it produced disobedience in you , and that vnto a most ancient , and a most generall christian law : and the body of sinne , because it kept you from assenting vnto the truth : for , in doubting there can be no determination , and therefore no assenting , be the thing whereof wee doubt , neuer so true and certaine . which suspence and vncertain●● in matter of duty , euen the heathens define to be a great sin . qui deliberant vtrū id sequantur quod honestū esse videant aut se scientes scelere contaminent , in ipsa dubitatione inest facinus ▪ so that , your doubting , was not onely a sinne , but also a sinne out of measure sinfull , corrupting your best actions , and intangling your conscience , with a most vn-auoidable necessity of sinning . if you obey , you sinne against your owne perswasion : if you disobey , you sinne against the law , which you ought to obey , euen for conscience sake : an indissoluble knot . whereby euen your future obedience , ( if you shall returne ad meliorem mentem ) yet will carry this euill with it , as to accuse & condemne your former disobedience . for ( as tertullian reasoneth in an other like matter ) qui hodie non deliquit suscepta corona , deliquit aliquando recusata . if you do not then offend whē you obserue the crosse , you must needes haue offended , when you refused it . this is the faire fruite of your needlesse scrupulosity , that it maketh one part of your life , to giue in euidence against an other . now , if your doubting ( as you say ) do corrupt your obedience , and turne that into sinne : doe you thinke that it acquiteth your disobedience from sinne ? or can you thinke that it is no sinne , to go against a grounded law , when you thinke it so great a sinne , to go against an vngrounded opinion ? i doubt not , but , if these two sinnes were put into critolaus his ballance togither , your sinne against the law , would appeare much the heauier for ( as tertullian noteth , in the fore-cited place ) nec nullum , nec incertum videri potest delictum quod committitur , in obseruationem satis auctoratam , such as the crosse is . and , as the prophet samuel teacheth vs disobedience , is as the sinne of witch-craft , which must needes make your sinne against the law ( beeing the sinne of disobedience ) to be much more greeuous , then the sinne against your perswasion , it being but erroneous . ob. but you will say , that that disobedience which is there so condemned , was disobedience vnto the commandement of god. resp. and i say , that it is the commandement of god , that we should obey the magistrate . let euery soule bee subiect to the higher powers . for there is no power but of god. whosoeuer therefore resisteth power , resisteth the ordinance of god. neither ought we only to obey the magistrate in those things which god himselfe commandeth but also , euen in those which only man ordaineth , as the apostle peeter expresly teacheth vs. submit your selues vnto all maner ordinance of man , for the lords sake . marke , vnto all ordinances of man , not being opposed to the ordinances of god , as the crosse is not . yea , and these we must obey , euen for conscience sake , as the apostle paul teacheth vs , in the fore-cited place . we must be subiect ( saith he ) not only for wrath but also for conscience sake : which sentence hath oftentimes made mee to wonder , at the strange mishapen conscience of many men in our daies ; who make a great conscience of not obseruing the crosse , and other like ceremonies of the church , where they haue no scripture to guide their conscience : and yet make no conscience of breaking godly lawes which the scriptures command them , for conscience sake to obserue . ob. but you say , that this signe of the crosse , hauing neither any word of christ , nor example of apostles to confirme & approue it , your conscience would not suffer you , to yeeld obedience vnto it . resp. i answere , that it hauing againe , neither any word of christ , nor apostles example to infirme and reproue it , this proueth it to be in his owne nature indifferent : and so , to be put in the power of the magistrate , to command or forbid , as occasiōs may induce it . and therfore , it being ( out of doubt ) by the magistrate cōmanded , no man ought to make a doubt whether it shold be obeied . for ( as eusebius obserueth out of plato ) they which be priuate persons , must neither disputare , nor dubitare de legibus , but simpliciter parere . which branch of platoes law , he cēsureth to be consonant to the heauenly law of god. with whō , in this point of simple obedience consenteth tertullian , allowing much better of our simple obeying then of our subtil inquiring into things of this nature . lando fidem ( saith he ) quae antè credit obseruandum esse , quàm didicit . the equity of which rule , euen you your selfe , and diuers other , by your practice do confesse , in yeelding your obedience to the cap and surplice , and many other ceremonies of our english church . and therefore i desire but to know some good reason , why you do not the like , to the crosse in baptisme . what commandement of christ , or what example of apostles haue you for the surplice ? or what speciall warrant and rule for your conscience , saue onely this generall rule of obedience ? and therefore you must shew by the commandement of christ , or example of the apostles , either that the surplice is more allowed then the crosse , or that the crosse is more condemned then the surplice , or els , you must follow that rule of obedience , as well in the one , as you do in the other , otherwise you shall plainely declare vnto the world , that you play but fast & loose with the name of your conscience : which when you will , is bound , and when you will , is free : hauing so none other rule for it , but onely your owne will , which is a croked rule . againe , if your conscience were so scrupulized by your doubting , it must needes bee , because you knew no light of scripture to giue you resolution , either on the one side , or on the other . for , dubitatio , is , in neutram partem consensio . now , you being thus vncertainly poised , why did you rather propend vnto that side , which led you vnto disobedience , then vnto the other , which led you vnto dutiful and christian obedience ? that way which you went , you had nothing to carry you , but only the blast of a windy opiniō : yea & not that neither , for your opiniō was not setled : that other way which you left , you had two great waightes so sway you : viz. the authority of the law , both spirituall , and temporall , and the practise of the church , both ancient , and moderne : a very heauy counterpoise , & therefore i wonder , how you could set them so light , especially you hauing no such waighty authority to vncertain you , as the churches exāple might haue bin to resolue you ; which euē in this particular case of the crosse , hath both traditionē auctricem , and consuetudinem confirmatricem : & therefore ough● to haue , fidem obseruatricem , as tertullian in the fore-cited booke obserueth . so that , surely you strained at a gnat , & swallowed vp a camell , when you were so superstitious in not offending against your own priuate opinion , and so little religious in offending against the churches publike direction . ob. but perhaps you will say , that you will not be led by the examples of men , nor pin your conscience vpon other mens sleeues . resp. i answere , first for the examples of men , that though they be not alwaies to be generally followed , without all exception : nor rashly , without due examination ; yet , in scruple of conscience , when wee lack the direction of the word of god , i do not thinke that the breach of law , & contempt of the churches example , is the safest way to keepe a good conscience . s. augustine had so high an estimation of the churches example , that , in the maine foundation of all religion , that which led him especially vnto a resolution , was the example & authority of the church ego vero ( saith he ) euangelio non crederem , nisi me caetholicae ecclesiae cōmoueret authoritas . this great opinion had he of the churches example , that in a matter of greatest waight , it preuailed more with him to gaine his assent , then any other reason , or argumēt could do . and therfore , in such intricate and doubtfull suspension , hee giueth vs this good rule for our direction . quae vera perspexeris tene : quae falsa , respue : quae dubia crede : donec aut respuenda esse , aut sēper creden●a , vel ratio doceat , vel authoritas pracipiat . a very sound rule , & fit to be obserued in euery church , by al the particular mēbers of it : wherin he prescribeth no more vnto vs , thē he had subscribed vnto himself , as euidently appeareth out of the former place : whose iudgment & practice concurring both togi●her , ought not be so lightly estemed of vs , especially , we hauing , in this case of the crosse ( beside his authority , & the example of the church ) both rationem docentem and authoritatem praecipientem , either of which ( in his iudgment ) were sufficient argumēts to lead vs to obedience . ob. but you say , you will not pin your conscience vpon other mens sleeues . resp. i answer , that in matters of faith , where you may haue the light of the holy scripture for your full instruction , it is not simply good to pinne your conscience vpon the sleeues of men , though how farre saint augustine did yeeld , euen in this case , i haue before declared . but , in matters of order and obedience ( such as the obseruation of the crosse is ) the scriptures themselues do pinne your conscience vnto other mens sleeues . for , in things in different commanded for orders sake ( where the authority of the magistrate goeth before ) there the conscience of the subiect ought to lead him after , as if it were pinned vnto the magistrates sleeue , by the concurring iudgements of the two chiefe apostles , peter and paul , of whom , the one commandeth vs , to submit our selues to all ordinances of men , for the lords sake : the other , to obey them , euen for conscience sake . therefore ( to shut vp this first obiection ) i conclude with plato : si positioni non credis , reprobare debes : si reprobare non potes , positioni credes . either prooue you that the crosse is a thing against conscience , or else , yeeld obedience vnto it , for conscience sake . the second obiection . whereas , order , and comlinesse , are the grounds of such things as the church may adde ; i haue doubted that this signe exceedeth both these , because there is giuen it a spirituall signification , of our valour in confessing christ boldly . answer . the signe of the crosse , as we now vse it , is neither against comlinesse , nor against good order , but very consonant vnto both ; euen by caluines owne description of comlinesse and order : and therefore ( by your owne rule grounded vpon saint paul ) may lawfully be added and vsed by our church . now , if ( besides these two forenamed commodities ) it haue also a third , to wit , a spirituall signification , yea and that such a one , as hath not onely beene allowed , but also affected in the primitiue church , this ought not to debarre the vse of it amongst vs , but rather , to inferre , that it ought to be in vse . for the very same apostle which prescribeth the two former rules , of order and comlinesse , in the very same chapter prescribeth a third , of greater importance then they both , to wit , that they tend vnto edification . and except our ceremonies be thus conditioned , they ought not in any christian church to be vsed : as caluine himselfe noteth : totum obseruationum vsum & finem , ad ecclesiae aedificationem referamus , saith he : referring not onely their intended end , but also their dayly vse , vnto the edification of the church . ob. but you say , that to haue a spirituall signification , is to exceede the nature of a ceremonie , and to draw it vnto a higher quality : perhaps you meane , vnto the nature of a sacrament . for that is t. c. conceipt , from whom ( i gesse ) you borrowed it . resp. but therein you greatly mistake the matter . for , not onely sacraments , but also ceremonies too , ought to haue their spirituall signification , of which if they be destitute , they vtterly degenerate into vaine and idle gesticulations : neither is there any reason , why such should haue any place in the church . the apostle saith of ceremonies , that they be shaddowes of things to come ; of good things ; and of heauenly things . saint hierom saith , that they be not onely shaddowes , but also eminencies too : hee calleth them , imagines and exemplaria futurorum ; which ought no lesse to bee obserued in our christian ceremonies , then it was in the iewish . for as saint augustine obserueth ) whosoeuer obserueth any ceremonie or signe , and not vnderstandeth what thing it doth signifie , hee doth seruire sub signo , hee is a slaue & a seruant vnto the outward signe : but he that obserueth it , knowing the signification of it he serueth not the signe , but the thing wherevnto it is referred . yea and caluin allowing ceremonies in all christian churches , requireth these three conditions in them : that they haue , in numero paucitatem : in obseruatione facilitatem ; and in significati●ne dignitatem . so that both augustine and caluin do make this spirituall signification , ( of which you doe seeme to be so greatly afraid ) to be in all ceremonies a necessary condition and therefore caluin reproueth the ceremonies of the papists , not for hauing a signification , but for the darknes & obscurity of their signification , comparing them , in that place , ad scenam histrionicam , and , ad magicam incantationem , for this onely reason , because they be , cerimoniae non intellectae . and , in the conclusion , giueth this generall censure of them . illas omnes caeremonias corruptas esse , et noxias , per quas homines ad christum non diriguntur , so that hee maketh christ to bee the body of our ceremonies , as well as of the iewish , & not onely alloweth , but also exacteth a signification of them . the like doth also peter martir , in his epistle to bishop hooper , being troubled ( as it seemeth ) with this selfe-same scruple , that you are . quomodo ( sa●th he ) priuabimus eccle●●am hac libertate , vt non possit suis ritibus aliquid signisicare ? and , he bringeth in the same place , a most pregnant example , out of the apostle paule , which confirmeth his iudgment for he not onely commandeth wiues to be subiect to their husbands , by direct precept , but he also ordaineth , that by this significāt ceremony they should expresse it , to come alwaies to the church with their heads couered ●n which ceremony , as you see , beside comel●nes and order , he hath a respect , to a godly signification : finally , the most diuines that i haue redde ( beside comelines and order ) require in all ceremonies , that they tend directlly vnto edification . now edifie they can not , vnles both they haue a signification , and that significatiō be likewise vnderstood . vnknowne ceremonies ( as vnknowne tongues ) cannot possibly edifie , if by interpretation they be not made knowne . yea euen the reformers themselues require this properly in all their ceremonies . caluin saith , that ceremoniae must be pietatis excercitia , quae ad christum eecte nos deducant . goulartius , in his annotations vpon the 74. epistle of saint cyprian , to pompeius saith , that rites and cermonies must alwaies haue regard , not onely of order , but also of edification too . yea and euen t. c. himselfe ( forgetting the danger , which ( before ) he fained , of making ceremonies , sacraments , if they had any signification ) yet else-where yeeldeth that they ought to haue it . for in one place he affirmeth , tha● ( beside the ends by you named , of comelines and order ) they ought to be done vnto edification , making this a distinct head from those two fore-mentioned . whereby it is euident , that he intendeth that ceremonies should otherwise edifie , then onely by their comelines and order . which they cannot do without a signification . in an other place he affirmeth , that ceremonies ought to be helpers , to promote the doctrine of the church , which how they should do i know not , if they signifie not ▪ & therefore the authors of the admonitiō doubt not , to adde to their ceremonies a significatiō . for they would abolish kneeling for popery , and establish sitting at the communion , adding this for a reasō : because sitting doth better expresse the mistery of christs holy supper . because , by sitting , we signifie rest , and a full finishing of all legall ceremonies in iesus christ. so that they neuer doubted that the adding of a significatiō vnto a ceremony , would be the institutiō of a new sacrament : belike this conceit of yours was not thē hatched . how these men agree with cartwright , or he with caluin , yea or with himselfe , i leaue for those men to reconcile whō it most concerneth , and who haue found in their consciences the incōuenience , of following his vngroūded fantasies : but if our reformers do not corrupt the supper of christ by adding a significāt ceremony vnto it ; why should we be thought to corrupt the baptisme of christ , by adding a like significant signe vnto it . therefore by all the fore-cited both reasons and authorities it appeareth , that it is no sinne in a ceremonie , to haue a signification , but rather , a folly , if it lack one , as saint augustine truly teacheth vs : who maketh it a sufficient reason , why the church should reiect them , when they see no sufficient reason , why it did accept them : as they cannot in those ceremonies , that bee brutish and insignificant , what reason can bee alledged , why any such should be accepted ? the third obiection . seeing our church , according to the scriptures , hath abandoned all monuments of superstition : and the signe of the crosse in baptisme , is apt to breed a present remembrance of that horrible idolatry committed by it , in the synagogue of rome : i haue doubted how we can retaine it , for perill of falling into idolatry . answer . for the preamble of this third obiection , that our church hath abandoned all monuments of superstition , it is a very true position : and therefore that the crosse ( as our church vseth it ) should bee a monument of superstition , implyeth a contradiction . the rest of this obiection is so loose and vntrussed , that i see not how it should bee to your purpose ad-apted . but ( if you will admit of my diuination ) i gesse that this must be your reason . whatsoeuer is dangerous to lead vs to idolatry , that ought to bee auoyded in the seruice of god : but the signe of the crosse in baptisme , is such , ergo. the proposition of which argument you taking for granted , bestow your whole proofe vpon the assumption , which you strengthen by this reason . whatsoeuer is apt to breed a remembrance of the horrible idolatry committed by it in the synagogue of rome , that is dangerous to lead vs vnto idolatry . but the signe of the crosse in baptisme is such , ergo . in these two syllogismes ( as i conceiue it ) is the whole strength and force of this obiection contained : let vs therefore examine the seuerall partes , as well of your protosyllogisme , as of your prosyllogisme . first therefore , for the proposition of your former syllogisme ; that , whatsoeuer is dangerous to lead vs to idolatrie , that ought to be auoided in the seruice of god. this word [ dangerous ] is a word of ambiguous signification , importing either that , which naturally and necessarily carrieth danger with it : or , that which onely casually , and accidentally may giue some occasion of danger by it . in both which senses this word dangerous is vsed in one sentence , in the scripture : where , demetrius speaking against the doctrine of saint paul , he saith , that it is dangerous , not only to bring the state into reproofe , but also to bring the temple of their goddesse into contempt . to the latter of these purposes the doctrine of s. paul was naturally dangerous , yea , and necessarily too , viz : to the bringing of their temple into contempt , because hee taught , that they were no gods which were made with hands : but , to the other purpose , of reprouing the state , or , of taking away the gaine of their art , it was but only accidentally dangerous . so that periculosum ( as bonauentura teacheth ) may either bee taken as causa periculi , or els , but onely , as occasio periculi . now , to apply this distinction vnto our purpose . if you take dangerous heere in the former sense , for that which is properly and per se , as cause of danger ; then yeeld i your proposition to be true , that whatsoeuer ( in that sense ) is dangerous vnto idolatry , it ought to bee auoided in the seruice of god. but if you take this word dangerous in the latter sense , for that which casually and per accidens , may bee an occasion of idolatry ; then i deny your proposition , as vtterly false . what greater shew of danger could there bee in any thing , then to place the image of an oxe , in the temple of god ? especially amongst that people who had both seene an oxe worshippied for the greatest god of egipt , vnder the name of apis : and , who themselues had worshipped the image of an oxe for their owne proper god. but yet , because the image of an oxe was not naturally or necessarily dangerous vnto idolatry ( that old corruption being so long forgotten ) but onely casually and per accidens , if any man ( by his owne corruption ) should renue it vnto himself : therfore salomon did not thinke himselfe tied by such an accidentall danger , but that he might lawfully set the image of twelue oxen in the very temple . neither doe wee read ( notwithstanding that probable feare which those images might haue ministred vnto scrupulous consciences ) yet that any man abused them vnto idolatry , as no man hath likewise the signe of the crosse , howsoeuer that bee feared , where there is as little cause . therefore , to the proposition of your former syllogisme , i answere with aquinas in an other like case . quando periculum nascitur ex ipso facto , tum factum illud non est expediens . sed si periculum immineat a nostro defectu , non desinet propter hoc esse expediens . sicut expediens est ascendere equū , quamuis periculum immineat cadenti de ●quo : alioquin , oporteret cessare ab omnibus bonis , quae etiam ( per accidens , ex aliquo euentu ) possunt esse periculosa . in which sentence of aquinas , i pray you marke these two things . first , that by such casuall danger no action is made so much as vnexpedient , much lesse vnlawfull . and secondly , that if wee should giue place to such accidentall dangers , we could not freely vse the best and most holy actions , which are not to be intermitted , for such fantastical feares . now for the assumptiō of your former syllogisme ; that the signe of the crosse ( as our church of england vseth it ) is dangerous to lead vs vnto idolatry , that i simply deny . it is neither naturally and per se , nor yet casually and per accidens , in it selfe any whit dangerous , to lead vs to idolatry , but only , in defectu nostro , as aquinas distinguisheth , after which manner there is nothing but it may ●e dangerous , be it n●uer so good . there is nothing so good , but it is subiect to the abuse of euill and wicked men , no not the scriptures themselues , which is no sufficient reason , why they may not bee well vsed , of good and godly men . ob. but you proue , that the crosse is dangerous to lead vs to idolatry , by this reason following . whatsoeuer is apt to breed a remembrance of that horrible idolatry cōmitted by it in the synagogue of rome that is dangerous to lead vs vnto idolatry . but the signe of the crosse is such . ergo. resp. in this argument , both the partes are false . first , for the proposition , there is no coherence betweene the anteceding and the succeeding part of it . doth euery thing that breedeth a remembrance of any thing abused vnto idolatry , indanger vs to fall into the same idolatrie ? then were it dangerous to read in the scriptures the seuerall idolatries of the iewes , least by remembring them , we might be indangered , imitate and follow them . ob. but you will say , that these be not pictures , but scriptures , which , our sauiour christ himselfe commandeth vs to read . resp. i answere , that this maketh nothing against our purpose but , rather much for it . for , in that our sauiour cōmandeth vs to read them , his meaning is , that wee should remēber them , which remembrance he would neuer haue cōmended vnto vs , if he had iudged it to be so dangerous for imitation as you affirme it is . but , to come to your exception against that kinde of remembrance , which is procured by images or pictures . the image of that golden calfe which the israelites worshipped , set forth in our geneua bibles , cannot but breed a remembrāce of that horrible idolatrie , which was cōmitted with it , in the wilderness , ( this , you see , is a picture , & not a scripture ) and yet , those reuerend and worthie men , who are the authors of that learned translation , of purpose set out that picture in their edition , thereby to imprint the remembrance of their sinne more firmely in our mindes , neuer doubting , that the remembrance of their idolatry would stirre vp our desire vnto like impiety . neither yet ( as i thinke ) hath any man beene found , who either by view of that picture , or remembrance of their practice , hath beene led to imitate them in that vice . so that , remembrance doth not alwaies breed a liking of the thing so remembred , but , oftentimes , a lothing . there be monumenta odij , as well as amoris . to goe no further for instance , but to the signe of the crosse : doe wee not see by experience , that our remembring how the papists haue abused it , hath stirred vp in many men detestation of it ? whereby , the hatred vp of their abuse hath so blinded their reason , as to breede an abhorring euen of the lawfull vse of it . which euidently sheweth , the notable incohaerence of your maior proposition , and that wee may well remember idolatry , without any danger of falling into it . now , for your assumption : that the signe of the crosse is apt to breed a remembrance of the horrible idolatry , which was committed by it , in the synagogue of rome . if that wee freely granted , yet were not the cause preiudiced : your maior being so weakely founded . for , what if it gaue vs occasion to remember that ancient idolatry , which by remembring , wee abhorre : doth this make it vnlawfull ? or doth it not rather make it good , and profitable ? but i see no cause at all why wee should yeeld you so much . for , i pray you , why should our crosse be thought to bee more apt , to breed a remembrance of popish idolatry , then our communion-bread is , to breed a remembrance of popish artolatrie ? or , why should it be thought more powerfull to leade vs vnto the one , then this is , to lead vs vnto the other ? especially , the bread being a materiall & a sensible body , and remayning ( for some good space ) an obiect to the eye , whereby it may more easily suggest vnto the minde how it hath in the romish church bene abused : whereas the crosse , being an immateriall and a vanishing signe , in one and the same moment being both bred , and dead , is neither so fit to instruct , not so strong to incite vs as the bread is . and yet i do not know , nor euer haue heard , that any man ( not being before a papist ) hath by the sight of our bread , bene induced to desire to returne vnto popery . so little colour of probability is there , that euery one which seeth a crosse made in our baptisme , should by and by remember that former idolatry , which ( happily ) he neuer saw ; yea & not onely remember it but also desire to returne vnto it ; there is no likelyhood in this fancy . but it is indeed a feare , whereas no feare is , as the psalmist speaketh . yea it is superstitiosa timiditas , as saint augustin truly censureth it : it is indeed to feare superstition , with a superstitious feare . now if our crosse be no more apt to reuiue the remembrance of idolatrie , then our bread is , i would know by what rule , the one being receiued , the other should be reiected . ob. perhaps you will say , that bread in the supper is christs owne ordinance , but the crosse is not so , resp. the brazen serpent was gods owne ordinance , & yet it being abused to idolatry , was iustly abolished . so that if your vrging of this instance be fit , which else where you stand so much vpon , the bread can haue no protection by being christs ordinance , because it hath also bene abused to idolatry . ob. that bread which we vse , was neuer so abused , resp. no more was that crosse which we vse , euer so abused . but yet if your reason be good , that what-souer renueth the remembrance of the old idolatry , is dangerous to occasion a relapse vnto it , and therefore to be remoued from the seruice of god ; it holdeth against bread , as well as against the crosse . for that is as dangerous to renue the remembrance of former idolatry , as the crosse is . but indeed this is but a needlesse feare , that there should bee any such danger in it . for first , why should the seeing of a crosse made , rather mooue vs to idolatry , then the hearing of an idoll named ? may not the reading of the lords praier , or of the angelicall salutation , put men in mind as well of their pater noster , and their aue maria , and of that old superstition which they vsed in both these , as the crosse can of that which they vsed in it ? yet , i thinke , you will not thinke it vnlawfull ( for this supposed danger ) either to read the one , or to say the other : neither doe i thinke it so , to vse the third . for , secondly i demand , who those persons bee , vnto whom this pretended danger can bee intended ? are they protestants ? or , bee they papists ? the greatest part of protestants are such , as ( for their age ) could neuer see or know how the crosse was abused amongst the papists , yea and of those there is a great part , so faire from danger of poperie , by the vse of this ceremonie , that they are in great danger of an other extremity , condemning the lawfull vse , for the vnlawfull abuse , so that none of them is so slenderly grounded , as by such a weake meanes to bee remooued . the other sort of protestants , which are more ancient , and so by their age might happily remember it , yet hauing beene weaned this forty sixe yeares from it , and so long trained vp in an other vse of it , there is no shewe of likelyhood , that such men should ( now on the sudaine ) bee so offended at it , as to quit and abandon their religion for it . now for the papists , they be such as seldome do come vnto praiers , neuer to our sacraments , by their owne goodwil : so that , there is small danger of doing them any harme . but if any of them should happen to bee present at our baptisme , they may plainely see our crosse , both by the simple vse of the signe , and by the wordes added for exposition of the signe , to bee so vindicated and cleered from their superstition , as there is farre greater danger to harden them in their opinion by our so distant a difference from them , then by our so neere coniunction with them . finally , the folly and vanity of this needelesse feare appeareth in this point , that in all the space of this sixe and forty yeares , wherein the crosse hath beene vsed amongst vs , there can not bee giuen so much as one instance , of either any papist to haue beene confirmed in his popery , or of any protestant to haue beene conuerted vnto popery , by seeing the signe of the crosse , as wee vse it . some examples may bee giuen of the contemners of the crosse , whome god hath permitted to fall from that error in horrible heresies , as into donatisme and brownisme , but none at all of the obseruers of the crosse , that thereby haue beene brought to fall into papisme . and indeed the ●eare is altogither as absurb ; that the seeing of a crosse made should mooue vs vnto popery , as that the seeing of a wafer-cake should mooue vs to idolatry . the fourth obiection . seeing wee are forbidden , not onely idolatry , but also idols . 1. iohn 5.21 . and the signe of the crosse to this day is an idoll . for first , they thinke it a speciall defence against the deuill , and euills : per crucis hoc signum fugiat . &c. secondly , they blesse themselues , who signe themselues with it : thirdly , they call men in their congregation to adore it : saying , ecce signum crucis , venite adoremus , therefore i doubt , how it , ( beeing but an humane inuention ) may be vsed in the place of gods worship , and in his holy seruice . answere . this fourth obiection consisteth of two arguments , wherby you would disable the vse of the crosse . the former beeing grounded vpon this position , that no idoll may be vsed in the seruice of god. the second vpon this ; that no inuention of man , hauing once beene abused vnto idolatrie , may euer after bee vsed in the actions of piety . the first of these two arguments may be cast into this sylogisme . no idol may bee vsed in the seruice of god. but the crosse is such , therefore it may not bee vsed in the seruice of god , let vs seuerally examine the partes of this argument . first therefore as concerning your proposition , i answere . that no idoll , continuing in the nature of an idoll , may lawfully be vsed in the seruice of god : but if that condition and nature be altered ( as it is in our crosse ) then may it lawfully enough bee vsed , yea though it were the same indiuiduum which before was abused . example whereof of wee haue in the metalls of hierico , which were wholely reserued for the vse of the tabernacle , notwithstanding their abuse in that idolatrous citty : wherein it is more then probable , that no little part of them was molten into idols . an other like example we haue in gedions oxe : where the very same indiuiduall oxe which first was consecrated vnto baal , was afterwards sacrificed vnto god. saint augustine in his epistle vnto publicola , expresseth his resolute iudgement in this point , not obiter , but ex instituto , taking vpon him there to decide this very question , & therfore his iudgement ought to haue the greater estimation . there he expresly affirmeth that it is a thing as lawfull , to conuert an abused idoll vnto the seruice of god as it is to conuert a ●●duced man , so that order be taken that it be not worshipped : yea and euen t. c. himselfe ( for all his detestation of idols ) yet is not so blindly carried with hatred against them , but that he can see well enough the gold and siluer to be gods creatures in them : of which his conscience can giue him good leaue to make a priuate vse , notwithstanding the tragicall exclamations of the admonition , and the direct iudgement of saint augustine , vnto the contrary yea and of caluin too . nay , hee goeth yet further and alloweth the cappe and s●rplice , ( which the admonition condemneth for idols garments ) and he himselfe , calleth a wouen image , not onely a priuate , but a publicke and common vse , which , how it wil stand with his other doctrines , it concerneth this disciples to consider . so that , as concerning your proposition . that no idoll may be vsed in the seruice of god , you see in what sort it must bee qualified , or els that you haue both scriptures , and fathers , and reformers against you . ob. but , you proue your proposition , by that place of saint iohn . babes keepe your selues from idols , which ( as you say ) forbiddeth not onely idolatry , but also idols too . resp. i answere , that this place of saint iohn to keepe our selues from idols , is a metonimie of that subiect , and implyeth no more , but to keepe vs from idolatry , with out which , an idoll ( in it selfe ) is nothing , as the apostle paul teacheth vs. to this exposition i am induced by these reasons . first , because i take it to bee the peculier opinion of the mahometanes to condemne all vsed of images simply , as you seeme to do by pressing this place . in which opinion i thinke none other sort of men concurreth with them , neither christians , iewes , nor pagans . secondly , because i finde didimus alexandrinus amongst the ancients , and marlorate , and aretius amongst the moderns to expound this place directly of idolatry , and not of idols . thirdly , because tertullian , who in his booke de corona seemeth to condemne not onely the action of idolatry , but also the very idols themselues , yet in the very same place confesseth that those very idols be substantiae mundae ut dei res : et hac sua conditione communes vsus . and in his second booke against marcion , ( expounding the second commandement ) hee saith , that the true cause why god forbiddeth images , is only this , that so hee might cohibere substantiam idololatriae . which two places of tertullian i pray you to marke : the first , showing that idols , may haue a lawful vse , and therefore be not simply forbidden : the second , that they onely be forbidden in respect of idolatry . fourthly , because both caluin & beza which extend this place to the abolishing of idols , yet do it onely in this respect , because they may bee occasions vnto idolatry . fiftly , because both the aforesaid authors do allow some vse of images : which sheweth that they thinke them not ( by this place of s. iohn ) to be simply condemned . sixtly , because i find euen the scriptures themselues to forbid images , onely in respect of adoration and worship , ye shall make you none idols or grauen image , to bow downe to them , for i am the lord thy god. so that this place of s. iohn in forbidding idols , forbiddeth not simply all kinde of vse of them , but onely that religious vse , when wee adore and worship them . for this place of s. iohn , is paralleled by an other in the booke of exodus : where wee are forbidden , so much as to name or to mention other gods. which place must needs be restrained with this exposition , that it forbiddeth vs but onely , honoris causa nominare : or else the very scriptures should be contrary to them-selues . for they not onely name , but also preserue and keep in record the names of diuers heathen gods . astaroth and milcom are named in the booke of kings : arcturus and orion in the booke of iob : castor and pollux in the acts of the apostles , and act : 14.12 . iupiter and mercury . therefore as here is no more ment , but that in naming wee should not honour them , so in that place of iohn there is no more ment , but that in keeping our selues from them , wee should not worship them . vvhich it is knowne wee do not vnto the crosse . so that if it were graunted that the crosse were an idoll , yet ( as long as wee do not worship it ) it is not by that place of saint iohn condemned . but to come now to the assumption of your argument : you say in it that our crosse is an idoll : and you proue it by three instances . first that the papists doe thinke it a defense against the diu●ll : second that they thinke it to sanctifie the vsers of it : and , third that they doe adore and worshippe it . of which three proofes , because the last doth indeed proue it to be ( in some sense ) an idoll ; i will take none exception against the two first though they be insufficient , but wil grant that ( to the papists ) it is no better then an idol . but yet , i pray you note , how ill these points hang togither . the papists adore and worship their crosse . ergo our crosse is ā idol . how incohaerent is this ? can their worship of their crosse make our crosse an idol , which is not worshipped ? how then could our consciences be assured of the lawfull vse of any thing which we vse , when as wee are not sure , whether the same thing , in some other place , be not made an idoll ? suppose that at our communion there should come in some temporizing papist , who seeing the communion bread vpon the table , would inwardly adore it , afte the idolatrous manner of the romish church , doth his making of that bread an idol , pollute the vse of it vnto the godly receiuers ? if yea , then can we neuer bee assured , whither that which we receiue be christs body , or an idol : because , there may be alwaies some such disguised papists amongst vs , if no : why shold their adoration of an other crosse corrupt ours , which is not the same , whē as his adoration of the bread , which is none other but the same that wee receiue , corrupts it not ? that crosse which they adore , is not the same which wee make in our baptisme : and that crosse which we make , is not the same , that they adore : & therfore i do not see , by what rule , either of true religion , or , of common reason , the one should be condemned for the other . ob. but yet seeing they make though not the same indiuiduall crosse ( which wee vse ) yet the same species of crossing an idoll , we ought to forbeare the vse of a thing so much abused , especially it beeing none ordinance of god , but onely a meere inuention of man. resp. the same particular crosse which wee make , the papists neither doe , nor can abuse : and much lesse can they the whole species of crossing , whereof a part remaineth with vs , as well as with them : if wee should grant , that our crosse were of the same species with theirs , which i thinke it is not . but if that were granted ; then all which the papists can possibly abuse , is onely so much of the species of crossing , as they haue in their owne possession . now , for the abuse which is offered vnto some indiuidua of any species , why the other indiuidua of the same species ( though not so abused ) should bee condemned , there is neither right nor reason : no more then if wee should condemne the whole action of kneeling , beecause idolaters do vse to kneele vnto their idols . i confesse that the scripture commandeth to destroy , not onely the idols them-selues , but also euen their altars too . but this must bee onely vnderstood of the same indiuidua which haue bene abused , not that the whole species for their sake is condemned . the isralites did not thinke them-selues bound by this commandement , to ouerthrow the rubenites altar , though it were erected without any warant ; & in show had some repugnancie with gods owne commandement . nay , beza yealdeth not thus much : for hee thinketh it not necessary that the same altar which hath beene abused vnto popish idolatry , should of necessity be altered , but that it may serue ( as well as a table ) for the vse of the sacrament . so that he is so far from thinking that the abuse of one indiuiduum corrupteth the whole species , that he thinketh not the same indiuiduum it selfe to remaine corrupted , when the abuse thereof is remoued , as it is in our crosse ; which yet is not the same with the papists crosse , neither numero , nor specie , as wee shall see hereafter . with beza concurreth caluin , in the thesis , that the abuse of one particular corrupteth not the whole species . for then , the idolatrous abuse of some images , should make all images vnlawfull . but caluin himselfe allowe●h historicall images , as helps vnto memory , and saith that they haue a profitable vse , not onely in monendo , but also in docendo . beza goeth yet further : allowing not onely historicall images , but also euen symbolical too . for he alloweth the painting not onely of holy histones , but also of holy visions too , verbi causa . that of isai. cap. 6.1.2 . &c. and that of daniell . cap : 7.9.10.13.14 . wherein god himselfe must needs bee represented . and he thinketh that by the helpe of such images , the text it selfe may bee illustrated and better vnderstood . the translators of our geneua bible goe yet further , for they in the 33. cap : of numbers in one page set downe , the image not onely of the brazen serpent , ( now after it hath bene abused ) but also of the isralites golden calfe which was neuer well vsed . which they would neuer haue done , if they had beene perswaded that the abuse which was offered to one of these images , had so infected and tainted the whole species , that none other of them , could for euer after haue any lawfull vse . yea and all those images they place euen in the bible , whereby they must needs intend to haue some vse of them in the seruice of god. let these examples be well considered and then giue vs a reason , how they may lawfully set downe an image of that same idoll which hath bene abused , and not wee as lawfully vse that signe of the crosse which hath neuer beene abused . ob. now for your second reason in this fourth obiection , to witte , that the signe of the crosse is but an inuention of man , and that therefore ( it hauing beene abused vnto idolatry ) may not be vsed in the seruice of god , that is a reason compacted of many errours . for first ( as concerning your antecedent ) i thinke that wee may vppon better ground affirme , that the vse of the crosse is as an apostolicall tradition , thēn you , that is but meerely an humain inuention . for first , diuers of the fathers expresly affirme so of it : as namely tertullian . lib : de corona . cap : 4. whereas hee saith of the crosse , that though it haue not legem scripturarum , yet it hath both traditionem auctricem , and consuetudinem confirmatricem . so likewise basil lib. de spiritu sancto . cap. 27. he ascribeth as great authority to the apostolicall traditions , as he doth vnto the apostolicall writings , and reckoneth for the chiefest of them , the signe of the crosse . so likewise damascene lib. 4. de orthodoxa fide . cap. 17. secondly , the practise of the whole catholike church ( which hath euer from the time of the very apostles had this ceremonie in vse ) doth giue great strength vnto the iudgement of the fore-named fathers . saint augustine saith , that whatsoeuer is generally obserued of all churches ( as the vse of the crosse hath beene ) that assuredly is either an apostolicall tradition , or at the least , the canon of some generall counsell . and tertullian , from the generall obseruation proueth , that it is an apostolicall tradition . idonea testis probatae traditionis , est perseuerantia obseruationis : for otherwise it is not likely , that all churches would so generally haue consented in this , more then in any other ceremonie , as it appeareth they did by saint basils testimonie , who calleth this signing with the crosse , both primam and vulgatissimam traditionum . thirdly , that great reuerence , and high estimation , which all the fathers , from the first to the last , haue had of this ceremonie ( though all of them doe not expresly call it an apostolicall tradition ) must needs argue that they thought it to haue a better institution , then to be meerely and simply an humaine inuention . finally , if it be but an humaine inuention , let vs know ( i pray you ) the first inuenter of it , and when it was first decreed , and how it came so soone to bee so generally obserued . which if you cannot shew vs , i thinke that wee may with greater probabilitie , esteeme it to be an apostolicall tradition ( the fore-alledged reasons giuing strength to our coniecture ) then you can ( without the like ) call it a mans inuention . now for your consequent , ( if your antecedent were granted ) yet might that with great reason be denyed . for first , admit that this signing with the crosse were indeed no better then a meere humaine inuention : doth therfore the abuse of it in one place , take away all vse of it , in any other ? or the abuse of it at one time , destroy the good vse of it for euer after ? by what reason say you this ? you your selues allow that the creatures of god , though they haue beene abused , yea and worshipped for idols in the highest degree , ( as all sheepe and oxen were by the agyptians ) yet that in the same singular identity , they may afterward be vsed in the seruice of god , as gedions oxe was , which being consecrated as a sacrifice for baal , yet afterwards was offered vp vnto god : and why may not in like sort , the decent and orderly ceremonies of the church , though abused in one place , yet in an other be restored vnto their right vse ? especially the abuse which is offered in ceremonies , being but only secunda idolatria , as tertullian noteth , but a second and inferiour degree of idolatry : whereas that which is offered in the creatures , is often-times the principall : they beeing honored for very gods. where finde you gods creatures ( in this case of idolatry ) to haue any greater priuiledge then the churches ceremonies : if they , after they haue beene made idols in the highest degree , may yet haue their vse in the seruice of god , why may not the other too , which can be made idols but in an inferiour degree ? if the idolatrie with creatures , do not destroy the vse of the same indiuidua ▪ why should the idolatry of ceremonies ( which is a lesse abuse ) destroy the vse of all the whole species ? the translators of our geneua bible , in setting out the picture of the golden calfe , insinuate these two things . first , that the abuse offered to one idol of that kind ( though it were idolatry in the highest degree ) yet hath not so corrupted the whole species of it , but that other may both lawfully and profitably bee vsed . secondly , that though that idols were but a mans inuention , & had bin so notably abused vnto idolatry , yet , that it is not debarred , from helping vs euen in the seruice of god : for that must needs be the end of their figuring it in that booke . beza ( as you heard before ) goeth further : for hee alloweth the very same alter , which hath beene the instrument of an idolatrous sacrifice , to be vsed as an instrument of our christian sacrament . in which iudgement , diuers martyrs in queene maries time concurred , who were content to vse the same surplices and chalices , which had beene abused in adolatrous masses . the like did the christians in the primitiue church : they conuerted the same temples into the houses of god , which had beene consecrated to the seruice of abhominable idols ; yet are both idolatrous temples and alters mans owne meere inuentions , and not gods eyther creatures or ordinances . so that , though our crosse were the same which was abused , and but a mans inuention , yet might it by these examples be defended . but secondly , i answere vnto your consequent ; that if it were granted , that the signe of the crosse were but a mans inuention ; yet can it not bee granted with any truth , that the protestants crosse is the same , which the papists haue abused ; ours differing from theirs , both in the agents and in the ends of the action : two very great and materiall differences . thirdly i demand , how those men which condemne all humaine inuentions which haue idolatrously beene abused , do ag●ee with them selues , when they condemne kneeling and commend sitting at the holy communion ? making this to bee a significant signe of our eternall rest , which is both meerely an humaine inuention , and hath notably beene abused vnto idolatry . ob. perhaps you will say , that sitting is agreeable to christs owne institution , and that he himselfe sat at his last supper . resp. but that is not so : hee vsed an other site of his body , as distant from sitting , as kneeling is . he leaned , and so did the rest of his disciples , according to the custome and fashion of those times . looke clauis scripturae in voce sinus . stuckius de ritibus conuiuialibus . lib. 2. cap. 34. ob. but happily you thinke , that sitting hath not beene so wickedly abused vnto idolatry , as kneeling hath . resp. nay much more and to more horrible idolatry too . for in the kingdomes of calecute and narsi●ga , and in diuerse other prouinces of the east and west india , where they worship the diuill in a most deformed image they represent him alwayes sitting : and they worship him , not kneeling , but prostrate . so that they which reiect kneeling and retaine sitting , whilest they auoide the iesture of christian idolaters , they im●tate the iesture of heathen idols . therefore , where sitting is allowed , i know not , why either kneeling , or crossing , should be abolished . then , to recapitulate the summe of this long answer . if neit●er wee our selues , nor the papits our aduersa●ies doe thinke our crosse auaileable to the driuing away of diuils , nor to the sanctifying of our selues , nor yet do adore it with diuine or holy worship ; then is not our crosse made an idoll , either by our owne practise , or by their opinion : and therefore not to be debarred from the seruice of god , by force of your first argument . againe , if our crosse be either no humaine inuention , but rather an apostolicall tradition : or , being an humaine inuention , yet hath neuer beene abused vnto idolatry , then is it not excluded from the seruice of god , by vertue of your second argument . but the first of these is true , as i haue shewed in the body of this answere : ergo , the second also . the fift obiection . for as much as our profession of christ , is a part of the couenant , rom. 10.8.9 . i haue doubted , how man may appoint the signe of the crosse , as a token of our profession . this being gods owne prerogatiue , as to ordaine the couenant , so to ordaine meete signes for it . gen. 17.7.11 . answer . this fift obiection is very intricate , but i gesse , that ●t may be explicated thus . no man may adde signes to the couenant of god. gen. 17.7.11 . but our profession of christ is the couenant of god. rom. 10.8.9 . ergo no man may adde signes to our profession of christ. and by consequent , the signe of the crosse may not bee added , to our profession in baptisme . in which argument , the maior must be answered by distinction . that the outward signes of our profession , or couenant with god , bee of two diuers natures ; for either they bee sacramentall , or ceremoniall signes . for sacramentall signes , wee plainely confesse , that they must needs bee of gods owne institution , and haue his owne promise annexed vnto them ; and therefore no man hath any power to ordaine them , but this ( as you truly say ) is gods sole prerogatiue . but , ●or rituall and ceremoniall signes , made either for the ordering of the church within it selfe , or for the distinguishing of it from other assemblies , the case is farre otherwise ; such thinges may bee made by the churches constitution , without any incroching vppon gods prerogatiue , by the iudgement of the most diuines , both old and new . i reffere you for breuities sake vnto the ninety fiue page of bishoppe whitgifts booke continuing vnto page 128. in which long and learned discourse hee citeth many testimonies of the ancient fathers , declaring many rites ceremonies to haue beene ordained in the primitiue church by hir owne authority , without any expresse warrant of the word for them , sauing onely that generall warrantize of saint paule . omnia decenter et ordine fiant . in which rule he naming not the seuerall particulars , but leauing them to the churches discretion he giueth it power to ordaine lawes and ceremonies , so that these conditiōs be not transgressed . he bringeth also the iudgement of diuers new writers which confirme the same . caluin ( who with them is instar omnium ) saith that a sette forme of rites and ceremonies bee the nerues and sinewes of the church , without which it needs must be disolued . and those constitutions which are made by the church , hee bindeth all the members thereof to obserue : condemning not onely such as contemne and reiect them , but also such , as pretermit and neglect them : adding this for a reason of our vniforme obedience in such outward matters , quantarum ricarum semen futura est earum rerum confusio , si pro vt cuique libitum sit , mutare liceat que ad comunem statum pertinent . quando nunquam futuram sit vt idem omnibus placeat , sires , velut in medio positae , singulorum arbitrio relictae fuerint . so that hee affirmeth , that whereas there is not vniformity in ceremonies , there can neuer bee vnity in affections , but must needs bee iarres and great contentions . yea euen t.c. him-selfe expresly affirmeth , that the church hath power to make orders in these things which are not specified and precisely determined in the word . and hee addeth , that if they bee profitable for the church , and bee not repugnant to the word , they are to bee receiued as beeing grounded vpon the word , and as thinges , which god himselfe , by his church , hath commanded . marke i pray you what power , euen this aduersary of ceremonies ascribeth to the church : enough to authorize both the crosse , and surplice , and all the other ceremonies which hee him-selfe impugneth : none of which are repugnant vnto the word of god , but all of them profitable for the church , as the church it selfe in ordaining them determineth ; and therefore , by his owne rule , bee grounded vppon the word ; and so ought to bee receiued as gods owne commandements , ordained by the church . further the practise of all christian churches in the worlde doth manyfestly showe , that the church hath power to ordaine rites and ceremonies , though not expresly prescribed in the word , for , there is no church in christendome without such , as namely , orders for sitting , kneeling , standing : place , for reader , preacher , and administer for the sacraments , time for praiers , sermons , sacraments , and such like . ob. but though the church haue power to ordaine orders , for conueniency and comelinesse , yet hath it no power to ordaine any signes with their significations : neither can there any such example be produced . resp. if the church haue power to ordaine vnsignificant ceremonies , then much more such as are significant , for , vnsignificant ceremonies can not edifie , as i haue formerly shewed , but significant may , if their signification be expressed , as it is in our crosse , where these words be added , i signe him with the signe of the crosse , in token that hereafter he shall not bee ashamed to confesse the faith of christ crucified , and manfully to fight vnder his banner &c. what can bee more plaine , or more profitable , not onely to expresse the duty of the child , ( then presently receiued into the church by baptisme ) but also , to admonish euery one in the church what profession they themselues did make , at their baptisme ? now , that the church hath power to ordaine such ceremonies , hauing so good and profitable significations ( to let tertullians iudgment passe , who sayth , that licet vnicuique fideli concipere et constituere , quod deo congruat , quod disciplinae conducat , & quod saluti proficiat ) euen t. c. his former rule doth sufficiently proue , for hee sayth , that those things which are not against the word , and profitable for the church , ought to bee receiued as things which god by his church doth commande , and as grounded vpon the word of god. but , it is more profitable for the church to haue significant then vnsignificant ceremonies , and these be no more against the word , then they are , and therefore by t. c. his rule , such ceremonies ought to be receiued , as gods owne commandements , sent vnto vs by his church . now for examples , that the church hath ordained many such , it is great ignorance in storie if a man do doubt it . to begin with saint paule likewise he ordained that women should come vailed or couered to the church , by that ceremonie to signifie their subiection to their husbands . which example peter martyr doth peremptorily alledge as a proofe , that our ceremonies ought to haue their significations . let vs descend lower vnto the primatiue church . in it these significant ceremonies were generally obserued . first , in baptisme they were dipped three times into the water . secondly , they were anoynted with oile . thirdly , they were signed with the signe of the crosse . and fourthly , they were clothed with white garments . all these ceremonies are recorded by dionisius areopagita in his booke of ecclesiasticall hierarchie . the significations of all which ceremonies he afterwards expoundeth , in the contemplation annexed vnto that chapter . yea and diuers other fathers , both of diuers churches , and of differing ages , in their writings declare , that not onely these ceremonies were vntil their times continued , but also their significations receiued . first for that threefold dipping into the water , s. hierom saith that it was done to signifie , that the sacrament was ministred in the name of the whole trinity . secondly , for that anoynting with oyle , saint augustine saith , that it was done to signifie , the inward anoynting of the holy ghost . 3. for that signing the forehead with the signe of the crosse s. augustine againe saith , that it was done , that we should not be ashamed of the crosse of christ. fourthly for that change of their apparrell and putting on white raiments , s. ambrose saith , that this was done , to signifie , that we had now put off [ the old man ] 1. the couerings of sin & put on the garments of chastity and innocency . vnto these i might adde many other christian ceremonies , recorded by basil in his booke de spiritu sancto : as namely , that they praied towards the east to signifie that they sought that paradise by praying , which they lost by sinning . that they prayed standing , vpon the sunday , to signifie , that as that day was the day of christs resurrection , so they were risen againe with christ , and now sought those things which are aboue : with diuers other like ; reckoned vp in that place , which he affirmeth to be apostolicall traditions . all which examples doe euidently declare the iudgement of the primitiue church ; that both it had power to ordaine ceremonies , and also to giue them their significations : and consequently , the want of iudgement in those men , which affirme , that neither the church hath any such power , nor histories affoord any such example . herevnto i may adde the opinion of the very reformers themselues , who preferre sitting before kneeling at the communion , because sitting betokeneth rest , and an end of all legall ceremonies in iesus christ : which reason they would neuer haue alleadged , if they had thought that the church had had no power to ordaine significant ceremonies and rites . therefore the church doth not tyrannize ouer mens consciences , in ordaining significant rites and ceremonies ; but these men would tyrannize ouer the church , who would spoile her of that her lawfull authoritie ; especially they not being able to produce any scripture , whereby shee is abridged of that power . ob. but though the church should haue power to ordaine rites and ceremonies for priuate order in it selfe ; yet hath it no power to appoint any out-ward signe , to bee a note of our generall profession , but that is gods owne peculiar prerogatiue . gen 17 7.11 . resp. that the church hath authority in greater matters , then either in adding significations to ceremonies , or outward notes to our profession , very many instances doe notably declare . first , that whereas christ instituted his supper at the time of supper , it hath changed that time from the euening to the morning , which is an altering ( in circumstance ) of christs owne institution . secondly , whereas the apostles decreed in a generall councell , that christians should abstaine from bloud and from stranglers , that hath it likewise altered , and so cancelled an apostolicall constitution . the like authority they shewed in altering the ancient day of the sabboth , and administring baptisme vnto children : in this , they wanting the commandement of christ ; in that , they changing the commandement of god. from which instances we may argue , as from the greater to the lesse , that if they erred not in those fore-named ordinances , much lesse haue they erred in adding significations vnto their ceremonies : & by the same reason , why hath not the church as great a power to adde outward signes vnto our profession , as to ordaine other ceremonies , concerning our ecclesiasticall administration ? is the signe the lesse lawfull , because it is a signe of our profession ? why then is none at all lawfull : for not onely this signe of the crosse , but also all other ecclesiasticall ceremonies ( as aquinas teacheth vs ) are signes of our profession . hee saith , that omnes ceremoniae be protestationes quaedam fidei . tertullian , being newly conuerted vnto christianity , forsooke his old habit , which was a gowne , and betooke him to a new , which was a cloake , that so with the change of his garment hee might notifie to the world , the change of his profession : which certainly hee would neuer haue done , if he had beene perswaded , that the adding of such a signe vnto his profession had beene an incroching vpon gods owne prerogatiue and peculiar iurisdiction . the christians likewise in the primitiue church , euer from the time of the very apostles , haue vsed this same ceremonie of the crosse which is now in question , as a marke and a signe of their profession , and yet did neuer either they themselues thinke it , or the greatest aduersaries that they had , impute it , as a presumption and incroching against gods owne prerogatiue , as saint basil obserueth ▪ nec his quisquam contradicit ( saith hee , speaking of the traditions and ceremonies of the church ) quisquis sane vel tenuiter expertus est , quae sint iura ecclesiastica . so that this obiection of yours ( if it be good ) condemneth not onely our vse of the crosse now after it hath beene abused by the papists , but euen the vse of it in the primatiue church , before it was abused . or ( if it be weake ) it is weake against vs , as well as against them . for the vse of it now , is no more an incrochment vppon gods owne prerogatiue , then it was in that time . ob. but you proue by that place gen : 17.7.11 . that god onely hath power to adde signes vnto his couenant : and by consequent , that they which adde any such signes , presume to enter vppon gods owne prerogatiue . resp. but this proofe which you alledge , hath two great faults in it first , that it is not ad idem : and secondly , that it is not concludent in the cause : not ad idem , thus . to proue that the church may not adde any ceremoniall signe vnto our profession , you produce a place of scripture , which speaketh onely of sacramentall signes . it is circumcision ( which was a sacramentall signe ) that god in that place did adde vnto his couenant . such signes i do yeald that god onely may institute . but as for the crosse , wee make it not a sacrament , but onely a ceremonie . and wee may truly say of it , as saint augustine doth of the birth day of christ , non in sacramento celebratur , sed tantum in memoriam reuocatur . secondly , if your proofe were ad idem , and proper to the purpose , yet is it inconcludent . for , by what rule of reason can this consequent follow , god added a sacramentall signe vnto his couenant . ergo , man may not adde a ceremoniall signe ? if god added signes vnto his couenant to assure vs of his faithfull performance of his part , why may not wee adde signes vnto our couenant , to assure him of our faithfull performance of our part ? tertullian saith , that licet omni fideli constituere quod deo congruat , quod disciplina conducat , and quod saluti proficiat . dicente domino , cur autem , non et a vobis ipsis quod iustum est iudicatis ? marke , et a vobis ipsis ? iosua , when he had heard the people make an earnest profession ▪ that they would serue the lord , & not any other god ; he rested not in their bare profession , but sealed it by this ceremonie by pitching vp a great stone , vnder an oke , which hee sayd should witnesse against them , if they brake their couenant : as iacob before , by the like ceremonie had sealed the couenant betweene him and laban : so that , wee are not debarred by that place of genesis , but that we may adde signes ( if not seales ) vnto gods couenant : if gods couenant and our profession be synonima , as you seeme to make them in your maior proposition . now , for your minor : that our profession of christ is the couenant of god : it may ( in some sense ) bee allowed to bee true , although ( as you know ) the couenant betweene god and man doth passe in some-what an other forme . viz. that he should be our god , and we should be his people , where the prophet expoundeth our part of the couenant , to bee the faithfull obeying of him , and not the outward professing of him . as for faith & confession , which you alledge out of the rom. cap. 10.9 . to be the whole sum of our profession , and of our part of the couenant with god , that is not true ; they bee partes indeede of our couenant with god , but our whole part they be not ; vnlesse you take both faith & confession in a very large signification ; faith not only for beleeuing with the heart , but also for working with the hand ; and confession , not onely for the speeches of the tongue , but also for the gestures and behauiours of the body . by which meanes ( though not there nominatim expressed ) yet our god ought to bee serued , and the truth both of our faith and confession to be testified . so that , vnto those two points of beleeuing and confessing , we not onely may , but also must adde a further testification . for our loue , and our zeale in the seruice of god ( which is our part of the couenant ) can neuer bee testified ouer much , nor neuer enough , when wee haue done all we can : and therefore , if vnto our faith in beleeuing , and to our words in confessing , wee adde other outward signes and gestures , to expresse the fulnesse of our inward affection , as namely , sometimes kneeling and casting downe our bodies , sometimes lifting vp our eyes and hands , sometimes sights and grones , and beating of our brests : all these significant signes ( beeing nothing els but a more full testification of the faithfull performance of our part of the couenant ) are so farre from beeing a thing vnlawfull , that i doubt not , but , vnto god they bee highly acceptable : vnto whome our dumbe gestures doe oftentimes more effectually speake , then our babling tongues , as the scriptures plainely teach vs , in the examples of anna , and of mary magdeline . of this kind wee reckon the signe of the crosse : which is nothing els , but an outward testification of our faith in christ crucified , and of our redinesse to obey him as our god , that is , to performe our couenant towards him . and therefore , why this signe may not bee vsed , as well as any other , to this fore-named end , i do yet conceiue no sufficient reason : vnlesse some better then this be brought , which ( as the most of the other ) is grounded onely vpon a groundlesse feare . the sixt obiection . i pray to haue it cleered , that the vse of this signe for witnessing our selues christians , doth take nothing from baptisme , which , doth richly and sufficiently testifie the same . answere . how the vse of the crosse , seruing onely as a memoriall of christs passion for vs , and of our reciprocall obedience vnto him , should take any thing from baptisme ( which intimateth the same things ) i can not conceiue . the multitude of witnesses maketh euery thing more certaine . and , in this so necessary a duty of professing our religion , wee need not to feare that wee can bring too many . nay rather , there bee many expected of vs , yea and not only words , but also signes and gestures too , as i haue formerly shewed , in answere vnto the fifth obiection . simon the pharesie , when hee called christ to dinner , had sufficiētly by words declared his affection ; but yet , because he added not a further testimony by gestures in offering christ a kisse , at his first entertainment , his duty is censured as defectiue and vnperfect . on the contrary side : mary magdelines affection was esteemed more ful and perfect , for that multitude of outward signes whereby she expressed it , in washing , wyping , kissing , weeping , and in anoynting of christs feete with oyle . as therefore a carefull seruant , who hath had his duty sufficiently told him by word of mouth , yet is not to bee blamed , if ( for greater assurance ) he will write it in a paper , or ( for memorie sake ) but score it vpon a stick . so , though the sacrament of baptisme , do both fully and richly declare our duty , yet is not our religious diligence to be condemned , if ( for our better remembrance ) this ceremony be super-added . ob. but you seeme to insinuate , that the sacrament of baptisme doth testifie sufficiently that wee bee christians , and that therefore this other testification by the crosse is superfluous : and being added , doth seeme to import some defect in baptisme to that purpose . i answere , first , for the cleering of our action . that wee adde not the signe of the crosse vnto baptisme , as though the sacrament were either vnperfect or vnsufficient without it , to our regeneration , in iesus christ : but we annex it as onely a significant signe , to testifie , what new profession ( by our baptisme ) wee are entered . so that , wee make not our crosse either a part of the sacrament , or any necessary supplement vnto it , to giue it any strength which it hath not of it selfe : but we adde it , as onely a circumstantiall complement , for illustration sake , to notifie vnto the world , that wee honour our new profession of christianity by that very signe , which al● ( that be not christians ) thinke the great dishonour of it . secondly i answere , that our adding of this signe vnto baptisme , doth neither argue it to be sufficient , nor is argued by it to bee superfluous . god added the new testament vnto the old , for our more plaine instruction : ( the matter of both the testaments is the same ) doth either this argue that to bee vnperfect , or that argue this to be superfluous ? our sauiour christ hauing instituted holy baptisme , contented not himselfe to haue giuen this one sacrament vnto this church , but added afterwards an other , to wit his supper ( the matter of both these two sacraments is the same ) doth this addition argue , that either the one of these is vnperfect , or els that the other of them is superfluous ? the writings of moyses did sufficiently and richly declare vnto the israelites , the benefit which they receiued by the brazen serpent : yet did not they thinke it to bee any derogation from the sufficiency of his booke , to helpe their owne remembrance therein , by preseruing the visible symbol of it . which monument they kept without any diuine warrant , and yet were neuer condemned for it , as detracting from the sufficiency of the scripture by it . the same we see practised ▪ euen in our geneua bible , where though the text doe sufficiently expresse the whole history , yet doe not the translators thinke it a thing vnlawfull to make a visible representation thereof , for the helping of our memorie . whereby it appeareth , that one and the same thing may by diuerse signes be signified , one giuing light vnto an other ( as the death of christ was , by diuerse sacrifices in the law ) and yet none of them bee reiected , as either vnperfect , or as superfluous . therefore , as the passage of israell ouer iorden , is sufficiently testified in the booke of iosua , and yet iosua himselfe ( to haue a visible signe and monument of that action ) caused twelue stones to bee pitched vp , as a further testimony of it , not hindring thereby , but rather helping the testimony of the scripture : so may wee vse the crosse , for the very same end , which is signified in baptisme , and yet nothing derogate from the sufficiency of it , as the ancient christians did by the changing of their garments ; which as t. c. sayth , did serue for the cleerer profession of their faith , and as christian soldiars at this day vse to do : who ( of what nation soeuer they be ) doe still beare , in their ensignes , the signe of the crosse , proclaming themselues by that signe to bee christians , and not doubting thereby , to disable that profession which they made in baptisme . the seauenth obiection . and if this be true , then should it seeme that this ceremony of the crosse is idle . and i am doubtfull whether it be not a taking of the name of god in vaine , to haue any thing idle or superfluous in the seruice of god. answere . and if this be true , you say : but that it is not true , i haue formerly shewed : and therefore this obiection , being but a consequent grounded vpon the former , neede not to be confuted , it falling of it selfe , as abiram did , when his ground sunke vnderneath him : i haue formerly shewed that it is not true , that the vse of the crosse in witnessing vs christians , doth any thing detract from the sacrament of baptisme , but rather , addeth therevnto a more plaine explication . for , the signe of the crosse marked in our fore-heads ( in the nature of the signe ) doth more directly witnesse , and more properly expresse , that we are not ashamed to be counted his seruants that died vpon the crosse , then the sprinkling of water vpon the fore-head doth . and therefore in respect of this fit and oposite spiritual significatiō , conspiring so fully with the sigfication of baptisme , and expressing it so liuely , that ceremonie can not so iustly bee counted idle as your insignificant ceremonies may . wherevpon , no man can haue any iust cause to doubt , whether such a religious vse of the crosse , should be a taking of gods name in vaine . but rather it may very truely bee sayd that such vaine conceipts fathered vpon gods name , and such violent detorting & wresting of gods commandements from their purposes vnto ours , is indeed a taking of gods name in vaine . the eight obiection . albeit the vse of this signe bee ancient , and ( from things of common life ) were brought into the sacrament before popery came in : yet ( sithens consignatio crucis quae autiquitus sine , superstitione fuit , et tollerari tunc potuit , patefecit aditum abominandae superstitioni , et hyperduliae crucis horribilissimae ) my scruple is , how that which was at first , not euilly taken vp , may now bee well continued . especially , seeing the cannon-law it selfe sayth , distinct : 63. ( as it is cited by d. reinolds against hart ) if our predecessors haue done some things which at that time when they were first done were without fault , and afterward bee turned into error and superstition , wee are taught by ezechias his breaking of the brazen serpent , that posterity may destroy them without delay , and with great authority . thus farre the canonists . answere . the vse of the crosse in the primitiue church , though some-times before washings , feastings , walkings , and other such like actions of common life , yet was alwaies vsed with a kinde of religion , as it were to sanctifie such common actions , by a religious ingresse : but that , not ex opere operato , but , ex opere operantis , the signe of the crosse beeing , tacita invocatio meritorum christi , and so vsed by antiquitie . the abuse which afterward grew from thence ( if it grew from thence ) was rather an offence springing from mans naturall corruption prone vnto sinne , then any necessarie consequent of such a religious custome , as beza ( whose words you cite ) would seeme to make it , vsing therin a manifest elench , a non causa pro causa . for with as great reason may he make the communion-bread to bee the cause of popish artolatry , as the crosse to bee the cause of their idolatry ; for , the bread hath beene as grosly abused by them , as the crosse hath . and you may say as truely of the bread , that patefecit aditum abominaendae superstitioni , as you can of the crosse . your granting that this signe at the first was not euilly taken vp , is a iustifying of our vse of it , who reduce it now againe vnto the primitiue vse , which was not euill . your reason why it ought to be abolished , because it since hath beene abused , is falty many waies , and therefore would further be examined . it may ( as i take it ) be reduced to this syllogisme . whatsoeuer hath beene abused to idolatrie and superstition , that ought to be destroyed . but the signe of the crosse hath beene so abused . ergo . your maior you proue , by a sentence out of the cannon-law . your minor , by a sentence out of bezaes epistles . let vs therefore now examine , as well your positions , as your proofes . first therefore as concerning your maior proposition . that whatsoeuer hath beene abused vnto idolatrie ought to bee destroyed , it is vtterly false . for , if all things that haue beene so abused should be presently abolished , we shold leaue our selues nothing , that might bee rightly vsed . so generall or rather indeed so transcendent , hath this sinne of idolatry bin . for , there is none of all gods workes , nay there is none of mans workes , but it hath in some place or other , beene some way or other abused to idolatry . so that , if for other mens abuses , wee should be forced to renounce the things so abused , wee should depriue our selues , of the principall helpes and muniments of our life . the caldeans did worship the fire for their god : the aethiopians , the water . shall therefore we christians be aqua and igni interdicti ? or , because the papists haue worshipped their bread , may not protestants vse bread ? you see what grosse consequents wil necessarily follow vpon your antecedent . therfore , though your propositiō ( in ●ome sense ) may haue some truth in it ; yet is it not to be admitted , in such a generallity , as by you it is propounded . that whatsoeuer hath vnto idolatry beene abused , should by and by ( without further examination ) bee destroyed . but vnto the abolishing of things so peruerted , ( if by the law they be established ) wee must proceede with many cautions . first caluin telleth vs , that wee must neither temere , nor subinde , nor leuibus de causis ad nouationem decurrere , but in changing of things established we must vse great aduisement . secondly , wee must with indifferencie consider , whether their commodities or discommodities be the greater , if the cōmodities , then that sentence of the comike is a rule of right reason . that cuius multa commoda sunt , illius quo incommoda ferre decet . if the euill bee greater then the good , then must wee consider , whether it be seperable , or inseperable . if seperable , then is that a good rule which the orator giueth vs , non minus probandam esse medicinam , quae sanat vitiosas partes , quàm quae exsecat . if inseperable , then yeeld we that counsell of the poet to bee necessary , that immedicabile vulnus ense recidendum est , ne pars syncera tra●atur . so that this abolishing of things of good vse , for some abuse that hath growne vnto them , is then only allowable , when their euil is greater then their good , or , when it is incureable . both which points are far otherwise in the signe of the crosse , as we see by experience . and therefore no cause , why for that abuse of it which hath beene in an other church , and is long agoe reformed in our church , so ancient a ceremony should now be abolished . ob. but you strengthen your proposition with two fortifications . the one is a sentence of the cannon law , which cōmendeth vnto vs the abolitions of things abused vnto superstition . the other is an example of canonicall scripture , which commendeth ezechias , for putting the same in practise . resp. first , for that iudgement of the canon law , if wee were of some mens disposition , we might allow it for a good reason , that the rule could not be good , because it is fetched out of the canon-law , & was no better but a popes-decree . but wee will not vse such peeuishnesse , but leaue that to our aduersaries . let vs heare what the law sayth , and how farre it maketh for you . per hoc magna authoritas est habenda in ecclesia , vt si nonnulli ex praedecessoribus et maioribus nostris fecerint aliqua , quae illo tempore potuerunt esse sine culpa , et postea ver●untur in errorem et superstitionem , sine tarditate aliqua , et cum magna authoritate à posteris destruantur . in which sentence there be two things to be considered of vs. the first is the quality of the persons of whō he speaketh : the second , his qualified maner of speaking . for the persons heere ment by the name of posterity , it must needs be vnderstood of men in authority , & not of any priuate persons . the words of the decree are most plaine & pregnant . these ought to be of great authority in the church . why ? that , if things wel begun do degenerate into euill , by that great authority they may bee destroyed , whereby hee implyeth , that hee which will do the worke of ezechias , in destroying things abused , he ought to haue the authority of ezechias . otherwise , if therbe a disparity in the agents , there wil certainly follow a disparity in the actions . for , if that clause in the latter end of the decree cum magna authoritate a posteris destruantur , bee so construed ( as some men haue wrested it ) that the very example of ezechias in destroying the brazen serpent ) ( which before he had alledged ) doth giue great authority vnto euery other man , to do the like ; it is not onely a manifest peruerting of the gramatical cōstruction , but would also proue the subuerting of all ciuill constitutions . for what authority doth the example of magistrates , ( which orderly repeale inconuenient lawes ) , giue vnto priuate men , disorderly to breake them , whilst they stand in force ? or how doth the action of the magistrate , who hath his authority inuested in himselfe , as a publike person authorize priuate men to do the same worke , by their voluntary immitation ? if this licence were granted , it would proue , not the taking away of abuses , but the sowing of ten thousand abuses , for one . saint augustine , speaking of this fact of ezechias , saith that he destroyed this serpent by his publike authority , & not by any priuate fantasie . he did religiosa potestate deo seruire . caluin vpon the second cōmandement , expounding that place of deuteronomie , yee shall destroy all the places wherein those nations serued their gods , yee shall ouerthrow their altars , and breake downe their pillers and burne their groues with fire &c. he citeth the iudgement of s. augustine , who saith , that this commandement was not giuen vnto priuate men , but to the publike magistrate . and hee commendeth his iudgment to bee very sound , and wise , wolphius likewise , who handleth this question ex professo ; whether priuate men may destroy the monuments of idolatry , he perēptorily denieth it . priuatis hominibus vt haec agant ▪ pius ac sapiens author est nemo . speaking euen of this very fact of ezechias , in destroying the brazen serpent . and he strenghneth his iudgment by the example of gedion , who all the while that he was a priuate man , he indured the alter & the groue of baal , & laid no hand to pull downe that idolatry , but when he once was called vnto the magistracie , & furnished thereby with lawfull authority , then hee did the deed , & he did it throughly . so that the magistrate beeing the person , whome the decree vnderstandeth by the name of posterity , his example can bee no warrant for any man to do the like , if he lacke the like authority . now for the qualification of the speech , which was the 2. thing to bee considered in the law : the forme of speech which it vseth , is but onely permissiue , granting a liberty , and not preceptiue , imposing a necessity , leauing place for the magistrate , with aduisement to consider , whether the abuse be such , as doth necessarily require such an vtter destruction . the law saith , that posterity may destroy them . you say that posterity must destroy them . from may , to must , is no good consequence . that logike rule ( as you know ) is growne almost into a prouerbe . a posse ad esse non valet argumentum : we yeeld that posterity may destroy them , if the abuse can hardly bee reformed : & that it must destroy them , if it can not be reformed at all . but neither of these can bee said of the crosse , whose abuses wee haue reformed with very great facility , and yet not destroyed the right and true vse of it , as experience sheweth plainly . and therefore those men , which match our crosse with the brazen serpent & thinke it as necessary to bee destroyed as that , they truly fall into that censure of caluin , that praecisé vrgendo quod per se medium est , sunt nimio rigore superstitiosi . ob. but happily you will say , that if this sentence of the canon law , do not inforce the abolishing of the crosse , yet the example of good king ezechias doth . for , if he destroyed the brazen serpent , being gods owne ordinance , because it was idolatrously abused : then much more ought wee to abolish the crosse , which is but mans inuention , it hauing bene likewise idolatrously abused . resp. this example of ezechias is very much stood vpon , and therefore it would be the more narrowly examined , your argument is inforced a maiori ad minus and it may be framed thus . ezechias spared not the ordinance of god , but destroyed it , because it had beene abused . ergo , much lesse ought wee to spare the ordinance of man but destroy it , if it haue bene likewise abused . i answer , that your antecedent , which is the ground of your argument , is not true . ezechias in destroying the brazen serpent , did not therein destroy the ordinance of god. for , in the brazen serpent there be things to be considered : viz : the first erection , for the healing of the people : and the preseruation , for the remembrance of that benifit . the first erection was indeed the ordinance and iniunction of god himselfe : but the preseruation was the meere inuention of man , it issuing from the good intent of the people , without any warrant or commandement from god. now , that worke beeing finished in the wildernes ; for which god erected it ; that which ezechias destroyed , was but onely mans inuention , to witt the preseruation of it . so that if the crosse be but onely an humane inuention , and not apostolicall tradition , yet euen so , that thing in the serpent which ezechias destroyed , was no better . and therefore the ground of your argument a maiori faileth , it beeing rather a false presumption , then a true position . ob. but happily you will say , that the brazen serpent had yet a further vse ordained by god : namely , to be a figure of our sauiour christ ; and so ought to haue continued vnto his coming , if for that abuse it had not iustly beene cut off . the brazen serpent was a figure of christ , not as it was preserued in the temple , where it was indeed nehushtan , a peece of dead brasse without all power and vertue : but as it was erected in the wildernes , where it gaue health vnto the people . the text is plaine , as moses lifted vp the serpent in the wildernes , so must the son of man be lifted vp . &c. so that with the vse of it in the wildernes , the figure also ceased ; and therefore for that cause it need not bee preserued . now , that because it was a figure of christ , it should therefore continue vntill the comming of christ , that hath no necessary consequence . for the clowd which accompanied the israelites , in the wildernes , was a figure of christ , yet did it not continue vnto the comming of christ . so likewise the manna was a figure of christ ; yet did it not last vnto his comming . some indeed was reserued , as a monument in the arke : but that was by vertue of a speciall commandement , not by vertue of being a figure of christ . ob. vvell be it , that this brazen serpent were not preserued by any speciall warrant ; yet ezechias destroying it because it was abused , and being by the holy ghost for so doing , commended : though the argument follow not a maiori , yet it followeth a pari , that the crosse ought likewise to be abolished ▪ resp. this par is dispar , in many respects : and beeing grounded vppon a comparison of equallity , yet hath great inequallity in euery part of it . for , i note betweene that idol which ezechias destroyed , and this crosse which you would haue abolished , seauen materiall differences , which euery one make a disparity in your comparison , and consequently , non sequitur , in your argument . the first of them is taken from the obiect of the abuse : ezechias tooke away none other idoll , but onely that same indiuiduum which was abused : but you would take away the whole species of crossing , because some indiuidua of that species haue beene abused amongst the papists , though many , amongst vs protestants , bee very rightly vsed . the second difference is taken , from the subiect of the abuse . he tooke away none other idoll , but that which had beene abused amongst his owne people : but you would take away that crosse which amongst our owne people is rightly vsed ; onely because , amongst an other people ( with whome we haue no communion ) it is abused . the third difference is taken , from the nature and quality of the abuse . hee tooke away that idoll , which was abused , contrary vnto law ; you would take away that crosse which is rightly vsed , and the vse thereof established by law . the fourth difference is taken , from the degree and quality of the abuse . he tooke away that idoll which was abused in the highest degree , being idolatrously worshipped for a false god. for that same people refused to burne their incense vnto god , [ 2. chron. 29.7 . ] which notwithstanding offered it most profusely vnto that idoll . 2. king. 18.4 . but you would take away that crosse , which was neuer yet worshipped as a false god by any , but hath beene vsed in all christian churches , as a lawfull and lawdable ceremonie , in the worship of the true god. the fift difference is taken from the continuance of the abuse : he tooke away that idoll whose abuse still remained ; but you would take away that crosse , whose abuse hath long ago bin remoued , & whose right vse is now againe restored . the sixt difference is taken from the certainty of the abuse : he tooke away that idoll , which vpon certaine knowledge , he saw to be idolatrously abused : but you would take away that crosse , which ( onely vpon an vncertaine surmise ) you do imagine may possibly bee abused , scilicet , if some papist should chance to come in amongst vs in the very nick , whilest it is in vsing . the seauenth difference is taken from the difficulty of remouing the former abuse . hee tooke away that idoll , whose idolatry could hardly bee reformed , so long as the sensible obiect of their abuse remained : but you would take away that crosse , which can hardly be abused ; the obiect of abuse is so presently vanished : as euen caluin himselfe noteth in an other like instance . he disputeth , that the sodaine appearing of the holy-ghost in the forme of a doue could not minister iust matter of adoring that resemblance , because it was of so short continuance , being but vnius momenti symbolum , which may much more truly bee said of the crosse , that it is indeed but vnius momenti symbolum , it appearing and perishing in one and the same moment . and therefore if his appearing in the shape and forme of a liuing body , was so free from danger , because it was so short : then much more is the crosse , whose forme is lesse dangerous , vanishing more sodaine , and appearing of lesse continuance . therefore the crosse and the brazen serpent being equall in this point , that both of them are but humaine inuentions , but vnequall in so many other points of farre greater moment : in the obiect , in the subiect , in the quality , in the quantity , in the continuance , and in the certainty of the abuse : and againe , in the difficulty of reforming the same ; that these two things , whose offence is so vnequall , should admit an equality of punishment , is against all rules , both of equity and iudgement . now for your minor proposition , which you strengthen by a sentence out of bezaes epistle , who affirmeth that the idolatrous adoration of the crosse , sprung only from the vse of the signe of the crosse : hee affirming this vpon his owne bare word , without any testimonie or proofe from antiquity , i will answere him with that of the orator ; de hoc , quia verbo arguit , verbo satis est negare . the ninth obiection . seeing the signe of the crosse is left out of our communion , because of the superstition and idolatry : mee thinke by the same reason , it should be left out of the sacrament of baptisme . answere . if the crosse was superstiously abused in the masse , & therfore is left out of our communion , where it hath not so fit an vse as it hath in baptisme , our church hath therein vsed a religious caution . but if hauing remoued the fore-named corruption , and restored the crosse to his first institution , shee hath retained the same in the sacrament of baptisme ( symbolizing therein , not with the papisticall , but with the primitiue church ) shee hath done in that , no more then shee might , hauing full iurisdiction , to ordaine lawfull ceremonies at her owne discretion . looke pag. 26. the tenth obiection . seeing the second commandement ( as i conceiue the meaning ) forbiddeth all religious images , mentall or corporall , permanent or transiant ; i desire to haue it showed , how the likenesse of the crosse , being for religious vse , to bee a token of our religion , is not against the second commandement . answere . this tenth obiection may be thus collected : all religious images are forbidden vnto vs in the second commandement . but the signe of the crosse is a religious image : ergo ; it is forbidden in the second commandement . for your maior proposition : if by religious images you had vnderstood onely such as are made to bee religiously adored , wee should quickly haue agreed : but you taking the name of [ religious ] in a sense of such enormous largenesse , viz. for any thing , that any way , may helpe vs in religion , as appeareth in the exposition of your minor ; i must needs require some better reason then your owne coniecturall conceipt , that all such images are in that commandement forbidden : otherwise , your proposition i deny as false ; and that for these reasons : first , because i dare not condemne , all those famous and renowned churches , which euen from christs time vnto ours , haue vsed the crosse , to haue beene idolatrous ; nor those ancient , learned , and godly fathers , which haue thought and taught so reuerently of it , to haue beene idolaters : which absurdity must needs follow , if either this obiection , or your fourth , haue any waight in them . secondly , because i finde the whole streame of expositors to bee against you : amongst whom i haue giuen instance both in caluine and beza , and of our owne translators of the geneua bible . pag. 21. whose instances i wish you more deepely to consider of , and how farre their iudgement differeth from your proposition . thirdly i finde the practise of god himselfe to be against you in commanding the cherubines to bee placed in the tabernacle ; which ( as bishop babbington truly collecteth ) must needes make god contrary vnto himselfe , if all religious images were so simply forbidden in the second commandement , as you affirme in your proposition . fourthly ( to come to our owne particular instance ) if the signe of the crosse were simply forbidden in the second commandement , then were not only gods practise contrary to his precept , but also one precept were contrary to another . for he commandeth expresly in the prophecie of ezechiel , to marke certaine men in the fore-head with the signe of the crosse , which there he calleth signum tau ; which being by character expressed ( as there it is commanded ) hath none other forme then the signe of the crosse , as s , hierom expresly expoundeth that place : thau litera , crucis haebet similitudinem , quae in christianorum frontibus pingitur . therefore this second commandement , doth neither particularly forbid the signe of the crosse , nor generally all kinds of religious images , but onely , in ordinatione ad cultum : to which purpose the crosse is not vsed in our church , where ( as you know ) it is not worshipped . now for your minor , that our crosse is a religious image : that is more false then the former was . an image , our crosse cannot be called , but in a very constrained sence : seeing that , in making it , we do not intend , either to expresse , or to honor that materiall crosse , wherevpon our sauiour suffered ( whose image you would insinuate that signe to be ) but onely to testifie by that outward signe , that we are not ashamed of the sufferings of christ. as for the outward scheme & representation of the crosse , it more properly may be called a character , then an image , as i shewed you before in the letter tau , whose character is the perfect forme of the crosse , as is likewise the romane t. as tertullian obserueth ; seeing that we referre it , not eiconically to represent the crosse of christ , but symbolically to represent his passion , by that character . now , that characters and images bee of two diuerse natures , the turkes plainly shew vs , who are most superstitious in auoyding of images , & yet they do willingly admit of characters , as appeareth in their coines . so that the crosse can no more propperly be called an image , then the letter t. can . yea euen the papists themselues deny it to bee an image , as appeareth by their distinguishing of imago crucis , from signum crucis , which is much more true in vs , whose signe of the crosse , is made rather to represent the sufferings of christ , then the crosse whereon he suffered . but , if our signe were a perfect resemblance of that crosse , yet , as long as we vse it not , in any such sense , it ought not , as an image to bee obiected vnto vs. the hieroglyphiks of the egyptians , were ( in their shape and proportion ) the images of birds , and beasts , and other creatures , amongst which was also the crosse , as ruffin reporteth , vnder which they signified the life to come : but yet because they vsed those figures but only as characters , they are there to bee reputed , not as images , but as letters . and therefore the signification of images is stretched and strained very far when such a poore character , ( cleane contrary to the vse of it ) yet is fetched within the compasse of them . i haue beene the more carefull to vindicate the crosse from this opinion of beeing an image , not that it would hurt or preiudice the cause any whit if it were granted to be one , but because i do see , that t.c. and his followers haue such an notable art in making of images & idols , that if they happen to myslike any thing whatsoeuer , they can presently transforme the same into an idol , & make it as cōtrary vnto gods commandement , as it is vnto their owne priuate fantasie and conceipt . in this place you make the crosse an image ; and , in your 4. obiection , you make it an idol ; so likewse t. c in one place maketh the surplice an idoll , calling it a wouen image : in an other place , he calleth a bride an idol because her husband saith , with my body i thee worship . and thus euery thing which they misconceipt , is by and by mishaped into an idol . wheras it is most true , that they make an idol of their owne idle fancy , and priuate conceipt , for the honor of which bable , they despise magistrats , violate lawes , & force the very scriptures themselues . but , to returne . you cal the crosse , not only an image , but also a religious image , and yet ( as you know ) we do not worship it : nor place any holines or religion in it , more then in other ceremonies : neither make we it a substancial part of gods seruice , but onely circumstantiall : vsing , it only as an ecclesiasticall ceremonie , appointed in our church by humaine authority , and not inioyned by god , vpon mere necessity . and therefore whensoeuer our church ( whom wee ought dutifully to obey in all things , as our mother ) shall cease to command vs the vse of that ceremony , we may then cease it lawfully , neither euer wil call for it as a matter of necessity : but will truly professe with minutius felix , nos crucem neque adoramus , neque optamus . in the meane season , if we vse it whilest it is commanded , wee do not offend against the second commandement : but , they which refuse it , offend against the fifth , of not honoring , with obedience , their lawfull magistrates . the eleauenth obiection . i desire to haue it opened vnto mee , by the word of god , how this signe can bee affirmed to bee an honorable badge , whereby to dedicate vs vnto him that died vpon the crosse . this ( as i vnderstand ) is propper to the two sacraments , to bee the badges of our profession . answere . this scruple here propounded , is nothing at all to the sum of this question ▪ whether there crosse may be lawfully vsed , or no. for , what if some men had applied the name of a badge , not altogither properly vnto the crosse , doth it therfore follow , that to vse it , is altogither vnlawfull ? surely tho●e men will take any occasion to refuse it , that will take so light an occasion to condemne it . for what is it ( i pray you ) that in this name offendeth you ? is it the title of honorable ? or the title of a badge ? for the first , that ought not : for i know none but infidels that doe hold the crosse a dishonour vnto christians . and i know againe , that the ancient christians did purposely vse this signe before the face of infidels , to shew them , that that which they counted their shame , they themselues esteemed to bee their glorie : so honorable a badge did they take the signe of the c●osse to bee . is it the name of a badge , which so much offendeth you ? why ? that is but onely a metaphoricall appellation , to signifie that it is a note or a cognisanse , whereby christians may bee knowne . what is there in this name , that can offend any wise man ? the name of a badge is so farre from being appropriated to the sacraments in the scripture , that it is not so much as once giuen them there , so farre as i remember . onely , by analogy , it may bee applyed vnto them : and so may it likewise vnto ceremonies too , which ( as i cited before out of aquinas ) be nothing els , but protestationes quaedam fidei , that is , badges and testimonies of our faith and profession . ob. but you reason against that title in this manner . there bee no moe badges of our profession but two : viz. the two sacraments . but , the signe of the crosse is neither of them . ergo . no badge of our profession . resp. for your proposition , i take it to be vtterly false : and to be your owne sole and singular opinion , wherein ( so farre as my reading stretcheth ) i find not one fellow to keepe you company . no diuine that i know , doth make the two sacraments the sole badges of the church . caluin , vnto the sacraments addeth the preaching of the word , as an other note of the church . luther , not onely addeth it vnto them , but also preferreth it before them ; making , the preaching of the word an essentiall note , as beeing of the very esse of the church . the sacraments he maketh but onely accidentall , as belonging but onely to the bene esse . with whome likewise consenteth that worthy doctor whitaker , a man ( as all men knowe ) not otherwise lutheranizing . beza , vnto the word and sacraments addeth also discipline , as yet an other note of the church . luther againe in the forecited place , addeth ●euer other badges vnto his forenamed . viz : the power of the keyes . the ordination of ministers . praier in publike assemblies . and the crosse of persecutions . by which it appeareth that though all diuines do make the sacraments the badges of the church , yet that none of them do make them the onely badges , as you expresly do . ob but you desire to haue it proued by scripture , that the signe of the crosse is a badge of the church . resp. let me answer you as christ once answered the pharisies . i wil also propound a like condition vnto you . proue you by the scripture , that the crosse can not bee a badge of the church : or that the sacraments are the onely badges of it . either is this condition which i propound , equall , or else that which you propound , must needs bee vnequall . for ( as tertullian noteth , to this very purpose ) expostulantes scripturae patrocinium in parte diuersa , praeiudicant , suae quoque parti scripturae patrocinium adesse debere . if wee must bring scripture who haue the law for our doings : then much more should you do so , who haue the law against your doings but , that you can bring none , wee are verily perswaded : and yet i will shew you that wee can bring some . in the old testament , god himselfe who appointed circumcision for a badge of their profession , g●ue them also ( for an other badge ) their fringes and phylactiries . in the new testament , our sauiour christ , who gaue vs his sacraments for badges of our profession , yet ( besides these two ) he telleth vs of an other , and a surer . by this shall all men know that you are my disciples if you loue one an other : making christian charity the cognisans of christians . in the primitiue church the first beleeuers , not contenting themselues with the sacramēts for badges , tooke vnto them-selues a new one , to wit , the name of christians . so that if a badge be nothing els , but a cognisās or note whereby a thing may be knowne , you see it now proued by the very scriptures , that not only sacramēts be badges of our professiō , but also outward garmēts inward vertues , yea & significant names too : which ( indeed ) are nothing els , but notae rerum , the markes , and badges , & as it were the cognisances whereby things be knowne . these instances out of the scripture show that the signe of the crosse , though it be not a sacrament of christs owne institution , yet that it may be a badge of our profession : as it was amongst the christians in the primitiue church , who tooke it vp in vse , for this speciall purpose , to testifie vnto the world , that they were christians , and not pagans . if for this speciall ceremonie of the crosse , you still do require more particular testomony out of the scripture , i answer with peter martyr , in a like case : non necessario requiritur , vt in sacris literis expressam mentionem exhibeamus , singularum rerum quas vsurp●mus . it is enough that wee haue not the scripture against it , if wee haue the law for it . the twelfth obiection . lastly , because conscientia must be regulata : and regula conscientiae is onely vox and verbum dei , who alone is lord of the conscience : i humbly craue , that my scruples may be satisfied by the word . answer . for the rule of our conscience , you rightly define it to bee the word of god. and therefore , seeing this ceremonie of the crosse hath no particuler testimonie , either pro or contrà , in the word of god ; that generall rule of the apostle peter , to submit our selues vnto all ordinances of man for the lords sake , ought to bee the rule of all our consciences . which is a more plaine and direct testimony of the word of god to guide our conscience vnto obedience , then euer i could as yet see brought , so much as to colour your disobedience . which hath caused me often times to muse , with what face men could make such a pretence of conscience , not to yeald their obedience in these indifferent matters , when as their conscience therein is without his rule : and therefore must needs be either an equiuocall conscience , that is ( in truth ) no conscience at all : or els ( at the least ) an vnruled conscience , yea and an vnruly too , in keeping such a rule for indifferent things , of which they haue no rule in the scripture , but onely that forenamed rule of s. peter , which most apparantly they transgresse . the obiectors conclusion . i do earnestly craue , to haue the answeres of my doubts set downe , that i may the better ponder them : and that i may haue leaue , if ( after answer ) any scruple remaine , modestly to propound it . answer . i wish , that other men , which dissent in opinion as concerning these matters , would take this wise and godly course ( which your selfe haue done ) for their satisfaction : to shew the grounds of their scruples distinctly and plainely : and to propound vnto themselues not victory , but verity , without altercation or obstinacy . surely , if this course had bene taken from the beginning , many fruitles contentiōs had receiued an end : the consciences of many men had beene lesse offended : the liues of all men better reformed : the calling of the ministery more regarded , their preaching more obayed , and the church in generall better edified , which now by our contention is greatly damnified . i haue therfore ( for your particuler satisfaction ) set downe ( as you desire ) mine answers in writing . if any scruple as yet remaine vnresolued it shall , with no lesse modestie by me be answered , then it is vnto me by your selfe propounded . god giue vs all his grace , to keepe the vnity of the spirit , in the bond of peace . amen . the same party ( being fully resolued for ten of his obiections ; but as yet vnsatisfied , as concerning two of them , viz. the third , & the tenth ) brought these obiections after , to receiue a further answere . a reply to fortifie the third obiection . my third reason ( mee thinke ) hath not yet receiued his full satisfaction : which for the more euidence , i thus frame & fortify . all reliques and monuments of idolatry ( being no creatures nor ordinances of god ) vsed in gods seruice , are vnlawfull . but , the signe of the crosse is such . it is a monument of idolatrie , and vsed in gods seruice ; ergo , it is vnlawfull . the proposition is thus backed . first , a monument being nothing but that which admonisheth our minde of any thing , it must needs bee , that being abused to idolatry ( being no way of gods creation nor ordinance ) and remaining to posterity immediatly after the abuse , are reliques and monuments of idolatry . concerning which , god hath plainly declared his will , where hee commandeth to cut downe the groues , and to burne them , to ouer-throw the altars , to breake the images in peeces , &c. and thou shalt not doe so to the lord thy god. also thou shalt pollute the couering of the images of siluer , and the rich ornaments of the images of golde , and cast them away as a menstruous cloath . where necessarily in cleere reason , wee must vnderstand , that god will haue done away all of this kinde , as well as these particulers here named : yea , all that hath any neerenesse or affinity with idolatry , and which may bee as inticements to turne vs from god and his pure worship , from which we are so apt to decline , if we haue the least occasion . such is mans extreame propension vnto superstition : as the example of the iewes euidenceth . vpon these grounds our church worthily ( in a religious care of preseruing vs sincere in gods seruice ) hath abandoned rood-lofts , wax-candles , and other infinite reliques and monuments of idolatry . for the assumption : the signe of the crosse to bee none of gods creatures or ordinances , but the inuention of men , it is cleere . also , that it was idolatrously abused of the papists , by whom it is immediatly left vnto vs. and it hath a certaine fitnesse to bring their idolatrie to minde , as often as it is vsed in diuine seruice : therefore a monument of idolatry , howsoeuer vsed by vs vnto another end , which might haue kept in all other monuments of superstition whatsoeuer , euen heathenish idols ; for it is an easie thing to deuise a different end and vse of them , from that where-vnto they were applyed by idolaters . now , if things abused vnto idolatry be vnlawfull , then the signe of the crosse , being more then that , euen made an idoll , as hauing diuine adoration , holinesse and ve●tue giuen to it , much more ( in that respect ) should be reckoned vnlawfull . answere . as concerning your maior proposition , that all monuments and reliques of idolatry are vnlawfull , it must first bee examined and distinguished , before it bee either admitted or denyed . first therefore as concerning these two words , of [ relique ] and [ monument what your meaning should bee in them , it is not plaine and apparant . a relique in his originall sense , is properly nothing else , but the remainder of some body , which is for the greatest part consumed , as origen noteth . quae superest pars corporis , reliquiae nominatur . a monument , is some new worke , erected and instituted for the remembrance of that old body , which before was decayed . both these words , by the common and ordinary ecclesiasticall vse of them , imply , that both a relique and a monument are purposely destinated , to preserue the remembrance of that subiect , of which it is either a relique or a monument : as festus noteth . now if you take a relique or a monument of idolatrie in this sense , for either a remainder of that old idolatry which is now decayed , or a signe newly erected of purpose , to preserue the remembrance of it , for the loue and reuerence which wee beare vnto it : then i yeeld your proposition to bee very true , that all such reliques and monuments of idolatry , ought to bee rooted out , and none of them vsed in the seruice of god. for that were to mingle light with darkenesse , christ with beliall , and the temple of god with idols , as the apostle paul speaketh . but , if you take the name of a relique of idolatry , for any thing which hath in idolatry beene vsed , though the abuse thereof bee now reformed , and the nature thereof ( by an other vse ) cleane changed , as it is in our signe of the crosse : or , if you take the name of a monument , for any thing what-so-euer may bring into our mindes the remembrance of idolatry , though not ex instituto , but ex accidente , then doe i vtterly denie your proposition , as false . and that for these reasons . first , because your selfe , euen in that proposition where you would eradicate all monuments of idolatry , yet doe it with this reseruation , if they be not either the creatures or ordinances of god. so that you seeme to grant a speciall dispensation , vnto certaine monuments of idolatrie , to bee admitted againe into gods seruice , namely if they be eyther gods creatures or ordinances . which ( for ought that i know ) haue by the word of god no greater immunities or exemptions , then haue mans ordinances and inuentions : as euidently appeareth by agags sheepe , which were gods creatures : and the brazen serpent , which was gods ordinance : both which were destroyed , not-with-standing that indulgence which you seeme to giue them . so that the creatures of god haue no greater priuiledge , beeing monuments of idolatry , then other things haue . and i desire to know , either the place where , or the case when , or the cause why , such priuiledge is granted them ? for i suppose that this clause of exemption , is but cunningly inserted into the proposition , onely to auoide the force of those euident examples which may be brought of gods creatures and ordinances abused to idolatrie , which yet haue beene restored vnto their vses of piety : and to tye vs onely vnto the inuentions of man , wherein you suppose wee can bring you none instance . so that , from this clause of your exemption , i thus argue . the creatures of god haue no greater priuiledge then the ordinances of the church : but the creatures of god ( by your owne confession ) are priuiledged from destruction , though they haue beene abused vnto idolatry . ergo. the ordinances of the church are likewise priuiledged : and consequently the crosse . so that either you must shew by the testimonie of scripture , where that speciall priuiledge is granted vnto gods creatures , or else will wee plead it as a common lawe for ceremonies , and for mans inuentions , as it pleaseth you to call all ecclesiasticall constitutions , though t.c. haue an other opinion of them , as you heard before pag. 16. the second reason which moueth mee to deny your proposition , is the iudgement and practice of the primitiue church against it , who haue admitted of diuerse inuentions of men in the seruice of god , which had formerly beene abused vnto idolatry , euen with deuils . to giue you one instance , aboue all exceptions . the christians in the primitiue church , conuerted those same temples into the houses of god , which had before bin consecrated vnto heathen idolls . these idolatrous temples are mans meere inuentions , erected not only without any warrant , but also directly against gods commandement : and yet you see , that the primitiue and purest church made no scruple at all of vsing those temples , though they were the same indiuidua that had beene abused , and haue an expresse commandement to be destroyed . whose example ( contrary to your position ) all the reformed churches of christendome do imitate , in vsing without scruple , those very same churches , which haue manifestly and manifoldly beene polluted with popish idols : which practise euen caluin himselfe alloweth , neque nobis hodie religio est , sayth he , templa retinere quae polluta fuerunt idolis , et accommodare in vsum meliorem . now , what can bee the reason , why both the primitiue church and ours should so fully conspire in vsing the same temples which haue beene abused , ( contrary vnto the expresse and particular commandement of god as you imagin ) but only this , that they thought not themselues there bound to vse destruction , where the things abused would admit a reformation , as it hath apparently done , no lesse in our crosses , then in our churches . if you call those temples , the creatures of god , because the wood and stone , and other materialls whereof they were made , are the creatures of god , you apply that name vnproperly , and very abusiuely : and , by the sam● proportion , i may likewise call the signe of the crosse , the creature of god , because , in him wee liue and mooue , and haue our beeing : and without him is nothing made that is made : and , of him , and through him , and for him are all things . if you grant these te●ples to bee mans inuentions ( as they can not be denied to be the workes of mens hands , no nor of their heads neither ) then must you either denie , that they were lawfully conuerted vnto the seruice of god , cont●ary to the running firea●●e of all diuines ▪ or els you must cancell that , which before you auerred , that it is vnlawfull to vse the inuentions of man in the seruice of god , if once they haue beene abused vnto idolatry . my third reas●n of denying your proposition , is , that i doe finde you to bee singular in it , and all diuines ( beside your self● ) a●ainst it . peter martyr , in an epistle which he writ to b●shoppe hooper vpon this very question , giueth these pregnant instances against your proposition . that not onely the temples of heathen idols were conuerted into the houses of god : but also their idolatrous reuenues , dedicated to their playes to their vestalls , nay , to their deuills , yet were co●uerted to the maintenance of christian ministers . hee addeth in that place many other instances , and hee deliuereth his iudgement in this memorable sentence , non mihi persuadeo papatus impietatem esse ●antam , vt quicquid atting t●omnino reddat contaminatum , quo , bonis et sanctis , vsus pio , non possit concedi . marke vsus pio . with him likewise consent ▪ both ●ucer , gua●ter and bullenger , whose sentences beeing long to write heere , and yet very worthie the reading you may finde in bishoppe whi●gyfts booke . pag : 276.277 . yea and euen t. c. himselfe ( contrary to his owne doctrine ) ye● is forced , by the euidence of the truth to yeelde thu● much , that things abused to i●olatr● may lawfully ●●e vsed , in the church , so that first they bee purified from their abuse . yea and in an other place , hee yeeldeth that euen monuments of idolatry ( note your owne word ) may bee vsed in the church , so that there come manifest profit of them . neither speaketh hee there of either the creatures , or ordinances of god , but of the cappe and surplice which are mans inuētions , both which , though he affirmeth to be monumēts of idolatrie , yet he granteth that they might be vsed in the church , but that they be altogither with out any profit . and againe he professeth of them , in that place that they neither haue any pollution in themselues , nor transfuse any pollution vnto their wearers , but that hee reiecteth them for lacke of profit in them , and not onely because the papists haue abused them . vnto these i might ad tertullians iudgment , who giueth many instances , of heathen mens inuētions which haue notably bin abused vnto idolatry , and yet had good vse in christianity amongst which , these be some ; that letters were first inuented by the heathē god mercury & physick , by the heathen god aesculapius & yet the first of these he granteth to bee necessary , non solum commercij rebus sed et nostris erga deum studijs : the second , though it were the inuentions of a heathen , yet was vsed both by the prophet isay towards king ezechias , in prescribing him his plaister : and by the apostle pa●l towards his scholler timothy in prescribing him wine , in steede of water . yea , and he further affirmeth , that our sauiour christ himself , when he girded him with linnen to wash his disciples feete , did therin vse the proper habit of the heathen god osyris . and he determineth this question , with this conclusiō , that al those inuentions of heathen gods , may be vsed in the seruice of christ and the true god , which do either bring to men , a manifest profit [ as mercury his letters do ] or , a necessary helpe [ as ezechias his plaister did ●or , an honest comfort [ as timothies wine did , the rest , which haue none of these vses , he condemneth . my fourth reason why i deny your proposition , is , because euen you your selues , by your practice , confute it , in admitting and wearing the cappe and the surplice , which are neither the creatures nor ordinances of god , but meere inuentions of men , honored by the papists with an opinion of holinesse , and abused by them , in their idolatrous seruice ; and immediatly from the papists themselues , left vnto vs , and censured by the reformers , to bee the prea●hing signes of popish priest-hood , antichristian apparrell , and garments of idols . which ( as your selfe out of the prophecy of isay alledge ) ought to bee destroied : notwithstanding , all which , you are content to vse them . now i would gladly know a reason , why these things may be vsed , and the crosse ( beeing of the same nature , if not of a better ) should bee so obstinately refused . for euer these forenamed instances ( to let the crosse passe ) are a practicall confutation of your theoricall opinion , that no monuments of idolatry may be vsed in the church , vnles they be either the creatures , or ordinances of god. this position you your selues doe manifestly confute , in vsing the surplice : which ( peraduenture ) is the same indiuiduum which hath bin abused , whereas the crosse ( without peraduenture ) is not the same . i write not this , as misliking your conformity and obedience in those things , but as wishing it in the rest ; wherin i see no greater cause of dissenting , then there is in this , notwithstanding a●l those tragicall exclamations that the reformers vse to agrauate the matter : wherein they doe nothing els ; but according to the prouerbe ▪ tragedias agere in nugis , whose vehement exaggerations , as you hau● neglected in the vse of the surplice , so haue you as great reason , to doe the same , in the vse of the crosse : ●hich you can not condemne as a monument of idolatry ( beeing so simply vsed as it is in ou● church ) but you ●herein must condemne the whole world of christianity , with whō it hath ( frō the beginning ) bin in vse . ob. but you bring , for the strengthning of your proposition , three seuerall kinds of proofes . ●he fi●st from the notation of the name of monument . the second , from the testimonie of the scriptures . the third , from the practice of reformed churches : wherein you giue instance in our owne . your first proofe , that all monuments of idolatry are to bee abolished is this : because they bee ordained to prese●ue and continue the remembrance of it , which you showe by this notation of the name , that monimentum , is quasi monens mentem . whereby it appeareth , that you take the name of monument , not for that which casually ▪ but for that which purposely admonisheth the minde : that so , by mouing a remembrance of it , it may stirre vp our desire and affection towards it . for otherwise , it may mouere , but it doth not promouere : it moueth our remembrance to no purpose , if it drawe not our affection to that purpose . so that you make a monument of idolatry , to bee ( in effect ) a muniment of idolatry . resp. i will take none exception at your notation , because i finde it backed both by festus and nonnius ; though that termination [ mentum ] doth not alwayes imply mentem , as appeareth in many words ; condimentum , pigmentum , &c. but if you take the name of monimentum , in this sense , for that which purposely preserueth the memorie of any th●ng , either for loue or honour sake ; i haue yeelded before , your proposition to be true ; that no such monument of idolatry is lawfull to be vsed in the seruice of god : but then with what conscience can any ma● affirme , that our crosse in baptisme is such a monument of idolatry ? which all men know to bee instituted for a farre other end , then to preserue the remembrance of popery amongst vs , or to stirre vp any mans affection towards it . if you take the name of monument in a larger sense , for any thing whatsoeuer , which may bring it vnto our remembrance , either casus , or consilio ▪ then i say it is a false and a dangerous position , to hold that al such monuments of superstition ought to bee destroyed , as i haue formerly declared . for then ( as gualter truly noteth ) we should pull downe our churches , and renounce our liuings , nay wee should abandon not onely our ceremonies , but also our creede , our sacraments , and prayers , all which may casually bring to our remembrance that idolatry of the papists , wherein they haue beene abused . besides , this absurdity would follow of it ; if all such casuall admonitions should bee condemned ; that the same crosse , at the same time , admonishing the papist of his popish ad●ration , and the protestant of christs death and passion , should at one and the same instant , be both a monument of idolatry and of true p●ety , and so should be lawfull and vnlawfull , both at once . and therefore , it were a miserable extending of the name of monument , to stretch it vnto all such casuall admonishments , and to condemne them as vnlawfull . ob. but you haue a second and a better proofe , taken out of the scriptures , where you alledge two places : the one deut. 12.2.3 . where the temples , the altars , the groues , the pillers of idols are commanded to be destroyed , as well as themselues . the other place is , isai. 30.22 . where further euen the garments and ornaments of idols are commanded to bee abolished . and your glosse goeth yet further ; that not onely the particulers in those places named , but also all that hath any neerenesse or affinity with idolatry ought to be destroyed , without any limitation of vses , or mitigation of this rigor , how profitably soeuer they may be imployed . resp. wherein i see , that you dissent as farre from t. c. ( who is not so straight-laced in this point of idolatry , but he thinketh it very lawfull to vse the gold and siluer of idols garments ) as he dissents from caluin , who thinketh it vtterly vnlawfull . therefore s. augustines iudgment is worthy the hearing , who in his epistle vnto publicola , doth fully and soundly decide this question , and for these places alledged bringeth a very good exposition ; namely , that god hath commanded such things to be destroyed , no● as being simply vnlawful to all vses , but to restraine mens greedy & couetous desires , in conuerting them vnto their priuate vses ; vt appareat , ●os pietate ista destruere , non auaritia . in which epistle he most plainly determineth of this whole question : the sum of whose determination may be digested into these few aphorismes . 1. that the temples , & groues , and other such monuments of idolatry , may bee destroied by those men that haue lawful authority . 2. that beeing so destroied there ought nothing of thē vnto our owne priuate vse to be reserued . 3. that yet notwithstanding , vnto publik vse , they may be imploied , yea , & not only to common vses , but also vnto religious vses too , in honorem dei , as he proueth by two instances , viz : the metals of hierico laid vp , for gods tabernacle , & the groue of baall , cut downe , for gods sacrifice . 4. that the reducing of such abused crea●ures vnto a better vse , is all one ( in effect ) with the reducing of a wicked man , vnto a better life . 5 that yet this prouiso must bee vsed that prouision bee made , that they be not stil honored . this is the whole sum of s. augustines decision ; agreeing in many points with peter martirs iudgement vpon the same question ; epistolaad hooperum . both which learned epistles are very worthy the reading , of all men which are perplexed with such intricate doubting , where they may finde great stay and comfort for their conscience , if in truth and sincerity they do seeke for resolution , and not in pride and singularity for alteration . ob. the third proofe of your proposition , is drawne from the example of our owne reformed church , whose practise sheweth his iudgement . she , in abandoning rood-loftes , crucifixes , wax-candles , and other like relikes and monuments of idolatry , sheweth in these particulers , that generall position to bee true in hir iudgement , that , no relique or monument of idolatry ought to haue any vse in the seruice of god. resp. that a●l monuments of idolatry are to be abolished i haue formerly yeelded , taking those that be truely monuments indeed , that is , for such idolatrous things as are purposely reserued , to preserue the remembrance of idolatry amongst vs , that so wee may not be weaned from it . as for incense , wafers , wax-candles , and such like things , which haue beene misapplied amongst the papists , and w●ung to a wrong vse , they cannot be called the monuments of idolatry , but in a very forced and equiuocall sense , if our church should retaine them in an other vse . the godly care of our church , in abandoning all true monuments of superstition , doth not inferre that the crosse is one : but rather proue that it is none , because our church hath not abandoned it . ob. but you seeme to insinuate that our church hath therein erred , hauing as great a reason to abolish the crosse as either rood-lofts , or crucifixes , or wax-candles , or any other like monuments of idolatry which she hath reiected . resp. whether our whole church or you , are more likely to erre , in truely iudging and esteeming the monuments of idolatry , let wise men iudge . that which our church hath done in abolishing such things , doth sufficiently defend that which she hath not done : vnlesse we should imagine al those churches which haue receiued the crosse , from the time of the apostles , to be lesse wise , or lesse religious , in matter of idolatry , then a few priuate persons , sprung onely vp in our times , nimirum ( as tertullian saith of marcion ) liberanda veritas expectauit cartwrightum . all the world had surely died in idolatry , if t.c. had not helped to pluck it out . but as concerning that discretion which our church hath made , in the abolishing of some things , and retaining of others , you are to vnderstand , that al the things she hath abolished be not of one nature ; nor for one cause reiected . some things she hath abolished of meere necessity , because they were simply vnlawfull , as the image of the crucifix , set vp vpon the alter , of purpose to bee worshiped , and so knowne to bee notoriously abused . other things shee hath abolished , onely vpon conueniency , because they were lesse profitable , as salt , oyle , wax-candles and such like . these things shee hath abolished , not as monuments of idolatrie , and things simply vnlawfull , but as needlesse ceremonies , and things not greatly profitable ; with whose vnprofitable number , shee would not haue her selfe vnnecessarily burdned . now , in these of the first sort , in that our church hath abolished all pa●ts and monuments of idolatry , shee hath therein discharged her necessary duty in these of the second sort , in that ●●e hath re●used some , and retained others shee hath therein vsed her freedome and liberty , yea euen in the things by your selfe fore●amed : as shee hath remembred her du●y , to take away the abuse , ●o shee hath not forgot her liberty , to refraine the things abused , the abuse beeing seuered . such crucifixes shee hath remoued as were abused vnto idolatry , but yet left such still , as may admonish vs , by way of history the roode she hath cast downe , but left the loft standing . wax candles she hath ●emoued from before the dead images , and yet retained them still , for the vse of liuing men , to see to praise god by . so that god is now praised by the same light amongst vs , by which he was dishonoured amongst the papists , as hee is likewise by our crosse . and therefore from the practise of our church in destroying of idolatry you can gather no more , but that the crosse ( beeing not destroyed ) is no monument of idolatry : vnles you will assume a deeper iudgment to your selfe , then you will grant vnto our whole church beside your se●fe . this , for your proposition , and the proofe thereof ; that all monuments of idolatry are vnlawfull in gods seruice . ob. let vs now come on vnto your assumption that the signe of the crosse is a monument of idolatry . resp. your proposition i denyed but with a distinction : but your assumption i do sim●ly and absolutely deny . i deny that our crosse is either a relique or a monument of popish idolatry : and that vppon this reason following , which i wish may be well and throughly considered . first as concerning the word relique 〈◊〉 our signe of the crosse bee a relique of the papists crosse then must it of necessity bee a part of it as i showed beefore , out of origens definition of a relique . but our signe of the crosse is no part of theirs : and therefore , it cannot be a relique of it . that it is no part of theirs , appeareth by this reason : that euery part is either an integrall part , that is , a member of the same indiuiduall body : or else , an vniuersall part , that is either an indiuiduum of the same species , or else , a species , of the same genus . but our crosse ( as we vse it ) is none of all these : it is neither a part of the same indiuiduall action , abused by the papists ; nor a whole indiuiduum of the same species : no , no● yet a species of the same proximum genus , and therefore it is not a part of theirs , and consequently no relique . for the first of these points : that the crosse by vs vsed , is not any integrall part of that crosse which the papists abused , it is cleare by this reason . because euery seuerall crosse which any papist maketh , beeing but a singular and indiuiuall action , it is so farre from beeing possible to be parted & diuided betweene two diuerse men , that it is vtterly vnpossible to bee iterated or renued by one and the same man. heraclitus said , ( and hee said truly ) that it was vnpossible for any man , eundem fluvium vis intrare : taking eundem there , for cundem numero . and so may i say as truly , that it is vnpossible for any man , eandem actionem vis peragere . for though the priest bee the same , and the hand the same , and the forehead the same , and the end the same , yet the action repeated is not the same : when he once hath made one singular crosse , he can neuer make the same crosse ouer againe . the same opus indiuiduuo hee may make againe ; as a man may cast the same bullet in the same mold a thousand times ouer : but the same action in indiuiduo ( verbo causa his first casting of it ) it is vtterly vnpossible hee should euer do againe . for to make a singular action againe , all these singulers must concurre : idem agens , idem patiens , idem agendi modus , finis , tempus , all which are vnpossible to concurre any ofter then once . so that our crosse is so farre from being an integrall part of theirs , that one of their owne crosses is no part of an other . and therefore our crosse can no more properly bee called a relique of theirs , then a bone of saint pauls body , can a relique of iudas , of which it is no member . let vs now see whether our crosse be a part of the same totum vniuersale , seeing it is no part of the same totum integrale . this point i thinke , if it ●uly be considered , will manifest to all men , that our crosse and the papists , bee not so neere of kinne , as it hath beene imagined . l●t vs therefore diuide the predicament of action into his seuerall species , that wee may know how to giue vnto euery one his right , and not vnskilfully to confound those things , which nature hath distinguished . actio , alia animi gaudere , dolere . corporis interna , concoctio , digestio , assimulatio . externa . comunis , loqui , ambulare . sacra genuum fl●ctio ▪ crucis effictio papistarum quae superstitiosa , quia cultui destinata permanens 1. imago crucis h●ec . illa . transiens 1. signum crucis hoc . illud protest intiū , quae religiosa , quia pi etati accōmodata permanens 1. imago historica haec . illa . transiens . signum crucis hoc . illud . by this series it appeareth , that our crosse is neither an indiuiduum of the same species with the papists , nor yet a species of the same proximum genus : but seperated from it , by three substantiall differences . the first is taken from the agents , that theirs is the crosse of papists , ours of protestants : which maketh that these two actions cannot bee indiuidua of the same species . for a protestant an● a papist are two diuerse species or kindes of worshippers ; and therefore their actions of worship , must by consequent , bee as differing in species , as bee their agents . the second difference betweene their crosse and ours ( which maketh them yet more distant ) is taken from their differing ends : a point which altereth the very nature of the actions . the papists make their crosse as it were a kinde of exorcisme , to keepe them from euill spirits : but wee doe make our crosse to no such superstitious end , but onely ( as by a significant ceremonie to admonish our mindes of christs meritts towards vs and of our duties towards him . these two differing ends , doe yet put a further difference in the actions . there is yet a third difference , which still remoueth them further : and that is , that that very remotum genus , of sacra actio , vnder which , both the papists crosse and ours is contained , yet doth not praedicari vni●ocè of them both , but of ours onely vniuoce : and of theirs , aequiuocè : as homo doth of pictus and of viuus homo . for their crosse , though it be in name sacra actio , yet is it in truth and in deed , profana . so that the papisticall crosse and ours , agree but in two things : first , in the name , that both are called crosses : and secondly , in the scheme and outward forme of the action , in that both of them bee made of one figure and fashion . but they differ in three points , of farre greater waight . first in the nature of the actions , in that the one is truely a religious action ; the other aequiuocally religious , truely superstitious . secondly , in the nature of the agents : the one beeing sincere worshippers of the true god , the other corrupt worshippers of abhominable idols . and thirdly in the end of the actions ; the one beeing destinated vnto true pietie , the other likewise vnto impious idolatrie . thus doe our crosse and their toto genere differre , so that the corruption of the one , cannot transfuse infection into the other : but that we may as lawfully vse ours , notwithstanding their vnlawfull abuse of theirs , as we may breath of the same ayre , into which idolaters haue fumed their incense ; or drinke of the same waters , in which idolaters haue washed their sacrifice , as saint augustine truly noteth . and therefore these actions , being in nature so distant , the one so innocent and religious , the other so nocent and superstitious ; if any man shall either condemne the one , for the abuses of the other , or condemne them both for the abuses of the one , it is all one iniustice , as if one should condemne an innocent creature , for the faults and vices of a malefactor ; and it falleth directly into that woe of the prophet : woe bee vnto them that call goo● , euill ; and euill , good . and that againe of the wiseman . he that iustifieth the wicked , and he that condemneth the iust they are both abhomination vnto the lord. for as saint augustine truly noteth , peccat , qui damnat quasi peccatae , qu●c nulla sunt . thus our crosse ( as you see ) is no relique of their crosse , of which it is neither a member , nor a part . now let vs see whether it be a monument of idolatry , or no : your selfe do bring this etymon of that name , that monimentum , is quasi monens mentem , which is isidores deriuation : which euidently sheweth , that the end of all monuments is admonition ; and to keepe in our mindes , the remembrance of those things , which ( otherwise ) might happily decay amongst vs. hence , temples , and sepulchres , are propperly called their monuments vnto whom they bee dedicated . so that a monument of that , in remembrance of which it was purposely erected , and not of any other thing , which by an other mans fantasie is thereby imagined . in this sence , our crosse , may truly be called a monument of christ our sauiour crucified , for whose remembrance it is purposely intended ; but why it should be called a monument of idolatrie , it hauing no such end or purpose , as to conserue the memory of it , i can see no reason . a monument ( as i sayd before ) can onely be called a monument of that which intentionally it admonisheth , and not of any other thing , which conceipt and fancie from the same collecteth . for so we might quickly make quidlibet , ex quolibet , and euery thing might bee called a monument of all things : by so farre vnlike things are wee oft times put in minde of some other things . the israelites by the long vse of manna amongst them , were not onely put in minde of the flesh-pots of egypt , but also prouoked to lust and desire them . shall wee therefore say , that manna was a monument of their idolatrous food in egypt , because by loathing of the one , they were admonished to lust after the other ? a man oft times is admonished to remember some one thing , by another which is of a contrary nature , ( as the prodigall child was , who by seeing the base estate wherein himselfe was , remembred the good estate wherein his fatners seruants were ) yet cannot the one of these , bee called a monument of the other : because this admonition is meerely casuall , and not naturall . if then any man bee casually admonished to remember the idolatrous crosse of the papist by seeing of ours , this admonition proceeding , not ab intentione agentis , but à corruptione spectantis , cannot make our crosse a monument of theirs , no more then a birde flying , or a man swimming , or a plowe going , or a ship sailing , may bee called a monument of the crosse , because by all these figures a man may bee put in minde to remember it , as diuerse of the fathers haue obserued . iustine martyr . orat . ad antonium pium. ambros. serm. 56. so that our crosse can neither bee a relique of theirs of which it is no part ; nor yet a monument , of which it is no signe , and therefore your assumption ( as i hope you see ) is false . ob. but you confirme the same vnto vs , by three speciall proofes which demonstrate our crosse to bee a monument of superstition . the first is this : because it was by the papists idolatrously abused , who ascribed vnto it , diuine holinesse , power , and adoration . the second is , because it is from them left immediatly vnto vs. the third , because our pretence of a differing end in vsing it , is not a sufficient defense for it . because by that reason , all other monuments of idolatry , yea euen idols themselues might bee brought in againe . this is the summe of that fortification whereby you indeuor to make good your assumption , that our crosse must needs bee a monument of idolatry . let vs therefore consider of all these things apart . resp. for your first obiection : that our crosse hath beene idolatrously abused , nay made a very idoll , you proue it by three instances : whereof the two first are insufficient . for , what if they thought the signe of the crosse to haue either greater holines , or greater power , thē indeed it had ; must this needs make it become by and by an idol ? the iewes thought both their holy citty hierusalem , and the temple therein contained , to be a great deale holier then indeed they were : did this opinion of theirs therefore make those two thinges idols ? elisha in like manner , when he sent his staffe to raise the childe to life , did thinke it to haue had a greater power , then it had : yet did not that opinion make the staffe become an idoll . so likewise the papists , in thinking the crosse to haue either a kinde of holynesse to sanctifie the vsers , or a kinde of power to driue away the diuills ; in these fancies they declare , rather the errour of their opinion , then the idolatry of their religion . but your third instance of adoration , ( if it bee ideed diuine which they giue vnto it : for all agree not in this point ) that is a good demonstration , that to them it is an idoll . but what is that to vs ? how followeth it , that our crosse must needs be a monument of idolatry , beecause theirs is an idoll any more then our oxen are monuments of idolatry because the egiptians oxen were their idols ? whether all oxen are made vnlawfull for the seruice of god , because some were made idols , that is an other question ; but that all oxen must be monuments of idolatry ( if our crosse be one ) that is out of question . for , the reason which you make against the crosse , doth hold as strongly against the oxe ; yea euen to the banishing him from all vse of the tabernacle ( notwithstanding your inserted clause of exemption ) if there bee any sound truth in your generall proposition . ob. for your 2. obiection ; that the crosse is a monument of idolatry because it is immediatly left by the papists vnto vs. that is faulty in all parts : for this must needs bee the summe of your argument , if it haue any argument . whatsoeuer is left vs immediatly by the papists , that is a monument of of idolatry . but the crosse is left vs immediately by the papists . ergo. resp. in which argument , both your maior and your minor be false . first for your mai●r : it is not the leauing of any thing vnto vs by idolaters , which maketh the thing left , a monument of idolatry , vnles it bee also a part of their idolatry . for , both the scriptures and the sacraments are left vnto vs ( in your sense ) by the papists , who are knowne to be notorious idolaters : and yet neither of these ( i hope ) will you call , the monuments of idolatry . ob. but these ( you will say ) be the ordinances of god , and so may haue vse in the seruice of god , by that clause of exemption , which you haue inserted into your first proposition , that no monuments of idolatry ( beeing neither the creatures , nor ordinances of god ) can haue any vse in the seruice of god. resp. though that clause of exemption admit them into the seruice of god ; yet doth it not exempt them from being monuments of idolatry , if this bee a good reason which you here alledge why the crosse should be a monument of idolatry , beecause it is le●t vs immediatly by the papists . for , the crosse is left vs none otherwise by the papists , thē both scriptures & sa●raments are left vnto vs by them , yea & their idolatrous churches too : which may truly & properly be called monumenta , the monuments of idolatry . vnto which you are forced to graunt an vse in gods seruice , notwithstanding they bee both the same indiuidua which haue beene abused , and are no better but the inuentions of men . ob. now , for your assumption , that the crosse is left vnto vs immediatly by the papists , that is as false as your propositiō was . for that only may properly be said to be left vs , which is de manu in manum deliuered vnto vs , as the apostles did their traditions vnto their successors . in a second and a more proper sense , that also may be said to be left vnto vs , which by immitation we borrow from others as the apostles againe did , their law of blood and strangled , from their predecessors , in the law . but neither of these wayes can the crosse bee said to be left vs by the papists . for , first , vnto vs ( whome they count heretikes ) they could not leaue any thing which they hold so precious : and secondly , from them ( whome wee count idolaters ) wee would not borrow any thing , which wee held so superstitious . so that , neither of these two waies , is it left by them vnto vs. and much lesse the third way , which is , by desertion , as though wee had come vnto it , tanquam in vacuam possessionem , for they still do fight for it , tanquam pro aris et focis . so that , i cannot see , how the crosse can be said to bee left vnto vs , by them , vnles you thereby intend that we haue as it were wrung it out of their hands ; and that so they left that to vs , which they could not with-hold from vs. if you take this phrase [ left vnto vs ] in a sense so prodigally and prodigiously large , that you count all that to bee left vnto vs , by those men which haue vsed the same things before vs : then may both the sunne and the moone , and all the elements bee said to bee left vnto vs by idolaters , and consequently to be the monuments of idolatry . and so what is there any where , which ( in this so large and so laxe a sense ) may not be called a monument of idolatry ? as for this point , therefore , we truly professe , that wee borrow not this ceremonie from the romish synagogue ( though they haue more lately vsed it ) but from the primitiue church , who first ordained it . so that as it cannot truly bee said , that the papists haue left vs either the lords praier , or the apostles creed , or the holy sacraments , but that wee take all these ( by our owne right ) out of the holy scriptures , which are open to vs , as well as to them : so can it not truely bee sayd , that the papists haue left vnto vs the crosse , but that we do borrow it from the primitiue church : whose customes , the papists haue no more authority to ingrosse vnto themselues , then the protestants haue : but may as freely be vsed by vs , as by them , for , patet omnibus veritas , nondum est occupata . but if it were granted , that this ceremony of the crosse , though left vnto vs by the primitiue church , yet were brought vnto vs by the hands of papists , doth that presently make it a monument of idolatry ? if one should receiue a token by the hand of a pagan which were sent vnto him from a christian ; is it therefore made a monument of idolatry , because he that brought it was an idolater ? holy orders were giuen vnto the first protestants , by the hands of papists : doth this so defile the orders of our ministery , as to make them presently the monuments of idolatry ? surely , though the papists , haue very foule hands , yet do i not take them , to bee so vgly foule , as the harpies feete were , which defiled all things that they once had touched : non mihi persuadeo ( sayth peter martyr ) papatus impietatem esse tantam vt quicquid attingit , contaminatum reddat , quò bonis vsui sancto , concedi non possit . in whose christian and charitable iudgement i doe willingly sit downe . ob. now , for your third obiection . that the change of our end in the vse of the crosse , doth not make any change in the nature of the thinge . resp. i wonder you will affirme a thing , so contrary vnto the rules of logike and reason . who knoweth not , that of all the causes , it is only the end , which maketh all actions to be either good or euill ? especially in things of indifferent nature . tertullian doth giue vs some instances to this purpose . et ego mihi gallinaceum macto , non minùs quàm aescul●pio socrates ( saith he ) et , si me odor alicuius loci offenderit , arabiae aliquid incendo . what is the reason then , that his killing of a cocke , and his burning of incence , ( beeing all one action with that of the idolaters ) yet is not idolatry , as their action was ? he answereth it himselfe : quia , vsus ipsius administratio interest . and againe , that he did these things , nec eodem ritu , nec eodem habitu , nec eodem apparatus , quo agitur apud idola . so that , it was his difference in the end , which made such a difference in the actions . for ( as saint augustine to the same purpose obserueth ) non actibus , sed finibus pensantur officia , which our sauiour also declareth , by three notable instances in the pharisies , viz , fasting , almes , & praying , al which good actions were ( in them ) corrupted , by their euill ends , because , they did them to be seene of men . so that , the end ( as you see ) not only exempteth an action from sinne , but also infecteth an action with sinne . ob. but you say . that then by altering of the end , wee may bring back againe euen heathen idols too . resp. i answere , that the comparison is very vnequall . for heathen idols , are most euidently forbidden and condemned in the scripture , which the crosse is not . and yet that there may bee such an alteration in the end , that euen heathen idols may haue some vse in gods seruice , i haue shewed you before out of saint augustines iudgment . a reply to fortifie the tenth obiection . ob. all outward formes and liknesses in gods worship , ordained by man , and that , to edifie , teach , sturre vp mens affections towards god : they are forbidden in the second commandement . this is by the very text necessarily consequent . exod. 20 4. but the signe of the crosse is such a likenesse . for , maister hooker , an authentike expositor of our ceremonies , condemneth all as vaine , that are not significant . and your selfe shew that to be your iudgement in your answere : ergo , &c. that of saint paul , that all ought to be to edifying , i pray to haue it considered , whether it bee vnderstood of such spirituall gifts onely , as god gaue to his church , and as be there named . 1. cor. 14.26 . answere . that all outward formes and likenesses ordained by man in the worship of god , to edifie , teach , or sturre vp our affection towards god , should bee forbidden in the second commandement , i doe vtterly denie : and i wonder that either your selfe , or any other christian should affirme it ; no word of the commandement making for it , and the minde of the commandement making cleane against it . the iudgment both of caluin and beza , and of other diuines i haue shewed against you , pag. 21.45 . the place which you cite exod. 20.4 . thou shalt make thee no grauen image , &c. if you distract it from his meaning , which followeth in the next words , thou shalt not bowe downe to them , nor worship them , doth make rather against the making of all images ( which errour i thinke you will not maintaine ) then against the applying them to so good an end , as you ( in this place ) seeme to condemne . should any thing whatsoeuer be thought vnlawfull , which instructeth our mindes , and sturreth vp our affections truly towards god ? surely if you were able to make good , that euen heathen idols could truly and properly produce these effects , i would not doubt to affirme , euen them to bee lawfull . so farre am i from thinking that any thing is in this commandement forbidden , which either inlightneth our vnderstanding , or inflameth our affection towards god. i rather hold it for a certaine truth , that idols are here forbidden , vpon a contrary supposition , namely , that they blinde our vnderstanding , and auert our affection away from god. and therefore your proposition wanteth some better proofe , then your bare assertion : for ( as i said ) i doe simply deny it for false . for your assumption , that the crosse is an image or●ained by man for our better instruction and affection towards god : i may simply grant , and yet grant it not therefore to bee forbidden in the second commandement . this whole obiection is fully and suffic●ently satisfied , in my former answere , both vnto your fourth and your tenth obiections : but that answere is not sufficiently taken away by this reply ; and therefore thether againe i returne you . that place of saint paul , 1. cor. 14.26 . let all things bee done vnto edification , that it is principally intended of gifts , and not of ceremonies , i doe not deny : but that it may bee extended vnto ceremonies , as well as vnto gifts , i hope you will confesse , because all diuines doe : amongst whom is t. c. for one , as authenticall an expositor of your presbyterie , as maister hooker is of our ceremonies . that ceremonies ought to bee without all signification , i take it to bee your sole and propper opinion , wherein you haue no diuine of any worth to bee your riuall . and therefore i wonder you should so dote vpon it , as here ( in a second place ) to obtrude it , it hauing beene before sufficiently confuted , pag. 8.9 . gloria in excelsis deo. errours committed in the printing . in the epistle , pag 2. line 18. read author : in the sermons , pag 1. line ● . r. prescribe . pag 7. line 11. r. lacketh . pag 11. line 32. r. by the name of vanity . p. 13. line 15. r. which indeed is not : in the same r. and that therefore . pag 19. in the margent , for mat. 5. r. mat. 15 p. 20. line 10. r. capiuntur p. 28. line 1. r. the doctor and his doctrine . line 34 r. tatianus ▪ in the margent , for act. 5. r. 15. pag 31. line 7. r. to read them . line 8. r. life in them . line 25. r. the mind . pag 33. for this word of a man. r. the word of a man. pag 37 : line 34. r. legitur . so pag 38. line 10. pag 40. line 22. rea . mouing . pag 41. line 27. rea . in them . pag 42. line 9. r. seducing . pag 43. line 2. r. praying . pag 52. line 5. r. iudgement . pag 57. line 13. r. and destinate . line 34. r. giuing . pag 58. line 1. r. ouer-ruled . pag 63. line 18. r. oschophoria . line 31. r. hyperlidion . pag 66. in the margent r. defesto . pag 67. line 24. r. ninty fifth . pag 68. line 4. r. if any man. pag 79. line 13 r. execrament . pag 80. line 15. r. presently . pag 81. line 2. r : detection . line 4. r. our now most , &c. pag 91. in the margent , for act. 3.50.1 . r. act. 3. scen. 1. & for act. 1 50. 1. r. act. 1. scen. 1. p. 92. l. 13. r. reueling . pag 96. in the margent . l. 28. for 1. cor. 11.10 . r. 1. cor. r. 10. pag 98. line 24. r. against the pride . pag 101. line 31 r. idole-priests . pag 103. line 28. read spawned . in the treatise of the crosse. page 3. line 14. read indifferencie . pag 8. line 19. r. credas . pag 11. line 4. r. recta . pag 13. in the margent , for p. 53. r. 60. line 29. r. a cause . pag. 15. line 19. r. to imitate . pag 16. line 12. r. a detestation . line 21. r. were freely graunted . line 31. r. why should that be thought . pag. 17. in the margent , r. pag. 42. pag. 21. line 13. r. the subiect . line 29. r. communes vsui . pag. 24. in the margent , for pag. 63. r. 74. and againe , for pag. 62. 63. r. 73. pag. 27. in the margent , for pag. 54. r. 63. pag. 28. in the margent , for pag. 20. r. 24. and for pag. 63. r. pag. 74. 75. pag. 31. line 10. r. rixarum . pag. 32. for , for the sacraments , r. of the sacraments . pag. 36. line 35. r. disciplinae . pag. 39. in the margent , for pag. 32. r. 37. page 40. line 7. r. insufficient . page 42. line 2. reade apposite . pag 45. line 8. r. abolition , line 26. r. there ought , pag. 48. line 6. r. there be two things . pag. 49. line 19. r. a non sequitur . pag. 51. line the last , r. pag. 31. pag. 55. line 30. r. the crosse . pag. 56. in the margent . for pag. 30. r. 35. pag 63. in the margent , for . pag. 22. 23. r. pag. 27. pag 64. for pag. 16. r. 31. pag. 65. line 26. r. vsuj pio . so also in the line following . pag. 66. line 19. r. inuention . pag. 67. line 12. r. euery one of these . pag. 68. in the margent , for pag. 10. r. pag. 12. and for pag. 53. r. 62. and line 30. r. casu . pag. 70. line 21. r. altercation , and line 23. r. hir . pag. 72. line 9. r. retaine . in the margent , for pag. 53. r. 62. pag. 73. line 21. r. bis : and so line 23. line 28. r. opus in indiuiduo . l. 30. r. verbi causa . pag. 76. line 25. r. a monument is only a monument of that , pag. 80. line 10. r. would . pag. 82. in the margent , for pag. 59. r. pag. 69. pag. 83. in the margent , for pag. 21.45 . r. pag. 24. finis . notes, typically marginal, from the original text notes for div a01094-e220 cap. 12.13 col. 3.1 . 1. iohn 4 16. plut. in vita solon . aug. lib 20. de ciuit . dei , cap ▪ 3. a. gel. lib. 18. cap. 4. phil. 3 8. matt. 5.13 . eccles. 1.3 . mal. 3.14 . rom. 6.21 . wisd. 5.8 . 1. cor. 4.4 . wis. 5.7.8 . ephes. 5.11 . mat. 16.26 . 1. tim. 6 6.4.8 . eccles. 12.13 matt. 5 : 12 : cic. orat . pro. cn. plancio . virg. lib. 1. geor. iob 7.3 . gen. 47.9 . psal. 2.1 . plut. in vita bruti . 1. sam. 16.9 . eccles. 9.4 . apoc. 5.5 . iohn 12.32 . psal. 2.1 . rom. 8.37 . iust. mart. lib. quaest . tertul. ad scapulam . idem . apolo . cap. 50. isay 29.8 . luke 1.53 . phil. 2.7 . plato , in gorgia . salust . b●l . iugurth . c●c lib. 1. de diuinat . deut. 32.21 . isay , 41.29 . 1. cor. 8.4 . psal. 62.9 . most . act . 4. s●e . 2. enuch . act. 1. scen ▪ ● . 2. tim. 3.5 . deut. 32.21 . ier. 8.19 . psal. 31.6 . cic. lib. 1. offices . virg. lib. 2. aene●d . a. gel. lib. 18. cap. 4. psal. 4.2 . psal. 12.2 . cic. lib. de amicit. donat. in eunuchum . virg. lib. 1. aeneid . cla●is scriptura● psal. 127.1 , 2. psal 33.17 . psal. 60.11 . 2. kin. 18.21 . 1. cor. 15.14 . wisd. 5.6 , 7. cic. lib. 2. de nat . deor . virgil. lib. 4. aeneid . iob 27.12 . psal. 144.4 . hier. in eccle. iam. 4 14. psal. 144.4 . iob. 6.16 , 17 , 18. rom. 8.20 , 21. primas . in cap. 8. rom. pro. 31.30 . isa. 28.4 . pro. 23.5 . isai. 40.6 . dan. 5.4 , 5. act. 12.22 , 23 luke 12.20 . ier. 9.23 , 24. 1. iohn 2.17 . mal. 3.6 . iam. 1 ▪ 17. hier. in eccle. 2 pet. 3.11 , 12. mat. 5.19 , 20. psal. 119.37 . 2. chro. 13.7 . 2. kin. 17.15 . psal. 94.11 . gen. 6.5 . is●i . 5.18 . luke 1● . 9 . 1. tim. 6.10 . cic. lib. de senec. aug. serm. 31. ad fratres in eremo . lactant. lib. de opific. dei . cap. 1. salust . lib. de bello iugurt . iob 11.12 . pro. 12.11 . ephes. 4.17 , 18. psal. 62.9 . hugo . de s. victor . in eccles. hier. in ecclen . hugo . de s. victor . in ecclen . psal. 39 6. iob 15.16 . hier. in ecclens . gen. 3.6 . iob 15.16 . rom. 6.23 . isa. 5.18 . psal. 38.5 . psal. 62.9 . isa. 41.29 . isa. 40.17 . gen. 18.27 . aug. lib. 20. de ciuit . dei . cap. 3. notes for div a01094-e5550 athanas in svnop . psal 19.3 . cic. lib. 2. de nat. deor . act. 5.21 . euseb. lib. 4. eccles. hist. cap. 27. cic. lib. 1. acad. aug. lib. de vtilit . credend . cap. 6. chrys. hom . 21. in gen. deut. 31.11 , 12. nehem. 8.9 . 2. king. 22.11 , 19. ier. 36.6 , 7. baruck . 1.5 , 6 iohn 20.31 . iohn 5.39 . cic. lib. 2 ad attic. epist. 12. 2. cor. 10.10 . hier. epist. ad pammach . breut . pricope tertia . 2. pet. 1.19 . chriso . hom . 1. in iohan. hom. 21. in gen. 2. cor. 4.3 . whitak . cont . bellarm. quaest 4. de script . cap. 4. chris hom . 3. de lazaro . aug. lib. de vtili creden . cap. 6. rom. 3.19 . heb. 12.5 . rom. 4.3 . whitak . in bellarm. quaest . 5. de scrip. cap. 8. virg. lib. 3. aeneid . cic. lib. 2. de diuin . psal. 19.7 , 8. ier. 23.29 . mat. 3.9 . heb. 4.12 . defes . apol. p. 520. luke 16.31 . iohn 5.47 . iohn 7.46 . luke 23.34 2. king. 6.19 . 1. cor. 13.13 . iam. 1.5 . 1. iohn 2.27 chrys. hom . 3. in 2. thes. tertul. lib. 1. cont . marci . cap. 29. cic. lib. 2. ad heren . hier. lib. 1. cont . iouin . iob 13 7. act. 15.21 . d. whitgift . p. 579. ier. 36.7 , 8. aug. lib. 4. de doct . christ. cap. 29. ier. 36.8 . baruk 1.5 . 2. kings 22.11 , 19. philip. 3.1 . greg. hom . 9. in ezech. aug. lib. 4. cont . iulian . pelag . cap. 3. 1. cor. 7.12 , 25. 1. cor. 3.12 . 2. tim. 3.16 . psal. 12.6 . 2. pet. 1.21 . 1. iohn . 4.1 . act. 17.11 . gal. 1.8 . 1. cor. 3 10. chrys. hom . 7. in 2. cor. bern. serm . 2. in solen . pet. & paul. luke . 10.16 . notes for div a01094-e9340 exod. 8.26 . 2. cor. 12.2 . clem. alex. in protrept . arist. lib. 8. pol. cap. 5. item cic. lib. 1. tusc. 1. sam. 16.23 2. kings 3.15 . cic. lib. 2. de orat . philo. lib. de sacerdot . honor . theodorit : serm. 3. de prouiden . cic. lib. 2. de nat . deor . athenag . orat . pro christian item aug. tract . 9. in epist. iohan. psal. 30.4 . psal. 132.9 . apoc. 5.9 . apoc. 15.3 . isidor . lib. 3. orig . cap. 18. aug. in psal. 149. psal. 150.6 . iansen in psal. 150. a psal. 95.1 . b. psal. 81.1 . c psal. 150.5 . 2. sam. 6.15 . orig. hom . 7. in iosua . chrys. hom . 15. in gen. psal. 8.8.15 . aug. in psal. 99. hil. in psal. 65. psal 4.7 . isay. 24.13 , 14. theod. in psal. 80. var. lib. 5. aug. in psal. 99. plut. in vit . thesei . amos 2.2 . isid lib. 2 ▪ orig . cap. 19. lyra in cap. 25. leuit. orig. hom . 7. in ios. plut. in vit . marij . plut. in vit . romul . isay 41.6 . 1. sam. 4.9 . basil. in psal. 94. a nys . orat . profe●to paschae . b theod. in psal. 94. c euthym. in psal. 94 1. sam. 4.5 . 1. sam. 4.3 . plato in lyside . isai. 9.3 . exod. 32.17.18 . iob 38.7 . hier. in cap. 38. iob. aug. in psal 94. greg. lib. 28. moral . cap. 14. a. gel. lib. 1. cap. 15. anonymus , in psal. 46. aug. in psal. 32. aug. in psal. 101. aug. in psal. 80. bern. serm. super salue . regina . 1. iohn 1.4 . cic. lib 4. tusc. quaest . isai. 60.5 . psal. 4.7 . psal. 122.7 . phil. 4.7 . mat. 16.18 . psal. 11.1 . virg. eclog. 1. 2. cor 13.11 . psal. 118.23 . 2. king 7.2 . cic. orat 4. in verrem . gen. 47.19 , 20. stow. annal. p. 1147. stow , ibid. p. 423 , 622 , 865. iud. 6.37 . micah . 4.4 . psal. 144.12 , 13 , 14. ver . 15. ier. 31.18 . eze. 16 49 , 50. isa. 5.12 . luke 7.32 . psal. 11.6 . aug. lib. 3. de libero arbit . cap. 15. ier. 6.14 . iudg. 18.7.27 . 1. cor. 10.12 . cic. lib. 1. ad attic. epist. 14. micah . 4.3 . ioel 3.10 . aug. epist. ad macedon . hier. epist. ad paulin. eze. 13.10 , 11. isai 30.13 . hier epist. ad demetriad . 2. cor. 5.12 . gen. 27.41 . hab. 2.1 . psal. 121.4 . iohn 10.10 . mat 24.42 , 43 , 44. 1. sam. 20.3 . zach 3.2 . dan. 3.22 . terent. eunuch act. 5. see. 6. psal. 64.8 . aug. lib. de haere s●b . sec. 46. cic. lib. 2. de orat. psal. 118.3 . eccle. 10.20 . pl●ut . lib. de garrulitate . plaut . in amphit . act. 1. scen. 1. 1. king. 10.3 . pro. 16.10 . 1. sam. 10.9 . a. gel. lib. 4. cap. 5. exod. 19.4 . psal. 66.12 . psal. 124.1 . 2. chron. 20.37 . exod. 14.27 . iudg. 5.20 . wisd. 11.5 . claud. de tertio consulatu honorij . exod. 15.1 , 5. iudg. 5.2 . isa. 1.9 . plaut . rud. act. 3. sce. 6. cic. lib. 3. tusc. iob 1.16 . psal. 124 6. plaut . capt . act. 3. see. 4. gen. 22.10 , 12 psal. 124.7 , 8. deut. 33.29 . col. 3.16 . isa. 13.21 , 22. apo. 21.11 , 19 isa. 54.11 . psal. 45.13 . psal. 148.12 , 13. psal. 118.24 . iud. 9. he●● . 9.17 , 22. notes for div a01094-e16110 luke 18.8 . ver. 5. aug. in psal. 63. ecclus. 7.8 . chrysost. in cap. 7. matth. 2. thes. 2.7 . iude 8. ver. 5. 6. 7. 8. 9. plaut . paenul . act. 3. sce. 3. iud. 8. ghrys . hom 2. de lapsa adae . plaut . asim . act. 3.50.1 . terent. audria . act. 1.50.1 . hier. epist. ad demetriad hier. apol 3. cont . ruffin . terent. eunuch . act. 5. scen. 8. chrys hom . 8. in 2. tim. 1. tim 2.7 . gal. 4.16 . iohn 8.40 . iohn . 17.17 . tertul. apo. cap. 7. act. 20.30 . aug. lib 4. de doct . christ. cap. 27. philip. 1.16 . vincent . cap. 17. 1. pet. 2.1 . 1. cor. ●● . 10 . 1. cor. 11.18 . rom. 13.5 . aug. li. 3. cont . epist. parmenian . hier. in cap. 4. ad galat. 1. iohn 4.1 . psal. 62.9 . persius . satyr . 4. aret. in 2. tim. 3. num. 16 3. ioseph lib. 4. anti quit . cap. 2. ver. 8 , 9. hugo cardinalis . 2. tim. 2.17 . isai. 9.14 . dangerous positions . lib. ● . cap. 11.12 , 13. marke 9.43 , 45. rom. 9 3. gal. 5.12 . cic. lib. epist. ad brutum . epist. ● . apo. 12.8 , 9. apo. 16.13 . aristoph in ranis . act. 1. scen 5. marul . lib 3. cap. 4. suidas . heb. 12.4 . daug. posit p. 144.145 , 147 , 170. ibid. p. 141. notes for div a01094-e19850 1. iohn 3.4 . 1. pet. 2.13 . 1. pet. 2.13 . aspilcuet . alter . staig lex . theo. ●ic . lib. 3. offic . rom. 13.5 . tertul. lib. de coron . cap. 2. note this . cic lib 5. tusc. tom. 4 1. sam. 15 , 22 23. rom. 13 , 1 , 2. 1 pet. 2.13 . rom. 13.5 euseb. lib. 12. de praeparat . euangel . cap. 1 tertul. lib de coron . cap. 2 sum. aurea . tertul. lib. de coron . cap. 4. look : caluin . lib. 4. inst cap. 1. sec. 10. aug. lib. cont . epist. fundam . cap. 5. aug. lib. de vera relig . cap. 10. 1. pet. 2.13 . rom. 13.5 . plato in theatet . instit. lib. 4. cap 10. sect. 28.29 . tertul. lib. de coron . cap. 3. 1. cor. 14.26.40 . caluin . lib. 4. instit. cap. 10. sect 32. whitgift ▪ p. 190. col. 2.17 . heb. 8.5 . & 10.1 . hier. in galat. aug. lib. 3. cap. 9. de doct . christiana . cal : lib : 4. instit cap : 10. sect : 14. ibid : pet : mart epist ad hooperum . 1. cor : 11.5.7.10 . ephes. 5.22 . cal : lib. 4. instit cap : 10. sect : 29. ciprian . pompeio . page : 8. whitgift p. 86. 278. 599. aug. epist. ad ianuar ▪ 119. cap. 19. monumētum , quasi monens mentem . this whole obiection is more fully answered . pag ●● . act. 19 , 27. lib. 3. dist . 39 quaest . 1. ●ex . theol. elian lib 10. de animal . cap. 28. psal. 106 20. 1. kings . 7.25 . aquin. 22. q. 88.4.2 . 2 ●et . 3.16 . ioh. 5.39 . numb . 33. cic. epist. 15. bruto . psal. 14.5 . aug : epist. 118. ad ianuar . cap. 2. page 40. iosh. 6.19 . iud. 6.26 . aug. epist. 154. whitgift . pag. 273. whitgift pag. 26● . 282.283 . caluin . in isai. cap. 3. whitg . pag. 290. bib. pat tom. 6. pag. 671. tertul. lib. de coron . cap. 10. lib. 2 cont . marcion . cap 22. caluin in cap : 5. epist : 1. iohn . colloquum montp . 400. and 415. leuit. 26.1 . exod. 23.13 . 1. kings . 11.5 . iob. 38.31.32 acts. 28.11 . pag. 66. page . 63. deu● 7.5 . iosh. 22.16 . colloquum montpelg : p. 410.424 . &c. page . 62.63 . instit : lib : 1. cap : 11. sec. 12. colloquum mont part : 2. p. 32. exeditione bezae . ex editione iacobi andreae . p. 421. page : 180. tom. ● . p. 20 pag. 324. august . epist 118. ad ianu. tertul. lib. de coron . cap. 4. ibid. loo●e p. 54. cic. lib. 3. de nat . deor . iud. 6.25.26 . tertul. lib. de coron . cap. 10 pag. 20. fox . p. 1843. sozomen . hist. lib. 7. cap. 15. pag. 63. whitg . pag. 599. iohn . 13.23 . 1. cor : 14.40 . whitg . pag. 111. lib. 4. instit : cap. 10. sec : 27. sec : 31. whitgift . pag. 106.124 . pag. 8.9 . tertul. lib de coron . cap. 4. 1. cor. 11.5.7 . the rubenites altar was not for sacrafice , but , to signifie , that they belonged to the church . which significant ceremonie , was allowed by all israel . iosh : 22.26.27.30 . pet : mart : epist. ad hooperum . dyonis : lib : de eccles : hierarch : cap. 3. hier : lib : 2. in ephes : aug : tract : 3. in 1. epist : iohn . aug : serm. 8. de verb. apost . ambr : lib. de ●jis qui imtiantur misterjis cap : 7. basil : lib : de spir : sa●ct . cap. 27. whitgift . pag. 599. aquin. 1.2 . quaest. 103. art. 4 c. t. c. saith , that all the christians of his t●me did the like , for the cleerer & more open profession of heir faith . whitgift . p. 268. basil lib. de spiritu sanct . cap. 27. aug : 119. ad ianuar : tertul. lib. de coron . cap. 4. iosh. 24.21.22 . ver . 27. gene. 31.45 46. ier. 11.4 . 1. cor. 6.20 . iam. 2.18 . 1. sam. 1.13 . luke . 7.44 . &c. pag. 3● . luke . 7.45 . psal. 19.7 . numb . 33. iosh 4.5.6.7 . whitg . p. 268 perkins . prob . pag. 84. beza . epist. 8. lib. 4. instit. cap. 10. sect. 30. cic. lib. 2. epi. ab attic. epi. 1 distinct. 63. cap. 28. quia . sancta . august . lib 10 cap : 8 de ciuit : dei . deut : 12.2.3 cal. in exod. page . 286. io. wolph . in lib. 2. regum . cap. 18. iudg : 6.25.26 . cal. in exod. page : 2●6 . numb : 21.8 . 2. king : 18.4 . iohn . 3 14. 1. cor : 10.2 . iohn . 6.49.50.58 . iosh. 5.12 . exod. 16.32 . lib. 1. instit. cap. 11. sect . 3. cic. orat . pro sexto . rosc. babbing ▪ vpō the second comman . ezech. 9.4 . hier. in ezec. tertul. lib. 3. cont . marcion . cap. 22. bellarm. de imagin lib. 2. cap. 28.29 . ruffin . lib. 2. eccles . hist. cap. 29. pag. 7. whitg . pag. 290.723 . cal lib. 4. instit. cap. 1. sec. 10. in octauio . pag. 3● . cal. instit. lib. 4. cap. 1. sec. 9 luther . lib. de concilijs et ecclesia . whit. cont : bellar : quaest : 5. de ecles . beza : lib. confes cap : 5. sect. 7 : math. 21.24 . tertul. lib. de coron . cap : 2. num : 15.38 . iohn . 13.35 . acts. 11.26 . martyr : epist. ad hooperum . 1. pet : 2.13 . notes for div a01094-e30120 deut. 12.3 . isai. 30.22 . orig. hom . 5. in psal. 36. festus in voce , monimentū . 2. cor ▪ 6.16 . looke p. 22.23 . deut. 12.2 . cal. exposi . in exod. act. 17 28. iohn . 2. ● . rom. 11.36 . pet mart. epist ad hooper●m . whitg . pag. 284. 256. tertul lib. de coron cap. 8. isai. 38.21 . 1. tim. 5.23 . whitg . pag. ●82 . 261.283 . pag. ●0 . pag. 53. pag. 11.12.53 . &c w●itgift . pag. 277. whitgift . pag. 273. cal. in isai. cap 30. aug. epist. 154. iosh. 6.19 . iudg. 6 . 25.2● note this . page : 53. plut : lib de e.i. arist. lib. categor . cap. 1. aug. epist. 154 ad publ . col●m . isai. 5.20 . pro. 17 : 15. lib. 3. cap. 15. de lib. arbitr . tom. 1. p. 662. isidor . lib. 14. orig. cap. 11. numb . 11.4.5.6 . luk. 15 17. isai. 1.21 . ier : 7.4 . 2 king : 4.29.31 . bellar. tom. 1. cont . 7. lib : 2. cap. 22.24 . exod. 8.26 . 1. cor. 11.23 . act : 15.20 . nostrum quippe est , quodcunque de nostris , sumpsisse et tradidisse contigit illis . terul . lib. de tes●imonio animae cap. 5. senec. epist. 33. virg. lib. 3. aeneid . aug. epist. 48. ad vincent . tertul. lib. de coron . cap. 10 aug lib. 4. cont . iulian pelagian cap. 3. mat. 6.2.5.16 pag. 59. ab impossibi . t.c. whitg . 256. whitgift . pag. 86. a defence of the answer and arguments of the synod met at boston in the year 1662 concerning the subject of baptism and consociation of churches against the reply made thereto, by the reverend mr. john davenport, pastor of the church at new-haven, in his treatise entituled another essay for investigation of the truth &c. : together with an answer to the apologetical preface set before that essay, by some of the elders who were members of the synod above-mentioned. mather, richard, 1596-1669. 1664 approx. 483 kb of xml-encoded text transcribed from 75 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-07 (eebo-tcp phase 1). a50248 wing m1271 estc w19818 11164502 ocm 11164502 46467 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a50248) transcribed from: (early english books online ; image set 46467) images scanned from microfilm: (early english books, 1641-1700 ; 1426:7) a defence of the answer and arguments of the synod met at boston in the year 1662 concerning the subject of baptism and consociation of churches against the reply made thereto, by the reverend mr. john davenport, pastor of the church at new-haven, in his treatise entituled another essay for investigation of the truth &c. : together with an answer to the apologetical preface set before that essay, by some of the elders who were members of the synod above-mentioned. mather, richard, 1596-1669. 46, 102 p. printed by s. green and m. johnson for hezekiah usher of boston, cambridge : 1664. imperfect: p. 1-4 lacking. "an answer" attributed to jonathan mitchel, a.m. of cambridge , and "a defence" to the reverend mather of dorchester by nuc pre-1956 imprints. reproduction of original in the harvard university library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng congregational churches -controversial literature. congregational churches -massachusetts. baptism -history. 2003-02 tcp assigned for keying and markup 2003-03 spi global keyed and coded from proquest page images 2003-04 rina kor sampled and proofread 2003-04 rina kor text and markup reviewed and edited 2003-06 pfs batch review (qc) and xml conversion a defence of the answer and arguments of the synod met at boston in the year 1662. concerning the svbiect of baptism , and consociation of chvrches . against the reply made thereto , by the reverend mr. iohn davenport , pastor of the church at new-haven , in his treatise entituled , another essay for investigation of the truth , &c. together with an ansvver to the apologetical preface set before that essay ▪ by some of the elders who were members of the synod above-mentioned . 1 thess. 5.21 . prove all things ; held fast that which is good . 1 chron. 28.8 . keep and seek for all the commandments of the lord ye●● god , that ●● may possess this good land , and leave it for ●n inheritance for your children after you for ever . cambridge : printed by s. green and m. iohnson for hezekiah vsher of boston . 1664. never yet been admitted to the lords table . forms ●● ratio ecclesiast . minist . in peregrinor . ecclesiâ institutâ lendini , &c. pag. 117 — 123 , 135. with pag. 86 , 104 , 105 , 106. holy baynes accounts , that children are a part of the church , dioces . tryall , pag. 84. and the principles pointed to in his christian letters ; letter 15. pag. 125 , 126. and letter 24. pag. 199 , 202. edit . 1637. also in his exposition of the epistle to the ephesians , on chap. 1.1 . doct. 5. and on chap. 2.12 . pag. 276 , 277. and other places , may easily be improved unto a confirmation of the doctrine of the synod . dr. ames ( whom the preface calls for-ever famous , iudicious , &c. and that very deservedly ) how large his judgement is as to the subject of baptism , may be seen by any that have his cases of conscience , lib. 4. cap. 27. he requires no more unto the most proper right of a child to baptism , but that the parents o● one of them be intra ecclesiam , within the church ; though he thinks that others also may be baptized , if any godly persons will undertake for their education . and how plainly he holds forth the doctrine of the synod in his medulla , lib. 1. cap. 32. thes. 12 , 13. & cap. 40. thes. 11 , 12 , 13. is easie to be collected . we may well here take up the words of worthy mr. cotton , in his preface before mr. nertons answer to apollonius , where having named cartwright , partus , baynes , and ames , those chariots and horsemen of israel , and leaders in the cause of reformation , he addes , ab borum sive vestigiis , sive principiis si novitatis studio cessimus , jure meritò deseremur ut desertores . quod si in viâ illorum ambulamus nec ultrà pregredimur ( quod ad summam rei attine● ) quàm ab illorum lumine divinitùs collustrati , cert● non nos illi sumus , qui causam reformationis deseruimus , sed illi potiùs ( quos lubens nollem dicere ) qui nos ut desertores deserunt & de●estantur . so here : if we out of any changeable inclinations , or spirit of innovation , have departed from the footsteps or principles of those blessed patrons of reformation ( such as were now named , and others of the good old non-conformists , who both with prayers , tears and sufferings , and with as much judicious learning and piety as the world hath yet seen , have handed down to us the work and way of reformation ) then let us be , and well might we be deserted and censured as desertors or apostates ( as we are by too many ) but if we adhere to the principles , and tread in the steps of those worthies , and go no further then they , or then the light which god hath communicated by them doth lead us , surely we have not deserted nor departed from the cause of reformation ; but they rather ( though unwillingly we speak it ) who desert and dislike us as desertors . the elders and messengers of the congregational churches in england , in the preface to the result of their meeting at the savoy , do profess a full concurrence throughout in all the substantial parts of church-government with their reverend brethren the old puritan non-confermists , citing in the margin fox , dearing , greenbam , cartwright , fenner , fulk , whitaker , reynolds , perkins , &c. now let the judgement of these ( such of them as have left any thing written about this question , by which we may judge of the mindes of the rest ) be considered ; and see if they do not abundantly confirm such ● latitude of baptism as we plead for . what if our congregational brethren in england have not yet , by reason of the infancy of their churches , had so much occasion to look into this question ( as our selves for a long time had not ) nor yet so much need to trouble themselves about the full extent of baptism , in a place where there were enow that would baptize those whom themselves left unbaptized ? yet when the lord shall incline any of those able and worthy persons to set themselves to the study of this point : why should we think that they will not be willing to receive light from , or that they will be willing easily to go against the judgements of those old non-conformists , whom they professedly concurre-with in other parts of discipline ? so much for the discourse upon the first objection . in answer to to the second objection , the apologist gives this warning , let us not for fear of anabaptism , do worse , even defile our selves with antichristianism . and makes this profession , we are willing to profess that we look upon it as great a sin to baptize all children , as to baptize to children . ans. 1. we should not chuse to put anabaptism as contradistinct to antichristianism . take antichristianism for all that which is against christ his mind , rules and kingdome , so surely anabaptism is a part of it . take it for the corruptions of the papacy , how near a-kin the doctrines and principles of the papists and anabaptists are , is shewed in à late preface to mr. shepard's letter . the anabaptists are indeed ready enough to call every thing that they mislike , antichristian ; as if none were enemies to antichristianism so much as they . but if to oppose , obstruct , and undermine the kingdome of our lord jesus christ , be an antichristian thing , let scripture , reason , and experience speak , whether their tenents and wayes be not highly antichristian . does not their cutting off so great a part of the subjects of christs kingdome , as the children of the faithful are ( mat. 19.14 . ) their changing the frame of the covenant , whereby his vi●●ble kingdome in his church is constituted and continued , &c. give ( though secretly , and under plausible pretences ) a most deep and dangerous wound to the interest and progress of christs kingdome ? and hath not experience shewed anabaptism ( with its wonted concomitant errours ) to be the vexation and clog of reformation ever since the beginning of it . 2. to speak here of baptizing the children of infidells and pagans , as if any did incline to that , would be a strange absurdity : but if by [ all children ] be meant the children of all that are named christians , though we think it too great a l●xness to baptize all such , yet we are past doubt , that so to do is farre neerer the rule and mind of christ , when he sayes [ dis●ple 〈◊〉 nations , baptizing them ] then to baptize no children . let us be farre from making bucan , zanchy , calvin , perkins , and many other eminent and worthy divines , who are for such a latitude of baptizing , to be equally erroneous with the anabaptists . let no one make it a temptation to himself or others , to run to antip●●d●baptism , because he hears the assertors of infant-baptism plead for a greater latitude of baptism then he thinks is ( or perhaps then indeed is ) meet . errour in particular applications of the rule , is farre less then errour in a principle . anabaptism erres in a principle , and principal rule of church-constitution . and he that narrowly observes the frame of christs rules and dispensations about this matter , will find much of that maxime in them , faveres sunt ampliandi . we see the lord takes in the children as holy , if but one of the parents be a believer ; he appoints us to recei●e the weak , as well as the strong . we find not that the apostles refused any that were willing to come in , and to be subjects of christs visible kingdome : neither are persons or people utterly broken off from a portion in the visible church , till after all means and long patience used , &c. as if christ studyed the inlargement of his visible kingdome among men ( i. e. as much as may be with the honour or his holiness and government ) rather then the straitning thereof . many pious-minded persons among us are very fearful of inlarging , and of corruption that way : but why should we not also be afraid of grieving the heart of christ ( mark 10.14 ) by too much straitning , and by keeping or putting out those whom christ takes in ? for we may not take away or diminish from the word of god , no more then we may adde thereto , deut. 12.32 . the lord keep us from extreams on either hand , and guide us in the right middle way that is according to his will. but the preface goes on ; neither can we plead guilty unto that charge , that we deny all church-membership unto any in●ants ; we onely deny that they are personal and immediate members . indeed as personal membership is taken subjectiv●ly , so we say it is in infants , i. e. their persons are recipients of the ad●unct of church membership : but as personal membership is taken formally , i. e. for such as have by them , ●●tes in their own persons entred into covenant with god and his people , so infants are not capable of personal church-membership . ans. it is pity to clog and cloud the plain things of car●●● with intricate distinctions , which do rather bemist and puzzle the readers understanding , then enlighten it . one would think it should suffice men to know that their children are ( by the lordsrich grace and appointment ) in their own persons within the covenant , and so members of the church , without disputing whether they be so subjectively or f●rmally , &c. and should such distinctions pass for currant , what other use they would be of , we know not ; but sure we are , they would do great service to the anabaptists , though we believe that is not the intendment of our brethren , to comply with , or build up anabaptism . but we are not now speaking to intentions or persons , but to arguments and distinctions in themselves ; considered . for , suppose one give this argument for infant-baptism ( and indeed we know not a better ) members of the visible church are to be baptized : infants of confederate parents are members of the visible church : ergo. how readily may it be answered , that personal and immediate members ( or they that have personal membership formally ) are to be baptized ; but not mediate and not-personal members , or they that have it ( not formally , but ) subjectively onely . we have known an antipoedebaptist flie to this as his sheat-anchor [ infants are members ; ●ut how ? why , not personal members , but members in their parents ; and so let them be baptized ( mediately ) in their parents , and not in their own persons . ] and indeed , why should the seal of membership be immediately and formally applied to their own persons , if they be not in their own persons immediate and formal ( or formally ) members ? but let us search a little into this distinction between personal membership as taken subjectively , and the same as taken formally , and see what there is in it , with reference to the matter in hand . for , that children are personal and immediate members , is asserted and proved by the synod , but denied by our brethren : and this distinction is here brought to bear up that deniall , or to tell us in what sense they deny personal membership to infants . it was sometimes roundly denied , that infants are personal members ; now it is denied with a distinction : they are personal members ( say they ) subjectively , but not formally . answ. 1. if infants be members , they are formally so : for , forma est per quam res est id quod est . if we say , such an one is a man , a father , a master , &c. we must mean that he is formally a man , or hath the form of a man , &c. he is not a member , that hath not the form of a member . to say he is a member , and to deny him the form of a member , is to say and unsay . 2. it is here said , that , as personal membership is taken subjectively , so it is in infants , i. e. their persons are recipients of the adjunct of church-membership . we demand , whether this does not fully yield the cause , and give us as much as we need to the matter in hand ? for , if the person of the infant be recipient of the adjunct of church-membership , then of formal church-membership ( it is not church-membership , if it want the form ) then formal ( or proper ) church-membership , doth cleave to the person of the infant ; then the person of this infant is formally a church-member , or , he is a personal formal member . he needs no more to render him a personal formal member ( or formally a personal member ) then to have the adjunct of church-membership upon him , or cleaving to his person . for membership ( as all such 〈◊〉 relations , fatherhood , sonship , &c. ) is but an adjunct ; it enters not into the essence of any man , but cleaves to him as an adjunct . and so no man is more then subjectively a member ( the most formally personal member that is , is but subjectively a member in this sense ) i. e. he is a subject recipient of membership , or one that hath the adjunct of membership cleaving to him . if therefore the person of the infant be recipient of the adjunct of church-membership , then he is a personal formal member , or formally a personal member , for his person hath the form of membership upon it , or cleaving to it . 3. when it 's said , [ but as personal membership is taken form●lly , i. e. for such as have by themselves in their own persons entred into covenant with god and his people , so infants are not capable of personal membership ] what logick is this , to put the efficient for the form , or to make it a part thereof ? it is wont to be said , efficiens non ingreditur essentiam . the act of covenanting on our part , whereby we are brought into the church , is but an efficient ( yea , but an instrumental efficient : the book calls it a precrean : cause , pag. 37. that is still but an efficient : yet consider it in contradistinction to divine institution , it can but instrumentally procreate ) but the form , or formalis ratio of membership , is to be within the covenant , or within the church , 1 cor. 5.12 . whatever causality our act in pro●essing and covenanting do contribute to bring us in , it can be but an efficient . and hence it doth not denominate or constitute the formality of our membership . object . but [ formally ] here is referred to personal , not to membership . ans. if so it be , yet still the same answers hold , unless it mean no more then every one grants , and so be nothing to the purpose . if the meaning onely be that infants do not enter into covenant by an act of their own proper persons ; who ever said or thought they did ? what need we labour in finding out distinctions to deny them that which no body ever challenged for them ? or to what purpose is that ? but the question is , whether infants be not personal members ( or personally and formally members ) although they never yet put forth an act of covenanting in their own persons ? we affirm it , because they have the forme of membership ( or the adjunct of formal membership ) cleaving to their own persons by divine institution . and so we say they are personally , and formally members , though they have not yet acted any thing in their own proper persons . you seem to deny it , and bring a distinction to clear your meaning : the former branch of which distinction , as your selves explain it , grants the thing that we plead for ; the latter branch , as you also explain it , denies no more then we deny , viz. that they enter by their own proper personal act. but the mistake lies in making this [ viz. entring by ones own proper act ] to be formally personal membership : whereas that is formally personal membership , that doth formally and properly constitute the person a member ; and so , [ being within the covenant ] doth the infants in question , though they never yet acted in their own persons . the distinction should rather stand thus ; as personal membership is taken properly and formally , so it agrees to infants ; i. e. their persons are recipients of the adjunct of proper formal church-membership , but as personal membership is taken improperly ( and very improperly indeed ) i. e. for the membership of such as have by themselves or by their own personal profession entred into covenant , so infants are not capable of personal membership . thus it might be granted . but why should we use personal membership in so improper a sence , or insist on a sence that toucheth not the cause in question ? the sum is , that if by [ personal membership taken formally ] be meant onely , entring by their own proper personal act , then the distinction is needless and not ad rem . but if it be meant so as to deny what we affirm , then it is overthrown by your selves in the former branch . grant them to be personal members subjectively , you therein grant them to be so formally : deny them personal membership formally , you deny it subjectively . these do mutuò so ponere & tollere , being used in any sence that is proper and pertinent to the present dispute . but consider whether it would sound rationally to say , that paul was not formally a personal roman ( or not formally a roman free-man in his own person ) because he did not buy his freedome with his own money ; or that a childe who hath an inheritance left him , is not formally a personal owner thereof , because himself did not purchase it : or , that infants are personal subjects in such a kingdome , members of such a family , subjectively onely , not formally , because they did not become such by their own previous personal act . these and such like shew how improper and incongruous it is , to make ones own personal act to be that which constitutes the formality of personal membership . preface . it 's strange to us to conceive , that they should have this personal formal membership , and yet that they should not be subjects capable of formal personal censures . ans. they are capable in regard of their relation and state in the church , though not in regard of natural capacity , nor in regard of demerit ; for an infant cannot ecclesiastically deserve publick censure . it is not strange to conceive infants to be subjects of such a prince , though at present uncapable of civil tryals and punishments . it suffices that infant-members are in a state of subjection to church discipline , and ingaged thereto for afterward , though at present naturally uncapable of the exercise thereof . the new born infant is not capable of domestical discipline ( either rod or rebuke ) but that hinders not his being a formal personal member of the family . preface . we neither do , nor ever did deny , that , the persons of infants of believing confederate parents , are brought under the covenant , onely we conceive that their membership is conjunct with , and dependent upon the membership and covenant of their parents , so as to live and dye therewith — hence when the parents are excommunicated , the membership of the infant-childe is cut off ▪ because excommunication puts an end to the outward covenant ( which death it self doth not do ) and if the root be destroyed , the branches cannot live . ans. that the childes membership depends upon the membership of the parent , as the instrumental cause or condition of the childes first entrance into the church , or becoming a member , we readily grant ( because divine institution admitteth onely the children of members to be members ) and so much mr. cottons words here all●dged in the preface do truly teach . but that the childes membership is so wrapt up in the membership of the parent , as to live and dye therewith , as if it had no proper and distinct membership of its own , is surely a deep mistake , and will ( if followed ) overthrow that subjective personal membership before granted unto infants , and that which is here also owned , viz. that their persons are brought under the covenant : if the persons of the infants be brought under the covenant , then their persons are within the covenant , or their persons are confederate , then not onely the person of the parent , but the person of the childe hath the formality of membership upon it . and as the person of the childe in regard of its natural being , though for the first existence thereof it depended under god upon the parent , yet when once it is born into the world , it is not so conjunct with , and dependent upon the person of the parent , as to live and dye therewith ; so why should the membership of the childe be thus dependent ? seeing the book ( to which this preface is prefixed ) affirmeth , p 37. that the parent is a procreant cause , as of the childe● natural being by his generating him , so also of his church-membership by his confederating for him , and this by gods institution . and seeing the person of the childe hath a membership of its own affixed to it ( as the foresaid grants import ) and that from god ( from gods covenant and institution ) as well as the person of the parent ; why should we say , that the membership of the childe doth after this , depend upon the membership or covenant of the parent , and not rather upon gods covenant and institution , so as to live and dye according to the order and appointment thereof , and not otherwise ? hence the membership wherewith the person of the childe is clothed by gods institution , dyes not till either the person of the childe dye , or till by some institution and appointment of god he be cut off from his membership for his own sin . neither must it be yelded , that the excommunication of the parent , doth properly and formally cut off the infant-childe that was born before such excommunication . we say , properly and formally , for consequentially and eventually it may bring the childe to be cut off also ; as in case the parent desperately go away from the church among hereticks and infidels , and bring up the childe to serve other gods : but so it may be with a wife carried away by such an husband , yet that does not hinder her from having a personal , distinct , proper and immediate membership , nor make his cutting off to be hers also . but suppose a parent and children that live and continue among us ; the parent having a company of children , all in their minority , is for his wickedness cast out , and continuing impenitent , dyes in that estate : to say that all these children ( who were born and baptized in the church ) are cut off from membership hereby , is a strange assertion . for 1. this would make an infant-childe to be a subject of excommunication , which was before ( and in regard of natural capacity and demerit , rightly ) denied . 2. if a parent in israel was for his sin cut off from his people , were the children that he left behind him therefore excluded from the commonwealth of israel ? to be sure , in crimes , capitally punished ( of which cutting off from their people is sometimes plainly meant , exod. 31.14 , 15. levit. 17.4 . & 18.29 . & 20.18 . ) the childe was not to dye for the fathers sin , deut. 24.16 . 2 chron. 25.4 . ier. 31.30 . ezek. 18.20 . and is there not the like reason of other punishments , whether ecclesiastical or civil ? yea , that cutting off from their people appointed in the law , is conceived by judicious interpreters to be in some places most properly meant of an ecclesiastical death , or cutting off from the people and church of god by excommunication ; but however , it held a proportion with excommunication now under the gospel . the childe may be barred from a right or privilegde that he ne●er had , by the sin or condition of the parent : so h●athen children are unclean and without , because their parents are so . ( hence children born after the parents excommunication are not of the church : ) but to be deprived of a right or priviledge which ●e once ●ad , and was possessed of ( which is the case of children formerly born in the church , and owned as members by the seal of baptism ) this hath in it the nature of a proper formal punishment or censure , and this is inflicted upon none but for his own sin . a parent civilly or naturally dead , cannot after that bring forth children to the commonwealth ; nor can a parent ecclesiastically dead ( he so continuing ) bring forth children to the church . but the children that are already members of the one society or of the other , are not to be cut off therefrom for their parents sin . 3. that , if the root be destroyed , the branches cannot live , is a truth in nature of branches growing on the same tree : but if these branches be taken and set upon a st●ck and root of their own , ( though but as in a nursery ) then they do not die when the old tree dies , or is cut up by the roots . and so is the case in hand . these children are inserted and implanted into the church , the body of christ , in their own persons ( as was but now granted , when it was said , the persons of these infants do . receive the adjunct of of church-membership , and that their persons are ●rought under the covenant ) and have so farre taken root therein , as to receive ( not from their parents , but from the church , and from the soil and fa●ness thereof ) the sap and nourishment of baptism , which is also a seal of the establishment or rooting of their membership . branches included and contained in the root ( as children yet unborn , or not born till after excommunication ) are broken off ( or rather left without ) together with their parents : but not such branches as are already severed from the root , and planted in the house of god , in the vineyard of the lord of hosts , as through the grace of the covenant our children are , isa. 5.7 . 4. that death does not put an end to the outward covenant , which excommunication does , is a notion that we understand not : we should have thought that outward membership ( or membership in the visible instituted church ) as well as the use of all outward ordinances , or instituted wor●hip , had everlastingly ceased at death . the ends , duties and enjoyments of outward membership , do then cease , and so the membership it self . the lord knows how many may from outward membership in the visible church , drop to hell ; and does not their death put an end to their membership ? and if death put an end to outward membership , it puts an end to outward covenant in the sense of the question , i. e. as to the person that dies . indeed it does not hinder the continuance of the covenant to others that are in covenant , and are surviving : and neither does excommunication so do . but the person of the parent loses his membership in the visible church when he dies , as well as when he is excommunicated . and hence if the membership of the childe did live and die with the membership of the parent , there would be a cessation of it in the one case , as well as in the other . a parents faith , prayers , and covenant may live , though hi● self be dead : but how ? i. e. virtually , in the virtue and effect of them : and how is that ? why , the promise made by god to the faith , prayers , and profession ( or covenanting ) of a godly parent , that lives , and abides , and takes effect . so then it is neither the parent , nor his membership , but gods covenant that lives , taking in the children that are begotten or born of confederate parents , to be members of his visible church , and so continuing them , till by some rule or appointment of his they be cut off . in like manner , though the parent by his sin and wickedness have deprived himself of a portion in israel , and be cut off by the censure of excommunication ; yet the covenant of god lives , and stands to the children whom he had before taken into covenant , and planted in his house . to call it the covenant of their parents , and to say that childrens membership is dependent upon that , is too crude a p●r●se , and too much abused by many , ascribing that to the parents , and to their profession ( or act in covenanting ) which belongs most properly to god , and his grace . 't is gods covenant that takes in both parents and children . alas , what are parents ! and what could all their profession , and faith , and actings do , if god did not vouchsafe to take them into covenant ? now god taketh the childe into his covenant , as well as the parent : and 't is gods covenant and institution that the membership of the chide depends upon , and with which alone it l●ves and dies . but it follows in the preface : true it is , that we have made much use of that distinction of immediate and mediate members ▪ which seems to us to carry a mighty and constraining evidence of scripture-light along with it , &c. ans. we must needs say this seems strange to us , when as there is not so much as one scripture brought ( either here , or in the book following ) to make good or hold forth such a distinction . in stead of scriptures , here are some authors streight named , not to attest the distinction of immediate and mediate . ( it see●s that cannot be found , no not so much as in authors ) but of compleat and incompleat . to which the answer is ready : 1. if some authors have so distinguished members , yet where is such a distinction of membership ? at least purposely so intended , as to mak● several sorts or kindes of membership specifically differing , as is expresly said of the distinction here pleaded for in the book , pag 37. dr ▪ ames , in the place here cited ▪ does not say of infants . non sunt 〈◊〉 membra , but perfecta membra : neither does he say , non sunt perfecta , but non sunt adeo perfecta membra : they are not so perfect members ( saith he ) of the church , as that they can exercise acts of communion , or be admitted to partake of all the priviledges thereof : plainly referring the imperfection or incompleatness , not to the essence of their membership , but to the degree of their communion and priviledges . hence , 2. their distinction of members into compleat and incompleat , is ( being candidly taken ) as much as our distinction of members into such as are in ●ull ( or compleat ) communion , and such as are not yet in full communion ; which distinction we have ( and we hope justly ) made great use of . and for such a distinction re●●ipsa loquitur . all that are within ( of , or belonging to ) such a society , whether family , commonwealth , or church , are truely and properly said to be members of that society ; but all are not equal in participation of priviledges therein : some have a more full ( or compleat ) 〈◊〉 and portion therein , and some have less . all christs scholars ( or disciples ) are not of the highest form ; nor are all his subjects betrusted with the keyes of his kingdome ; nor all his children past their non-age , &c. but yet they are all disciples in his school , subjects of his kingdome , children of his family , i. e. members o● the visible church . but such a distinction as maketh several sorts of membership specifically different , we have not yet seen cleared and confirmed , either from scripture , or authors , or from sound reason . sundry distinctions or sorts of members , might easily be given ; as , some members are in office in the church , some out of office ; some partake of the lords supper , but not of the power of voting , ( as women ) some of both ; some have onely initial priviledges , some all. ( ames medul . lib 1. cap 32. thes. ● 3. ) but these are but distributions ex adjunctis , and do not touch or vary the essence of membership , nor make several sorts thereof . nor do these distinctions and degrees of members in the church , arise simply from the nature of membership , or from any difference therein , but from something superadded unto membership : as an officer is not more a member then another ; but his dignity and place in the church ariseth from somewhat superadded unto membership , viz. his office. a man is not more a member then a woman , though he hath a power and priviledge in the church ( besides and above bare membership ) which the woman hath not . so men and women that partake of the lords table , are not more ( or more truely , properly , immediately and personally ) members of the church , then children are ; but they having attained to more and further qualifications , ( or to a greater degree of growth in the church ) are by rule admitted to mor priviledges then they thus in a kingdome or commonwealth , there are many sorts of subjects : some bear office , some not ; some admitted to election of officers , some not ; some capable of pleading and answering for themselves in law , some are not : but yet they all agree in the relation of a subject . and who ever made a specifical distinction of that , so as to say ( in that sense ) some are mediate subjects , and some immediate ? the same may be said of a family , where the youngest childe is as truely , properly , personally and immediately a member of the family , as the most grown person , though as to power and priviledges therein there be a vast difference . so in the natural body : all the parts are not an eye , an hand , &c. but all are members ; and the meanest part is as well a member , as the most noble , 1 cer. 12. 12 — 25. now there is the like reason , as to the general nature of membership , in ● church-society , which is set forth by that of a kingdome . fa●●ly , and of the natural body , in the holy scriptures . and so much for the discourse upon the second objection . in the third place , our brethren set down this position or opinion , as that which is objected against them , that a person who is a church-member may become no member by an act or defect of his own , without any church-act in censuring of him : and to 〈◊〉 is they say , most true it is th●t we do maintain this . and for proo● ther●●f ▪ they suppo●e 〈…〉 of an english fugitive , of one turned turk , who was never censured by any church . ans. the position objected against them , if it be pertinent to the matter in hand , must run thus ; that a person who is a church-member may become no member by an a●● or defect of his own , without any church-act in censuri●g of hi● and without 〈…〉 censure on his part ; or though he do not so much as deserve any church-censure , and be not censurable by any rule of gods word . for so the words ●f the synod ● in defence of the controverted fifth proposition ) do expresly speak , putting that as an 〈◊〉 that a person admitted member , and sealed by baptism , not cast out , nor deserving so to be , may ( the church whereof he was , still remaining ) become a non-member , and out of the church , and of the unclean world , pag. 26. now put but this into the objection here mentioned [ without desert of church-censure ] which is manifestly the case of the persons described in the synods fifth proposition ; and then all the discourse in answer to this objection ( wherein not a little confidence and spirit is expressed ) falls to the ground as not reaching the case in hand ; though besides there are sundry mistakes in it as may after appear . for , suppose it should be granted , that in churches where discipline is not in use , and in a case notorious , wherein a person does apparently lose the essentials of christianity ( as by turning turk or the like ) a man may be cut off from membership by his own apostacie and wickedness , though the church did not ( through her sinful neglect ) formally censure him . yet this on the other hand is also a sure and clear truth , that no act of a mans own , will or can cut him off from membership , but that which deserves a cutting off by censure , and for which the church should cut him off by censure if she did her duty . this is plain , because when a man is once in the church , he cannot be outed , till god out him : god does not out him , till some rule or appointment of his in his word does out him : but there is no rule that appoints any man to be put out of the visible church , or made as an heathen and publican , but for and upon such wickedness of his as is censurable by the church ; and in that case the rule does appoint and injoyn the church to censure him , or to put him away from among them by censure , mat. 18.17 . 1 cor. 5.5 , 13. when some divines do so speak as if persons might be broken off from the church without a formal censure in some extraordinary cases ; the meaning is , not that a man doth by his own wickedness , be it never so notorious , immediately so become felo de se , or vn-member himself , as that the church hath nothing to do with him to censure him ; yes , she may and ought to censure him for his wickedness and apostacy ; and so if a church-member turn turk or papist , the church to which he belongs ought to lay him under censure for it . and for such a one to be a member till censured , i. e. a rotten member fit to be cut off , is no contradiction nor absurdity . see mr. cottons holiness of church-members , pag. 15. (e) and did all churches in the world do their duty , there should no man living , that ever was a member of a church yet in being , be looked upon as a non-member , but he that is so censured on excommunicated , at least unless some extraordinary and rare circumstances of a case do render the churches cognizance thereof impossible . but the meaning onely is , that where men have palpably and notoriously lost the essentials of christianity , and a church , through the sinful want or neglect of discipline , never looks after them ( onely by her doctrine declares against such ) but haply continues in that neglect from age to age , there the notoriousness of the case , and the evidence of the rule , does supply the defect of a judicial sentence , and the churches doctrinal declaration may be looked at as an implicite excommunication . and hence other churches may justly carry toward such as non-members : and hence also in the day of the reformation of such churches , after deep and long-continued corruptions , such persons may be set by without a formal censure . but what is all this to the children of our churches ? who being admitted in minority , in stead of notorious wickedness and apostacy , when grown up , do in some measure own the god and covenant of their fathers , and are neither cast out , nor deserve so to be ; whom no rule in all the scripture appointeth to be put out of the visible church : and hence t●ey stand and continue regular ( i. e. according to the appointment and allowance of the rule ) members of it , being neither excommunicate , nor by rule to be excommunicated . where shall we finde either scripture or sound reason to tell us , that these have cut themselves off from membership , or are n●w become non-members ? but to come to a plain and distinct close in this matter , we assert this position : that in churches wa●●ing in the order of the gospel , and exercising discipline according to the rules thereo● , no person can ( while he lives among them ) ▪ cease to be a member of the visible church but by excommunication , or , without a church-act in censuring him with the censure of excommunication . the sum of the proof of this , is , because we finde this way of cessation of membership ( viz. by excommunication ) plainly prescribed and appointed by the lord in scripture : and we finde not any other , while the church and the person continues in being [ see a more particular proof of it in the preface to mr. shepard's treatise of chur●h-membership of children , lately published ] but if any do affirm there is another way , it lies on them to shew and prove it . let us now consider whether that be done by all that is here further said . preface . when whitgift said , that papists and atheists might still remain members of the visible church , mr. parker tells him , that even a veritius would condemn him . and it is no new doctrine in the s●hools , to say , that , an heretical apostate is no more a member of the church of christ , then a wound , a s●re , a brand , is a member of a man ; as e●ery one knows that is mediocritèr doctus in scholasii●al divinity . therefore we conclude , that church-members may become no members by their own defection . ans. surely he that is but medi●critèr doctus in sch●lastical or ●●emical divinity , may easily know that here is the shew of an argument , or of authority of writers , wit● out the substan●e of either . for , when our divines against the papists do so often over say , that wicked or vnregenerate persons are but equivocally or improperly members of the church , as nails , ha●r , sores , and superflu●us hu ●urs , or as a wooden leg. a glass eye , &c. are members of the liuing body of a man ; they mean it properly , with reference to the invisible mystical church , or to the visible church considered in its internal spiritual living state (a) , not with reference to mens external standing ( or membership ) in the visible church : nor did they ever dream that men are by the want of internal gracious qualifications cut off from membership in the visible church , without any church-censure . it is well known , that they reckon hypocrites and secretly unregenerate persons ( as well as ●eretical apostates , or the openly-wicked ) to be but equivocaliy of the church ( viz. in ●omparison and contradistinction to the true and living members of the body of christ ; ●nd as ●aul di●tinguishes between israel , and them that are of israel , rom. 9.6 . and sayes , he is not a iew , i. e. not a jew indeed , and accepted in the sight of god , who is ●ut outwar●ly ●n● , rom. 2.28 , 29. ) but would you therefore say , that a close hypocrite un●e●bers hims●l● , and f●lls out of the visible church without any church-censure ? in the place here cited out of parker de pelit . eccles. lib. 3. cap. 16. pag. 169. verstius condemns bellarmine , because he affirmed such — ( ad ecclesias christi propri● dic●am reuerà pertinerè ) to be indeed of the true church . how strangely is this misapplied to the matter in hand (b) ? as if one should say , that all that want true sauing . faith have lo●t their church-membership without any censure , and then alledge for the proof of it the protestants doctrine , that the true mystical or catholick church consists onely of elect believers : how evident is it that this is not at rem ? for , as for an external membership in the church ( which is the matter that we have in hand ) what is more known , then that all our divines do unanimously acknowledge it to be the portion of multitudes that have not s●ving gra●e ? and that even such as have been born and brought up in the church , if they fall into manifest incorrigible wickedness , they should be removed out of the church by excommunication ; but otherwise they are still within ; although many of them be destitute of those inward qualifications that should render them living and true members of the church mystical . falsum est ( saith dr. ames , bel. enerv. tom 2. lib 2. cap. 1. ) internas vir●utes requir● ( i. e. absolute requiri ) à nobis ut aliquis sit in ecclesiâ quoad visiblem ejus statum . and see ames med. l●b . 1. cap. 32. thes. 11. they that are christians by proffession onely ( saith iunius ) are truely of the church , according to the external consideration thereof , though not according to the internal , wherein ●es the truth of christianity . animad . in bellar. de eccles. cap. 10. art. 28. and in cap. 9. art 1. he saith , we acknowledge there be griev●● sinners in this ( viz the visible ) church , in which if they were not ▪ we should in vain trouble our selues about their correcti●n and excommunication ; vid. calvin . institut . lib. 4. cap. 1. sect. 7 , 9 , 13. polan . 〈◊〉 . lib. 7. cap. 8. but it were a needless labour to cite many testimonies in so manifest a case . when whitgift had said , that the church is full of wicked persons drunkards , idolaters , papists , atheists &c cartwr●ght answers him ( as pa●ker in the very place here quoted notes ) that , that was because the discipline of christ was not 〈…〉 ; ●●ewing that he would have even such not to be left to their own self-felony ( if , being church-members they fall to such evils ) but to be cut off by christs appointed discipline . and cartwright in his second reply , part. 1. p. 246. upon that in 1 cor. 5.11 . among other passages hath these words , it is one case of him that hath given his name to the gospel , & afterward slideth from that profession to idolatry ; and another of him that never gave it , but hath been from his infancy an idolater ; for the first cannot be severed from the church without solemn sentence of excommunication , see also pag. 242 , 247 , 248. but the preface addes : and we humbly conceiue that thus much is held forth by these scriptures , heb. 10.25 . 1 joh. 2.19 . jud. 19. ans. that the sin of those who forsake church-assemblies , separate themselves from them , wander into wayes of heresie and apostacy , is grievous ( and consequently calleth for church-admonition , and incorrigibleness therein for excommunication ) this may be gathered from those scriptures ; but to gather thence , that such forsakers , separatisie and wanderers , do thereby become non-members , so as that the church should not , need not , or may not follow them with any censure , is a strange collection ; and would ( if granted ) at once overthrow all discipline . for what is more easie then for an offender to forsake the assembly , to separate himself , & c ? and then the church shall have no more to do with him ; so the process of discipline appointed in mat. 18. should never take place . what though there be no mention of church-censure in the texts alledged ? must we binde the holy-ghost to mention all truths and rules together in one text or context ? what the sin of such persons is , those texts shew ; but what discipline is to be used to church-sinners , this is held forth in other scriptures . if the apostle in 1 iob. 2.19 . have reference to ebion and cerinthus , and such like hereticks ( as is commonly conceived : vid. magdeburg . centur. 1. lib. 2. p. 485 ) surely he was not without care to have due testimony by church-censure born against them , yea when as he does so strictly injoyn all christians absolutely to avoid them , 2 iohn ver . 7 — 10. doth not that import an injunction to the churches unto which they did belong , to excommunicate them , if they had not already done it ? as when paul forbids them to eat with such an one , 1 cor. 5.11 . he means it , as a consequent upon ( and so implying an injunction of ) church-censure . vid. dickson in a thes 3.14 . & in rom. 16.17 . & in 2 tim. 3 5. preface . againe , how came esau to lose his membership ? we read not that he was excommunicate , therefore it remains that he discovenanted , and so dis-membered himself . and how came the children of abraham by keturah to lose their membership ? it was not by censure . ans. 1. should we thus reason , you would call for gospel-rules and proofs ; which we may with more reason do in this case , because proper excommunication is plainly and expresly ordained under the gospel : concerning the use of which , there is not so much clearness in the old testament . 2. the particular extraordinary revelation of gods minde concerning esau , together with his being denied the patriarchal blessing , of which the apostle saith [ he was rejected ] heb. 12.17 . may well be looked at as equivalent to an ordinary excommunication under the gospel . 3. the posterity of abraham by keturah , did in process of time lose their membership , by losing the essentials of true religion ; and to expect personal excommunication , when a whole people falls away to idolatry , and so becomes lo-am●● , is a vain thing . but it is a great mistake to think that the particular persons mentioned in genes . 25.2 , 3 , 4. yea or their next generations did cease to be members of the visible church . they were providentially removed out of the land of canaan , which was reserved for israel , and were permitted by degrees to lose religion , which was by promise to be continued and established in the line of isaac and iacob , so as that in the time of moses ( the nations being by that time generally fallen to idolatry ) religion and worship was so fixed in the nation and church of israel , as that all that would serve god aright must become proselytes to it , which before that time was not necessary . but religion and salvation , and consequently church-membership , according to the domestick way of administration then used , did for a considerable time continue among the children of abraham by keturah , as the story of iob intimates ; he and his friends being justly conceived to have been partly of that stock . and concerning iethro , who was of midian , and so of keturah , see rivet on exod. 2. and on exod. 18.12 . preface . in like sort when persons under the gospel do not come up to the terms of the covenant , to shew themselves to be abrahams children , by holding forth his faith , and walking before the lord in simplicity and goaly sincerity , we suppose that they are justly deemed breakers of the covenant , and have justly put themselves out of that covenant which their parents made for them . ans. 1. the persons in question ( i. e. the persons described in the synods fifth proposition ) do in some degree hold forth their faith and godly walking , while they are professed christians , or professed believers and followers of the truth and wayes of god , wherein they have been educated from their inf●ncy ; do constantly attend the ordinances and worship of god ; live under , and do not cast off the government of christ in his cour●● , and when called thereto do readily profess their assent to the doctrine of fai●● , and consent to the covenant : do these ( putting all this together ) in no sort shew themselves to be abrahams children , by holding forth the faith of abraham and walking in his steps , i. e. in charitable and ecclesiastical reputation ? surely mr. cotton accounts such as these ( yea all the children of the faithful that do not grow up to apostacy and open scandal , or that are not excommunicable ) to continue in a visible profession of the covenant , faith and religion of their fathers ; as in those passages of his that are pointed to in the preface the l●●e synod may be seen . and where shall we finde ground in all the scripture to exclude such as these from being within the compass of the visible church , or the covenants thereof ? 2. if the meaning be , that they do not yet hold forth such an experimental work of faith , or lively discerning and exercise thereof , and so much of the power of godliness in their life , as may fit them for a comfortable approach to the lords supper : let it be shewed from the scripture , that the bare defect or want hereof is such a violation of the terms of the covenant , as puts men out of it . we know that every transgression , or falling stort of duty required in the covenant , is not accounted in scripture an absolute breach of the covenant ( or a forsaking and rejecting thereof ) such as for which god gives unto persons or people a bill of divorce . do but compare these persons in question , whom the hasty and rigid severity of man here pronounces to be justly deemed breakers of the covenant , and to have put themselves out of it , with those whom the holy , but merciful and gracious god does in scripture call and account such breakers of the covenant : see ier. 11.9 , 10. ezek. 16.8 — 59. deut. 29.25 , 26.2 chron 7.22 . 2 king. 17.15 — 20. and he that would not cut down ( no not the barren ) fig ●ree , till further patience and means were used : he that wai●ed on the iews ( whose entrance into the church was by a membership received in infancy ) in the ministry of christ and the apostles , with as clear light of the gospel as ever shone , till utter incorrigible rejection thereof appeared , before he accounted them broken off , rom. 11.16 — 20. with act 13.45 , 46. & 18.5 , 6. & 19.8 , 9. 1 thes. 2.15 , 16. he that followed ierusalem with means and dispensations of grace , till they s●oned him away , mat. 23.27 , &c. can we imagine that he will reckon our poor children to be broken off as soon as they are adult , if then presently they do not bold forth fitness ●●r the lords table ? yea , when many of them are it may be secretly following after god , though haply they have not yet attained so much as to make their approach to that ordinance comfortable ; or have not yet the confidence to put forth themselves thereunto ? surely the lord does not make so light a matter of his holy covenant and se●l ( whatever men through mis-guided apprehensions may do ) as to enter into a solemn covenant with children , take them into his church , and seal up their taking in before men and angels , and then let them goe out so easily , or drop off one knows not how . 3. if they have justly , i. e. meritoriously put themselves out of the covenant , or so violated the covenant on their part , as to deserve a putting out , yet still one might ask , how they come to be actually put out , seeing the church hath not proceeded , nor seen cause to proceed to any censure ? but if it be indeed so , that they do deserue ( i. e. in fo●o ecclesia ; we speak not of desert in the sight of god ) to be put out ; if they may be justly ●●e●ed breakers of the covenant , and are guilty of that which justly puts them out , then it is the churches duty actually to put them out , or cut them off : for ecclesiastical justice , as well as civil , re●dreth unto all their due and just deserts : and those that are ( ecclesiastically ) breakers of the covenant ought to be cut off , gen. 17.14 . hence it will follow upon these principles , that we ought to cast out and cut off all the adult children of our churches that are not come up to full communion ; which thing , how horrid it is to think of , let the reader judge : or be it that we forbear any formal censure , and content our selves onely doctrinaly to declare , that all such children are put out and broken off , ( which doctrin● , declaration is indeed contained in the assertions of our brethren ) yet the harshness and horrid severity of such a declaration , is li●●le inferiour to the other , and very contrary to the patience and grace of jesus christ expre●●d in the scriptures . preface . wherefore that all may know , that there is neither danger nor singularity in this our assertion , that a church member may possibly become no member , wi●hout any act of the church in formal censuring of him , give us lea●e to pro●uce some testimonies to prove it . iudicious and blessed dr. ames ●a●th , that in case of pertina●ious separati●n su●h persons , though they may be of the invisible , yet they are not to be accounted members of the v●si●le church . ans. 1. suppose you should prove that a church-member may [ possibly ] become no member without a censure ; yet we are still utterly to seek of proof that ●●e children in question do so . 2. how can a separation be properly pertinacious and incurable , or appear so to be , till the means of church discipline have been used ? 3. ames his meaning may be , that such are not to be accounted lawful and approved members , as in the close of that chapter ( de consc. lib. 5. cap. 12. ) he saith , ● sch●smatical church is not to be accounted for a lawful and approved church . 4. we shall not deny but that some good divines do seem to hold , that in some cases of notorious wickedness , and apostacy , and so in case of absolute and universal schism ( of which ames there spe●ks ) especially in places and churches where discipline is not used ; men may be looked at as non-members , though the church did neglect to pass a formal censure : wherein we shall not trouble our selves with being their opponents . it sufficeth us , that in churches regularly using discipline , there is no ordinary way whereby offenders lose church-membership , but by excommunication : and that none can lose it while they live , that are not guilty of such evil as is censureable , or is matter of excommunication ; which the persons in question are not . another testimony here alledged , is from mr. cotton in his way of the churches , p. 9. where he saith , that many in churches have cut themselves off . ans. had the whole sentence been set down , every reader would have seen the impertinency of the allegation , as to the persons and case in question . mr. cot●●ns word● are these : many in other churches have ●ut themselves off from the covenant by their notorious wickedness and profaneness . and withall in the same place he addes , that arelapsed church , with all the members of it , are bound to renew their covenant in order to reformation : which shews , that they were not wholly cut off before , though their membership was but by being born in the church , and baptized , for of that he there speaks . we doubt not , but among the members of such relapsed churches might be found many much more degenerate ; then those described in the synods fifth preposition ; much less therefore are those discovenanted , but being in covenant , are bound to renew it in order to full communion . the next testimony here produced , is from those words in the discourse of church-covenant , pag. 17. viz. that if men had not promised , and also performed in some measure of truth , the duties of faith and obedience unto god , they had not taken hold of the covenant , but had discovenanted themselves , notwithstanding all the promises of god unto their fathers and others . thus though god promised abraham to be a god to him , and to his seed in their generations , genes . 17 7. yet the ishmaelites and edomites descending from abraham , were discovenanted by not promising nor performing those duties of faith and obedience which god required on the peoples part . now if this ( saith the apologist ) were truth in the year 1639. ( as it then had the approbation of the elde●s hereabouts ) we see no reason why it should not be truth in the year 1662. for , veritas in omnem partem sui semper eadem e●t . either this was a mistake then , or else it is a truth at this day . ans. let the words here cited , be c●ndidly interpreted , and they contain nothing repugnant to the present doctrine of the synod . for , it is true , that if men do not promise , or do not perform in some measure ( yea in some measure of truth , i. e. visibly , and in charitable and ecclesiastical reputation ) the duties of faith ▪ and obedien●e into god , they do discovendat themselves , i. e. they do it meritoriously , and do what lies in them ●n th●● part to destroy their membership : and ●hey so do it , as will inferre the absolute loss of their membership , viz. either by formal excommunication , if you speak of particular persons , and if the church do her duty ; or by the lor●s giving them a bill of divorce , if you speak of whole bodies of people , as here the ish●●cel●●s 〈◊〉 a e●ountes are spoken of . but what is all this to the children of our churches , de●●rib●d in the synod● fifth proposition , who do promise , and do in some ●easure though not in so full , a measure as were to be desired ) perform the duties of faith and obedience . this might be true in 1639. and in 1662. also . and yet our assertion may be true , and yours false notwithstanding . let our children appear to be such as the edo●ates and ishmaelites were ; or let them appear to be such as do in no measure ( yea , i. ● no meas●re of truth , i. e. as to church-visibility , or charitable hope ; for the church ●●ng● no further ) perf●rm the duties of faith and obedience , and we will with you plead , to have them put out of the church . but till then , i. e. as long as they do in some measure ( though yet but in a small and initiall measure ) perform the duties , and retain the essentials of christianity , or of faith and obedience ; they continue ( yea regularly continue ) in the church , for ought that hath yet appeared , either in 1639. or in 1662. we are loth to take notice of the insulting expressions that are here used , which are too-too uncomely ; especially there where th●●●fth commandment requireth special honour : but the intelligent reader will easily see the vanity of this con●●dence , to bring a testimony concerning the discovenanting of the ishmaelites and edomites , ( for they are expre●ly instanced in , as the explication of the not-promising , nor performing the duties of fa●●rand obedience intended by the author ) and then to triumph in it , as if that proved the discovenanting of our hopefull and non-excommunicable children , or thwarted the doctrine of the synod . when it is here added , [ this is the main thing wherein we dissent from the major part of the synod ] if by [ this ] be meant the assertion which is before expressed ; viz. that a church-member may possibly become no member , without any act of the church in formal censuring of him : then it is a great and ●trang● mi●re●resentation to say , that this is the main po●ut of your dissent . for , there be them that do ●eartily consent to all the concl●sions of the synod , and yet d● hold , and did in the synod express as much , that in some notorious cases , and where the church neglects her duty ( as hath been before said ) persons may be broken off , and looked at as non-members , though not formally censured ; or that a church-member may possibly , in some cases , become no member , without a formal censure : the reader therefore is greatly mis-led , and mis-informed , when he is told that this is the main point of our dissent . but when you a●●ert , that the children in question are become no members , or that persons , who were before members , do become no members as soon as ever they are adult , meerly by want of fitness for full communion , though they neither have not deser●e to have any church-censure pa●led upon them : this we confess is a main point wherein you dissent from the synod , and ( we suppose ) from scri●ture , and sound reason too . preface . here let us adde the words of mr. cotton , in his excellent treatise of the holiness of church me●bers , which are these following : [ such as are born and baptized mem●ers of the church , are not cruelty continued and confirmed members , unless when they grow up to years , they do before the lord and his people prayes their repentance and faith in ie●us chr●st ] answ. it is manifest , that by confirmed members , all along in that book , mr. cotton●eane● ●eane● such as are admitted to ●u● communi●n , or to the lords supper , and voting , ( and so he d●th expressly explain himself pag. 9. ) and for that , it is well known , we stand ●ully for the same qualifications that mr cotton intendeth according to h●●●erm of di●cipli●e , cap. ●2 sect. 7. the word [ continued ] is indeed added in pag 19. ( though not so in pag. 〈…〉 that book ; but it is added in a copulative way [ continued and confirmed ] w●ere all the parts must be taken together , to make up the truth of such an axiome . besides that the p●r●ons in question do make so●e profession of faith and repentance , i e. in an initial and educational way , so as sufficeth to their continuance in the visible church , though it may not at present suffice to full communion . mr. cotton was farre from conceiving that such non-scandalous persons as are the subject of our question are to be cut off , or looked upon as cut off from continuance in the church ; as ( besides what is cited of his in the synods preface ) may appear plainly out of this very treatise ( which is well called by our brethren an excellent treatise ) of the holiness of church-members ; for pag. 3. men ▪ ●oning a distinction of mr. ruther●urds , that a church may be termed no church , no spouse jure & meritò , & quoad vocationem passivam , in respect of bad deserving , and their not answering to the call of god , on their parts ; and yet the same church remain de 〈◊〉 , ●or aliter , & quoad vocationem det activam , the spouse and bride of c●rist : he sai●● , this distinction i can admit , if it be understood of a church hat hath formerly answered the call of god , and submitted to the ministry of the gospel , at least in outward propession of the fundamentals of sound doctrine , and pure worship : for such a chur●h , though they or ●heir children may afterward degenerate , and go a wher●ng from god in doctrine and worship , yet god in his patience and bounty is not wont so ●con to cast off ●hem , as they cast off him the next generation after 〈◊〉 ●e● , a ●horing from go● , and f●rs●ck the lord god of their fathers , and served baalim , yet still the lord accounted them his people , and sent them iudges and prophets to restore and recover them . and pag 19 , 20. he mentions distinctly by way of consectary from the proposition here cited by our brethren , two or three sorts of persons w●o are not to be continued in the church● though born and baptized in it ; viz. 1. the grosly ignorant of the first principles and foundations of religion — 3. persons notoriously scandalous for any gross crime , as i●latry , adultery , &c. but not a word of such an intere●ce as our brethren s●em to make , viz. the discontinuance or unchurching of such a sort of persons as are the subject of our question . and it is observable all along in that book , that he pleads not for the un-membering of any that are once in the church , yea though they came in but by a membership received in infancy ( for of such he often expresly speaks , and such were the members of those churches he disputes upon in answer to his opponents ) but onely such as are scandalous and wicked , and deserve excommunication , and he would have them also un-membered by excommunication , and not by a self-felony onely : see pag 8 , 15 , 28 , 32 , 56 , 57 , 60. preface . renowned parker , steaking of the interpretation of those words [ laying on of hands ] in heb 6.2 . cites many judicious writers , whose judgement he expresseth in words to this purpose ; that they who were baptize in minority , when they are grown up , after that the church had approved their faith by the symbol of imposition of hands they were admitted members of the church : this was according to sound doctrine in the primitive times ( as parker saith . ) now we demand , how they can be admitted as members ▪ who are already as compleat , and perfect members as any in the chur●h ? but the ancient doctrine was , that children who were baptized in minority , after they shall come to pro●ess their faith so as to be accepted of the church , may be admitted as members : therefore according to the ancient doctrine , such children are not as compleat and perfect members as any in the church . answ. whether the words [ tanquam membra admittehantur ] be parkers own words or calvins ( for he speaks as if he cited only calvins words ; yet we ●inde not those expressions used by calvin either on heb. 6.2 . or in his institutions , de confirmatione , though in both places is the substance of the thing which parker alledgeth from him ) the matter is not great . it is manifest from the whole discourse , that parker is there speaking of such as are admitted to full communion ▪ as we call it . if he there used the term [ members ] for persons admitted to the lords table , and to all church-priviledges , it is no harder phrase , then hath been used in this country for many years , yet that argues not that we do , or that parker did think children to be no members before . it is observed of the ancients . that they sp●ke more securely before the rise of pelagius ; men are less curious in expression , when they speak about points of which no controversie is moved , and wherein their judgements are otherwise sufficiently known . as what is more abudantly and univers●lly agreed on among all our divines , then this , that the children of believers are members of the church , or a part of it ? parker , within six lines of the place cited , calls them [ in ecclesiâ nati ] born in the church ; and opposeth them to [ extranei ] i. e. to such as are without ▪ dr. ames gives it as the doctrine of the protestants , the infants of the faithful , unless they were to be accounted members of the church , they cu●● not to be bapti●ed , vrsin and pareus say . omnes iique soli &c. all and onely th●●e are to be baptized by christs command , who are his disciples ( mat. 28.19 . ) i. e. those that are , and one to be accounted members of the visible church , whether they be adult persons professing faith and repentance , or infants born in the church . again , the infants of christians do as well as the adult belong to the covenant and church of god , and are therefore to be baptized , because the whole church ought to be baptized . c. techet . explicat . pag. 367. this truth is joyntly 〈…〉 protestant a●d reformed churches , as appears in the harmony of their confessions ; the children of t●e faithful are gods peculiar people and in the church of god , ( 〈…〉 , pag 397. ) reckoned in the number of gods people , ( bohemian 〈◊〉 , pag. 399. ) god doth together with the parents account their posterity also to be of the church , ( f●●nc c. ●●mon , p●g 401. ) they condemn the anabaptists , who hold tha● 〈◊〉 ●e no● 〈◊〉 the church ●f god , ( confession of auspurg , pag. 404. ) infants belong to the covenant an● church of god , as well as the adult , saith the pal●tinate catechism , que●● . ●4 . now ●●is being so , that it is the manifest doctrine of all our divines , that children are me●bers ●f the church ; and neither did they imagine , that when ●d●lt they drop ●ff by a self ●●lony , or we know not how : for when erasmus had said , that ch●l●ren bei●g grown 〈◊〉 they being askt , would not sta●d to what had been promised in their behalf , they ●ere to be le●t to themselves : calvin 〈◊〉 it as the saying of a man not wel exercised in ch●rch-government (h) . see also chemnit . exam. conc. trid. par . 2. de baptis . can. 14. & de confirmat . sub can. 3. whose words in the former of these places , the rea●er may find engli●●ed in the beginning of mr shepards treatise ●bout children●●ely ●●ely printed . and cartwright to ●●at question , what are the duties of the rest of the church that are pres●nt at a c●i●des baptisme ? answers , 1. to rejoyce and be glad at ●he increase of gods church — 3 when the childe come●h to age to do such duties as one member ●w●●h to another : he did not think its memb●rship ceased with infancy , but ( saith he ) when it cometh to age , such duties are to be do●e to it as one member oweth to another . hence we say , is it rational so to und●r●t●nd parker or calvin , as if they did think ( or approved it as sound doctrine in others to think ) that they who were baptized in minority , when after they are grown up , they have approved their faith , they are then first admitted me●bers , as if they were no members of the church before ? as the reader would think that that were the scope a●d sense of the testimony here cited . but to cite shreds●f ●f passages in authers in a sense contrary to those auth●rs known and declared judgement , is very injurious both to them and to the reader . he that reads what this preface here saith , would think that it is the iudgement of many judicious writers cited by parker , that children do then first enter into church-members●ip when their f●ith is approved by the church , after they are grown up , and that they are not members at all before that : when as it is most certain , and evident , that neither parker , nor any judicious writer cited by him , nor any one heretofore approved for a judi●ious writer , eit●er ancient or m●dern , did indeed so judge , but the contrary . and parkers words are clearly intended in another sense , viz. with reference in full communion . and so speaking of the very same matter in the first book of his ecclesiast . ●elit . cap. 10. he saith , that in the reformed churches the adult are ex●mined by the presbytery , approved by the consent of the people , and received by the wh●le church as members of the●r communion in a special manner , and so are as it were confirmed before they be admitted to the l●rds supper ; where [ members of their communion in a special manner ] is the same with [ members in full communion ] in our language : and so ●is words , together with the known practice of the reformed churches , do plainly confirm our distinction between initiated members and member , in f●● . communion ; but they are far from int●nding or holding forth either a denial of childrens membership , or a cessation thereof as soon as they become adult . as for the inference that is here made from parkers te●●imony ; therefore according to the ancient doctrine such children are not as compleat and perfect members as any in the church an● if his words do ●old in the s●nse in w●ich they are here alledged , then children are not onely members●s ●s any in the church , but they are not me●bers at all , or non-me●bers , seeing they are not ( it seers ) admitted membe●s , till when adult they have made their pr●fe●●●on . as for their being compleat and perfect members ▪ it s well known we say and hold that they are not compleat or perfect in point of communion , or priviledge , but onely in regard of the essence or relation of membership , i. e. they are properly and compleatly within the church , and not half in , and half out . to be ( ●ccording to divine institution ) within the church , is to be a member of the church , as the book ( before which this pref●ce is set ) well owns , pag. 41 〈…〉 any man ●●ew us one or●h●dox divine , or judicious writer , before or i● parkers dayes , that ever said that the children of the fai●●ful are ( either w●ile infants , or when ●dult , suppo●ing them not excommunicate nor deserving so to be ) not within the church . but with●l we hold , and so did parker , and the reformed churches , that ●●ere are many within the church , who may not ●ave co●pleat or ju●● communion in all the priviledges ●●ereof , and so are not compleat or perfect members in that ●ense , and ●word medu● . lib. 1. cap. 32. thes. 13. it is not we but you , that will have children ( 〈◊〉 l●ast all adult c●●ldren ) to be as compleat , a●d perfect members ( in this sense ) a● any in the church , or else to be no members at all , seeing you ac●nowl●dge none that are adult to be members unless they be in full communion . it is ●ur●●er added ; that when they are adult , in case they do not joyn unto the church , then they do not retain their members●ip which ●hey 〈…〉 minority n●w to joyn to the church is the act of one that is not j●yned , or is not a member ; so that unless , they 〈◊〉 themselves to be not members ( or unless they own thems●lves to ●●ve lost their membership ) they do not retain their member●●ip ; this we confess we do not understand . but so much for the discour●e upon the third objection . in the answer to the fourth objection , there is an high profession of much zeal for church care and watch to be extend●d tow●rd children , and much cle●rness therein ( even as the light at noon , and as if it were written with the beams of the sun ) so as that the reader would expect to finde very ample ●●tisf●ction in that matter ; but when it comes to , it ●●lls flat to no more but this ; that the watch over them is to be mediate according to the state of their membership : the church is to see that the parents ●● their duty toward their ●h●ld●en now we demand whether this be any more then the church should extend to a negro , or indian living in the family of one of their brethren , for should they not see that he do his duty toward him , and that in reference to the things of rel●gion ? yea , we might further ask whether this mediate watch ( viz. by seeing that the parents do their duty ) doth not belong as much to children when they are rejected and dis●●rne● by the church , as our brethren would have them ? and what shall become of children when their parents are dead ( as how many f●therle●s and motherless children are amo●g us ? ) or farre removed , and when children are sui juris , and not under the wings of their parents ? and why also should not baptism and catechizing ( as well as other church-benefits ) be dispensed onely mediately●nd ●nd not immediately unto children ? the reader may here see that the difference about 〈…〉 and immediate membership is more then a notion , it contains under it a thing of great moment . this mediate membership is made a medium to put our poor children from under the govern●e●t of christ , a●d to set them ( in their own persons ) as lamos in a large place . for by this the church hath nothing to do with them , nor can put forth any act ( e●●er of watch or censure ) immed●ately upon them , but upon their parents onely . but that church-watch ▪ government , no discipline is to be extended and administred to our children person●lly and immedi●a●ly ( i. e. according as in regard of age , and understanding they are capable there f ; viz. instruction and inspection , and that in an official way , even in younger years , a●d formal censures when adult , if they f●ll into such offences as do need ●nd deserve the same ) the reader may finde confirmed in the sy●●ds arguments , and in the following defence thereof (k) . haply the a●sertion 〈…〉 mediate church-care , is ●●eltered u●d●r that clause [ those ch●ldren that are in minority . ] b●● . 1. much help ( by instructions ▪ counsels , warnings repro●fs , exhortations , &c. ) and that in an authoritative way , and upon the account of their memberly relation , may be administred unto children thems●lves immediately in their own p●rsons ( besides looking to parents that they do their du●ies to them ) even while they are in their minori●y , though not yet capable of publick censures . 2. they are in the same state and relation to the church ( though not of the same capacity ) when in minority and when adult : if therefore ( not because of their natural incapacity , but ) because of the nature of their membership , onely mediate , and no immediate church-care , watch and government belong to them , while in minority , neither doth it belong to them when adult : and therefore this notion excludes all our children , both younger and elder from being under any church-government immediately in their own persons . so that let them run on in never such vile courses , the church cannot deal with them but with their parents onely ; and yet the case may often so be , that the parents are neither blameable for their misc●rriages , nor able to reform the same . but as mediate as their member●●ip is , here is somewhat added , that shall touch these adult children themselves ; and what is that ? why , i● when they 〈◊〉 be adult they do not bring forth fruits of repentance , and faith , then the church is to dis●wn them , at having no part in the lord. ans. 1. is this according to the spirit of christ , or like the lords proceeding with his covenant-people in the scripture , presently to disown them , and cast them off , if some evil fruits , nay if want of g●od fruits be 〈◊〉 in them , then at first step to call them loam●i , and tell them they have no part in the lord ? hath the lord vouchs●fed to take these persons into his g●orious cove●●nt , and ●o real it to them in baptism before men and angels ; and doth it come but to this ? that if poor childre● , as soon as the day of ripe understanding d●wns upon them , do not bring 〈◊〉 the fruits of faith and repentance , yea such fruits as may sit them for fel● communion , they are then presently declared to be discovenanted , and to be turned d●ift as those who have no part in the lord ? it is true , the most hopeful childe , yea the best of us all , might justly be discovenanted by the lord , should he strictly mark what is amis● ▪ and deal acc●rding to our deserts ▪ but he is graciously pleased not to proceed with 〈◊〉 severity , but with much patience and long suffering towards those whom he once take , into covenant . and who or what is man , that he should be more holy then the lord ! let but that one scripture be looked upon ( among many other ▪ ) touching the barren fig-tree , which is here cited , as if it gave some countenance to this present disowning , in case of barrenness . the lord comes in the time and season of fruit , and findes none , and yet he waits another year after that , and a third after that ( i. e. a long time , and with great demonstration of patience ) before he speaks of cutting it down ; and then the vine-dresser ( acted therein by the spirit of god ) cries ( not cut it down presently , but ) lord , let it alone one year more ( i. e. till it appear utterly hopeless , and incureable ) that i may dig about it , and dung it : he chooseth rather to make it a subject of labour and culture , then to case himself by rid●●ng his hands of it . also that parable points to the people of the iews , to and among whom chr●st preached : now the following story of the new testament tells us , that christ and his apostles w●ited on them , till they appeared altogether incureable and inc●rrig●●e , and till their incureable barre●ness dis●overed it self by p●sitive fruits of wicked opposing and rejecting the gos●el before they were cut down , or broken off : and the ap●●tles when they preached to the adult , and yet impenitent iews , did not tell them they had no part in the lord , but on the contrary expressly told them , they had a part in the lord , and in his covenant-dispensations , and urged that as an argument to ●raw them to repent and believe , though they had not yet done it , acts 13.19.25 , 26. acts 3.26 , 26. they were farre from being an occasion of making them cease from fearing the lord , by telling them they had no part in him . 2. suppose any of these children when adult do bring forth some fruits of faith and repentance ▪ ( as those , des●ribed in the synods fifth proposition , can hardly be denied in charitable reputation to do ) though not so full and ripe fruits as were to be desired , and haply not such , as themselves do finde encourage●ent to approach to the lords table ; what shall be done to these ? shall they be owned ▪ or disowned ? are they in the church , or out ? if in , why is baptism denied to their children ? if out , how co●e they so to be ? or where doth god in his word say , or allow us to say to such hopeful young men and women , as through grace many of our children are ( though not yet in full communion ) that they have no part in the lord ? 3. w●at is t●is disow●ing ? and where shall we have scripture-warrant for such a church-disowning as is not excommuni●ation ? for that , our bret●ren see not warrant to proc●ed unto ; but 〈◊〉 down this rule [ the church is to disown them , or having no part in the lord ] if any man speak ( especi●lly if he speak rules according to w●ic● the church is to practise ) let him speak as the oracles of god. it were needful that this disowning ( contradistinguished to excommunication ) should be cleared from thence . admonition and excommunication we hear plainly of in the scripture , and in orthodox divinity ; but a disowning , that is a kinde of publick church-censure , and yet is neither admonition , nor excommunication , this seems to be a new invented piece of discipline . we demand , whether this disowning be not a putting one out of the church , that was before in it ? if so , what is it but excommunication , which the apostle expresseth by that [ put away from among you , 1 cor. 5.13 . ] if not , is it not a vain thing ? the person whom you are about to disown is either within the church , or with●ut ; a member , or not a member (l) if he be within , why may you not judge and censure him with the censure of cutting off , or casting out , i. e. excommunication ( 1 cor. 5.12 , 13. ) there being cause for it ? if he be without , why should you disown him , any more then you do non-members , or such as were never joyned to the church ? would it not seem a strange and vain thing , if the church should put forth a solemn publick act to disown a company of non-members that are without the church ? to what purpose should this be ? how acts 8.21 . here cited in the margin , should make for this disowning , we understand not . peter there tells simon magus , that he was farre from having any part or lot in the matter of conferring the extraordinary gifts of the holy ghost , which he never had , but ambitiously aspired after ; but doth not declare that he had discovenanted himself , or had lost his membership which he once had . and whatever became of simon magus afterward ( of which the scripture is silent , and stories uncertain ) there is no ground to think , that he was then put out of the church , or lost his membership . but rather the apostle ( by grave apostolical rebuke and counsel ) applies himself to him , as to one in the church , to bring him to repentance , and to that sincerity of grace , which he yet wanted , vers● 22 , 13. as for the reason here rendred , why excommunication agrees not to the children in question , viz. because it is applicable to none but those who have been in full communion . this is but a begging of the question , and carrieth not evidence of truth with it . 〈◊〉 excommunication ( i. e. the utmost censure , so called ) doth not properly or nextly debarre or exclude from full communion , but it cutteth off from membership ( rendreth a person as an heathen and publican , mat. 18.17 . ) and so from that communion that belongeth to a member as such . when a person that hath stood for some time admonished , is afterward , for his contumacy , excommunicated , it is not excommunication that doth immediately and properly put him out of full communion , for that was done by admonition ; whereby , being ecclesiastically unclean , he was justly suspended from eating of the holy things : but excommunication cuts him off from membership , which admonition did not . hence it is not full communion , but membership that doth properly , and formally render a person a subject capable of excommunication : hence it agrees to all that are members though they have not been in full communion ; and every member hath some communion though not full communion , and therefore may be excommunicated . paul when he is speaking of the churches judicial proceeding , and that unto excommunication , makes it applicable to all that are within , 1 cor. 5.12 . if in full communion , yet church-judgement f●lls upon them not as in full communion , but as within . the casting out of cain and ishmael , the cutting off of the born members of the church of israel from their people ( an expression often used ) the casting out of the children of the kingdome , matth. 8.12 . do at least by consequence , and by proportion , and parity of reason , shew that the children in question may be cast out , and cut off from the church by the censure of excommunication . as for that term of [ formal ] excommunication , we know not that we are limited to this or that precise form of words , in excommunicating one sort or other ; but the formal nature of the thing ( viz. a putting of one out of the church that was before in it ) this well agrees to the persons in question . we pass by the fifth and last objection ( which chargeth our dissenting brethren with weakness , ignorance , &c. ) as containing nothing that is argumentative to the matter in hand . neither do we own the objection , unless it be against our selves , who are ( as we have acknowledged in our preface to the synods conclusions ) poor , feeble , frail men , desiring not to trust unto , or boast of any strength of our own ( which is none at all ) but onely to the strength and grace of jesus christ , withall acknowledging that grace of his , whereby he doth vouchsafe sometimes to reveal his truth unto babes . we tender onely scriptures and scripture-arguments , for that which we maintan , desiring that they may be impartially considered , without challenging to our selves , or pleading for the reputation of strength or wisdome . in disputes of this nature , it is impossible but that e●ch part should look upon the arguments on either hand , as strong or weak , according as they are perswaded . but can we not deal with arguments , without being supposed to reflect upon the persons each of other ? we suppose you do not see sufficient strength in our arguments ( for then you would judge as we do ) and in that sense you do impute weakness to them . in the like sense do we unto yours , but desire to do it without any harsh reflexions upon the persons of our brethren , and without liftings up in our selves , who have cause enough to lye in the dust before god and man. but here our brethren take occasion to set down the reasons of their dissent from the synod : which make up a second main part of this preface . the consideration whereof we shall now address our selves unto . reason 1. the synod did acknowledge , that there ought to be true saving faith in the parent , according to the judgement of rational charity , or else the ch●l●e ought not to be baptized . but they would not let this ( which themselves acknowledged ) be set down , though our vnity lay at the stake for it . answ. the regular receiver of the truth , is one that divides the hoof , as well as chews the cud ; one that doth not take all in a lump , but distinguishes , and rightly divides between things that differ . we are to distinguish here , 1. between faith in the being or first beginning of it , whereby one is , or is reputed to be in the state of a believer , the charitable , judgement whereof runs upon a great latitude ; and faith in the special exercise of it , whereby one is fit for that special communion with , and active fruition of christ , which is the scope of the lords supper : unto the visible discovery whereof , more lively fruits , and more experienced operations of faith are requisite . 2. distinguish between the internal grace it self , which is required of them that partake of sacraments in the sight of god ; and those external signs of that grace which the church is to proceed upon in her admission of persons unto sacraments . these two distinctions being attended , and rightly applied , will help to clear both the truth it self in this matter from mistakes , and the proceedings of the synod from those uncomfortable reflexions that are here cast upon them . the former of these distinctions , and the application thereof to the matter in hand , we have in dr. ames ; (a) children ( saith he ) are not to be admitted to partake of all church-priviledges , untill first increase of faith do appear , but from those which belong to the beginning of faith , and entrance into the church , they are not to be excluded . where the doctor distinguisheth between ( initium fidei ) the beginning of faith ; and ( incrementum fidei ) the increase or growth of faith , and makes the former to suffice unto baptism , but the latter to be requisite to full communion , or to the lords supper . an initial faith entitleth to the seal of initiation , but a grown faith ( i. e. a faith of some growth , though yet farre short of perfection , and needing to grow still ) a faith growing up unto some sensible and lively exercise , is requisite unto the sacrament of growth and fruition . they were believers , yet but initial believers that iohn baptized , in the first dawning or beginning of the gospel , mark 1.1 — 4. the apostles constantly baptized persons upon the first beginning of their christianity , but the lords supper followed after , as annexed to some progress in christianity . the latter distinction also is obvious and necessary . who ought to come , and , who ought to be admitted , are two distinct questions , say vrsin , and (c) parem . we grant that true saving faith and repentance is required by god of those that partake of sacraments for themselves , or for their children : but the question is , what are the external signs and tokens of that grace , which an ecclesiastical charitable reputation may proceed upon ; for we can go no further then the judgement of rational charity ( as here our brethren acknowledge ) and that proceeds upon outward probable signs , leaving the infallible knowledge of the heart to god onely . the distinction between a iew outwardly , or a visible jew that hath praise of ( or approbation among ) men , and inwar●ly●●at ●●at hath praise of god , is a scripture-distinction , rom. 2.28 , 29. and is necessary to be attended h●re ; for , de ●ecultis non judicat ecclesia , 1 cor. 4.5 . and here also we conceive , that the same strictness , as to outward signs , is not necessary unto a charitable probable jud●ement or hope of the being of faith , or of that initial faith that entitleth to bap●ism , as is unto the like judgement of the spe●ial exer●ise of faith that is requisite to the lords supper ; there be many things that do both really , and in the just reputation of men , hinder the exercise of grace , and so hinder from the lords supper , which yet do not away● charitable hope of the being of grace , or the state of a believer . if a man be under offence in the church , he is suspended from the lords supper ( till a renewing or exercise of repentance do appear ) yet we still repute him to be in the state of a believer , or to have the being of grace . now then to apply this to the synods proceedings , for answer to what is here s●id , viz. [ that the synod did acknowledge there ought to be true saving faith in the parent to the judgement o● rational charity , or else the childe ought not to be baptized ; yet could not be prevailed with to set this down ●●r a conclusion . ] 1. we did and do acknowledge , that in ecclesiastical charitable reputation , there must be faith , ( yea true saving faith ; those words hurt us not , provided they be not ▪ so strained , as to turn charity into r●gid se●erity ) i. e. the being of faith whereby a person is accounted to be in the state of a believer ( baptism being , as was in the synod alledged , annexed properly to the state of a believer , or to the covenant-state of a person , and not to the present act or exercise of faith ; and hence though there be no parent alive to act for the childe , and the childe cannot at present act for it self , yet that hinders not its baptism : ) but we did not acknowledge , it was necessary there should be faith in the lively and special exercise of it , such as we justly require an appearance of unto rational charity , in order unto full communion , which is that our brethren aim at , and stand for , in all whose children they will have baptized . and to set down a conclusion in general terms , when the nature of the case calls for distinct●ess , is not rational . 2 our main work was to consider of , and pitch upon such external signs and characters , as the churches charity might and should proceed upon in this case . we all own , that onely visible believers , or visible saints , are to have their children baptized ; but the question is , who are to be accounted visible believers ; and we say that those described in the f●●●h proposition are of that nu●b●r . to have put it in such a general term , as [ those that profe●s , or hold forth faith and repentance unto the satisfaction of rational charity ] had been to leave the matter as obscure as we found it , and in stead of giving light to the churches ( which is the end of synods ) to leave the● in the dark without any help to discover their way : for still they are to seek , who those are that are to be accounted professors of faith and repentance , and what profession that is , that charity may accept in order to their childrens baptism . besides , it is well known , that those expressions [ of holding forth faith and repentance , &c. ] have been constantly so taken in this country , as to hold forth the qualifications required for full communion : and that was it which our brethren strove for , so to screw up the expre●sions for bap●ism , as that all that have their children baptized must unavoidably be brought to the lords table , and to a power of voting in our churches , wherein we cannot consent to them : and however we are charged with corrupting the churches , yet we believe time will shew that that principle that over inlargeth full communion , or that will have all of whom we can have any hope that they have any good in the● , to come to the lords table ; this ( we say ) will prove a church-corrupting principle , and those that have laboured to keep up the p●rtition here ▪ will be found to have been s●riously studious of the parity and safety of the churches . 3. but when it is 〈◊〉 that the synod could not be brought to express what themselves acknowledge 〈◊〉 that the parent whose childe i● baptized must have faith to the judg●ent of charity , or which is all one must be a visible believer : we desire it may be considered with what truth this can be 〈◊〉 for it was offered ●gain and again to express it 〈◊〉 plai●ly , and particularly , if that would have satisfied as th●se that were present in those agitations ( too long here to be inserted ) may re●e●ber , and the proposition made ●as refused by some of themselves that dissented ; but it is competently expressed in the synods result , as now printed ; for when we limit the baptizable to confederate visible believers , and their infant-seed , in propos. 1. & 2. and then say , that those described in propos. 5 , 6 , & 7. are to have their children baptized , doth it not imply , that the parents , there described are confederate visible believers , unless you will make us to speak inconsistencies ? again , it is 〈◊〉 made one argument to prove the fifth proposition , that the parents there described are confederate visible believers . and do we not then express this , that the parent whose child● is to be baptized must be a confederate visible believer ? and is not that all one , as to have true faith in the judgement o● charity ? how then is it here said , that the synod would not let this which themselves acknowledged , be expressed , though our vnity lay at the stake for it ? surely such misrepresentation of things with so much injurious reflexion should be forborn by godly brethren . if that would have vnited us , to own that the parent must be a visible believer , it was owned , and granted toties quo●ies , and is contained in the propositions and arguments , as any intelligent reader will easily see but the disagreement lay here , that your selves would not consent to any such acceptation , or to any such characters or expressions of a visible be●●ever , but such as should unavoidably bring him into full communion . and we di●●ered about this , who are visible believers ? not whether the parents that have baptism for their children must be such . in sum , the reason of our disagreement , was not because we would not own our own principle ( as is here strangely represented ) but because we could not consent to yours , and because you refused to have a common principle any way expressed but so as might suit with your own nation , though our unity lay at the stake for it . reason 2. the second reason which our brethren here give of their dissent from the synod , stands thus ; there is no warrant in all scripture , to apply the seal of baptism unto those children , whose parents are in a state of unfi●ness for the lords supper . but the parents in question are in a state of unfitness for the lords supper ; therefore there is no warrant in all the scripture to baptize their children : this we suppose is the assumption , and conclusion that is understood , if this second reason be intended as a reason of their dissent from the synods fifth proposition . unless it be intended onely as a dissent from that which is ●●uched and contained in the synods discourse , viz. that some may have their children baptized , who yet are short of actual fitness for the lords supper : but the answer to it will take in both . and the answer will easily be given , if once we understand distinctly what is meant by [ a state of unfitness ] for the lords ●upper : now by a state of unfitness , must be meant either non-membership , and that is indeed a state of unfitness for the lords supper , which belongs onely to the church , ( though not to all in the church , yet onely to it ) and in this sense the assumption above mentioned is denied ; for the parents in question are members of the church , and in that respect in a state of fitness for the lords supper : i. e. being in the church ( or members thereof ) to them belong all church-priviledges , according as they shall be capable thereof , and appear duely qualified for the same ; they have jus ad rem , though not jus in re , as a childe hath a right to all his fathers estate , though he may not ( ought not to ) have the actual use and fruition of it , till he become to years , and be qualified with abilities to manage it . a free ●an is in a state of fitness to be a mag●stra●e or deputy ; ( or in some other office proper to freemen ) though for want of particul●r qu●lifications or orderly admission by election , he may haply never be one in such a sense every church-member is in a state of fitness for the lords supper . or else by [ a state of unfitness for the lords supper ] is 〈◊〉 [ want of actual qualifications fitting ] for it , whereby a person either is in himself short of actual fitness for the lords table , or wanteth church appro●ation of his fitness , and ●o wanteth an orderly admission thereunto . now in this sense we deny the major ( or proposition ) of the argument above mentioned , and do conceive that there i● warrant to be ●●und in scripture for the applying of baptism to children , 〈◊〉 parents do want actual qualifications fitting them for the lords supper among sundry other scripture evidences of it , one is from the analogie of the passeover , and circumcision in the church of i●rael , where the par●nt might want actual fitness for the passeover , by manifold ceremonial uncleannesses , and yet that hindred not the circumcising of the childe . now a liberty of arguing from thence to the gospel passeover , and gospel-circumcision ( i. e. to the lords supper and baptism ) is here granted and allowed : but 't is answered , that vnless the father were in a state of fitness for the passeover , he was not fit to have his childe circumcised . reply . wh●t state of fitness was the unclean iewish parent in , but onely a state of membership ? he was a member of the church , and so 〈◊〉 the parents in question ; and they need not , do not enter into a new membership when they are admitted to the lords table , no more then the iewish parent after his cleansing did . but in two things the case of the ceremonially-unclean jewish parent , holds proportion with the case in hand . 1. he must have other , and better qualifications then he hath at present , before he eat of the passover ; he is at present in a state of legal impurity ( and so , in regard of actual qualifications , in a state of unfitness ) but he must be in a state of legal purity and cleanness , before he partake of the holy things . 2. he must ( especially after some uncleannesses of a more remarkable nature ) be judged and pronounced by the priest to be clean , and so free to partake of the holy things , levit. 13.6 . so the parents in question must have their fitness for the lords table judged of , and approved by those in the church , to whom the power of such judgement and approbation doth belong : and having these two things ( personal qualifications , and church-approbation ) then ( and not before ) they are to come to the lords table ; and those two are all they need : they do not need a new admittance into membership ( as if they were before not of the church ) no more then the israelitish parent did . if any one object , that this legal uncleanness was but an accidental and ceremonial thing , and did not import the want of any moral or essential fitness for the passover : let him consider , that as the discipline then was mostly ceremonial (a) , and hence legal purity was then an essential qualification unto a regular fitness for the passover , and other holy things , and the want of it a reall barre ; so those ceremonies pointed unto moral and spiritual things to be attended by us now . their legal cleansings , washings , &c. did import , and signifie a special exercise of faith and repentance ; which therefore we may well require in those whom we admit unto full communion in the holy things of the gospel ; yet the present defect hereof doth not put the parent out of the church , nor exclude his children from membership , or from the initiatory seal of it , no more then a-like defect did then . we might also minde the case of one that hath been in full communion , but falling into offence is under publick admonition for it ; is not he in a state of unfitness ( taking it for want of actual fitting qualifications ) for the lords supper ? yet this will not debarre his childe from baptism , because he is not yet cut off from membership . neither doth his having once been in full communion alter the case , or render him more [ in a state of fitness ] then the parent in question is ; for the one , is a member as well and as truely as the other : and to be declined , and fallen off from supper-qualifications , and debarred from the lords table for open offence , is worse then for a young man simply not to have attained thereunto ( it is , at least , ecclesiastical●y worse . we speak not of what the inward state before god may be ; but that it is worse in foro ecclesiae , appears , because the church hath had and seen cause to dispense a publick censure in the one case , but not in the other ) now if a person may retain his membership , and so derive baptism-right to his children , notwithstanding his personal unfitness for the lords supper in the former case , why not as well , nay much more in the latter ? but let it seriously be considered whether there be any warrant in all the scripture to make the baptizing of the childe to depend upon the parents actual fitness for , or admission to the lords supper (c) . what fitness for the lords supper had those that were baptized by iohn baptist , and by christs disciples at his appointment in the beginning of his publick ministry ? what fitness had the iaylor , when himself and all his were baptized after an hours instinction ; wherein ( probably ) he had not so much as heard any thing of the lords supper ? the teaching of which followed after discipling and baptizing , as is hinted by that order in matth. 28.19 , 20 and by the ancient practice of not teaching the catechumeni any thing about the lords supper till after they were baptized , as is witnessed by hanmer of confirmation , pag. 13 , 14. albaspinans apud baxter of confirmation , pag. 132. we constantly read in the story of the acts that persons were baptized immediately upon their first entrance into membership , but we never read that they did immediately upon their first membership receive the lords supper , which strongly argues that membership , and baptism the seal thereof , is separable even in the adult from full communion . and that a man may have his children baptized ( as the iaylor , and others had ) and yet not presently come ( but need further instruction and preparation before he come ) to the lords supper . so farre is baptism from being inseparable from immediate admission to the lords supper , that we reade of no one , ( no not of the ●dult ) in all the new testament tha● was admitted to the lords supper immediately upon his baptism , from the first baptism of iohn , to the end of the acts of the apostles . there is but one place that sounds as if it were quickly after , viz. acts 2.41 , 42. which is here alledged by our brethren : but to that ; 1. there is no word about the lords supper in peters sermon , the heads whereof are in that chapter set down , though t●ere is somewhat of the other sacrament of baptism , ver . 38. and upon glad receiving 〈◊〉 is word they were baptized immediately , ver . 41. 2. hence there must be some time afterward for instructing them in the doctrine and use of the lords supper ( as paul nad some time for that a● corinth , 1 cor. 11.23 . with acts 18.11 . ) before their admission t●ereunto , or participation thereof ; and so much is ●●●imated in the text , when it s said , they ( after their being added , and baptized ) continued in ( or gave sedulous attendance to ) the apostles [ doctrine ] fi●st , and then [ breaking of bread ] there was some time of gaining further acquaintance with christ , and with his wayes and ordinances ( and with this in special ) by the apostles doctrine and instruction , between their baptizing , and their participation of the supper : some time ( we say ) more or less , and that that was attained in a very little time then under those plentiful pourings forth of the spirit , requires usually a much longer time now in ordinary dispensation . the preface proceeds to strengthen their second reason by testimonies ; and the assertion which they seem to intend the proof of by these testimonies , is a very strange one ; viz. this : [ neither do we reade that in the primitive times baptism was of a greater latitude , as to the subject thereof , then the lords supper , but the contrary ] these words , as they are here set down , do speak as if in the primitive times baptism was not extended unto infants ; or at least no more , nor sooner then the lords supper was given unto them ( which is here presently well acknowledged to have been a grievous errour ) well might the anabaptist triumph if this could be proved , which indeed never was , nor can be : but we are willing to believe that our brethrens meaning is ( though it be not so expressed ) that the subject of baptism in ancient times was not of a greater latitude [ as to the adult ] then the lords supper , i. e. that no adult persons might have baptism for themselves or for their children , but such as were also admitted to the lords supper . but of this also we must say , that we finde not any thing that proves it , but much to the contrary . and though we have not met with any that have purposely handled this point touching the different extent of these two sacraments , yet we finde enough to shew us , that the churches of christ in all , especially in the best ages , and the choicest lights therein , both ancient and modern , have concurred and met in this principle ( as a granted and undoubted truth ) that baptism is of larger extent then the lords supper : so as that many that are within the visible church may have baptism for themselves , or at least for their chil●ren , who yet ought not presently to partake of the lords supper , or who do at present want actual fitness for it . the witnesses above cited , tell us that in ancient times they did not so much as impart any thing to the ca●echumeni about the lords supper , till after their baptism : and , if hanmer have rightly observed , even the adult , after their baptism , must have confirmation before they partaked of the lords supper . hanmer of confirmation , pag. 15 — 22. and vid. pag. 59. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or perfectus among the ancients , is as much as ( with us ) one in full communion ; but none were by them rec●oned to be 〈◊〉 ( in the rank of perfect christians ) that had not received the holy ghost either in extraordinary gifts , or in special confirming grace . see hanmer of confirmat . pag. 17. now it 's evident , that even in the apostles times sundry were baptized that had not so received the holy ghost , acts 8 ▪ 15 ; 16 , 17. & 19 : 2 — 6. but there are sundry further evidences at hand ( were there room here to insort them ) which show that in those first ages of the church , there were many within the church , 〈◊〉 were debarred from the lords supper : wh● yet had their children baptized . in after 〈◊〉 how large baptism was , may easily be gathered : but that there was ( though t●o much l●xness ) some more restraint in the lords supper , appears by the canonists old verse , ebrius , infami● , erroneus , atque furentes , cum pueris , domin . non debent sumere corpus . as for the times since the reformation , it is most evident that godly reforming divines have in their doctrine unanimously taught , and in their practice ( many 〈◊〉 then . ) endeavoured a strict selection of those that should be admitted to the lords supper , when yet they have been 〈◊〉 large in poi●● of baptism ; and they still ●o upon this principle , that not all christians , nor a● baptized and genera●●y-professing christians , but onely such as are able ( or may be reputed able and careful ) to examine themselves , and discern the lords body , are to be admitted to the lords supper . but they reckon that all christians ( a● that are , in their account , within the visible church ) are to have their children baptized . be it that in practice they were , many of them , too lax and large in both the sacraments , chiefly through want of a due and effectual use of discipline ( by defect whereof many were sinfully tolerated in the church , who should have been cast out and cut off , and many suffered to come to the lords table , who should have been debarred and suspended ) of which themselves do 〈◊〉 sadly complain (b) . yet it shews thus much ( which is that we aim at ) that they held a different latitude of the two sacraments , as to the subjects thereof ( even in the very sense of our question ) denying the lords supper to many parents , whose children yet they scrupled not to baptize : this goes for currant among all our great divines as a granted principle , whereof many large and full testimonies might easily be produced . calvin in his geneva-cate●hism , to that question , whether pasters may give the sacraments to all ? answers , ●uod ad baptis●um pertinet , quia non nisi insantibus 〈◊〉 confertur , d●scre●●o ●●cu●●non habet : in can●●ero tavere dehet minister ne cui ipsam porrigat , quem indignum esse palàm constet . if calvin would baptize all children born among them without difference ( looking upon them as born within the visible church ) and yet not give the lords supper to all , then he would baptize some children whose parents he would not ad●it to the lords supper . lu●o● ▪ cr●●ius describing the subjects of baptism , saith , infantes verò omnes , &c. all such ●nfants as are either born of christian parents , or brought into the society of christians are to be baptized . but of the lords ●upper , s●lt quidem christians , &c. onely christians are to be admitted to the holy supper . yet not promis●u●usty all christians ; but onely those who both can and will examine themselves , rightly discern the lords body , and celebrate this sacrament unto a commemoration of the dea●h of chirst — but there are many in the christian church that either cannot or will not ●o those things and these are not to be admitted . 〈◊〉 , touching the lords supper ▪ saith , est sacramentum , &c. it is a sacrament appointed for such in the christian church as are already baptized and adult , and do examine themselves (a) . and in another place (b) unto this question , to whom is the lords supper to be given ? he answers , to all the faithful members of the church , who can examine themselves , and are instructed in the ministery of faith , and can 〈◊〉 forth the lords death . for unto this mystery there is required examination of ones self , and annunciation of the lords death . and therefore it is not to be given to vnbelievers not to infants , not to distracted persons , not to those that are ignorant of the mysteries , not to the impenitent , not to those that are by the orderly judgement of the church excommunicate not to such as are polluted either with ●anifest errours , or with any notorious wickedness , until they have first satisfied the church , and g●ve ▪ testimony of their repentance . compare herewith his latitude for baptism , exoresly granti●g that so sundry of thos● sorts , to whom he denies the lords supper (c) . ●ez● , concerning the question who are to be baptized ? saith ▪ all that are comprehended within the tables of the covenant , &c. (d) . but to that question , would you admit all sorts to the lor●s supper ? he an●wereth with great ze●l for 〈◊〉 and care therein , and among other expre●●●ons , th●se ( saith he ) whose 〈◊〉 age sheweth them not to be of ability to examine themselves 〈…〉 not as unworthy , but as not yet fit . ●ut of the adult no one is to be 〈◊〉 . except he have one may or other so given account of his faith at that the paster may probably gather ( not onely that he was born in the church but also ) that he is indeed a christian (e) . pelanius , touching the subjects of the lords supper , saith , vnto the lords supper maybe admitted onely christians 〈◊〉 baptized and adult , and such as can examine their 〈◊〉 , with thank 〈…〉 remember christ and shew forth (e) his death . but of baptism , all that are in covenant with god — infants born of christian parents are to be baptized . ge●k●r . in his c●●mon places a●●erts ●hat soli christiani , &c. onely christians ( i. e. such as embrace the doctrine of christ , as have received the sacrament of baptism , and are implanted into the christian church ) yet not 〈◊〉 christians are to be admi●●ed to the holy supper ; but according to paul●s rule these onely 〈◊〉 examine themselves , 〈◊〉 the lor●s body , a●● shew ●●rib the lords 〈◊〉 , 1 cor 11.26 , 28 , 29. all 〈◊〉 therefore are excluded , who either will not 〈…〉 examine themselves (f) . bu● he extends baptism to all children born of ( one or both ) christian parents , o● that come into the power of such (g) . the like may be observed in the confessions of the reformed churches , when as they declare for a special selection of those whom they admit to the lords supper● see the confe●●●●● of bohemia . harmony of confess . pag. 421. of belgia , pag. 432. of aus●●ge , pag. 438 , 440. or saxony , p. 447 , 44● . ●nd the confession of scotland in the end of that harmony , pag. 24. comparing this with the deep silence of them ●ll touching any such selectio● in point of baptism● as to the children that are born among them : and it is kno●n to be their ordinary practice to baptize many children , whose parents they would not admit to the lords supper . all which , with many more testimonies that might be alledged , do abundantly shew it to have been the concurrent judgement of protestant divines , that baptism is of greater latitude then the lords supper : and that all that do bring their children to partake of the former , 〈◊〉 n●t therefore themselves presently partake of th● latter ; but that many may have their ch●ldren baptized , and yet regularly be debarred from the lords supper . we might also mention the concurrence of divines with us in particular reasons explications , and assertions relating to ●●is matter : ●● , that baptism is annexed to the ●eing or beginning of faith , the lords supper to the special exercise of it ▪ that baptism belongs to all members , but the lords supper to so●e onely that are so and so qualified : that all visible believers , ( who in a latitude of expression , and ecclesiastical reputation are such , as are all that are within the church ) are not to be admitted to the lords supper . vrsin and pareus , answering that objection against the baptism of infants , that then they must be admitted to the lords supper ; have these words : magnum discrimen , &c. there is a great difference between baptism and the supper . for , 1. baptism is a sacrament of entrance and r●ception into the church : but 〈◊〉 supper is a sacrament of continuance in the church 〈◊〉 confirmation of the reception 〈◊〉 made — 2. regeneration by 〈…〉 (h) and not to them presently , but after that they have held forth a confession of faith and repentance (i) . also it may be minded , that it is the currant and constant expression of our divines , that they call , and count all that are within the compass of the visible church ( whether infants , or adult ) fideles , v●cati , ( faithful , called &c. ) and they will tell you that they are for baptizing no infants but such as are ( infantes fidelium ) the infants of the faithful or of believers , infantes non omnes , sed duntaxat fidelium , i. e. baptizatorum , sunt baptizandi . chamier . tom. 4. pag. 130. so daneus , infantes ex fidelibus , i. e. baptiza●●s nati , possunt baptizari in ecclesia . lib. 5. de sacram. pag. 538. and yet they do not look at all these ( no not at all the adult that come under this denomination , and whose children they baptize ) to be regularly admittable to the lords supper , which plainly shews their judgement to be that all adult persons who are in a latitude of expression to be accounted visible believers ( or in ecclesiastical reputation to be lookt at as fideles ) are not therefore to partake of the lords supper . dr. ames , accounts that a person may be a believer on christ and yet be unfit for the lords supper , being not sufficiently instructed thereunto . bellar. enerv. tom. 3. lib. 4. cap. 1. and he expresly saith that church-children are to be numbred among the faithful , and reckons them to have the beginning of faith , yet not to be admitted to all ordinances till increase of faith appear , medul . lib. 1. cap. 32. thes. 12 , 13. mr. hooker takes it for granted as a clear case , that one may be a convert soundly brought home to christ , and yet through his weakness not able to discern the lords body aright , nor fit to partake of the supper . survey . part . 3. pag. 16. and in his sermons on gen. 17.23 . pag. 21. he hath these words , baptism is the entrance into christs family ; there is much more to be looked at to make a person capable of the supper of the lord , a man must be able to examine himself , he must not onely have grace , but growth of grace ; he must have so much perfection in grace as to search his own heart , and he must be able to discern the lords body , or else he is guilty of the body and blood of christ ; so as there is more required in this , for there must be a growth . but baptism is our entrance , and the lowest degree of grace will serve here in the judgement of charity . worthy hildersam on psal. 51.5 . pag. 257. saith , the infants of the faithful are said to be holy , not because they are without sin , but because ( in the judgement of the church ) they are to be esteemed not infidels as other children of pagans , but christians and believers , and holy and true members of the church of god. and hence 1. so soon as they are born they have title to the seal of gods covenant , and the church may not deny it unto then . — and why may not the church deny baptism to any childe of a believing parent ? surely because the church is bound to esteem every such childe not an infidel , but rather a believer and a true christian. 2. when they dye we are in christian charity to judge that they dye in gods favour , and in the state of salvation . and all this because of the covenant , gen. 17. as he there addes . yet the same hildersam would not admit such as these ( who were born and grew up in the visible church ) to the lords table , without a strict examination not onely of their knowledge and lives , but of their spiritual estate . doct. of lords supper , pag. 8 — 14. all which we produce , not as if the testimony and concurrence of authors were the basis that our judgement in this matter stands upon , but because this preface doth , both in this place and in other parts of it , insinuate to the reader as if authority of writers were for the dissenters , and against the doctrine of the synod , which is farre from being so : the contrary being abundantly , and undeniably evident . and as we bottom our faith in this point , wholly and onely upon the scriptures , and do referre the decision of this and of all other theological controversies to the law and to the testimony : so we acknowledge it to be no small confirmation to us , to finde that we have the concurrence of the godly-learned . the substance of the congregational-way may be gathered from the doctrine & principles of our best and ablest reforming divines (k) : which doth not a little confirm us in it , and delivers it from the imputation of novelty or singularity . but should we limit baptism to so narrow a scantling as our brethren strive for , we should therein go against the whole stream of divines , even of those that have been most eminent in their generations for learning , holiness , and studiousness of reformation ; yea , of those from whom our congregational leaders have professed to receive their principles , as was abovesaid . and we confess our selves conscious to so much of our own weakness , that unless we have very clear light , and undeniable argument constraining us , we are slow and fearful to go alone , or to go contrary to the concurrent judgement of our best divines , who ( if we may use our brethrens phrase ) have been stars of the first magnitude , incomparable champions for the truth , and have been raised up by christ to light the path of reformation in these later ages . now as for what is here alledged by our brethren as favouring their cause ; to say , that the catechumeni were not ( in the primitive times ) to be baptized , before they were fit for the lords supper . consider how it can consist with the above mentioned practice of antiquity , in not so much as teaching the catechumeni any thing about the lords supper , till after they were baptized . indeed , as the darkness and corruption of the times increased , baptism was not onely deferred till easter ( as is here said ) but till death , which is justly taxed as an abuse by cartwright in his catechism , pag. 182. and we suppose will not be approved by any . the arausiacan councils , 19 canon ; doth not concern the matter of baptism , as it is set down by the magdeburg centurists ( cent. 5. pag. 907. ) but however it be , it is of small moment . the over-long holding off of adult converts from baptism , that we sometimes reade of in the fourth and fifth centuries , was a manifest devi●tion from the apostolical practice . we finde also that in austin's time , and some ages after , they gave the lords supper to infants , yet then we suppose they would give both sacraments to some infants , whose parents they debarred from the lords supper . but if it was indeed a grievous errour to administer the lords supper to infants ( as is here rightly said by our brethren ) how then is baptism of no greater latitude , as to the subject thereof , then the lords supper ? yea , let any man shew a reason why baptism should be regularly extendible to infants , and not the lords supper , if the very sa●e qualifications be absolutely requisite to the one as to the other ; we say , absolutely requisite ▪ for no man doubts but that the better qualifications a person who receiveth baptism for himself , or for his children , is endued with , the better and the more comfortable it is . as for that of iuel , that baptism is as much to be reverenced , ●s the sacrament of the body and blood of christ. and that which follows , that former ages have been farre from looking upon the lords supper as being of a more sacred nature then the other ordinance of baptism . answ. to assert that scripture rules make the subject of baptism larger then the subject of the lords supper , this doth not detract from the reverence of baptism , nor render it an ordinance of a less sacred nature , as is here insinuated . the word and prayer are ordinances of a very sacred nature , and to be highly reverenced , and yet many may be admitted unto them , that may not be admitted unto sacraments . the sacredness of every ordinance , lies in the holy and religious application of it to its proper ends and uses by divine institution : but the proper ends and uses of one ordinance may , by divine institution , be such as may admit more to partake of it then of another , and yet the sacred nature thereof be no whit impaired (b) . but the preface addes : indeed of late there have been those who have made baptism of a farre larger extent then the lords supper : this hath been one practical difference between congregational-men and presbyterians . answ. whether it have been onely a late or novell notion , to make baptism larger then the lords supper , let the reader judge , when he hath considered the testimonies before alledged , with many more that might have been added thereunto : but we are so farre from looking upon a different latitude of these two sacraments to be a presbyterian principle , or anti-congregational as that we perswade our selves , the congregational way cannot long stand without it . for , if we deny this , and administer baptism to none but those whose parents do partake of the lords supper , and so are in full communion ▪ then we must either make full communion very large , which in the congregational-way , where brethren have so great an interest in church-transactions , will soon ruine all : or else make baptism , and consequently the compass of the visible church so strait , as will never stand before rational and scriptural men ; yea , we shall put multitudes out of the visible church , that are in a visible state of salvation , which is absurd : for to deny persons baptism for themselves or children , is to deny them to be within the compass of the visible church , seeing baptism ought to run parallel with church-membership . but how shall we deny them a room in the visible church , who were once in , and are by no rule to be put out , nay whom god ( as we may charitably hope ) taketh into heaven when they die , and that as a fruit of his covenant-grace ? which is the case of many of our children who are not yet come up to full communion . but so much for the second reason of our brethrens dissent . the third follows . 3. the parents of the children in question , are not members of any instituted church , according to gospel rules ● because they were never under any explicite and personal covenant . which is former proved ; because if they be members , then they would be a true ▪ church though all their parents were dead , and then they must have power of voting in church-affairs , which is denied to them by the synod . ans. .1 . it seems , by what is here said , that our children were never under any explicite and personal covenant , and that all that never were so , are not members of any instituted church according to gospel-rules . if this be so , then what is become of childrens membership , which the apologist before , in answer to objection second , took it as an injury to be charged with the denial of ? it seems our children neither are nor ever were members of any instituted church according to gospel-rules , because they were never under any explicite and personal covenant . is it come to this , that children are not members of any instituted church ? how then ? are they members of the catholick visible church ? or are they no members at all ? the former our brethren fancy not , as it seems by their anti-synodalia , pag. 19. the latter then remains to be the conclusion . neither will it salve it to say , they were members in minority , though they be not members now when they are adult ; for if all those that were never under any explicite and personal covenant , be no members of any instituted church , and if children were never under any explicite and personal covenant ( both which are here said ) then no children ( no not while in minority ) are members of any instituted church . for our parts we doubt not to affirm with dr. ames in his chapter de ecclesia institutâ , that children are members of an instituted church according to gospel-rules , and that they are under personal covenant , i. e. personally 〈◊〉 into covenant by god , according to his gospel-rules , though they have not performed the act of covenanting in their own persons . yea , under explicite covenant also , if the parents covenanting was explicite , deut. 29. so ames , they are partakers of the same covenant , and also of the same profession with their parents . though we take it for a principle granted by congregational men , with one consent , that implicite covenant preserves the being of a true church , and so of true church-membership . 2. the consequent of our assertion here urged as absurd , viz. [ that then , in ease all the pro-parents were dead , this second generation would be a true ▪ church of christ without any further act or covenanting ] is no absurdity but a manifest truth , i. e. taking that phrase [ further act , or covenanting ] to be meant of a particular formal act of explicite verbal covenanting . for otherwise , there is a further act , yea an act of ( implicite ) covenanting in their constant and publick profession of the religion of their fathers . but we say this second generation , continuing ( to use mr. cottons phrase in grounds of baptism , pag. 106. ) in a visible profession of the covenant , faith , and religion of their fathers , are a true church of christ , though they have not yet made any explicite personal expression of their engagement , as their fathers did ▪ even as the israelites that were numbred in the plains of moab were a true church , and under the covenant of god made with them in horeb , though their parents with whom it was first made in horeb , were all dead , and that before the solemn renewing of the covenant with them in the plains of moab , deut. 29. see deut. 5.2 , 3. with numb . 26.63 , 64 , 65. and so mr. hooker roundly and expresly affirms this which is here by our brethren denied , survey . part. 1. pag. 48. 3. as for our denial of the liberty of voting in church-affairs to the persons in question , till they be fitted for , and admitted to the lords supper , it stands good and rational without any prejudice to their being a true church in the case supposed . for there is no difficulty in it , to conceive that the case of a true church may be such ( by degeneracy , or loss of their best members , &c. ) as that they may be at present unfit to put forth or exercise a power of acting in church-affairs ( though it be radically in them ) till by the use of needful means they , or a select qualified number among them , be brought up unto a better and fitter capacity for it . and examples hereof are not farre to seek : let that way of reforming corrupt and degenerate churches be attended which is partly suggested in mr. allin's , and mr. shepard's preface , before their defence of the nine positions ( which preface beverly saith is instar omnium ) pag. 10 , 18 , 19 , 20. viz. that they be acknowledged true churches , and called by the powerful preaching of the word to humiliation , repentance , and agreement unto reformation : and then that such as do so agree , and submit to discipline , being owned to be of the church ; among them a select number who are found upon tryal able to examine themselves , and discern the lords body , and do walk according to christ , do solemnly renew or enter into covenant , and so electing officers , &c. enjoy full communion , and carry on all church-affairs in the congregational way . this shews that a church may be out of case for the present exercise of a proper church power , and may need much preparation , and reducement into order before it come up thereunto : and yet this doth not hinder it from being a true church , nor from having that power radically in it , and which in a way of due order it may come to the exercise of . have not the late times had experience of many congregations unto which it was fain to be a publick care to sent ministers , and they to preach to them many years before they found a number fit for full communion and management of church-affairs ? and yet they retained the being of true churches , and church-members all this while . see also mr. shepards late-printed letter about the church-membership of children , pag. 18. we might also ask whether such a member of reasoning as is here used would prove women to be no members of an instituted church ? because if all the men were dead , they could not then be a church , nor vote in church-affairs , chuse officers , &c. but that which is said may suffice : onely let us adde , that as the case that is supposed , viz. of all the parents ( or all that were in full communion ) being dead , at once , is rarely , if ever heard of ; so also the case we added , viz. for the whole body to be fallen into an unfitness for full communion , by corruption and degeneracy , would be ( we may hope ) as rare , if discipline and other ordinances be kept up , in their use and vigour . god will so bless his own ordinances , if duely attended , as that a considerable number shall from time to time have such grace given them as to be fit for full communion , and to carry on all the things of his house with competent strength , beauty , and edification . the fourth reason of our brethrens dissent , is this : it is not meer membership ( as the synod speaks ) but qualified membership that gives right unto baptism : for john 's baptism might not be applied unto the standing members of the visible church , till they were qualified with repentance . this ( say they ) seems to us to cut the sinews of the strongest arguments of the synod for englargeme●●●f baptism : for neither doth the scripture acknowledge any such meer membership as they speak of ; nor is it meer membership , but qualified membership that gives right unto this divine and sacred ordinance . answ. this term or distinction of [ meer membership ] is here , as also in the book to which this preface is prefixed , much exagitated , and harshly censured : but let the plain meaning of the synod therein be attended , and there will appear no cause for such exagitation . when the synod said , that persons are not therefore to be admitted to full communion meerly because they are and continue members ; and that meer membership ( or membership alone ) doth not suffice to render men subjects of the lords supper , propos. 4. p. 17 , 18. the meaning is , that full communion doth not belong to a member as such , or to a person meerly because he is a member , for then it would belong to all members , which it doth not . a person may be a member ( or in memberly relation ) and yet not bein full communion . now to say that meer membership ( in this sense ) the scripture acknowledgeth not , is as if one should say , that the scripture acknowledgeth not logical distinctions between things in their abstract and general nature , and the same things as clothed with various adjuncts and accessions ; which to say , were strangely to forget our selves . but when it is hence inferred and put upon us , that we set up a meer membership , and a sort of meer members in the church ; this is an unnecessary reflexion . as , if we should say that riches do not belong to men meerly as men , or meerly because they are men ; would it be a good inference to say , that we set up a sort of meer men ( or a meer humanity existing alone ) or that we distinguish men into meer men , and rich men ? there is no individual man in the world that is a meer man , i. e. that hath a naked humanity without adjuncts ; yet logick distinguisheth between humanity and its adjuncts , and between what belongeth to a man as such , and what accreweth to him other wayes , . so in the church ; membership , or memberly relation , is not existent in particular persons , without some communion flowing from it , nor yet without some qualifications ( unto charity ) under it , more or less , at least ordinarily ; though it may , and often does exist without those special and peculiar qualifications that fit men for the lords table . but surely we may well distinguish , especially between the memberly rel●tion and those special superadded qualifications , and between what belongs to persons in the one respect and in the other . for some priviledges in the church belong to persons by virtue of their memberly relation , or meerly because they are members ; they belong to a member as such : so does baptism , matth. 28.19 . the benefit of church-watch and discipline ( viz. according to natural capacity in regard of age , there is no other moral capacity but that of membership requisite to a subject thereof ) acts 20.28 . 1 cor. 5.12 and a share in the common legacies of the covenant , rom. 3.1 , 2. & 9.4 . acts 3.25 , 26. meer membership , or membership alone , gives right to these things . but there be other priviledges in the church that do not belong to members as such ( or to persons meerly because they are members ) but to members as clothed with such and such special qualifications . so the passover and other holy things of old , and so the lords supper now , 1 cor. 11.28 . now thus to distinguish , does not distribute members into meer members and others , but it distributes priviledges unto their proper subjects , and states the immediate right unto each sort of priviledges upon its proper basis. if we say that government of a family does not belong to persons meerly because they are members of the family ; do we thereby set up a sort of meer members thereof , that have no family-benefit , but onely a titulary relation to it , & c ? indeed such a saying would impor● , that in a family there are some that are governours , and some that are not governours of it ; as also that one may be a member of a family , and yet have no hand in the government thereof . so the distinction in hand implies , that in the church some are in full communion , and some are not ; and that one may be in memberly relation , and yet not be in full communion : and surely the truth of this cannot be doubted of . if children in minority be members ( as our brethren acknowledge them to be ) then there are some members that are not in ( nor yet fit for ) full communion . and for the adult , when a man is by admonition debarred from the lords table , and yet not excommunicated ; does he not continue a member ( yea , a personal member in our brethrens account ) and yet is not in full communion ? this demonstrates that membership and full communion are distinct and separable things . it is clear enough , that our non excommunicable children do continue members of the church ; yet many of them are not in full communi●● 〈◊〉 will our brethren say that they are fit for it . so then , neither the logical distinction between what belongs to persons simply as members ( or by their meer membership ) and what belongs to them as further endued with such and such special qualifications ; nor yet the assertion flowing from it , viz. [ that some may be and continue members , and yet not be in full communion ] can ju●tly be objected against . the sum is ; the persons in question have by virtue of their memberly relation ( or meerly by their membership ) a proper right unto the priviledges that are desired for them ; yet withall , they have some qualifications , and some communion ( and so are not meer members in contradistinction hereunto ) though they have not yet such full qualifications as to come into full communion . but thus much being s●id concerning that distinction which the synod useth , and the meaning of it : proceed we to the assertion here laid down by our brethren , and their proof thereof . their assertion is , that it is not meer membership , but qualified membership that gives right to baptism . remember here , t●at our ●●●pute properly is of membership de jure , or regular membership , ( i. e. wherein the rule appoints or allows one to be , or to be continued a member of the visible church ) not of membership de facto onely . now membership de jure , or regular membership , implies some qualification , as ▪ viz. that a person being a church-member is not under such gross , and incorrigible ignorance , heresie , scandal or apostacy , as renders him an immediate subject of excommunication ; hence meer membership is not so to be opposed to qualified membership , as if it were destitute of all qualifications . those whom the lord doth , and whom the church , acting regularly , may own , and continue as members , they are so farre qualified as that the rule hath accepted them into covenant , and doth not appoint us to put them out . now then , understanding meer membership f●r [ meerly this , that a man is regularly a member ] and qualified membership for [ superadded qualifications , over and above what is essentially requisite to regular membership ] the 〈◊〉 said ass●rtion is thus much ; it is not sufficient to give a person right to baptism , that he be regularly a member of the visible church , but he must have some further qualification then so , or else he hath not right thereunto . this assertion ( or to say , in this sense ) that it is not meer membership , but qualified membership that gives right to baptism , is indeed an antisynodalian assertion , and we doubt not to affirm it is antiscriptural . 1. it is antisynodalian , or directly opposite to the d●ctrine of the synod , and we will readily grant that if this could be proved , it cuts asunder the ●inews of the synods strongest arguments ; for this is that which the synod stand and build upon , that it is covenant-interest , or federal holiness , or visible church-membership ( which are but several expressions of the same thing ) that properly gives right to baptism , or , that baptism belongs to a church-member as su●h , and so to all church-members . and hence by the way , let it be minded that the synod in their fifth proposition have comprized both the right to baptism , and the manner of administration : the distinstion between which two , was often-over mentioned in the synod ; though they put both together in the proposition for better concurrence sake , and that they might at once familiarly set down what is to be attended in such a case . the [ right ] stands upon [ membership ] whereby the parent , and so the childe is regularly within the visible church ; so as no more qualification in the parent is simply necessary to give the childe right to baptism , but what is essentially requisite unto regular membership . as for other and further qualifications pointed to in the proposition ( as , giving account of their assent to the doctrine of faith , solemn owning of the covenant , &c. ) they properly belong to the manner of administration . yet these are not therefore needless things , nor may they be disregarded , or boldly slighted and refused by any ( because membership alone gives right ) for god hath made it one commandment of four , to provide for the manner of his worship , requiring that all his holy ordinances be attended in a solemn , humble , reverent and profitable manner : and it cannot be denyed to be meet and needful , that persons should both know and own the covenant-state they are in , and the state of subjection to christs government , which the covenant placeth them in , especially when they partake of such a fruit of the covenant as baptism for their children is : that they should do covenant-duties , when they come for covenant priviledges ; that they should both seek and attend the lords holy ordinance ( though it be their right never so much ) in humility and fear : and it being one branch of the covenant , that they give up their children to the lord , and do promise to take care for their christian education , it must needs be suitable that they be minded of it when they present them to baptism , and the more explicitely they do so promise , it is the better . hence all reformed churches do in their directories , and practices , require professions , and promises of parents , or those that present the childe to baptism , and appoint a solemn manner of administration , and stand upon it as a needful duty . though they unanimously own and grant , that the childe hath a full and clear right to baptism by its being born within the visible church . see english leiturgie of the administration of baptism . directory , pag. 31. late petition for peace , pag. 61 , &c. zepperi polit. ecces . pag 128. & pag. 147 — 150. alasco , pag. 121 — 137. ratio discipl . bohem. pag 43. hence also no man will doubt but that it is a comfortable and desireable thing , that the parent do address himself in the most solemn , serious , and spiritual manner to draw nig● to god upon such an occasion as the baptizing of a childe , by humbling himself before god for all neglects and breaches of his covenant , by taking hold of the incouraging promises of grace in christ , in reference unto the children of the covenant ; and by pouring out earnest prayer to god for his childe , and for an heart to do the duty of a christian parent toward his childe , as doth become him , &c. and such things as these , parents may and ought to be stirred up unto in the ministry of the word , as their duty . but still we must distinguish between what belongs to the manner of administration , or to the better and more comfortable attendance thereof , and between what is essentially requisite to give right and title to the ordinance before the church . this latter , meer membership ( or membership alone ) doth . a state of membership in the visible church , is that unto which the right of baptism is annexed (k) , as not onely the synod , but the scripture teacheth . and so , 2. the assertion before-mentioned ( viz. that it is not meer membership , but qualified membership that gives right to baptism : in the sense above given ) is also antiscriptural ; 1. because it directly overthroweth infant-baptism , which the scripture establisheth : for what have infants more then membership ( or federal holiness , or covenant-interest ) to give them right to baptism ? i. e. what have they more then this , that they are regularly ( by the rules of gods word , and his institution therein ) within the visible church ? if this will not suffice , but there must be some other qualifications besides , and superadded unto this , what shall become of them ? for our parts , we know no stronger argument for infants-baptism then that ; church members , or foederati , are to be baptized : the infants of the faithful are church-members , or foederati : ergo. but if the foresaid assertion hold , this argument fails , and falls short : for now church-membership , or to be in covenant , or federal holiness , will not serve the turn , but there must be more then this to give right to baptism . how the sinews of the strongest arguments of the synod for enlargement of baptism will fare , we know not ; but sure we are , that this cuts in sunder the sinews of the strongest arguments for infant-baptism , which must fall if this stand . but fall it never will ( through grace ) while the lords appointment in the covenant of abraham stands , viz. to have the initiating seal run parallel with the covenant , gen. 17. or christs commission , matth. 28.19 . viz. to baptize all disciples , or all members of the visible church under the new testament . let this assertion therefore fall , which makes the extent of the initiatory seal shorter then the covenant , and denies baptism to run parallel with church-membership under the gospel . hence , 2. it contradicts that which the harmony of scripture , and all orthodox divines acknowledge for a principle , viz. that the whole visible church ( i. e. now under the new testament ) ought to be baptized ; or that all church members are subjects of baptism : for , if not meer membership ( or membership alone ) but qualified membership gives right to baptism ; then not all members , but some onely , viz. those that be so and so qualified , are to be baptized . if baptism do not belong to meer membership , or to a member as such , then not to all members : as à quatenus ad omne , so à non quatenus ad non omne valet consequentiae . this denies not onely in the fifth , but the first proposition of the late synod ( which yet the antisynodalia , pag. 17. seem to consent unto . ) but let the arguments that are given from scripture to confirm that first proposition , be duely weighed , and they will be found to be of greater weight then to be shaken by this assertion . now for the proof of this assertion ; viz. because john 's baptism , which was christian baptism , might not be applied to some who were standing members of the visible church , because they were not qualified with repentance , luke 3.8 . & 7.30 . therefore christian baptism is not to be applied unto such as stand members in the visible church , if they be not qualified with fruits of repentance . answ. let this be answered with reference to infant-baptism , which lies upon our brethren to do , as well as on us , seeing they above declared antipoedobaptism to be a sinful opinion , and do profess to hold and maintain the baptizing of infants : though indeed the reader could not gather so much from these words [ christian baptism is not to be applied unto such 〈◊〉 stand members in the visible church , if they be not qualified with fruits of repentance . ] this seems directly to gainsay infant-baptism ; for infants do indeed stand members of the visible church , but how do they or can they shew that they are qualified with fruits of repentance ? for it seems that neither is repentance it self sufficient without [ fruits ] of repentance . but we are to suppose our brethren do not intend to oppose infant-baptism , and therefore that their meaning is not to require these fruits of repentance ( or qualifications superadded to membership ) of the children or person● to be baptized , but of their parents ; though it be not so expressed . but , let this argument from iohn's requiring of qualifications over and above membership , be answered , with reference to infant-baptism , and that will answer it as to the case in hand . we remember in debates between the elders and an antipoed●baptist many years since , this very argument was urged by him , and the same answer that was given then , we shall give here ; viz. 1. that meerly to be a member of the old-testament iewish church , or simply to be in covenant ( or confederate ) under the old-testament manner of administration , sufficeth not to baptism : but to be in the church and covenant of the new-testament , to be a member of a gospel church , stated and setled under the gospel manner of administration , this is that which right to baptism stands upon , and here membership alone sufficeth thereunto . when we say , that members of the visible church , confederates &c. are to be baptized , we must needs be understood to speak of the visible church ( or of covenant-interest ) under the new testament , and gospel-administration , which is founded upon christ already come . and it were most absurd and irrational to understand us otherwise ; we having now no other church or covenant to speak of , but that . old testament-church-membership gave right to circumcision ; new-testament church-membership gives right to baptism . but at the transition from old to new , or at the first setting up of the gospel-administration ( o● kingdome of heaven , as 't is called ) and of baptism , the entring seal thereof in iohn baptists's and christ's time , well might more be required then bare membership in the iewish church ( which was then also under great corruption , and degeneracy ) hence all the members of the church of the iews were not baptized , but onely those that in some degree embraced the new and reformed administration : in order to which , a special repentance was then necessary , mat. 3.2 . but to inferre from hence , a necessity of qualifications superadded unto membership in stated christian or gospel-churches ▪ in order to baptism-right , will not hold ; there is a wide difference between the case of ecclesia christiana constituenda , and constituta . in those first beginnings of the gospel , even pious persons , and men fearing god , such as the eunuch , and cornelius , must have further instruction , and preparation , before they could be baptized : may a man thence inferre , that now in the christian church constituted , a christian or church-member that feareth god , is not baptizable without further qualifications ? 2. much of what was required by iohn baptist of the members of the iewish church before he baptized them , may be referred to the manner of administration , and was upon that account attended in a case so circumstanced , as that was ; for that by reason of their church-state ( though so degenerate as they were ) they were in a farre other and neerer capacity then non-members ; and that thereby they had a right to the ministrations of iohn and christ among them , is plain from many scriptures , luk. 1.16 . iohn 1.11 . mat. 10.6 . & 15.24 , 26. rom. 15.8 . but those that were then to be baptized ( at that first institution of baptism , and beginning of the gospel-administration ) being adult persons , and they defiled with scandal , and degeneracy , yea having much lost the truth of doctrine in many poinst ▪ hence they could not be brought to entertain that beginning of the gospel ( as 't is called , mark 1.1 , 2. ) and baptism the sign and seal thereof , without previous convictions , and penitential preparations by the powerful ministry of the baptist. but it doth not appear that more was pre-required of them , then what was necessary to an humble submitting to the ordinance , and to that new and reforming administration then on foot , which was betokened and sealed thereby . and he that shall consider the multitudes that were baptized by iohn . mat. 3.5 , 6. luk. 3.7 , 21. in the short time of his ministry , and in those glimmerings of gospel-light that they then had , together with the great weakness , and rawness of some that he baptized , iohn 3.25 , 26. act. 19.1 — 5. will not think that the persons baptized by iohn did excell those whom the synod describeth in their fifth proposition , of which our brethren were so sensible in their anti-synodalia , pag. 18. that there they chose rather to wave iohns practice , and to seek for stricter presidents , though here they plead , ( and that rightly and truely ) that iohn's baptism was christian baptism , and holds forth a rule unto us . as for that confession of sins in mat. 3.6 . when our children do in their assens to the doctrine of faith , and consent to the covenant , acknowledge their sin , and misery by nature , their perishing condition without christ , &c. are willing to submit to instruction , and government , for the reformation of their sins ( as those that were baptized by iohn shewed their penitential frame by that , viz. a submission to his instructions and counsels , luk. 3.10 — 14. ) they cannot be denyed to have somewhat of that confession of sin . so chemnit . on the place , they acknowledged themselves to be sinners , and both in words , and by their action in desiring to be baptized , they professed their fear of the wrath of god , and desire to escape it . but if any do stand guilty of open scandals , we know not why they should not make particular confession of their sin therein , when they come to present themselves before god , and desire baptism for their children , if they have not done it before ( so saith the same chemnitius in the same place of them ; moreover , such as stood guilty of more grievous falls , did also confess them in particular . ) to be sure , they should by the discipline of the church be brought to that , whether they had children to be baptized or no , but then may be a fitting season for it . thus there may be cause and call for a special repentance in special cases ( when persons have so carried it , as to shake their standing in the visible church ) and although the rule owns the childe to be a member of the church , and so a subject of baptism , while it allows the parent to be a member not cut off ; yet it is a covenant-duty of the parent to confess his sin in such a case : and so shall baptism be administred with greater honour to god , and comfort to all that are concerned . but otherwise , while the parent that was born in the church , regularly continues in it , without scandal , he is ecclesiastically accounted to have the being of repentance , and so to have the thing which iohn required of them , though not the same modus of manifestation , and discovery thereof . now follows the fifth reason of our brethrens dissent , which is this ; that which will not make a man capable of receiving baptism himself , in case he were unbaptized , doth not make him capable of transmitting right of baptism unto his childe : but all that the synod hath said will not give a man right to baptism himself in case he were unbaptized ; therefore all that the synod hath said is not enough to make a man capable of transmitting right of baptism unto his childe . whereunto is added somewhat out of bucer , parker and mr. cotton , as concurring with the judgement of our brethren . ans. taking [ capable of receiving baptism himself , or right to baptism himself ] for a state of baptism-right , or capacity , we may grant the major , but the minor in manifestly to be denied . but taking it for a frame of actual fitness to receive baptism , we cannot say that we may grant the minor , but surely the major will not hold . it is true , that that which doth not put a man into a state of right to baptism for himself in case he were unbaptized ( i. e. into a state of church-membership ) will not enable him to give baptism-right to his childe . if the parent be not a member , or not in a state of covenant interest , none of us plead for the childes baptism . and if he be a 〈◊〉 surely he is in the state of a subject of baptism , or in a state of right to it ( as all the members of the visible church are ) whatever may de facto hinder it . but it is possible for an adult person , being in the state of a member , and so of right to baptism , to have something fall in which may hinder the actual application of baptism to himself ( in case he were unbaptized ) or his actual fitness for it : and yet the same thing may not hinder a person already baptized , and standing in a covenant-state , from conveying baptism-right to his childe . the reason is , because the right of the childe depends upon the state of the parent ( that he be in a state of membership : for if so , then divine institution carrieth or transmitteth membership , and so baptism-right to the childe ) but the parents regular partaking of this or that ordinance for himself , depends much upon his own actual fitness for it . as suppose an unbaptized adult person admitted into the church , who before he is baptized falls into some great offence ( though such a case could hardly fall out , if baptism were administred according to the rule , and apostolical practice , i. e. immediately upon first admission , matth. 28.19 . acts 16.33 . much more is it an harsh and strange supposition for a parent that ought to have been , and was baptized in his infancy , to be supposed to be yet unbaptized ▪ but allowing the supposition , that a person 〈◊〉 in adult age falls into offence before he is baptized ) he may be called to give satisfaction for it , and to shew himself in a more serious and penitent frame before himself receive baptism ; but suppose he die before he do that , and leave children behinde him , shall not they be baptized ? in like manner , if a person already baptized , yea or already in full communion , should fall into offence , you would say that would put a stop to his own baptism , in case ( upon an impossible supposition ) he were yet unbaptized ; but what rule or reason is there for it , to make a particular offence in the parent , to cut o● the childes right to baptism , when as the parent is ( notwithstanding that offence ) still a member , and within the church , and doth not shew any such incorrigibleness , as that 〈◊〉 is by rule to be put out ? when as the offence doth not cut off the parents membership , is there any reason it should cut off the membership of the childe ? and if it cut not of the childes membership , it doth not cut off his right to baptism ▪ whatever may be said for requiring the parent to confess his sin before his childes baptism , in reference to the more expedient and comfortable manner of administration ( therein we oppose not ) yet where doth the scripture allows us to disannull the childes right to baptism upon a particular offence in the parent , especially when it is not such as doth touch upon the essentials of christianity , and notwithstanding which , the parent is regularly and orderly continued a member of the church ? it remains therefore that there may be obstructions to a parents receiving baptism for himself , in case he were unbaptized , which do not incapacitate a baptized parent to transmit ( if we may attribute transmitting to a parent , which is properly the act of gods institution and covenant ) right of baptism unto his childe . but for the minor or assumption of the argument in hand , it will not hold in either of the senses of the proposition above given . for , 1. we will readily grant , that if the parent be not in a state of baptism-right himself , i. e. in a state of membership , he cannot convey baptism-right to his childe ; but how manifest is it , that that which the synod hath said in their fifth proposition , doth render the persons there described in a state of right to baptism for themselves , in case they were unbaptized , viz. in a state of membership in the visible church ; for the proposition speaks of church-members , such as were admitted members in minority , and do orderly and regularly so continue : and that a state of membership is a state of baptism-right , or that all church-members are in the state of subjects of baptism , is an evident truth that cannot be denied by any that grant the synods first proposition ; for which there is sun-light in scripture , and never was orthodox divine heard of that questioned it . hence according to that ruled case here mentioned , the parents in question having themselves a title to baptism , may intitle others ; they have not onely a title to it , but regular and actual possession of it , for they are baptized , and in case they were yet unbaptized , they would , being church-members , have a title of right unto it ( they would stand possessed of an interest in a title to it , as mr. hooker in the place here alledged speaks ) whatever might de facto hinder their enjoyment of it . and as à non habente potestatem , acts are invalid ; so ab habente potestatem they are valid and good : but god hath full power to give forth what grants he pleaseth , and he hath in the order of his covenant in the visible church , granted a membership , and so baptism-right unto children born of parents that are members , and so the parent that stands member of the church , hath as an instrument under god , and from his grant , power to 〈◊〉 such a right unto his childe . children are within the covenant , because they come from parents within the covenant , in which they were included , and so received also by god , saith mr. hooker in the place that is here cited . survey , part . 3. pag. 18. 2. it is not to be yielded , that the parents described by the synod in their fifth proposition , would not have right to baptism themselv●s in case they were unbaptized , though you take [ right to baptism ] for actual and immediate fitness for the same in fero ecclesia . surely he will have an hard talk , who shall undertake out of scripture , or orthodox divines , to shew , that adult persons understanding and believing the doctrine of faith , and publickly professing the same , not scandalous in life , and solemnly taking h●ld of the covenant , wherein they give up themselves and theirs to the lord in his church , and subject themselves to christs government therein ; that these ( we say ) may be denied or debarred from church-membership or baptism upon their desire thereof . it is not easie to believe , that the multitudes baptized by iohn baptist and by christ ( i. e. by his disciples at his order ) in the time of their ministry ; or the many thousands of the iews that were counted believers , and baptized after christs ascension ( too much addicted unto judaism , acts 21.20 . & 15.1 . ) or the numbers baptized by philip in samaria , and by the apostles in other places , upon a short time of instruction , and when they were moved and taken 〈…〉 , and of whom many proved corrupt and degenerate afterward ( as the epistles to the galatians , corinthians , and other places sh●w ) that they did ( we say ) ( at least many of them ) excell the persons described in the synods fifth proposition , taking all things together : or that they had more to render them visible believers upon a just account then those have . but it is a strange reason that is here rendred by our brethren , why that which is set down by the synod would not render a person a subject of baptism , viz. because [ a man may be an unbelie●er , and yet c●me up to all that the synod hath said in their fifth proposition ] we suppose 〈◊〉 magus , a●●ni● and sapphira , and many others , not onely might be , but were unbelievers , and yet were regularly baptized . we marvel what outward signs and professions of faith which the church may proceed upon , can be given , but a man [ may ●e ] an unbeliever , and yet come up unto them ? if it be said , that a man may come up to all that the synod hath said , and yet ●e ecclesiastically judged a visible unbeliever , shew us any ground for such a judgement . touching the opinion of bucer & parker , here cited out of park . de polit. ●cel . lib. 3. p. 181 , 182. 1. in the first passage the word [ apparent . ] is here added , the words in parker are onely [ signes of regeneration ] and the other passage in pag. 182. runs thus ; a confession of faith , though publick and solemn , may not be received in churches , quando nulla necessaria fidei signs apparent , when as no necessary signs of faith do appear : where by necessary signs of faith , are not meane such signs as have a necessary connexion with faith , or do necessarily ( i. e. infallibly , and certainly ) argue that there is ▪ truth of saving faith in the heart ; such signs men cannot see or judge of , but when there is such an appearance , as that if that be in reality which doth appear to be ( on which seems to be in outward appearance ) then there is true faith ; this is that appearance of necessary signes of faith which he means ; hence within seven lines of the place cited , the same thing is thus expressed ; qua●diu nullo probabili argumento , &c. when as we are by no probable argument given to believe that it is in the heart . 2. the thing there specially blamed by bucer and parker , is , when a bare verbal profession is accepted , though accompanied with a scandalous life ; and when there is not regard had to the conversation , as well as to the oral confession , as the discourse in the place cited at large shews . 3. but that which we would chiefly insist on for answer , is , that bucer and parker do there plainly speak of such a confirmation ( or owning men as confirmed members ) as doth import their admission to the lords table , or into full communion ( as we phrase it ) and hence do blame the prelatical way for so much slightness therein : so mr. cotton cites this place of bucer (a) . and so parker a little before this his citation of bucer complains , that although by the english order ( if i mistake not , saith he ) he that is confirmed , is capable of the lords supper ; yet notwithstanding ▪ such are confirmed , if they can but say the catec●ism , who cannot examine themselues , nor rightly prepare themselues for the table of the lord. now it is well known , that in our admissions unto full communion , we are not behind in any thing that bucer and parker do require , but do expect positive comfortable signes of regeneration already wrought , and some experienced fruits thereof ; whereby persons may be in some measure fit for that special and comfortable exercise of grace that is required in preparation for , and participation of the lords table . but suppose that persons born in the church , and baptized , be not yet come up to this , is there any word to be found in bucer or parker , or in any judicious orthodox divine , that they lose their membership , and are put out of the church meerly because they are not come up to this , when as no censurable wickedness is found in them ? and while the parent stands in the church , his infant-childe is in the church also , and therefore baptizable . yet withal we say , with the consent of judicious divines , that while persons have a regular standing in the church , they are in ecclesiastical account to be looked upon as having the being of regeneration , or as fidele● , vocati , and so regenerati , i. e. by reason of their federal holiness , though not by part●cular , present , evident signs of a work of grace already wrought in them : in this case we take their covenant-estate , christian education , hopeful carriage , general profession , &c. for signs of regeneration in this sense , i. e. such as shew that there may be grace , there is nothing inconsistent with grace , and none knows but ● seed of grace ( which in the first infusion , and beginnings of it , is marvellous secret and small ) may lye at bottom : and hence the church is to carry toward them as heires of grace . but it is a further thing for grace to appear above-ground in such exercise and sensible signs , evidences and experiences , as may fit them for comfortable communion w●th christ in the supper . but fourthly , if the judgement of bucer and parker may be taken in this controversie , it will 〈…〉 : for , notwithstanding all that is here , or can be cited of theirs , it is evident enough that famous martin bucer , and renowned parker , ( as the preface styleth them , and that deservedly ) do fully concurre with the synod in extending baptism to such as the synod describes , or to more then so . vid. bucer de regno christi , lib. 1. cap. 2. pag. 14. and in his commentary upon iohn , in an excellent discourse concerning infant baptism , among many other useful passages , he hath these following . sunt quidem sa●e inter pueros reprobi , &c. there are indeed often among children some that be reprobates , but while that does not appear to us , we ought nevertheless to reckon them among the people of god ; and we shall time enough cast them out , when by their evil fruits they shall openly shew us what they are : bucer in joh. fol. 43. and in another place , quantum equidem assequi possum , &c. as far as i can gather ( saith he ) the anabaptist's onely reason why they dislike infant baptism , is , because they fancy to themselves that the church would be more pure , if we baptized none but the adult , and such as hold forth evidences of the spirit : and so they think but a few would have place in churches . but by this means doubtless it would come to pass , that many of christs sheep would be neglected as goats : neither would all parents be so careful as they think , in educating their children unto piety . and yet this humane thought ( which savours of too much esteem of our own works ) doth so possess them , that they bring all to this , and turn off all that can be said , and hereby they run themselves into very great errours . i called it an humane thought , for no scripture doth command such a curious circumspection , lest any goats should be received into the church . the apostles often baptized persons with whom they had scarce had an hours speech concerning christ ; because , according to the parable of the gospel , they would bring in all they met with to the marriage ( mat. 22.10 . ) for by baptism they only took them into the school of piety , and trained-hand of christians ; and they were wont then to cast them out again , when it was evidently enough perceived that to labour in teaching them was in vain . ibid. fol. 53. as for parker , his speaking mainly against the admitting or tolerating of [ manifestarii peccatores ] the notoriously wicked , and pleading to have them debarred from the lords table , or cast out by the use of discipline (a) : his frequent approbation of the principles of the reformed churches (b) ; and in special his approving of their admitting members ( not before of their body ) upon such like qualifications as are contained in the synods fifth proposition (c) . also his earnest and peremptory rejecting the opinions and principles of the anabaptists and separatists , and declaring himself and the non-conformists , whose cause he acted , to be farre from them (d) . these and such like do clearly shew that worthy man to be no opponent of such an extent of baptism as is contained in the conclusions of the synod . but here our brethren will needs take notice , that the judgment of that worthy and for ever famous mr. cotton was as theirs is , because he hath these words , ( in holiness of church-members , pag. 93 ) i conceive ( under favour ) more positive fruits of regeneration are required in the church-members of the new testament then of the old. ans. the reader will take notice of what hath been before said , and cited to shew mr. cottons judgement in the points controverted between our brethren and the synod , and will easily thereby judge whether mr. cottons judgement was as theirs is : but it is strange they should make such a collection from what is here set down . mr. cotton might say those words that are here expressed , and yet his judgement be farre enough from being as theirs is in any of the points that are controverted : for we shall not gainsay this conception of mr. cottons [ that more positive fruits of regeneration are required in the church members of the new testament , then of the old ] but concur with it in two respects , or for two causes : 1. because the light now is greater and clearer then it was then , and where more is given , more is required , luke 12.48 . 2. because the discipline appointed under the old testament was mostly ceremonial ( ames medul . lib. 1. c. 38. thes. 41. ) and whether excommunication for moral evils , was then used , at least out of the national church , is by some doubted : as also whether persons were debarred from the holy things simply for moral evils , if they were ceremonially clean ; as mr. cotton in the place here alledged saith , it is true , that it is a question whether sins very scandalous did keep men ceremonially clean from the temple and sacrifices : but under the new testament we have a plain and undoubted rule , for the censure of excommunication for moral evils persisted in : hence persons might haply run further into moral evils ( and so further off from the fruits of regeneration ) then , and yet not be put out of the church ( yea haply not be debarred from the holy things ) then they can do now . but what is all this to the matter in hand ? for still it is not secret irregeneration , nor the bare want of such and such positive fruits of regeneration , without positive and palpable ●ruits of irregeneration , that will ( according to any rule god hath given us ) put any man out of the church , when he is once in . nay , mr. cotton in the very place here cited , expresly saith , that irregeneration alone will not keep a man out : his words are these [ neither amongst us doth irregeneration alone keep any from church-fellowship with us : not irregeneration alone ( i say ) unles it be accompanied with such fruits as are openly scandalous , and do convincingly manifest irregeneration . ] moreover , still the parallel between the church of the old and of the new testament ; stands and holds in this , that when a person is once by gods appointment taken into the visible church ( whether in adult age or in infancy , it comes all to one for that ) he continues in it , and doth not lose his membership , till by some rule or appointment of god in his word he be cut off or cast out . what the particular rules and wayes of cutting off were in the old testament , we need not here dispute , but to be sure the plain rule in the new testament for the cutting off of particular persons , is by the censure of excommunication for moral evils . but while we grant that in some respects more positive fruits in regard of degree might be required in the old testament , let none so understand it , as if regeneration was not required as all unto the constitution and continuation of the visible church in the old testament , but that a meer carnal succession was then allowed of without regard to regeneration . for they sto●d by faith , and were br●ken off by vnbelief as well as we , rom. 11. circumcision was a seal of the righte●usness of faith , as well as baptism . faith and repentance do not now more constitute the covenant of god , then it did in the time of abraham , who was the father of the faithful , saith dr. ames (b) . yea , our brethren do in their antisynodalia , pag. 17. expresly say , that the covenant made with abraham , and the circumcision of his seed , was appointed upon the same terms that baptism was , i. e. that he should walk with god by faith and obedience . and it is observeable , that no where is regeneration , and the fruits thereof , required of gods covenant people in stricter and fuller terms then in the old testament , gen. 17.1 . deut. 10.12 . & 26.16 , 17. 1 kings 8.23 . psal. 103.17 , 18. isa. 56.4 , 6. and yet the lord , who is the best interpreter of his own rules , continued them in the church , and accounted them among the number of his holy people , till palpall● , and incorrigible fruits of irregeneration were found with them : and so he doth now . in the sixth place : the application ( saith the preface ) of the seal of baptism unto those who are not true believers ( we mean visibly , for de occultis non judicat ecclesia ) is a profanation thereof , and as dreadful a sin as if a man should administer the lords supper unto unworthy receivers — we marvel that any should think that the blood of christ is not as mu●h profaned and vilified by undue administration of baptism , as by undue administration of the lords supper . ans it will be hard for the redder to gather out of all that is here said , a reason of dissent from the synod : for we readily grant and say , that baptism is not to be applied to any but visible believers ( taking visible believers ▪ as a term equivalent to [ federally holy ] as the term believer or faithful is sometimes in scripture so taken , isa● . 1.21 . 2 cor. 6.15 . and often in authors ) but that the persons in question , both parents and children , are visible believers , is also by the synod asserted and proved ; and here is nothing said to disprove it . but when as our brethren here say , that the application of the seal of baptism unto those who are not visibly true believers , is a profanation thereof ( in which , being rightly explained , we gainsay them not ) and yet in their 〈◊〉 , pag. 20. do hold forth , that infants neither have nor can have faith ; it will lye upon them to shew how they apply the seal of baptism to infants without a profanation thereof . it is pity that so many passages are dropt here and there , that do ( though we hope not in their intention ) clas● with the baptizing of i●fants . here is also exprest a marvel , that any should think , &c. but we may answer with a m●rvel that any should speak as if any of us did think that the blood of christ is not profaned by undue administration of baptism , as well as by undue administration of the lords supper : whether as much or no in point of degree , we will not trouble our selves to dispute ; though we suppose the degree of sinful , pollution or profanation of the lords name in any ordinance , will be intended by the degree of special communion that we have with christ in that ordinance , and by the danger that such pollution infers to the whole church , as well as to the particular partaker , which will hardly be denied to be more in the lords supper then in baptism . but whether the profanation be as great or no , to be sure it is very great ▪ and so great as that every pious conscientious person should fear to have any hand in the undue administration of baptism . but where is there any thing to shew that the administration of baptism , pointed to by the synod , is undue ? or that it is an undue administration of b●ptism to extend it further then the lords supper ? or to administer baptism to some unto whom we do not administer the lords supper ? if the rule and institution concerning these two sacraments do extend the one further then the other , as it plainly doth , when it appoints baptism to all disciples , or to run parallel with federal holiness , mat. 28.19 . but the lords supper onely to self-examining disciples , 1 cor. 11.28 . then the one may be extended further then the other , and yet the administration of the one no more undue , or irregular , and polluting then the administration of the other . surely he that holds , that baptism may , and the lords supper may not be administred unto infants ( as we suppose our brethren do ) he grants that baptism may be extended further then the lords supper , without any such sacrilegio●● impiety , dreadful prof●rtation or prostitution of the blood of christ , as is here ( harshly enough ) exprest . neither did judicious calvin ( part of whose zealous expression against the promiscuous administration of the lords supper , is here cited in the preface ) ever imagine or conceive that it was any such profanation to extend baptism further then the lords supper , yea and further then the synod doth , when as he set down that answer in his catec●ism that is above alledged , and practised accordingly . it is well known the synod doth not ple●d for that largeness in either of the sacraments that calvin allowed : but to extend the one further then the other , was never accounted sacrilegious impiety in orthodox divinity . it is here added ; that austin pleads for strictness in the administration of baptism , and tertullian be●ore him . but did either of them ple●d for greater strictness then the synod doth ? unless where tertullian erroneously and weakly pleads for the delaying of baptism , which is noted (c) for one of his navi . certainly men will say when they look upon what is published by the synod , and their wary qualifying of the fifth proposition ( about which the controversy is ) that they were for much strictness in the administration of baptism , and many will think us too strict . we doubt not but we may safely say , that no man can shew any thing out of austin that will speak him to be against the baptizing of such as the synod pleadeth for : yea , he requireth not more of adult converts from heathenism , for their own baptism , then is in the parents who are described by the synod . that book of his de fide & operibus , is against the baptizing of notorious scandalous livers , whom he would not have baptized ( though seemingly turned from heathenism ) till they seriously promised reformation . but that austin ( in stead of being for more strictness ) holdeth for a larger extent of baptism then the synod doth , might easily be evinced (d) . how strange is it to see their authority still alledged against us , who are not onely fully with us in this matter , but go further then we ! the seventh reason of our brethrens dissent , is this ; it hath in it a natural tendency to the ●ardning of unregenerate creatures , in their sinful natural condition , when life is not onely promised , but sealed to them by the precious blood of iesus christ. baptism is a seal of the whole co●enant of grace , (e) as well as the lords supper and therefore those that are not interested in this covenant by faith , ought not to have the seal thereof applyed to them . ans. 1. the lords truth and grace , however it may be abused by the corruption of mans perverse and ●inful nature , hath not in it self any natural tendency to harden any , but the contrary . and how can the doctrine in hand have any such natural tendency ? when as men are told over and over , that onely outward advantages and dispensations are sealed to them in baptism more absolutely ( rom. 3.1 , 2. ● 9.4 . ) but the saving benefits of the covenant ( or life eternal ) conditionally ( see mr. shepards late printed letter , pag. 3 — 6. ) so that if they fail of the condition ( viz. eff●ctual and unfeigned faith ) they miss of salvation , notwithstanding their baptism , and external covenant-estate : and hence , that there is no certa●n , but onely a probable connexion between federal holyness ( as applied to particular persons ) and salvation ; that thousands are in the vi●●ble church that shall never see heaven ; that outward priviledges are not to be rested in , but improved●s ●s helps and encouragements to the obtaining of internal and special grace : that the chur●h is to accept of probable signes , but no man for 〈◊〉 is to rest without certain s●gns of grace : hence the indefinite promise , and other general indefinite tokens of a good estate , 〈◊〉 such as decypher that sort of persons that are gracious , and many of whom are so ▪ though many are not , ( ●s ch●ldren of the covenant , professors of the faith &c. ) these are grounds for the church to proceed upon in the dispensation of outward 〈◊〉 , especi●lly that of baptism , that is annexed to the first being of grace ; but they are not grounds for any to rest o● acquie●ce in , as to the salvation of their own soules . in sum , while we keep a due distinction between the outw●rd and inward dispensation of the covenant , and between the respective cond●ti●ns and gr●unds of each , there is no tendency unto hardning therein : but inde●d ▪ 〈…〉 , and do tye visible church-interest unto such conditions and qualifications , as are reputed enough to salvation , this may tend to harden men , and to make them conceit , that if once they be got into the church , they are sure of heaven , when 〈◊〉 it may be they are far from it . 2. the scriptures give us a contrary assertion to this of our brethren here ; for they tell us , that to deny the children of the church , to have any part in the lord , hath a strong tendency in it , to make them cease from fearing the lord , or to harden their hearts from his fear , iosh. 22.24 , 25 , 27. and that on the other hand , the incouragements and awful obligations of covenant-interest do greatly tend to soft●● and break the heart , and to draw it home unto god. hence the lord often begins with this , that he is their god ( viz. in outward covenant ) and they his people , when he would most powerfully win and draw them to faith and obedience , psal. 81.8 , 10. levit. 19.3 , 4. deut. 14.1 , 2. hosea 14.1 . act. 2.38 , 39. and the experiences of many can through grace witness unto this , of what use the consideration of the lords preventing grace in his sealed covenant , and their engagement to him thereby hath been in the day of their turning unto god , so ier. 31.18 . & 3.22 . gal. 1.15 . 3. there is a natural tendency in mans corrupt heart ( not in this , or any other truth or ordinance of god ) that leads him to turn grace into wantonness , and to abuse outward priviledges and ordinances , unto a self-hardning security and carnal confidence , ier. 7.4 . mat. 3.9 . rom. 2.17 . phil. 3.4 , 5 , 6 , 7. but is this any argument against the lord's or the churches giving men a portion in his temple and ordinances , because they are prone so to abuse them ? confidence in outward visible qualifications for full communion , is but a vain and carnal thing ; yet men are prone enough to it , and had need by the ministry be taken off from it . but shall we therefore deny or scruple their admission thereunto ? 4. if one should bring such an argument as this against the baptizing of infants , viz. that it will harden them , and bolster them up in their sinful natural condition ; we suppose it would be counted a poor argument , and of no validity ; and yet it holds as well against the baptizing of any infants , as of these in question . if it be said , that the baptizing of these in question hardens the parent ? ans. not at all ( in the way we go ) any more with reference to his childes baptism , then in reference to his own baptism which he received in infancy . for it doth not necessarily affirm that he hath any more then federal holiness , and that he had , when he was an infant , on that ground was he baptized then , and on the same ground is his childe baptized now . if he have any more , he may have the more comfort in it ; but simply to have his childe baptized , on the grounds we go upon , affirms no more but this , because we ground all upon federal holiness , or membership in the visible church . it is true , that baptism is a seal of the whole covenant of grace , as well as the lords supper : but it is as true , 1. that it is a seal of the covenant of grace , as dispensed in the visible church , or it is a seal of the covenant of grace , as clothed with the external dispensation or administration thereof , and so it doth nextly and immediately seal the external dispensation , or the promises and priviledges that belong thereto ( which are a part of the whole covenant of grace ) and then it seals the inward and saving benefits of the covenant as included in that dispensation , and upon the conditions therein propounded . baptism seals the whole covenant , and whole dispensation thereof , i. e. 1. the dispensation of it outwardly , to all that have an external standing in the church . 2. the dispensation and communication of it inwardly , effectually and savingly to all that truely do believe . 2. that baptism is a seal of entrance into the covenant thus considered . it seals the whole covenant , but by way of initiation ; so dr. ames in the place that is here quoted , medul . lib. 1. cap. 40. thes. 5 , 6. baptism is the sacrament of initiation , or regeneration , for although it do at once seal the whole covenant of grace to the faithful , yet by a singular appropriation it represents and confirms our very ingrafting into christ , rom. 6.3 , 5. 1 cor. 12.13 . and thesis 10. those benefits are sealed by way of initiation , in baptism : and from thence the judicious doctor makes that inference that suits and clears the matter in hand , thes. 11. hence baptism ought to be administred to all those , unto whom the covenant of grace belongs , because it is the first seal of the covenant now first entred into . baptism is the seal of entrance into covenant , sealing up unto the party baptized , all the good of the covenant to be in season communicated and enjoyed , from step to step , through the whole progress of christianity , from this first beginning thereof , according to the tenour and order of the covenant . hence it belongs to all that are within the covenant , or that have but a first entrance thereinto , children as well as others , though they have not yet such faith and growth , as imports that progress in the covena●t , and fruition of the comfort and ●ruits thereof that is sealed up in the lords supper . we readily grant , and say [ that ●●ne ought to have the seal of baptism applied in th●● , 〈◊〉 those that are interested in the covenant ] and that by faith , unless you can shew us any other way of interest in the covenant , but by faith. but withall , we aff●●m and prove , that the children in question have interest in the covenant , according to the known tenour thereof , gen. 17.7 . and therefore that the seal of baptism is to be applied to them . in all this therefore we see no sufficient ground or reason to necessitate a dissent from the synod . our brethren have one thing more yet to adde ; viz. that there is danger of great corruption and pollution creeping into the churches , by the enlargement of the subject of baptism . answ. 1. and is there no danger of corruption by over-straitning the subject of baptism ? certainly it is a corruption to take from the rule , as well as to adde to it ; and a corruption that our weakness is in danger of . and it is a dangerous thing to be guilty of breaking gods covenant , by not applying the initiating seal unto those it is appointed for , even unto all that are in covenant , gen. 17.9 , 10 , 14. moses found danger in it , exod. 4.24 . is there no danger of putting those : out of the visible church , whom christ would have kept in ? and depriving them of those church advantages ( rom. 3.1 , 2. ) that might help them toward heaven ? even christs own disciples may be in danger of incurring his displeasure , by keeping poor little one● away from him , mark 10.13 , 14. to go pluck up all the tares was a ●ealous motion , and had a good intention , but the housholder concludes , there 's danger in it of plucking up the wheat also . 2. if the enlargement be beyond the bounds of the rule , it will bring in corruption , else not ; our work is therefore to study the rule and keep close to that , as the onely true way to the churches purity and glory . to go aside from that to the right hand wlll bring corruption as well as to go to the left : the way of anabaptists , viz. to admit none to membership and baptism but adult professors , is the straitest way , and one would think it should be a way of great purity , but experience hath abundantly shewed the contrary ; that it hath been an inl●t to great corruption , and looseness both in doctrine and practice , and a troublesome dangerous underminer of reformation . it is the lords own way , and his institutions onely , which he will bless , and not mans inventions , though never so plausible : neither hath god ( in his wisdome ) so instituted the frame of his covenant , and the constitution of the church thereby , as to make a perfect separation between good and bad , or to make the work of conversion , and initial instruction needless in the churches . conversion 〈◊〉 to the children of the covenant a fruit of the covenant , saith mr co●ton b) . if we do not keep in the way of a converting grace-giving covenant , and keep persons under those church-dispensations wherein grace is given , the church will dye of a lingring , though not of a violent death . the lord hath not set up churches onely that a few old christians may keep one another warm while they live , and then carry away the church into the cold grave with them when they dye : no , but that they might , with all the care , and with all the obligations , and advantages to that care that may be , 〈◊〉 up still successively another generation of subjects to christ that may stand up in his kingdome when they are gone , that so he might have a people and kingdome successively continued to him from one generation to another . we may be very injurious to christ as well as to the souls of men , by too much straitning , and narrowing the bounds of his kingdome or visible church here on earth . certainly enlargement , so it be a regular enlargement thereof , is a very desirable thing : it is a great honour to christ to have many willing subjects ( as these are willing and desirous to be under the government of christ that we plead for ) and very suitable to the spirit and grace of christ in the gospel . in church-reformation , it is an observable truth ( saith ●areus on the parable of the tares ) that those that are for too much strictness , do more bu●t then profit the church . see dioda●e on matt. 13.29 . cyprian epist. 51. 3. there is apparently a greater ▪ ●anger of corruption to the churches by enlarging the subjects of full communion , and admitting unqualified , or meanly qualified persons to the lords table and voting in the church , whereby the interest of the power of godliness will soon be prejudiced , and elections , admissions , censures , so carried , as will be hazardous thereunto . now it is ev●dent , that this is , and will be the temptation , viz. to ever-enlarge full communion , it baptism be limited to the children of such as are admitted thereunto . and it is easie to observe , that many of the reasonings of our brethren , and others ▪ are more against the non-admission of the parents in question to full communion , then against the admission of their children to baptism . how unreasonable is it then to object against us ●s corrupters of the churches , when we stand for a greater strictness then they in that wherein the main danger of church-corrupting lyes ? we doubt not to affirm , that that principle which hath been held forth by our brethren , viz. [ that if the church can have any hope of persons , that they have any thing of faith and grace i● them , though never so little , they ought , being adult , to be admitted to full communion ] this we say will , if followed , bring corruptions and impurities into churches : for he must abandon all the rules of charity , that cannot hope this of multitudes of young persons that grow up among us , who yet if they were presently admitted to full communion , we should soon feel a change in the management of church●affairs ; and the interest of formality and common profession , would soon be advanced above the interest of the power of godliness . whether we be in the right in this matter of strictness as to full communion , scripture and reason must determine ( and were this the place of that dispute , we have much to say in it , and to be sure , the practice of these churches hitherto hath been for it , as also their profession in the synod in 1648. platform of discipline , cap. 12. sect. 7. hence to depart from that , would be a real departure from our former practice and profession : whereas to enlarge baptism to the children of all that stand in the church , is but a progress to that practice that suits with our profession ) but certain it is that we are , and stand for the purity of the churches , when as we stand for such qualifications as we do , in those we would admit to full communion ; and do withstand those notions and reasonings that would inferre a laxness therein , which hath apparent peril in it . but we can hardly imagine what hurt it would do , or what danger of spoiling the churches there is in it , for poor children to be taken within the verge of the church , under the wings of christ in his ordinances , and to be under church-care , and discipline and government for their souls good ; to be in a state of initiation and education in the church of god , and consequently to have baptism , which is the seal of initiation ; when as they shall not come to the lords table , nor have any hand in the management of church-affairs ( as elections of officers , admissions , and censures of members ) untill as a fruit of the foresaid help and means , they attain to such qualifications as may render their admission into full communion safe and comfortable , both to their own souls , and to the churches . in sum , we make account , that if we keep baptism within the compass of the non-excommunicable , and the lords supper within the compass of those that have ( unto charity ) somewhat of the power of godliness ( or grace in exercise ) we shall be near about the right middle-way of church-reformation . and as for the preservation of due purity in the church , it is the due exercise of discipline that must do that , as our divines unanimously acknowledge , for that is gods own appointed way ( and the lord make and keep us all careful and faithul therein ) not the curtailing of the covenant , which may be man's way ; but is not the way of god wherein alone we may expect his blessing . the good lord pardon the imperfections and failings that attend us in these debates ; accept of what is according to his will , and establish it ; save us from corrupting extremes on either hand , and give unto his people one heart and one way to fear him for ever , for the good of them and of their children after them . errata in the book following . page 12. line 18. their infancy , reade from infancy . pag. 22. lin . 16. he added r. here added . pag. 49. lin . 4. there r. here . pag. 53. lin . 35. his r. this . pag. 60. lin . 7. of that r. of the pag. 66. lin . 1. do run r. do not run . pag. 98. lin . 11. do administer r. so administer . in answ. to the preface . pag. 11. lin . 33. mor r. more . pag. 16. lin . ult . into r. unto . a defence of the answer and argvments of the synod , met at boston in the year 1662. concerning the subject of baptism , and consociation of churches : against the reply made thereto , by the reverend mr. iohn d●venpor● , in his treatise , entituled , another essay for investigation of the truth , &c. the reverend author in this his essay , before he come to speak to that which the synod delivered , doth premise eleven or twelve positions , by which ( he saith ) the determinations of the synod are to be examined , and so far , and no further to be approved and received , as a consent and harmony of them with th●se may be cleared , &c. pag. 8. concerning which positions we will not say much , because the intendment in this def●nce , is onely to clear what is said by the synod , against what this reverend author saith against the same in his 〈◊〉 ; and therefore untill he speak to what the synod delivered , we think it not needful to insist long upon these premised positions . onely this we may say concerning them , that though su●dry things in them be sound and good , yet the posi●ions themselves being not scripture , but his own private collections , therefore we do not see that we are bound to take these positions ▪ as the standard and rule , by which to judge of what the synod saith : but if the synods doctrine be agreeable to scripture , we think that may be sufficient for defence thereof , whether it agree with the premised positions , or not . and when himself , pag. 1. doth commend it as a good profession in the synod , that , to the law and to the testimony they do wholly referre themselves ; had it not been also commendable in him to have done the like , rather then to lay down positions ( though he conceives them rightly deduced from scripture ) and then to say , nothing is to be approved further then it consents with those positions ? himself may please to consider of this . but to leave this of the premised positions , and to come to the main business ; concerning the subject of baptism , the first proposition of the synod is this , viz. they that according to scripture are members of the visible church , are the subjects of baptism : the second is this : viz. the members of the visible church according to scripture , are confederate visible believers , in particular churches , and their infant-seed , i. e. children in 〈◊〉 ▪ whose next parents , one or both , are in covenant . now what saith the reverend author to these ? that which he saith , is this : i cannot approve the two first propositions , without some change of the terms : in the first , thus ; they that according to christs ordinance , are regular and actuall members , &c. the second , thus ; the actuall and regular members of the visible church , according to christs ordinance , &c. pag. 9. answ. so that the alteration required , is , that in stead of [ scripture ] it be said [ christs ordinance ] and in stead of [ members ] [ actuall and regular members . ] but a necessity of this alteration doth not appear : for , as for the one particular , can we think that th●re i● any such difference between the scripture , and the ordinance of christ , that 〈◊〉 may be members of the visible church , and so subjects of baptism , according to the f●●er , and yet not according to the la●ter● ▪ if it be according to the scripture , may it not ●e said to be according to christs ordinance ? sure , when christ himself bids us search the scripture , job . 5.39 . and when the bereans are commended for searching the scripture , whether those things were so , which were preached by paul , acts 17.11 . and when all the scripture is for our learning , rom. 15.4 . and doth contain a perfect rule in all things that concern gods worship , whether natural , or instituted , as this reverend author saith , in the first of his premised positions ; upon these grounds it may seem , that what is according to scripture , needs not to want our approbation , for fear left it agree not with the ordinance of christ. and indeed , how can that be taken for an ordinance of christ , which is not according to scripture ? that being considered also , which is said by the reverend author in his second position , that whatsoever christ did institute in the christian churches , he did it by gods appointment , as moses by gods appointment , gave out what he delivered in the church of israel . now if all that is instituted by christ , be according to gods appointment , and that the scripture contains a perfect rule concerning all instituted worship , and so concerning all gods appointments ; it may seem a needless thing to withhold our approbation from that which is according to scripture , as if it might be so , and yet not be according to the ordinance of christ. besides , how shall we know a thing to be an ordinance of christ , if it be not according to the scripture ? and for the other alteration desired , that in stead of [ members ] it be [ regular and actuall members ] may we think that men may , or can be members according to scripture , and not regular , nor actuall members ? if the scripture be the rule , and ● perfect rule , then they that are members according to scripture , are members according to rule , and so are regular members . and if actuall be contradistinct from potentiall ; then they that are members according to scripture , are actuall members , and not onely potentiall , or potentially such : for , such potential members the scripture approveth not . upon these grounds , we see no necessity of the alteration fore-mentioned . propos. 3. the infant-seed , &c. when grown up are personally under the watch , discipline , and government of the church . arg. 1. children were under patriarchall and mosaical discipline of old , &c. reply . the text alledged ( viz. gen. 18.19 . & 21.9 , 10.12 . and gal. 5.3 . ) do not prove the antecedent , viz. that children were under patriarchal and mosaical discipline , p. 10. ans. and yet for the one of these , the reverend author confesseth , in answer to this argument , pag. 11.12 . that the members of the church in the patriarchs families , were to continue in communion with the church from their being circumcised , all the dayes of their life , untill they were cast out , as ishmael — or voluntarily departed from it , as esau. and doth not this sufficiently imply , that children in those churches , when adult , were under discipline in those churches ? for , can we think that those churches had no church-discipline in them ? or that the members of them were not under that discipline ? or the children , when grown up , were not members ? sure , if they continued in communion with the church from their being circumcised , all the dayes of their life , until they were cast out , or did voluntarily go away ; then it was not meer growing up to be adult , that caused their church-relation , or communion with the church , to cease . and if their communion with the church did not cease , but continue , how can it be avoided but they were under church-discipline ? where shall we finde ground from scripture or good reason , that these children , when adult , did still continue in communion with the church , and yet were not under the church-discipline that then was ? it seems to us , that the one of these , which the reverend author doth expresly affirm , doth unavoidably imply the other , which is affirmed by the synod . there might be many children in those families of the patriarchs , who when they were adult , were neither cast out , as ishmael , nor departed , as esau ; and these continuing in communion with the church all the dayes of their life , from their being circumcised , as the reverend author saith they did , they were therefore under the church-discipline that then was . and if they might be cast out , as ishmael was , gen. 21. as the reverend author confesseth ; it cannot be denied but that there was discipline in those churches , and that children , when grown up , were subject thereto : for , as for that which the reverend author suggesteth , pag. 11. that ishmael being thirteen years old when he was circumcised , was then admitted into church-fellowship and full communion by his personal covenanting , being at years of discretion . the answer is , that it is very unusual that children at thirteen years of age should be fit for full communion . and as for ishmael , there is no such thing testified of him in the scripture ; but on the contrary , when the lord saith , he should be a wilde man , and his hand against every man , and every mans hand against him , gen. 16. & when as he soon after became such a mocker and persecutor , gen. 21. gal. 4. as that for it he was cast out , gen. 21. it is therefore not very probable that he at thirteen years of age had so much goodness in him , as that upon the profession thereof he should then be admitted to full communion . it seems to us more probable , considering the things mentioned , that he was admitted as a childe in minori●y , by vi●tue of the covenant with abraham and his seed ▪ and yet when grown up , he was so under discipline , as to be cast out for his wickedness . and for that other of mosaicall discipline , the reverend author confesseth , p. 11 , 12. that all the grown members of the church of israel were brought under such discipline , as was established in that church by a solemn covenant , whereof all adult persons were to take hold personally . and if all the grown members of that church were brought under such discipline as was then established , then the other particular in the antecedent , that children were u●der mosaicall discipline , is here also confessed by the author . indeed , he conceiveth they were brought under discipline by covenanting personally ; but that is not clear : but for the thing it self , that they were under discipline , this we see is by him confessed ; which is that which the synod affirmed . and why may not that text , gal. 5.3 . be a sufficient proof thereof ? if they that were circumcised , were bound to all the duties of the law , as the text affirmeth ; then they were bound to that ecclesiastical discipline that the law of moses appointed : and therefore children being circumcised , were so bound , even when they were adult , for then they remained circumcised . there are good expositors who upon that text do teach , that circumcision was an obligation to the keeping of all the commandments of the law in the old testament , and that baptism is the like for all the commandments of the gospel : see paraeus , and perkins in loc . whereby it appeareth ; that what discipline was under the old testament , children circumcised in infancy were subject thereto , when adult , as being bound by their circumcision to all the commandments of the law. so much for defence of the antecedent in this argument . but , saith the reverend author , though the antecedent were more manifestly true , yet the consequent is not good ; for there is not par ratio , the like reason of those patriarchal and mosaical churches , and of congregational churches under the gospel , page 11. ans. and yet the reverend author confesseth in position the fifth and sixth , that the covenant of abraham was the same in substance under the law , and under the gospel : and , that the kingdome of god , is the same in substance which is taken from the iews , and given to the gentiles ; yea , and that baptisme is come in the place of circumcision , and therefore infants of confederates are now to be baptized , as then they were to be circumcised , they being both outward seales of the same covenant in substance . so that here seems to be a plain acknowledgment that there is par ratio , though in the place in hand it be denied . for , if the covenant be for substance the same now as it was then , and that therefore baptism may be now dispensed to infants , as circumcision was then , those ordinances being both seales of the same covenant for substance ; is not this an acknowledgment of a par ratio between them ? and if so , what should hinder but that children , when grown up , may as well be under church-discipline now , as under the old testament ? for , may they be now baptized in their infancy , as then they were circumcised , because there is in both par ratio ? and might they be then under church-discipline , and yet now not so , because here there is not par ratio ? is poedobaptisme in the new testament , rightly inferred from the circumcision of infants in the old testament , because here there is par ratio between them ? and is not their subjection to church-discipline , when adult , in the new testament , rightly inferred from the like subjection in the old ? it doth not appear that there is any want of par ratio in the one case , any more then in the other . as for that which is here immediately brought in pag. 11. to prove that there is not , par ratio ; viz. because the members of the church , in the patriarchs families , were to continue in communion with the church all the dayes of their life , until they were cast out , as ishmael or voluntarily departed from it , as esau. we conceive this is no proof at all of the disparity alledged ; and the reason is , because we say the very same concerning the children of church-members in these dayes , viz. that they still continue in the church all the dayes of their life , if they be not cast out in a gospel way , which he doth not disprove . and therfore in this there is no want of par ratio . and for the proof of disparity between the church of israel , and our churches , viz. 1. that we do not read of any ordinance given them , for casting out members for sins against the moral law. and 2. that the grown members of that church were brought under such discipline as was established in that church , by a solemn covenant , whereof all adult persons were to take hold personally . the answer is ; touching the former of these , that sundry things may be said to shew , that it is very probable that in israel there was appointed of god an ordinance of church-censure or d●scipline , not only for sins against the ceremoniall law , but also against the moral ; for , the lord doth so of●en , and earnestly command holiness and purity to that people , and so often and severely reproveth the contrary , and that not only in the offenders themselves , but also in them that suffered it , and this not only in ceremonial matters , but also in sins against the moral law , that it is not very probable that he would have no church-discipline used for such matters as these , but only for ceremonial . is it likely , that if a man should eat leavened bread in the time of the passeover , that for this he must be cut off from the congregation , as exod. 12.15 , 19. or if a man should touch a dead body , or a bone of a man , or a grave , &c. that this were such uncleanness , as that he must not then enter into the tabernacle or temple , but , if he did , it would be a defiling of the sanctuary of the lord , and therefore such offenders must be cut off from their people ? and yet nevertheless , if a man had killed another man , or had committed the sin of whoredome , or drunkeness , or other abomination , that yet there was no such uncleanness in these as to defile the sanctuary , or to cause a man to be kept out , or cut off , or cast out for the same ? this seems to us not very probable . and yet if it were certain and clear , that so it was in those times , the purpose for which this is alledged is not gained thereby , but the consequence questioned may be sound and good for all this . the consequence is , that if children were under mosaical discipline of old , then they are under congregational discipline now : this is the synods argument . but , saith the answer , this consequence is not good , because mosaical discipline was not to cast men out for sins against the moral law : but , say we , the argument and consequence may be good for all this ; for , suppose there were this difference between the mosaical discipline that was then , and the congregational discipline that is now , that the former were onely for ceremonial uncleanness , and the lat●er for moral ; yet , if children were under the discipline that was then , we conceive they are therefore under the church-discipline that is now : and we think this arguing to be better , and more strong , then to say , that because they are not under such discipline as was then , that therefore now they are under none at all . and plain it is , that the apostle a●gueth for the maintenance of the ministry now under the gospel , from the maintenance of the ministry that was under moses , 1 cor. 9.13 . and sheweth the danger of unworthy receiving our sacraments , from the evil that b●fell many who were partakers of the baptism , and the spirituall meat and drink that was then , 1 cor. 10.1 , 2 , &c. and if he argue from the ministry and sacraments that we●e under moses ; why i● not the argument also good from the mosaicall discipline ? we cannot think the apostle ▪ s consequence might be denied , because we have now no such holy things ; no such temple and altar as was then ; no such baptism in the cloud , and in the sea ; no such mann● , and water out of the rock , as they had : to deny the consequence of the apostle's argument upon any such ground , we think were very insufficient ; and therefore why may not the consequence be good , from the subjection of children to mosaical discipline , to prove their subjection to new-testament-discipline ; although it were granted , that their discipline were onely for ceremonial matters , and that we have none such , but onely for sins against the moral law ? for ought we see , the argument and consequence is good in this case , as well as in the other . the other particular alledged by the reverend author , to shew a difference between the church of israel , and our churches , and that therefore children , when adult , might be under mosaical discipline , but not under congregational ▪ is this : because in that church grown members were brought under such discipline as was established in that church by a solemn covenant , whereof all adult persons were to take hold personally . p. 12. ans. it is not clear , nor at all said in the place alledged , viz. d●ut . 26.16 , 17 , 18. that by the entring into covenant there mentioned , they were brought under the church-discipline in that church , but they might be under church-discipline otherwise , even by the commandment and ordinance of god , and not meerly by that covenant , or by means of it . for , if that covenant were entred into in the day of their bringing the tythes of the third year , which is spoken of in the verses immediately preceding , viz. ver . 12 , 13 , 14 , 15. then it could not be that covenant that brought all adult persons under discipline : for , a man might be adult , and yet not have any tythes to bring ; as not having yet any personal estate or possession of his own , as we see it often is with us ; yea , a man might be adult , and have estate and tythes two years afore this , for this that is here spoken of was the tythes of the third year . now if a man were adult and had personal estate afore this time , or adult and had yet no estate , and that this covenant was onely entred into at that third year of tything , then ● cannot be that by this covenant they were brought under discipline , for they were adult , and so under discipline afore . or if the covenant here mentioned , were not entred into at the third year of tything ; then why might it not be of all the people joyntly together , and not of any particular persons severally by themselves ? there is nothing in the text contrary to this , but rather for it , in that the covenancer here spoken of , is avouched that day to be the lords peculiar people , ver . 18 , 19. which title of [ people ] is not suitable to any particular person . and sure it is , that covenant deut 29.10 , 11 , &c. was of all the people joyntly together , for it was a covenant not onely with men , but with women , yea with little children , and with such as were not there that day , but with posterity that should be afterward born ; and therefore this was not onely a covenant of the adult , to bring them under church-discipline as if else they had not been under it , but being also with little ones , that were then in minority , it might suffice to bring them under discipline when they should be grown up . so that nothing doth yet appear , to prove that ●●ult persons in israel were not under discipline in that church , but by their taking hold of the covenant personally ; but for ought that doth yet appear , they might be under discipline afore they had thus done . therefore we yet see not any such disparity between the patriarchall and mosaicall churches formerly , and the congregationall churches under the. new testament , but that from the subjection of children , when adult , unto church-discipline in the former , may be justly inferred their subjection thereto in the latter . so much for defence of the synods first argument , to prove that children of church-members , when adult , are under the watch , discipline , and government of the church . to the second argument , to prove children when adult subject to church-discipline ; viz. because they are within the church , or members thereof , and therefore subject to church-judicature , 1 cor. 5.12 . the answer that is given , is , that the argument is to be denied , and the text alledged doth not prove it . ans. the words of the text are express and plain , what have i to do to judge them also that are without ? do ye not judge them that are within ? but them that are without god judgeth . by which it is plain , and undeniable , that though those that are without be not subject to church-judicature , or church-discipline , yet for those that are within it is otherwise : and therefore , if these children be within , to deny them to be subject to church-judicature , is to deny the words of the holy ghost . as for that which is here said , that by [ them within ] is meant members in full communion , such as are in full membership , as well of all other ordinances , as of censures : our answer is , that this should be proved , as well as affirmed , for , affirmanti incumbit probatio . it was wont to be said , non est distinguendum ubi lex non distinguit : distinctions should be warranted by the word ; therefore when the word saith , such as are within , are subject to church-judicature , to restrain this being within , to those that are in full communion in all ordinances , and to exempt many others , though adult persons , and within the church , onely because they are not so with●n , as to be in full communion ; we say , to exempt them upon this ground from church-judicature , is more then we see any sufficient proof for . as for the reason here rendred , that excommunication is a casting out from communion , and therefore how can any be formally excommunicated , who were never in communion , and so within the church ? the answer is , that the synod doth not here expresly speak of excommunica●●o● , and that the children are subject to that ordinance ; but onely saith , they are under the watch , discipline and gove●nment of the church , and therefore there was no need here to answer , that they cannot be excommunicated : for , if that were so , ( which we are farre from granting ) yet what the synod here saith , may be true f●r all this . and th●ugh ●t be true , that such as were never in church-communion at all , cannot properly be excommunicated ; yet the reverend author , we suppose , doth not , nor will deny , but that many who have never yet been p●rtakers of all ordinances , or of the lord● supper as children in minority , yet may be counted church-member● , and so have much church-communion , and enjoy much benefit thereby ; as the covenant , and baptism the seal thereof ; the prayers , and blessing of the church ; church-watchfulness , to excite them , and encourage them to , and in good , and to reclaim them from evil : such church-communion as this , they may be partakers of , who y●● have not been admitted to full communion ; and therefore what impossibility is there in it , but that men may be excommunicated , viz. from such communion as they had , though they never had such full communion as others . if a parent in full communion be justly , for some delinquency , excommunicated , we suppose the reverend author * will say , that his children in minority are cut off from their membership with him , and so are excommunicated with the pa●ent . and if so , then there may be excommunicatio● , where there never was the enjoyment of full communion . and so for all that is here said , [ that pe●sons not in full communion cannot be excommun●ca●ed ] yet what the synod saith may be true , that persons not in full communion may be under the watch , and discipline , and government of the church : and how much more if even such persons may be cut off from their church-membership , and so from what church-communion they had ? to the third argument , to prove children of church-members , when adult , to be under the watch , discipline , and government of the church ; viz. because they are disciples , and therefore under discipline in christs school . the reverend author's answer hath in it a concession , and an exception : the concession is , that all church-members are disciples , infants foeder●lly , &c. and therefore both are under the discipline of the church suitably to their membership . now if all church-members be disciples , and therefore under d●scipline , and even infants so in their way ; it is strange , that these that their infancy are now become adult , should now be n● disciples , nor church-members , and so not under church-discipline , which before they were under ; when as they have neither been cut off from their membership and discipleship , nor deserving any such matter : one would think it were more rational to say , that as they were in church-relation when infants , so they continue therein , though adult ; except in some way of god they be cut off therefrom , and do so deserve . but though the reverend author yield , as is said , yet he puts in this exception ; that he findes not any where in scripture , that such adult persons are styled disciples , or accounted members . ans. suppose such term or title were not found applied to the persons spoken of , yet sith for the thing it is confessed that they were disciples and members when infants , is it not more rationall to confess they are so still ( except the scripture said the contrary ) and that they so continue ( though the term and title be not found ) untill they be upon desert cut off , or cast ou● , rather then to say , that now being adult , they have lost the relation and priviledge which they had when they were infants , though they have not been cut off from it , nor ever so deserved before men ? for , if they incur such loss by becoming adult , it may seem it were good for members children to dye in their infancy , and never live to be adult ; sith in their infancy they had church-relation , and covenant-state , which now they have lost , though without their desert . the adult disciples , in mat. 28 20. must observe , and do all christs commandments , therefore the disciples there intended , w●th reference to adult persons , are members in full communion , pag. 13. ans. this arguing is but too lik● to that of the antipoedobaptists : for it is well known how they would exclude infants by this text , from being partakers of bap●ism , because they are not d●sciples so , made by teaching , or by being taught to observe all christs commandments ; because infants cannot do this , therefore , say they , they are not disciples to be baptized . but the reverend author confesseth , that i●fants are disciples ; and , as such , are to be baptized . why then should he say that now , when they are become adult , they are disciples no longer , as not observing all christs commandments , not being in full communion ? the arguing of the antipoedopaptists from this text is to this purpose , viz. all disciples that are to be baptized , ●●e taught to observe all christs commandments ; but this doth not agree to infants : therefore infants are no● disciples that are to be baptized . and is not the arguing of the reverend author much like it ? viz. all adult persons that are disciples , do observe all ch●ists commandments : but this doth not agree to such adult persons as are not in full communion : therefore adult persons that are not in full communion are not disciples . the conclusion in the former arguing , the reverend author we are confident will not own ; and therefore the conclusion in the latter , being so l●ke unto it , one answer may serve for both the arguments ; which is this , that the major propositions in both do not universally and absolutely hold but onely so far as the persons are capable ; so far all disciples that are to be baptized , and all adult persons that are disciples , are to observe all christs commandments : but as this doth not exclude infants from being disciples , and from being baptized ; so neither are the adult person ▪ spoken of excluded from being disciples , though neither the one nor the other be yet fit for observing all christs commandments , in full communion , in all the ordinances . to the fourth argument ; they are in church-covenant , therefore subject to church-power , gen. 17.7 . & 18.19 . the answer is , that they are not in covenant dejure , being adult , and not admitted into church-communion in all ordinances . ans. and yet the text saith , the covenant of abraham is with him , and his seed in their generations , gen. 17.7 . and this reverend author will not deny , but that those that are in the covenant in their infancy , are thereby left under engagement to service and subjection to christ in his church , when they shall be grown up , and that this engagement upon them is strong — to know the god of their parents , and to serve him with a perfect heart and a willng mind p. 44. so that if they do it not , but live in neglect or contempt of the ordnances , or unsuitable conversation , they hereby live in the breach of that covenant , whereby they were left under engagement in their infancy , pag 43. ●4 45. now if this be so , it plainly appeareth hereby , that as they were in the covenant in ●h●● i●fancy , they are likewise so when adult ; for else , how could their sins of omission or commission be breach of that covenant ? can a man be guilty of breaking covenant , when he is not 〈◊〉 but the sins of these adult persons are breach of covenant , therefore they are in the covenant : therefore that cannot stand which is here said , that these adult persons , that were in covenant in their infancy , are not now in covenant when adult , until they be admitted into church-communion in all ordinances . to the fifth argument , viz. they are subjects of the kingdome of christ , and therefore under the laws and government of his kingdom● , ezek. 37.25 , 26. the answer is , that this argument may be retorted against themselves , and the proofs of it , thus : the subjects of christs kingdome have full communion in all the priviledges of christs kingdome , but these adult persons have not so , ex-confesso , therefore they are not subjects ●f christs kingdome , and so are not under the laws and government of it . ans. the sum is , the subjects of christs kingdome have full communion in all the priviledges of christs kingdome : but the adult persons spoken of have not such communion : e●go . but is this true , that a●● the subjects of christs kingdome have full communion in all the priviledges of it , even in all , and not in some onely , i. e. in all ordinances ? what shall be said then of little children ? must they have communion in all church-priviledges , and all ordinances , as the lords supper , voting in elections , &c. or else be no subjects of christs kingdome ? it is plain , that such communion they cannot have ; and yet it is as plain , that of such is the kingdome of go● , and of christ , and therefore he would have them to be brought unto him , and rebuked those that would have kept them from him , mark 10 and therefore persons may be subjects of christs kingdome , and yet not have communion in all th● ordinances , or priviledges of that kingdome . and therefore the adult persons spoken of , may be subjects of christs kingdome , though not yet fit for all ordinances ; and yet being ●ubjects , must be subject to such laws of that kingdome as are suitable to their state , as infants and little children to such as are suitable to theirs . exclude these adult persons from being under the laws and government of christs kingdome , because they have not communion in all the priviledges of it , and by the same reason we may exclude infants : allow infants to be subjects of christs kingdome , and partakers of some priviledges of it , viz. such as they are capable of , though not of all ; and then why may not the like be yielded concerning the adult persons spoken of ? to the sixth argument , the answer returned , is , that this is the same with the third , and therefore the same answer may serve for this also . ans. if this were so , then our defence of the third , may be a defence of this also : nevertheless , it seemeth this argument is not the same with the third , but distinct from it , the mediums in them not being the same , but distinct : for in the one , the argument is from their being disciples , or scholars , and therefore under discipline in christs school ; but this here is from their being baptized , and that therefore they are in a state of subjection to the authoritative teaching of christs ministers , and to the observation of all his commandment● , and that therefore they are in a state of subjection to discipline : for thus the argument stands ; they that are baptized , are thereby left in a state of subject on to the authoritative teaching of christs ministers , and to the observation of all his commandments , and therefore in a state of subjection to discipline : but the adult persons spoken of are persons baptized : therefore , &c. the p●op●si●ion is grounded on the text , mat. 28.19 , 20. where christs ministers are required to bap●ize , and to teach the baptized to observe all his commandments . the assumption is plain of it self . to the seventh argument , viz. that elders must seed , i. e. both teach and rule all the flock ; and that children are part of the flock . the reverend author answereth , that this concerneth not such grown persons as are not in full communion , for without this they are not to be accounted of the flock or church . ans. if this that is here said were sufficiently and clearly proved , it would be very acceptable to many elders in this country , as clearing them from a great part of the burthen which they suppose themselves to be under . and when the holy-ghost saith , that they must take heed to themselves and to all the flock , act. 20 28. and that they must watch for their souls , as they that must give account , heb. 13.17 . to say , that these soules , and this flock , are only such as are in full communi●n , and infants or children in minority ; and that these last mentioned ▪ who then were of the flock , do now cease to be of it , when they become ●aul ; and that now the elders are not charged to watch over them any longer , nor to give account of their soules , we fear this would be an undue straitning and limiting of the texts alledged , and would be no good plea before the lord ; and therefore without b●t●er proof , we dare not assent unto it . for what the synod alledgeth , " that the apostle writing to the f●ock or church at ephesus , doth also write to children , eph. 6.1 . as counting them part of the flock : we do not see that this is sufficiently taken off , by what the reverend author answereth , viz. that those children were either children in their minority , or if adult , they were personally joyned to the church , and so in full communion . for , let the words and scope of the text be considered , and we conceive it will appear , that this exposition of the place is too narrow ; for the children there spoken of , are such as were bound to obey their parents in the lord , this being right , and such as were under the fifth commandment ; the words whereof the apostle doth there alledge , honour thy father and mother , &c. now how shall it appear , that though children in minority , and children when admitted into full communion in the church , are bound to obey their parents , and to honour father and mother , yet other children are not so bound ? is there any ground for it , that children now adult , if not in full communion in the church , are exempted from this commandment of obedience to their parents , and of ho●ouring of them ? we conceive there is none : and if there be not , then the children there spoken of , are children adult as well as others , w●ether in full communion or not . and if so , then these children , as well as others , are part of the flock and church of ephesus , to whom that epistle is written , and then the whole flock being under the charge of elders to feed them ( i. e. both to teach and k●l● them ) it appeareth thereby , that what the synod here saith , that these children are under the watch , and discipline , and government of the church , is sound and good , and so stands , for all that is here alledged to the contrary . in answer to the eighth argument , from the danger of irreligion and apostacy breaking into churches , and the want of any church-way to prevent and heal the same , if these children of church-members be not under church-government and discipline , and that through want hereof , many church-members would be brought under that dreadfull judgement of being let-alone in their wickedness . hos. 4.16 , 17. the reverend author nameth sundry other means for preventing these evils ; as , that no adult person● be received into personal membership , till fit for all church-communion ; and that the keyes of the kingdome of heaven , which christ hath left to binde and loose , be rightly managed toward delinquent-members that are orderly admitted into church-communion ; and for others that are not thus joyned to the church , that authority in families and common-wealth be wisely and faithfully managed toward such , pag. 15 , 16. ans. all these we acknowledge may , by the blessing of god , be much available in their way for ●he pu●pose ●lledged : and , oh that there were due care and wa●ch●●●lnes● in churche● ▪ families , and common-wealth , for the faithful and due exercise hereof ! nevertheless , we conceive all these are not ●●fficien● for the purpose desired ; 1. because some of them are not church-wayes at all ▪ of which the synods argument speaketh ; though it is not so expressed by the reverend author : and therefore t●ough government in families and common-wealth were carefully used in the manner expressed , yet church-way may be wanting for all this . 2. those church-wayes that are mentioned , viz. care in admitting into the church , and due managing the keyes of discipline to them that are so admitted , these are not sufficient to prevent the evils spoken of ; and the reason is , because there is a great multitude of persons who were either born in the church , or were admitted thereinto in their infancy or minority , who if they be not under church-discipline when adult , are let alone in their wickedness , in respect of any church-way to heal them ; and by want of this church-discipline toward these persons , i●religion and apostacy may break into the churches , notwithstanding all church-wayes toward others , and all other wayes in common-wealth and families toward these : for , church-way for the good of these there is none , if they be not under church-government and discipline . as for that which is here said by the reverend author , that the churches censuring of adult persons , admitted before they be qualified for communion in all ordinances , will not prevent or heal those evils , seeing the lord blesseth onely his own institutions , not mens devices ; and that humane inventions usually cause the evils which they pretend to cure , pag. 15. this reason may have in it self a truth ; viz. that gods institutions , and not mens inventions , are the way wherein men may expect a blessing . but , if such a thing be affirmed of church-discipline toward the persons spoken of , that such church-discipline is an humane invention , why should this be affirmed and not proved ? for , as for the persons spoken of , they were not first admitted when adult , but before they were adult , even in their infancy or minority ; and now being adult , and yet never cut off , or cast out from their church-relation , if by sin they deserve church-censure , and yet it be not applied to them , but that , in respect thereof , they be let alone , are they not then under that judgement , hos. 4 of being ●e● alone in their wickedness ? and doth not this neglect make way for i●religion and apostacy in churches , no church-way being used toward these for prevent●ng thereof ? for we do not see any ground to think , that the use of church disc●pline toward such is an humane invention . for these particulars to us do seem plain : 1. that church-discipline should be used toward all that are within the church , as there may be occasion and need of it , and as in respect of understanding and age they are capable . 2. it is plain also , that the persons spoken of were once within the church , and , as such , were baptized in their infancy ; this cannot be denied , but by joyning with the antipoedobaptists , in denying the ba●●●sm and church-memb●rship of little children . and lastly , it is plain also , that the persons spoken of , though now they be adult , were never yet , in any way of god , cast out , or cut off from the church , and the relation to it which they formerly had ; and many of them are far from deserving any such matter . now though church-government and church-discipline toward such as were never in the church , might be counted an humane d●vic● , yet for such as were once according to order and divine institution within it , as members thereof , and never were since st●out of 〈◊〉 , or cut off f●om that relation ( which is the case of the persons spoken of ) to say , that church-government and church-discipline toward such , is an humane inven●io● , we see no sufficient reason either so to say or think ; but do rather conceive , that this church-discipline is so far from being an humane invention , that the neglect thereof , is a neglect of a divine institution ; and that a● sowning of 〈◊〉 personspunc ; and declaring of them to be non-members , which some speak for ) if this be not a church-censure , what is it other then an humane invention and device ? so much for defence of what is said by the synod in their third proposition , to prove , that the children of church-members , when grown up , are under the watch , discipline , and government of the church . propose 4. the fourth proposition of the synod , is , that these adult persons are not therefore to be admitted to full communion , meerly because they are and continue members , without such further qualifications as the word of god requireth thereunto . by which proposition of the synod , there is a preventing of an usual objection from the danger of polluting the ordinances by unworthy partakers , if the children of church-members be counted members , and to be ( as such ) under church-watchfulness and government when adult ; for some may think , that if this their relation to the church be granted , there will then be danger that they will also come to the lords supper afore they be duely qualified for that ordinance : now the scope of this fourth proposition is to prevent this evil ; and therefore it is the more to be admired , that the proposition should not be granted by the reverend author , and by all that desire the lords supper may be preserved from unworthy partakers , as we do not doubt but he doth . but why then is this proposition stuck at ? if it may not be granted , that these adult persons are not to be admitted to f●ll communion without such qualifications as the word of god requireth thereunto , which is what the synod saith ; must the contrary to this be granted , that they may be admitted thereunto without such qualifications at all ? we suppose the reverend author would not grant this : and yet he doth not consent to the other , but excepts against the proofs of it . for , saith he , though this proposition seems to them plain , yet it seems not sufficiently cleared by their proofs : 1. from 1 cor. 11.28 , 29. where it is required , that such as come to the lords supper , be able to examine themselves , and discerne the lords body , else they will eat and drink unworthily , and eat and drink judgement to themselves , when they partake of this ordinance : but this ability is too of●●n seen to be wanting in the c●ildren of the covenant that grow up to years , pag. 16 , 17. to this argument the reply of the reverend author is by way of concession , and of exception . his concessions are two : 1. that the want of such abilities in the children of the covenant , is indeed too often seen , through the too frequent neglect of parents in their education , and of ministers and churches in their institution , ( or instruction ) and catechizing , and watching over them , pag. 17. ans. it seems then that the children of church-members , even when they are grown up to years ( for it is of such that the synods argument here speaketh , and so the reverend author doth express it ) are not only under the education of parents , but also under the institution , catechizing and watch of the ministry , and of the church ; how then will that stand which was said before , pag. 10. that when they are grown up , they are not under the watch , discipline and government of the church ? for here it is granted , that they are under the watch of the church ( and if under church-watch properly as such , then under discipline ) and that the neglect of ministers and churches herein , is one cause of their want of ability to examine themselves , and to discern the lords body . now can the neglect of church-watchfulness be a cause of this evil , if the lord have not appointed them to be under the same ? these things seem not well to agree . again , if the want of such abilities be too often seen in the children of the covenant when grown up , as is here acknowledged ; then what the synod here saith seems to be true , and stand good , that such grown persons , though children of the covenant , or church-members , are not therefore to be admitted to full communion : the reason is , because notwithstanding this , they may want that ability that is requisite to such full communion . 2. the second concession here is , that membership is separable from , yea destitute of such-ability in the infant-seed or children of the covenant , in their minority , and therefore they are not to be admitted to the lords supper ; and that text ( viz. 1 cor. 1● . 28 , 29. ) proves it . ans. doth that text prove that infants , and children in minority , though members of the church , are not yet to be admitted to the lords supper , because they are not able to examine themselves and to discerne the lords body ; and doth it not also prove the same concerning children when adult , if this disability be found in them also ? sure infants and children in minority , are not expresly mentioned in the text , no more then children when adult or grown up ; and if the logicians rule be good which saith à quatenus ad omne valet conj●quenti● , then if infants and children in minority must not be admitted to full communion , because of their want of the ability spoken of ; it will follow , if the like inability be found in the adult , that these also must not be admitted , and that for the like reason . and ●f that text 1 cor. 11. be sufficient to prove the one , it is sufficient for proof of the other also ; and so this argument of the synod stands good . the exception he added , is , that yet it may not be granted , that when they are grown up to years , they are , and continue members regularly , being through want of that ability not fit for church-communion , ( i. e. for full communion . ) ans. if it may not be granted that they continue members , why should not something be produced to prove the contrary ? why should such a thing be barely affirmed , and not proved ? it is sure they were once members , and , as such , were baptized ; and it is clear , that though now they be adult , or grown up , yet they were never , in any way of god , cut off , or cast out from their membership : and therefore we think it more rational to say , that they st●ll c●ntinue to be members , then to say that they do not ; and this without alledging any proof at all . as for that which here followeth , that if persons being unbaptized should desire to have the covenant and their church-membership sealed by baptism , they must hold f●rth faith in christ wrought in their hearts , before they may be baptized , as philip required the eunuch , acts 8. so , by parity of reason , f●om baptized in infancy , being grown up to years , desires to be joyned to the church , he must hold forth his personall faith in the son 〈◊〉 god , &c the answer is , that there is not , as is said , parity of reason between the cases alledged , but great disparity : for , in the one case the persons spoken of are unbaptized ; in the other , baptized already : in the one case , the persons desire to have the covenant and their church-membership sealed by baptism ; and in the other case there is no such d●si●e , the persons having had the covenant , and their membership sealed by bapt●sm already , even in their infancy or minority long since : in the one case , the persons seem as yet to be non-members , though they do 〈◊〉 that priviledge ; but in the other case , the persons were church-members long ago . for , as for that term that is used concerning these 〈◊〉 d●●ring to be joyned to the church by their own personall 〈…〉 c●●ve this word of [ joyning ] to the church if it be meant of their first joyning thereto , is very improper , because the●● persons are not now to be so joyned , but were joyned to the church long since : nor is the church now to admit them to church-membership , for they were admitted thereto long since . the second argument of the synod for proof of this fourth proposition , is from the old testament , where though men did continue members of the church , yet for ceremoniall uncleanness they were to be kept from full communion in the holy things ; yea , and the priests and porters had speciall charge that men should not partake in all the holy things , unless duely qualified for the same , notwi●hstanding their membership , &c. to this the reverend author answereth , 1. that the invalidity of proofes from the old testament , being applyed to gospel-ordinances , and so this of baptism under the new testament , in things whereof there is not the like reason , hath been declared in the fourth , sixth , and eighth positions , with which this proof doth not agree . ans. to this we answer , 1. that there is validity , and much weight in proofs from the old testament , for confirming and clearing things under the new : for even those scriptures were written for our learning , rom. 15.4 . and christ himself bids us search them , as those which did testifie of him , joh. 5.39 . and brings many proofs out of those scriptures for confirming and clearing things under the gospel , luk. 24.44 , 45 , 46. & 16.29 , 31. and so do the apostles likewise , even in main & fundamental matters , act. 17.2 , 3. & 28.23 . and so from the maintenance of the ministry that was under the old testament , to the maintenance of the ministry now , 1 cor. 9.13 . from their sacraments to ours ; and from the danger of unworthy receiving those , to the danger of unworthy receiving ours , 1 cor. 10.1 , 2. &c. by which , and much more that might be added , it is plain , that the scriptures of the old testament have much validity in them , for confirming and clearing truths in new testament-times . 2. the reverend author doth acknowledge , as was noted before , that the covenant of abraham is the same for substance , now under the gospel , as it was under the law ; and that the kingdome of god is the same to the iews formerly , and to the gentiles now ; and that baptisme of infants , under the new testament , may be rightly proved from the circumcision of inf●nts under the old. which passages do sufficiently witness , that in his judgement there is validity in proofs from the old testament , for things under the new. 3. it is a great weakness and mistake in sundry of the antipoedobaptists , that they would limit the proofs for infant-baptism , and for the covenant-interest of children , unto the scriptures of the new testament , as if the covenant of abraham , and the circumcision of infants in the old testament , were of no validity for the purpose mentioned . and it is not comfortable that the reverend author should so often harp upon this string , and so often mention this matter of the invalidity of old testament-scriptures for proof of matters in gospel times ; as if he did concur with them , in their tenet against ●oedobaptism , which he frequently professeth against , albeit in this , his language seems but too like theirs , which we could wish were otherwise . 4. for that expression of [ things whereof there is not the like reason ] being a limitation , or explanation of the invalidity spoken of , let this be applyed to the case in question , and we conceive it will not weaken the argument in hand , nor shew any invalidity therein , but rather the contrary ; for if ceremonial uncleanness did hinder men from full communion in the ordinances in the old testament , notwithstanding their membership ; is there not the like reason , or rather much more , that membership alone should not suffice for full communion in these dayes , if moral fitness and spiritual qualifications be wanting ? it seems in this case there is the like reason , or rather much more : and therefore the synods argument in the present case , and their proof from the old testament , cannot be laid aside , or refused , for any invalidity therein , through want of the like reason 2. the reverend author saith , if the texts alledged by the synod were applicable to church-members in gospel-times , yet they suit not the case in question . and why not ? the reason rendred , is , " because all men that were members of the iewish church , had full communion in all legal ordinances , even they that were ceremonially unclean had so before their uncleanness , and after they were healed of their uncleanness , as well as others . so then the unsuitableness is , that ceremoniall uncleannes , did debar men from full communion , though they had been partakers of it afore , and might be again after their cleansing : whereas the case in question is of such as yet never bad such full communion . but what weight is there in this , to weaken the synods argument ? if ceremoniall uncleanness did then hinder men from full communion , who had formerly had it is there not as much reason that want of spirituall qualifications should now binder men from such full communion , who yet have never had it ? one would think such a matter as would suffice for the debarring of one from full communion , who had formerly enjoyed it , might suffice for hindring one from such communion who never yet was partaker thereof . and if the priests and porters in israel had charge , that men should not partake of all the holy things , unless duely qualified for the same , notwithstanding their membership in f●ll communion with the church ( for so the reverend author , ● . 19 . understands that place in 2 chron. 23 19. ) doth it not much more follow , that such as yet never had such full communion may justly be kept theref●om , untill duely quali●ica , notwithstanding their membership ? for ought we see , this consequence is strong and undeniable , and so the synods argument in this place from the old testamen● is not at all overthrown , but rather more strengthned . as for what the reverend author saith , pag. 18 , 9. to the particular texts here alledged , viz. levit. 7.20 , 21. numb . 9.6 , 7. & 19.13 , 20. ezek. 44.7 , 8 , 9. which he understandeth to signifie and teach , that in gospel-times men should be removed ou● of church-communion by excommunication , if they were scandalous and impenitent sinners ; and that such scandalous persons , such as were visibly uncircumcised in heart , and spiritually unclean , should not be admitted into the church : we shall not insist upon these particulars , for it is our desire that no unworthy persons may be admitted into the church , nor suffered to continue therein . onely before we leave this second argument , it may be observed , that whereas the synod had said , more was required to adult persons eating the passover , then meer membership ; therefore so there is now to the lords supper . the reverend author answereth , it is true , more then that membership which they had in infancy or minority , was required in adult persons to eat the passover : for first , when they became adult , they were to covenant solemnly with the lord and his people in their own persons , whereunto heart-fitness was necessary , that their persons and services might be accepted of god — secondly , this heart-fitness was also to be exercised when they were to eat the passover , p. 19 , 20. wherein there is a consent to what the synod had said , about more then membership to be requisite to the eating of the passover . and if this ground of the synod be true and good , is not their inference from it good also , viz. that more then membership is also requisite to the receiving of the lords supper ? the third argument of the synod for confirming this fourth proposition , is taken from the different nature of baptism and the lords supper ; the former firstly and properly sealing covenant-holiness , church-membership , and planting into christ , and so members as such are the subjects of that ordinance : but the lords supper is a sacrament of growth in christ , and of speciall communion with him , and so supposeth a speciall renewing of faith and repentance in them that partake of that ordinance . the reverend author making answer to this , faith nothing at all touching the different nature of these two ordinances , on which this argument of the synod is built ; and so baptism may be for all church-members as such , and the lords supper not for all , but onely for some , for any thing that the reverend author saith to the contrary . for , as for the different nature of these two ordinances , he saith nothing thereto at all : but his answer is about the communion that is inferred from church-membership , viz. that the membership of children in minority infers church-communion , so far as they are capable — and so they are to be baptized ; but the church-membership of adult persons infers communion in all ordinances , and particularly in the lords supper . which answer , as it medleth not with the different nature of baptism , and the lords supper , from which the synod argueth ; so it is an answer which being considered in it self , is nothing but a petitio principii , or a begging of the question , affirming that which is the thing to be proved : for , the synods proposition is , that these ad●lt persons are not therefore to be admitted to full communion , meerly because they are and continue members — and they give three arguments for this . now the reverend author in answer to the third of those arguments , saith , as here we see , that the membership of adult persons , infers communion in all ordinances , the lords supper , &c. the synod saith in effect , this membership alone doth not infer full communion ; and the answer here given , is an affirming of the contrary , viz. that it doth infer it ; which answer cannot goe for a sufficient overthrow of the synods proposition , unless we shall say , that a meer affirming of the contrary , is sufficient for that purpose . but if a contrary affirmation , be a sufficient confutation , it were easy in that way to confute the things that are most strongly proved . for a conclusion of this fourth proposition , and the arguments for it , the synod doth infer , that if persons when adult may be , and continue members , and yet be debarred from the lords supper , until meet qualifications for the same be found in them , then may they also ( until like qualifications ) be debarred from that power of voting in the church , which pertaines to males in full communion : — for how can they who are not able to examine and judg themselves , be thought able and fit to discern and judge in the weighty affairs of the house of god ? now what saith the reverend author to this ? one thing he saith , is this , that church-membership in adult persons , infers communion in all ordinances , in the lords supper , and in voting , and in censures ; which is nothing but an affirmation of the contrary to the synods proposition , which they had confirmed by arguments , and of their inference therefrom : but until their arguments be taken away , their proposition , and their inference from it , stands good : and therefore this affirmation of the contrary may not be admitted . another thing the reverend author here saith , is this , that no adult person may be received into meer membership regularly , until he be qualified fitly for other ordinances , and for voting , and judging in church-affairs . where , if by receiving such into membership be meant , that they were not members before now , when they are adult , but are now first received into that estate ; then the answer is , that the adult persons spoken of are not now first received into membership , but have been in that estate long since , even from their infancy or minority , and therefore they cannot properly be said to be now received into membership : but if hereby be meant , that they cannot regularly be acknowledged to be members , until they be fitly qualified for all ordinances ; for voting , and for judging in censures , then this is but the same which we had before , even an affirmation contrary to what the synod had said . but till the synods proposition , with their arguments for●● , and their inference from i● , be removed , the reader may judge what is to be thought of a meer affirmation to the contrary . so much for defence of the synods fourth proposition . propos. 5. for the fifth proposition , viz. church-members who were admitted in minority , understanding the doctrine of faith , and publickly professing their assent thereto ; not scandalous in life , and solemnly owning the covenant before the church , wherein they give up themselves and their children to the lord , and subject themselves to the government of christ in the church , their children are to be baptized . the first argument of the synod for confirming this proposition , is ; because the children here spoken of are partakers of that which is the main ground of baptizing any children whatsoever , and neither the parents nor the children do put in any barre to binder it . of which the former branch is proved ; because interest in the covenant is the main ground of title to baptism , and this these children have ; and that interest in the covenant is the ground of baptizing an● , the synod proves ; because in the old testament this was the ground of title to circumcision , gen. 17.7 , 9 , 10 , 11. to which baptism now answer , col. 2.11 , 12 and because in acts 2.38 39. they are 〈◊〉 ground exhorted to be baptized , because the promise ( 〈◊〉 covenant ) was to them and to their children . now what saith the reverend author to these proofs ? truly nothing at all that doth appear ; and therefore the argument & proofs of it , stand good for ought that is here said to the contrary . and indeed , how can it be otherwise ? sith nothing is more plain , then that the covenant was the ground of circumcision ; and that they in acts. 2. are therefore exhorted to be baptized : i will establish my covenant , saith god , gen. 17. between me and thee , and thy seed after thee — ye shall therefore keep my covenant : and this is my covenant which you shall keep , every male among you shall be circumcised : and ▪ saith peter , repent , and ●e baptized wherefore , or on what g●ou●d must they be so ? because ( saith he ) th● promise 〈…〉 to your children : whereby it is undeniably plain , that the covenant was the ground of title to circumcision , and is now of title to baptism . nor can this be denied by the reverend author , because he plainly yields in position fifth and sixth premised , that the covenant of abraham was the same in substance under the law , and 〈◊〉 the gospel ; and that baptism ●●come in the place of circumcision , and therefore infants of confederates are now to be baptized , as thou they were circumcised , they both being outward seals of the same covenant in substance , pag. 3 , 4. so that in his judgement , title to circumcision then was , and to baptism now is , rightly inferred from interest in the covenant : which [ the very thing here : affirmed by the synod . what then doth the reverend author here say ? why , that which he saith , is this , that men must be duely qualified before they may be admired to covenant with the lord and his church for themselves and their children — and , that the primitive churches looked for this qualification in the 〈…〉 admitted into church-membership — which doth not at all enervate what the synod here saith . for , suppose men must be duely qualified before they be admitted to covenant and membership , doth this prove , that interest in the covenant is not the ground of title to the seal ? it seems not to prove it at all ; and the reason is , because this speaks not to the thing in question , but to another point . for , whether interest in the covenant do prove right to the seal , is one thing ; and how men should be qualified afore they be admitted to covenant , is another ; and the former being that which is here affirmed by the synod , it cannot be overthrown by what the reverend author affirmeth concerning the latter , except we shall say , that a thing may be sufficiently confuted by speaking to another point , when one doth not speak ad idem . whether the parents of the children here spoken of , be duely qualified for covenant , and unto membership , is not the thing here in question , nor spoken of by the synod ; but here is the thing they affirm , that interest in the covenant gives title to baptism — besides , suppose the qualifications here mentioned by the reverend author , of being " s●ints , sanctified , and faithfull in christ iesus , and the rest , suppose these be requisite in men that are to be admitted to covenant and membership , yet this concerns not the parents of the children here spoken of , because they are not now to be admitted into the covenant and church membership , but are therein already , and have been long afore now , even from their minority o● birth ; and therefore this also is another reason , why that which is here spoken by the reverend author is beside the question . further , whereas the synod here addeth , that a member , or one in covenant as such , is the subject of baptism , was further cleared in propos. 1. the reverend author answereth , that the light which that proposition holdeth forth for clearing this , is in one clause , which is here omitted , viz. [ according to scripture ] they that according to scripture are members of the visible church , are the subjects of baptism . ans. then let that clause be here added , which was there expressed by the synod in that first proposition : if then the reverend author do consent thereto , as it may seem by his manner of alledging it , that he doth ; then what the synod here affirmeth , is gained , viz. that interest in the covenant is the ground of title to baptism : and indeed the synod gave five arguments for clearing of that first proposition , which the reverend author doth not there meddle withall , much less remove ; and therefore they still stand in force . only it may be observed , that whereas here he seems to consent to the proposition , if that term [ according to scripture ] be added , yet when he spake to that first proposition , he consented not thereto , unless this term [ according to scripture ] might be changed into this [ according to christs ordinance ] otherwise he could not then concur with that proposition , and this term in it , though now it seems he doth : but whether it be expressed the one way or the other , with the term of [ members [ according to scripture ] or [ according to christs ordinance , ] if it be granted that such members are the subjects of baptisme , then the doctrine of the synod in this point is granted . as for what is here said to that proposition , if this term [ according to scripture ] be not omitted , but taken in , viz. that according to scripture , the covenant was differently administred in diff●rent times of the church ; which different manner of administration is here , pag. 22. and in the tenth position , which is here cited , said to be this in sum , that the church was once in families , or domestical ; under moses , national ; and under christ , congregational . ans. vvhat if all this were granted ? is there any thing in this ( for we would willingly keep to the question ) to overthrow the synods f●●st proposition , or their saying that is here under debate , viz. that interest in the covenant is the main ground of title to baptism ? it seems nothing at all . for , if according to scripture there have been different administrations of the covenant in different times , and that the church was heretofore domestical , afterward national , and now congregational ; all this may be granted , and yet it may be a truth that is here said , that interest in the covenant is the main ground of title to baptism . that these children are in covenant , the synod saith , appears ; 1. because if the parent be in covenant , the child is so also : but the parents in question are in covenant . to this the reverend author answereth , that if this being in covenant , be understood of being in it according to g●spel-rules , and that the childrens being in covenant , be understood of infant children , or children in minority , then the proposition is true , or else it must be denied . ans. concerning the one of these particulars , viz. of being in covenant according to gospel-rules , it may be granted that it is so to be understood , and that it is not to be imagined , that the synod meant it any otherwise . but for the other particular , that the children in covenant are only infants or children in minority , this is a limitation that needs further consideration , and will be spoken to afterward . whereas the synod , to prove the parents in question to be in covenant , alledgeth , that they were once in covenant , and never since discovenanted ; the former , because else they had not warrantably been baptized ; and the latter , because they have not in any way of god been discovenanted , cast out , or cut off from their covenant-relation . the reverend author in his answer hereunto , saith , that they are discovenanted , by not performing that whereunto they were engaged by the covenant , — for which he alledgeth rom. 2.25 . ans. 1. it seems then the covenant doth not only reach unto children during their minority , but also when they are become adult ; for else how could they when adult , be faulty in not performing that whereunto the covenant engageth ? can men be faulty for not performing covenant-engagements , when they are not comprehended in the covenant ? this seems not possible : therefore here seems to be a conc●ssion that the covenant reacheth further then to infancy or minority , and that they who were in covenant in their infancy by meanes of their parents covenanting for them , are also in that covenant when they are become adult . 2. nor is it clear , that m●ns not performing what the covenant requireth of them , doth forthwith discovenant them , if by being discovenanted , be meant their not being in that church-relation in which they were before , for god is wont to be patient , and long-suffering toward them that are in covenant with him , and to bear with them long afore be give them a bill of divorce , as it is said in nehem. 9.30 . many years didst thou forbear them ; and therefore it may seem more rigour then the word alloweth , to think or say , that such as were in covenant with god in their infancy or minority , are forthwith fallen out of that estate , if they do not , as soon as ever they become adult , perform what that covenant requireth . the long-suffering of god will not allow us so to judge , unless we had more clear warrant for such judgement : nor doth the text alledged , viz. rom. 2 25. prove any such thing ; but when it is there said , thy circumcision is made uncircumcision , the meaning is it shall not profit thee at all in such a state , as to eternal benefit : and so baptism may be said in such case to be no baptism ; and covenant , and church-relation , to be no covenant , no church-relation , i. e. not to yield any such profit in that estate : but yet if such should afterward be brought to repentance and new-obedience , would any say , that now such persons must be circumcised again , or baptized again , as if the former , in respect of the external act , were become null ? we suppose this could not be said justly , though in respect of any profit to their souls , their circumcision and baptism in their former estate was as none : and so we may say their covenant and church relation is as none , in respect of any spiritual saving benefit to their souls , if they perform not what the covenant bindes them unto ; and yet it can no more be said , that in respect of their church-relation , and external visible state , they are not in the church , or not in the covenant , then in the other particulars it can be said , that they are not circumcised , or not baptized . it is one thing to be in the covenant , and in the church , in respect of external state , and another thing to enjoy all the spiritual and eternal benefits of such a relation ; and though this latter be the portion of none but such as come to be truly regenerate , yet the other is , and so continues , the right of all that have once had it , untill in some way of god they be cut off from it , and so deprived thereof . the synod having said , that persons once in covenant are not broken off from it , according to scripture , sare for notorious sins , and incorrigibleness therein , which is not the case of these parents . the reverend author answereth , that if they break off themselves , by breaking the covenant which was sealed by baptism in their infancy or minority , they thereby deprive themselves of the benefits and priviledges of the covenant , and in such case are to be looked at like those in 1 joh. 2.19 . ans. if by breaking off themselves , were meant no more , but that they do this meritoriously , i. e. that by their sin they deserve to be broken off , then it may be granted , that in this sense persons may ( though not that these do ) break off themselves from their covenant-relation ; and so also may persons that have been in full communion , even these by their sins may thus break off themselves , in which sense it is said , hos. 13.9 . o israel , thou hast destroyed thy self , i. e. that their sins were the procuring or meritorious cause of their destruction . but if hereby be meant , that the persons spoken of do break off themselves from their church-relation not onely meritoriously , but actually and really , then it may be justly questioned , whether church-members can thus break off themselves . sure israel did not thus destroy themselves , because all judgement and punishment is from the lord , whose work it is to kill , and make alive , to wound , and to heal , to create peace and evil ; so that there is no evil in the city , but the lord doth it , even the lord doth all these things , deut. 32.39 . isa. 45.7 . amos 3.6 . and therefore , if breaking off from church-estate , be an evil of punishment , men cannot in this sense break off themselves without god. besides , men cannot of themselves alone bring in themselves into the church , but there is requisite the consent of the church thereto ; and therefore if they cannot , of themselves alone , bring in themselves into the church , how is it credible that of themselves alone they should break themselves off from the church ? one would think , that such as cannot of themselves alone open the door for their entrance into the church , should no more be able to open it for their going out . and further , it seems not rational , that delinquents in the church should have it in their power , whether they will be censured with church-censure , or no ; and yet it must be so , if men that have been church-members may un-member themselves at their pleasure : for sure it is , church censures cannot be dispensed to any , but to such as are within the church , 1 cor. 5.12 . if therefore a church-member , suppose one that hath been in full communion , shall commit the most enormous and scandalous wickedness that can be named ; yet if men may break off themselves from church-relation at their pleasure , such an one may have it in his choice whether he will be censured , or no : for , if he can but say , i am no member of your church , nor will be , but do fors●ke the church-relation in which i was , it shall then be in the power of such a notorious delinquent to bind the churches hands from censuring him , and so make the rule of christ to be of none effect , which saith , d●liver such a man to satan , 1 cor. 5. which makes it very improbable , that men can of themselves break off themselves from the covenant and church-relation . as for them in 1 ioh. 2.19 . of whom it is said , they went out from us , but they were not of us , &c. why may not this going o●t be understood of a local departure , or of a departing from the company , and communion of the saints , and such duties and acts of love as that church-relation requireth , rather then of a going out from the relation it self ? it is plain , men may of themselves ( if they have no more grace ) neglect the duties which their nearest relations require , and depart from them in respect of place and duties ; as david and iob were thus forsaken by their kindred , b●ethren , and mothers children , &c. psal. 38.11 . & 69.8 . iob 19.13 , 14. but doth this prove , that those brethren and mothers children , who thus neglected the duties which their relation required , were now no longer in the relation at all ? were these brethren and mothers children , now become mothers children no longer , nor brethren any longer , because now they were gone from the duties which they should have performed ? this doth not follow at all : how then doth it follow , that those who wen● out from the saints in respect of place and performance of duties , were thereby gone out from their church-relation ? they might by this departure of theirs deserve to be cut off by church-censure from their church-estate ; but that by this their departing they did cut off , or break off themselves from their church-estate , any otherwise then meritoriously , doth not appear . the synod having said , that the parents in question are in covenant , because the tenor of the covenant is to the faithful and their seed after them in their generations , gen. 17.7 . the reverend author in his answer hereto , pag. 24. saith , that the sea●ing of this covenant to the posterity of isaac and jacob by circumcision , was to continue throughout their generations , till the coming of christ ; and that the covenant is for the substance the same to us as it was to them , it being ●stablished by the blood of christ , luk. 1.69 , 72.73 heb. 13.20 . ans. here is then a consent to the synods argument , and the proof of it : for , if the covenant be for substance the same to us as it was to them , and was then to the faithful and their seed in their generations ; doth it not then follow , that these parents being the seed of the faithful , are hereby proved to be in the covenant ? this seems a plain granting of the synods saying , and of their proof of it . whereas the synod said , that the parents in q●estion are keepers of the covenant , because they are not fors●ker● , and rejecters of the god , and covenant of their fathers ; and alledged for this deut. 29.25 , 26. 2 king. 17.15 — 20. 2 chron. 7.22 . deu. 7.10 . the reverend author answereth , that keepers of the covenant , the parents in question are not ; for though they are not such forsakers , and rejecters of it , as they who are spoken of in the texts alledged ; yet besides that gross idolatry , there is a spiritual idolatry in scandalous covetousness , col. 3.5 . worldly-mindedness , whereby men forsake and reject god and his covenant to serve the world — and such may they be who answer all the terms of their fifth proposition , externally and visibly . ans. now herein is a marvellous thing , and not easie to be understood ; for the proposition saith expresly , that the persons spoken of are not scandalous in life ; and the answer is , that men may answer that , and all the other terms of the proposition externally , and visibly , and yet be guilty of scandalous cove●ousness ; and worldly-mindedness . now that men may be not scandalous in life , and yet guilty of scandalous covetousness ; guilty of scandalous covetousness and worldly-mindedness , and yet not scandalous in life ; these things seem contradictory and inconsistent , c●piat qui capere porest . it seems to us more rational to think and say , that though it be possible for men to be not scandalous in life , and yet to be guilty of worldly-mindedness , and other secret sins , and heart-wickednes● ; yet if they answer this and all the terms of the proposition , it seems not improbable but they may be truely godly , and sincere , sith they are not only not scandalous in life , but do give up themselves and their children to the lord , and subject themselves to the government of christ in his church ; and all this not ignorantly , but with understanding ; not sl●ghtly , but solemnly and publickly before the church : for , doth not all this make their sincerity hopeful ? we conceive it may . but that they should do all this , and in such manner as is said , and yet for all this to be so far from probability of grace , as to be forsakers and rej●cters of god and his covenant , to serve the vvorld , and this not onely secretly , and in heart , but so outwardly , and visibly , as to be scandalous therein ; how this can be , we must confess we do not understand . to that of the synod , where they say , that the parents in question do not put in any barre to hinder their children from baptism : and that this is plain from the words of the proposition , where they are described to be such as understand the doctrine of fai●h , &c. the reverend author in his answer , saith that notwithstanding this , the parents may put in a barre to hinder their children from bap●●sm , because a man may do and be all that is required in that proposition , and yet have no faith in christ , but be an unregenerate person — ans. it is one thing what a man may do , and yet be an unregenerate person really and in the sight of god , who knoweth the heart ; and another thing to be visibly so in the view of men , and in their rationall judgement : for ▪ it is granted , that a man may be and do outwardly and visibly all that the proposition mentioneth , yea and all that can be named further , and yet be really , and in the sight of god , an unregenerate person ; but yet this needs not to hinder his childe from baptism before the church : for such was the case of iudas , ananias and sapphira , simon magus , and others , who had a name to live , and yet were dead , rev. 3.1 . and yet for all this deadness and unregeneracy of theirs , the church did warrantably admit them and theirs to baptism , because visibly , and for ought that the church could discern , they were regenerate , sith de occultis non judicat ecclesia . but that a man may do , and be all that the proposition mentioneth , and yet be unregenerate , and without faith , not onely in the sight of god , but also visibly , and to the churches judgement ; this seems not very probable . even one of the particulars which the proposition mentioneth , viz. that of [ giving up themselves to the lord ] is spoken of by the apostle , as a token of the grace of god bestowed on the churches of macedonia , 2 cor. 8.1 , 5. and when the synod mentioneth not onely this particular ▪ but five or six others in the proposition , must we for all this say , that men may do this , and all that is mentioned in that proposition , and yet have no grace of god bestowed on them , but be , even quoad nos , without all faith in christ , and in an unregenerate estate , and so put in a barre to hinder the baptism of their children ? we cannot but fear such judgement is more rigorous then charity will allow ; for the scripture tells us , that the tree is known by its fruit , mat. 12. & 7. and , that even a childe is known by his doings , whether his work be pure , and whether it be right , prov. 20.11 . and therefore when there are so many things for the parents in question , as are mentioned in the proposition , and nothing appearing to the contrary , we think such parents , having been members of the church in their minority , may justly be looked at as those who do not put in any barre to hinder their children from baptism . the reverend author further saith , pag. 25. though these parents are not scandalous in life , but solemnly own the covenant before the church , wherein they give up themselves and their children to the lord , and subject themselves to the government of christ in the church , yet all these may be affirmed of many who have a form of godliness , and deny the power thereof : from such paul warned timothy to turn away , 2 tim. 3.5 . ans. but is it credible , that those in 2 tim. 3. could answer all that is said in this proposition ? were they not scandalous in life , but did give up themselves to the lord , and subject themselves to the government of christ in his church ? what then means the many scandalous sins mentioned ver . 2 , 3 , 4. and what was this denying the power of godliness that is charged upon them ? it is most like it was such a denying as that in tit. 1.16 . where they are said to profess to know god , but by works to deny him , being abominable , disobedient , and to every good work reprobate ; and if so , then they were far from answering what is said of these parents : for , these parents are not scandalous in life ; but those the apostle speaks of are scandalous , and abominable for wickedness : these parents are commendable for sundry good things in them , and good duties done by them ; whereas those the apostle speaks of are not so , but disobedient , and to every good work reprobate . and when the apostle bids timothy , turn away from such ; doth not this simply that they were scandalous persons , and apparently wicked ? it is not likely that the apostle would else have commanded to turn from them , sith he himself did so lovingly converse with so many sorts of men , that he might gain them to the lord , 1 cor. 9.19 , 20 , &c. and gives commandment to receive the weak , rom. 14.1 . and to instruct with meekness such as oppose themselves , if god peradventure may give them repentance , &c. 2 tim. 2.25 . which things do strongly argue , that those whom he commands in 2 tim. 3. to turn away from , were not such as are described in the proposition , but far worse , being apparently and grosly wicked . for otherwise , how could the apostle in commanding to turn away from them , be cleared from direct contradicting both his own doctrine and his own practice ? but let those in 2 tim. 3. whom he commands to turn away from , be understood of persons grosly vicious and scandalous , and then the appearance of contradiction is easily cleared , and so the parents in question cleared from being such persons , as must be turned away from . so much for defence of the first argument . but before the reverend author proceed to the next , he is something large in suggesting , that the elders do admit persons into membership , who are not qualified according to what is said in this proposition , so that if their doctrine in this matter were right , yet it is here pag. 25 , 26. frequently intimated that their practice is otherwise . for , saith he , they cannot prove that all adult persons whom they admit into personal and immediate membership , are such as the proposition describeth : for , i demand , do they all understand the doctrine of faith ? what course do they take to know it ? are all the adult persons , whom they admit into membership , such as the proposition describes ? do they take a right course to know they are such ? that they are not scandalous in life , &c. ans. the proposition speaks of such as were admitted in minority , and therefore what is done towards these when they are adult , is not fitly called admitting into membership . for , as mr. cotton saith , it is one thing to enter into the church , ( for that agreeth to such as were sometime without ) another thing to speak of the infants of believers , who were never out of the church , and so cannot be said to enter into it . grounds and ends , &c. pag. 132 , 133. and therefore it is a mistake to say or think of such elders , as concurred with the synod , that what is done by them towards the children of church-members , being now adult , is an admitting of them into membership , for this those children had afore they were adult , and therefore they are not now admitted into it . but to leave this : why should the reverend author suggest such a thing into the mindes of his readers , that the elders in their practice do differ from their doctrine , and teach one thing in the synod , and in their practice do contrary ? were it not more suitable to love ( which thinketh not evil , 1 cor. 13. nor receiveth a reproach against ones neighbour , psal. 15. ) to endeavour to bring such elders , as are thus faulty ( if indeed there be any ) to repentance for their sailing therein , rather then to give occasion of mis-apprehensions against them , by writing thus of them ? it may well be called misapprehension ; for there are few of the elders , in comparison , that have yet put the children of church-members to a publick owning of the covenant , afore the time of their admission to full communion : and for those few that have done it , as this was not an admitting of them into membership , for that they had before ; so it would be hard to prove , that when this was done , that their infants might be baptized , which is the case the synod speaks of ; it would be hard ( we say ) to prove that the parents , who so did , were not qualified according as the fifth proposition describeth . and therefore to give occasion of other thoughts , not only against some few of the elders , but even of all , for what is here intimated , is not of some onely , but of all alike without difference ; what may be thought of this , we leave to the further consideration of the reverend author . to the second argument of the synod , that the children of the parents in question , are either children of the covenant , or strangers from the covenant ; either holy , or unclean ; either within the church , or without ; either such as have god for their god , or are without god in the world : but he that considers the proposition , will not affirm the latter concerning these children ; and the former being granted , infers their right to baptism . to this the reverend author answereth , that the more he considers the proposition , the less he findes in it to evince the former , and the more to conclude the latter . ans. now the latter is , that the children of the parents in question , are strangers from the covenant , not holy , but unclean , and without the church , and such as are without god in the world : and if the reverend author finde so much to conclude thus of the children of church-members , which members understand the doctrine of faith , and publickly assent thereto ; are not scandalous in life , but thus and further qualified , as in the proposition is expressed : if he finde much to conclude thus of these children , if he be had expressed any part thereof , it might have been taken into consideration ; but nothing being expressed , how can it ? a meer contrary affirmation , how can it go for a sufficient confutation ? as for that which he addeth , that if a man have no more then the proposition holds forth , he may be a stranger from the covenant , unclean , and without the church , &c. is not this spoken of grown persons , and therefore how is the synods argument hereby touched , which speaketh of little children ? nor is it easily proved , that a grown person , who was admitted in minority , and is now qualified as the proposition expresseth , that such a grown person is now a stranger from the covenant , and without the church , and without god in t●● world , and this is respect of his external state , or being in the church-visible ; we see not that this is proved at all . for , as for rom. 9.6 , 7 , 8. which is here alledged , they are not all israel , which are of israel , &c. the text may prove , that they are not all elected of god , or sincere believers , who in regard of external relation are members of the visible church ; and this will be easily granted : but for membership in the church-visible , of which is our question , that text hath nothing in it at all to prove , that men who were members of this church in their minority , being now qualified as the synod expresseth , that these are now without such membership and externall state ; this is not proved at all by this text. for , if we shall so say , we shall make the apostle to contradict himself ; for , of these very persons and people , of whom ●e saith , they are not all israel , not all children , not all the children of god , &c. of these very persons and people he said , ver . 4. that they are israelites , to whom pertaineth the adoption , and the glory , and the covenants , and the giving of the law , and the service of god , and the promises ; that is , they were gods adopted children in regard of external covenant , and were members of the church-visible , and yet these were not all israel , that is , they were not all gods israel by election and spiritual regeneration . thus the apostles words are easily reconciled . but how shall they be reconciled , if the latter , as well as the former , be meant of the church-visible ? can they be israelites , and not israel , in the same respect ? can they in respect of external state be partakers of adoption , gods covenant and promises , &c. and so be church-members , and yet in regard of the same estate , be no church-members at all , nor in the church-covenant at all ? it is not easie to conceive how this can be ; and therefore the words in rom. 9.6 , 7 , 8. are not fitly applied to prove that men , who were church-members in their minority , may be qualified as the fifth proposition expresseth , and yet now be strangers from the covenant , and without the church , in respect of their visible and externall state . whereas the synod for a third argument , saith , that to deny this proposition , would be 1. to stratten the grace of christ in the gospel-dispensation , and to make the church in new-testament-times , in worse case , relating to their children successively , then were the iews of old . 2. to render the iews , when they shall be called , in a worse condition then under the legal administration : contrary to jer. 30.20 . ezek 37.25 , 26. 3. to deny the application of the initiatory seal to such as regularly stand in the church and covenant , to whom the mosaical dispensation , nay the first institution appointed it to be applied , gen. 17.9 , 10. joh. 7.22 , 23. 4. to break the covenant , by denying the initiatory seal to those that are in covenant , gen. 17.9 , 10 , 14. to this the reverend author answereth , that the contrary to all and every one of these is true : for , 1. it enlargeth the grace of christ in the gospel-dispensation , by shewing that christian churches are in a more spiritual and gracious frame then the iews of old were , under legal dispensation , &c. ans. suppose that christian churches be in a more spiritual and gracious frame then were the jews under the legal dispensation , yet if then such parents as the proposition describes , might have the initiatory seal applied to their infants , and now may not ; how can it be denied but that now the christian churches are in a worse case , relating to their children successively , then the church of the jews was ? for then such parents might have their children circumcised , but now they may not have them baptized , if this proposition be denied . and though the grace of christ may be now enlarged in other respects , yet in respect of children it is not enlarged , but str●●t●ed , by denying this proposition : except we shall say , that for parents to have the seal of the covenant applied to them and their children , is no testimony of gospel-grace at all , which cannot be said truly ; and therefore the synods argument in this particular stands good . 2. saith the reverend author , it declareth that the state of the iews , when they shall be called , will be far better then it was under legal dispensations — for under the law their light and holiness was defective — but when they shall be called , they shall have a farre greater measure of light and holiness then was to be found in former ages — ans. suppose this be granted , the question is not about their holiness and 〈◊〉 , but about their children , of whom it is evident , that if the parents were qualified as this proposition expresseth , those children might then be circumcised : and the texts alledged , viz. 〈◊〉 30.20 . ezek. 37 25 , 26. do shew , that when they shall be called , their children shall be in as good estate as formerly : but how can this be , if the parents may be qualified as is expressed , and yet may not have their children baptized ? is not this a rendring of them , in respect of their children , in a worse condition then formerly ? for the third particular , the reverend author answereth , that the dent●ll of the proposition doth not deny ( in sum ) what the synod saith it doth , but the contrary . ans. in what the synod here saith , there are three particulars contained or included : 1. that the mosaicall dispensation , and first institution of the initiatory seal , did appoint that seal to be applied to such as stood regularly in the church and covenant . 2. that the children in question d● regularly stand in the church and covenant . 3. that the deniall of the proposition , doth deny the application of the sea● to such as the mosaicall dispensation appointed it to be applied unto . of these particulars , the first cannot be denied ; for it is undeniably proved by the texts alledged , viz. gen. 17.9 , 10. joh 7.22 , 23. and the third particular is plain of it self : all the doubt therefore must be about the second , viz. whether the children in question do regularly stand in the church and covenant : but for this the synod hath given divers proofs in their first and second arguments ; which proofs we do not see taken off by what the reverend author hath said thereto . the fourth particular is answered by a plain deniall of what there the synod affirmeth , viz. that to deny the proposition , doth not break gods covenant , by denying the initiatory seal to those that are in covenant . ans. yet nothing can be more plain , then that denying circumcision to them that were in the covenant , was a breaking of gods covenant ; for it is expresly so called , gen. 17.9 . 10 , 14. if therefore the children spoken of be in the covenant , how can the deniall of baptism to them be any other then is said ? and that they are in the covenant , the synod gave sundry proofs in their first and second arguments . so much for defence of the third argument . the fourth argument of the synod for confirming this fifth proposition , is this : c●nfederate visible believers , though but in the lowest degree such , are to have their children baptized : but the parents in question are such , at least in some degree . for , 1. charity may observe in them sundry positive arguments for it , witness the terms of the proposition , and nothing evident against it . to this the reverend author answereth , by denying the minor in the argument , and affirming the contrary to the first reason here mentioned ; viz. that all that is said in the proposition , is no sufficient ground for charity to account these parents to be believers in the least degree . ans. but if there be sundry positive arguments for charity thus to judge of them , and nothing evident to the contrary , as the synod argueth ; why then should we judge otherwise of them ? when such church-members , as were admitted in their minority , do understand the doctrine of faith , and publickly assent thereto , are not scandalous in life , but do solemnly own the covenant , wherein they give up themselves to the lord , &c. is all this nothing for charity to go upon in accounting them believers ? no , not in the least degree ? we conceive charity wants sufficient ground to judge otherwise . see more in defence of the first argument . but , saith the reverend author , let them show how faith was w●ough● , and how it work● in them , and then the church will have ground for their charitable judgement concerning their fitness , &c. ans. what proof is there , that except this be done , there can be no ground for the charitable judgement that is mentioned ? sure it is , there is no mention that such a thing was performed by the eunuch , nor required of him by philip , acts 8. and yet he was baptized upon profession of his faith in christ , though there is no mention , that to shew how his faith was wrought in him , was either done by him , or required of him : and therefore we see no reason to the contrary , but that when that is done which is mentioned in the proposition , there may be ground for charity to account them believers , though they come not up to what the reverend author requireth , of declaring how their faith was wrought in them . 2. the synod saith , the children of the godly , though qualified but as the persons in the proposition , are said to be faithfull , tit. 1.6 . the reverend author answereth , nor are the children of the godly , qualified but as in the proposition , said to be faithfull in tit. 1. so his answer is an express deniall of what the synod here saith . but to say the children in tit. 1. are not called faithfull , is directly to gainsay the text , which doth exp●esly so call them : and that these children that are called faithful in tit. 1. were qualified above what the proposition requireth , is not proved at all . for the text that calls them faithful , saith no more of them , but that they are not accused of riot , or unruly . and if this be sufficient for accounting them faithful ▪ those whom the proposition describeth may much more be so accounted ; because they are not only free from vnruliness and riot , but partakers of sundry other good qualifications , which do amount further . 3. whereas the synod saith , children of the covenant , as the parents in question are , have frequently the beginnings of grace wrought in them in younger years , at scripture and experience shew . instance joseph , samuel , &c. hence this sort of persons shewing nothing to the contrary , are in charity , or to ecclesiastical reputation , visible believers . the reverend author answereth , that the parents in question were indeed children of the covenant in their infancy or minority , but if when they are adult , they do not covenant for themselves and their seed , being fitly qualified , they cannot then be fi●ly called children of the covenant , but transgressors of the covenant , and breakers of it . ans. 1. if they be breakers of it , then sure they are comprehended in it : for , how can men break the covenant , wh●ch they are not in ? therefore , as it is here expresly confessed , that they were children of the covenant in their minori●y , so the same is by consequence confessed of them being adult ; for otherwise , how could they be then said to break the covenant ? 2. if the parents in question were children of the covenant in their infancy and minority , as the reverend author acknowledgeth they were , this suits well enough with the purpose and scope of the synod in this place , which is expresly said to be this , that such children have frequently the beginnings of grace wrought in them in their younger years ; and such as had grace begun in them in their younger years , why should not charity think it is there still , when nothing appears to the contrary ? for he that once begins that good work of grace , is not wont to forsake that work of his own hands , but to perfect it untill the day of christ , psal. 138.8 . phil. 1.6 . further , saith the reverend author , this argument is fall●cious , because it argues from some particulars , to infer a general affirmatively . some children of the covenant have had the beginnings of grace wrought in them in their younger years , therefore all persons of this sort , &c. if the reverend author had expressed the synods argument as they expressed it , it would not then have appeared so fallacious , as the alteration of their words may make it . for , whereas they said , children of the covenant have frequently the beginnings of grace wrought in them in their younger years , for which they produced eight or nine instances from scripture : all these instances , and that frequency , for proof of which they were alledged ; are now all left out , and in stead thereof it is rendred some children of the covenant , &c. and whereas the inference which the synod makes is thus expressed , viz. hence this sort of persons &c. now the term all , which was not in before , is expresly put in thus , all persons of this sort , &c. which alteration may indeed obscure the strength of the argument . but let it be reduced to what it first was , and then let the judicious reader consider whether it be fall●cious , or firme , whether there be weakness or weight in it . thus it was ; if children of the covenant have frequently the beginnings of grace wrought in them in their younger years , then this sort of persons shewing nothing to the contrary , are in charity , or to ecclesiastical reputation , visible believers : but so it is . ergo. the assumption here is manifestly proved by those many instances in scripture alledged and by experience ; and the consequence we hope is not fall●cious , but found and good : for if it be frequently thus , why should not charity believe it is thus in this sort of persons , where nothing appears to the contrary . 4. the synod having said , that they that are regularly in the church , ( as the parents in question be ) are visible saints in the account of scripture : for the church is in scripture ▪ account 〈◊〉 company of saints , 1 cor. 14.33 . & 1.2 . the reverend author answereth , that both the assertion and the proof of it are to be denyed . the assertion is not true , that the parents in question are regularly in the church : infants , and children in minority of confederate believers , are in the church by their parents covenanting for them , 1 cor. 7.14 . but parents are not so , till &c. ans. it is here again confessed , that infants and children in minority , are regularly in the church , but not so when they are adult and come to be parents : but of their continuing in the church , notwithstanding their coming to be adult , something hath been said before , and more may in the sixth argument , partic. 3. but whereas it is said , " the proof is to be denied , and is not apposite : we conceive , it cannot be denied to be very apposite for the purpose for which the synod doth alledge it , which is to p●ove , that they that are regularly in the church , are in scripture account visible saints ; and the words of the texts alledged , are so plain and apposi●e for this purpose , as we conceive nothing can be more . whether the parents in question be such , or no ; regularly in the church , and so saints , or not , is another thing , for which we conceive much hath and may be said : but the texts alledged were not produced by the synod for that purpose , and therefore though they be not plain for proof of that ▪ yet if they be plain and apt enough for the purpose for which they were produced by the synod , that may s●ffice , though they prove not this other , to which the reverend author doth apply them . 5. saith the synod , being in covenant and baptized , they have faith and repentance indefinitely given to them in the promise , and sealed up in baptism , deut. 30.6 . which continues valid , and so a valid testimony for them , while they do not rej●ct it . to this the reverend author in his answer makes mention of a distinction between the grace of the covenant , and the covenant of grace , in regard of externall means ; between the elect , in whom god works the grace promised in the covenant so powerfully , that they shall not reject it , and the rest who have the outward means of grace till they reject them , as did esau — and concludes , that such as reject the offers of grace , and living under the means of grace , do remain unbelievers , cannot be said to have faith and repentance undefinitely given to them in the promise . ans. but is there any proof of the contrary to what the synod affirmeth ? it seems none at all . for , when the synod saith , the covenant which promiseth faith and repentance is a valid testimony for them , while they do not reject it ; and the reverend author saith , that such as do reject the offers of grace , have not faith and repentance given to them in the promise : these are not contrary , nor at all inconsistent . for the synod never said nor meant , that the grace of faith and repentance are given by the covenant to them that are breakers of the covenant , and reject the offers of grace , and living under the means of grace , do still remain unbelievers : the synod never said , that the grace of faith and repentance are given to these by the promise ; but by that word , 〈◊〉 they do not reject it , do plainly imply the contrary . and therefore what the synod here saith , may be sound and good , for all that the reverend author alledgeth . if their doctrine here be not right , then it must be said , that the covenant , in which god promiseth to circumcise the hearts of his people , and of their seed , deut. 30.6 . is no promise that god will give them faith and repentance , nor any valid testimony for them that he will do it , though they for their parts do not reject it . and we suppose none will say this . what may be said of them , who when adult , are breakers of the covenant , and do reject the offers of grace , is one thing ; and what may be hoped and said of them who do not so reject , is another . the synod speaks of these latter , and the reverend author of the former ; and therefore the one cannot overthrow the other . the synod concludes this fourth argument , by adding as followeth ; viz. yet it doth not necessarily follow , that these persons are immediately fit for the lords supper ; the reason rendred , is , because though in a latitude of expression they are to be accounted believers , or in numero fidelium , as even infants in covenant are ; yet they may want that ability to examine themselves , and that speciall exercise of faith , which is requisite to that ordinance , as was said upon propos. 4. to this the reverend author saith , 1. if any man speak , let him speak as the oracles of god , 1 pet. 4.11 . the new-testament no where alloweth that latitude of expression , to call men believers , who , &c. ans. though it be the duty of all , if they speak , to speak as the oracles of god , yet it doth not follow from thence , that none may have the term believers applied to them , except the term be found so applied in the new testament : for then the name trinity , sacrament , and many other , would be unlawful , as not being found in the new testament , no nor in the old ; yet we suppose the reverend author would not count the use of these terms unlawful . how often doth himself use the terms of par ratio , personall membership , mediate , and immediate members , and others , and yet they are terms not found in all the scripture : and therefore if the term believers be not found applied in the new testament to the persons spoken of , yet if the thing it self be found , and the matter be so delivered as becomes the oracles of god , that is , with such reverence , purity , &c. as is meet , we suppose that rule of speaking as the oracles of god , is not violated , though the term it self were not so used in the new testament , nor yet in the old. and for the thing it self , the synod hath given four or five arguments to prove , that the persons spoken of are visible believers ; which arguments we do not see satisfied by what the reverend author saith thereto . 2. the synod having said , that the persons spoken of may be counted in numero fidelium , as even infants in covenant are . the reverend author answereth , they cannot be so accounted , because infants are looked at onely in the parents covenant , being not capable of covenanting for themselves , as men are : so that there is not par ratio between them . ans. though infants be not capable of covenanting for themselves , as men are , yet their covenanting , or being in covenant , is not the thing here intended by the synod , but their being be●●evers , or in numero fi●●lium ; of which the reverend author saith nothing . but the thing the synod here intimateth , is this , that as even infa●ts in covenan● are counted believers , or in numero fi●elium , so may the parents spoken of . 3. whereas the synod saith , they may want that ability to examine themselves , and that speciall exercise of faith which is requisite to that ordinance . the reverend author answereth , that visible want of this ability , and of this exercise of faith , doth argue a visible want of that faith which is to be examined and exercised , and is a just barre to the admi●tance of such into immediate and personall church-membership , as well as to the lords supper . ans. admittance into membership is not here spoken of at all by the synod : for the persons spoken of , are counted by the synod to have been in the state of membership long afore now , even in their infancy or minority ; and therefore if the want of the ability mentioned , were a just barre to such admittance , yet this concerns not the persons spoken of . but is this which is here affirmed certain and clear , that want of the ability and exercise spoken of , doth argue want of the very being of faith ? may there not be the being and truth of that grace , even there where the exercise of it is much wanting ? plain it is , that our saviour blames his disciples , and peter , for the want of the exercise of faith , mat. 8. & 14. mark 4. luke 8.25 . and yet it were hard to say , that the being of faith was now wanting in them : for then we must say , either that faith once had , may afterwards be lost and gone , or else that these disciples before this time never had faith ; neither of which , we conceive , can be said truely . how plain is it , that some for their weakness and small ability in grace , and the exercise of it , are compared to a bruised r●ed , and to smoaking flax , mat. 12 20. and yet when it is said , christ will not break● such reed● , nor quench such flax , it appeareth thereby , that notwithstanding all this weakness , there may be the ●e●ng and truth of the thing in such souls . and for ability to examine themselves , cannot this be wanting ▪ but the want of the being of faith must be inferred thence ? what shall we then say to souls in such a case as heman's , psal. 88. who complains , that gods w●●th lay hard upon him , and that he was shut up , and could not come forth ; that god seemed to cast off his soul , and to hide his face from him ; that gods fierce w●ath went over him ; that gods terrours had cut him off ; and that hereby he was as distracted , and this even from his youth up ▪ no● can we think that in such case he was able to examine himself ? can distracted persons do so ? it seems not : and yet this heman was not without the gra●e of fa●●● for all this . and therefore we cannot say that wan● of ability to examine one's self , or of the ●●eciall exercise of faith , doth alwayes argue the want of that faith which is to be examined and ●xerci●ed : and therefore what the synod here saith may still stand , that ●he persons spoken ●f may be believers , and yet want that abi●ity to examine themselves , and that speciall exercise of faith which is requisite to that ordinance of the lords supper . so much for d●fence of the fourth argument for confirming the fifth proposition . the fifth argument of the synod for confirming this fifth proposition ▪ is this : that the deniall of baptism to the children in question , hath a dangerous tendency in it to irreligion and apostacy ; because to deny them to have any part in the lord , is the way to cause them to cease from fearing the lord ; witness josh. 22.24 , 25 , 27. but to deny them , and so their children successively , to be in the church , or members of i● , and so to have right to baptism , is to deny them to have any part in the lord ; and therefore it tends to cause a ceasing from fearing the lord , and so tends to irreligion and apostacy . now what saith the reverend author to this in his reply ? that which he saith , is 1. the children in question , being children of parents who are not in full communion with the church , if such be denied to have any part in the lord , it is the degenerate parents fault , and not the churches . 2. the children in question are not children of the church , for the parents have cut off the entail of the covenant from themselves and their seed , by not confederating for themselves and theirs regularly . ans. 1. here then is an acknowledgement , that the children in question , when baptism and church-membership is denied them , ●re thereby acknowledged to have no part in the lord , and so to be 〈◊〉 a way of ceasing from fearing the lord : and is not this the very ●●ing affirmed by the synod ? 2. whereas the reverend author saith , that these children are now in such a state , through the fault of the degenerate parents , who do not regularly enter into f●ll communion : it hath been shewed before , that these parents , though not yet in fall communion , 〈…〉 in ●ny b●rr● 〈◊〉 the 〈…〉 baptism of their children : and indeed , when the parents are such as the prop●sition describeth , viz. not 〈…〉 , but understanding and 〈◊〉 to the doctrine of faith , and solemnly owning the covenant , and therein giving up themselves and h●●r children to the lord , &c. how , for all this , these parents should be the cause that their children have n● part in the lord , but do ce●s● from f●aring him ; how this can be , we confess we do not understand . can parents , by giving up themselves and their children to the lord , be notwithstanding the cause that their children have no part in the lord , though they be parents that 〈◊〉 , and be qualif●●● for it , as in the proposition is expressed ? is their giving up themselves and ●h●●r children to the lord , a cause to cut off their children from having any part in the lord ? or is their present unfitness for f●ll 〈◊〉 , a cause of such loss and misery though they be and do what is mentioned and all that the prop●s●●ion expresseth ? we see no sufficient ground to apprehend so : but when the parents are and d● a● is mentioned , we f●ar it is not they that are the cause of their childrens loss and misery expressed , but they rather , who deny their baptism and church-membership . 3. saith the reverend author , that this denial hath a dangerous tendency to irreligion and apostacy , is not proved by them , nor can be . ans. but if this denial do deny them to have any part in the lord , and so make them cease from fea●ing the lord , how can it be but as is said ? can men cease from fearing the lord , and from having any par● in h●● , and yet this not tend to apostacy and irreligion ? now the reverend author confesseth , that these children have no part in the lord , though he say it is through the parents faith ; though if the parents be so qualified as is said , it will be hard to prove that this comes to pass through their fault ; and then whence is it , but from them that causlesly deny their baptism and church-membership ? and if his deni●l do cause that they have no part in the lord , doth it not also cause their irreligion and ●postacy ? that text josh. 22.24 , 25. saith the reverend author , speaks nothing for their advantage in this case . ans. let it be considered for what purpose the synod alledgeth that text , and then it will appear that it speaks for them . now the purpose of the synod in producing that text , is plainly this , that to deny such children to have a part in the lord , is the way to make them cease from fearing the lord : and what can be more plainly spoken , then this is spoken in that text ? but why doth this text speak nothing for the advantage of the synod ? the reason that is given for this , is , because the men there spoken of , were members in ful● communion ; and their children , when they were grown up , were joyned in covenant by a solemn covenant every third year , deut. 26.17 , 18. so that they had a part in the lord successively , from which if they had been excluded causlesly , it might have caused their children to cease from fearing the lord. ans. suppose all this be so , this seems not to weaken the intent of the synod in producing this text , but to strengthen it : for , if denying them that have been in full communion to have any part in the lord , may cause even such to cease from fearing the lord , how much more may this be caused in them that have not yet had this full communion ? may not one think , that such as have enjoyed communion with god in all his ordinances , will not be so easily drawn away from fearing the lord , as those that never had such full communion ? and yet the reverend author doth acknowledge this might have befallen the former , and therefore how much more may this be found in the other , of whom the synod speaketh ? which things considered , it seems plain that when it is said , that text josh. 22. speaks nothing for the synods advantage in this case , that this saying will not hold . the synod having said , that the owning of the children of those that successively continue in covenant to be a part of the church , is far from being destructive to the purity and prosperity of the church , and religion therein , as some conceive . the reverend author answereth , that they who so conceive , have such grounds of that perswasion , as will not easily be removed , nor are so much as shaken by any thing said by the synod . ans. if such a perswasion , that the children of those who continue in covenant , are no part of the church , be a perswasion upon grounds that cannot be removed nor shaken ; then it must follow , that the church and the covenant , which is the formalis ratio of the church , comprehends not children , but parents onely , or grown persons : and then the antipoedobaptists have won the day ; for by what right can children be baptized , if they be not in the covenant , nor any part of the church , though their parents be ? sure to us it seems a well-grounded perswasion , that if the parents be and continue in covenant , the children of such are part of the church , and ought to be so owned , , and that this is no wayes destructive to the purity and prosperity of the church , and religion therein . if the parents did not continue in the covenant , then there might be some question , whether the children be part of the church : but it is plain , that the synod speaks of the children of those that continue in the covenant ; and if any think it to be a well-grounded perswasion , that the parents may continue in the covenant , and yet the children of such parents are no part of the church , we confess we see no sufficient grounds for such a perswasion . for , the reverend author doth here confess , that it is true , that the frame of the covenant runs to us , and to our seed after us in their generations , pag. 32. and if this be true , is it not then true , that if the parents continue in the covenant , the seed of such parents are also part of the church ? for how can they be said to be in the covenant , which is the constituting form of the church , and yet be no part of the church , which is constituted thereby . but , saith the reverend author , this must be understood and applied suita●ly to the different constitution of churches , under different administrations of the covenant , under the old-testament , and under the gospel . ans. let this be granted , yet as long as the thing it self is not denied , which must not be denied , for he confesseth it to be true , viz. that the covenant runs to us , and to our seed after us in their generations : so long as this is not denied , the d●fference in other things between the old-testament and the new , will not weaken our cause at all . for , though for constitution of churches , the church was then national , and now congregational ; and though the administration of the covenant was then under many types and ceremonies , which are now removed : and notwithstanding any other difference that can be named , yet if there be not this difference also , that the covenant did run to them , and their seed in their generations , but not to us , and our seed in like sort ; if this difference also be not asserted , we see not how it can be avoided , but even now as well as then , if the parents continue in covenant , the children do so also , and so are part of the church : and so what the synod affirmeth is gained . for it cannot be said , that though it was so then , yet it is not so now , except we shall deny what the reverend author confesseth to be true , that the frame of the covenant ( did not onely run to them and to their seed , but also ) run● to us , and our seed in their generations . and if this be true , then what the synod gathereth from it is true also , that god hath so framed his covenant , and the constitution of his church thereby , as to design a continuation and propagation of his kingdome therein , from one generation to another . for it must needs be so , if the covenant runs to us , and to our seed after us in their generations . whereas the synod saith , that to keep in the line , and under the influence and efficacy of this covenant of god , in the true way to the churches glory . the answer of the reverend author , in sum , is this , that it is so indeed , when there is a succession of faith made visible to the churches charitable judgement ; but not so , when such a membership is set u● in christian churches , whereby infants shall be baptized by right from such parents as are not in f●ll communion : for what influence and efficacy h●th the covenant upon such parents ? whereto the answer is , that if the parents be qualified as this proposition expresseth , there is manifest influence of the covenant upon them , though yet they be not come so far as to be fit for full communion . for , when they being admitted in minority , are now , when adult , not onely free from scandal in life , but also endowed with a competency of knowledge in the doctrine of faith , and solemnly assent thereto , and own the covenant , and therein give up themselves and their children to the lord ; we conceive all this doth import some influence and efficacy of the covenant upon them : but if for all this , they shall be disowned from having any part in the church and covenant of god , how then can that be denied which the synod here saith , that by this cutting off , and disavowing the covenant , sion is hindred from being an eternall excellency , and the joy of many generations ? for , whatever joy it may be to the first generation , yet if all that follow , though qualified as the proposition expresseth , be nevertheless denied to have any part in the covenant and church of god , till fit for full communion , we do not see how such following generations can be any great excellency or joy at all . the synod having said , that this progress of the covenant establisheth the church , deut. 29.13 . jer. 30.20 . and that therefore the contrary doth disestablish it . the reverend author answereth , that the argument is to be denied ; for it will not follow , that if god did establish the church of the iews by such a successive progress of the covenant , deut. 29.13 . therefore he doth so now , pag. 33. a. why doth it not follow , that if god did establish the church of the iews by a progress of the covenant , that therefore he doth so now ? is not that true , which the reverend author confesseth to be true , that the frame of the covenant runs to us , and our seed after us in their generations ? and is not that true also which the synod here saith , ( though the reverend author saith nothing to it ) that god was an holy god , and loved the purity and glory of the church in the old testament , when he went in this way of a successive progress of the covenant ? we suppose this cannot be denied ; and therefore if a progress of the covenant did establish the church then , why not so now ? shall we think that the holy god did not so regard the purity of his church in those times , and therefore did then establish the church in this way , which now he will not do , as being now more carefull of the purity of his church ? we fear that to say this , would be to the dishonour of gods holiness and glory . and plain it is , that it is the same kingdome of god , that is , the same church-estate for substance and kind● , which is taken from the jews , and given to the gentiles , mat. 21.43 . and therefore the gentiles are said to be fellow-he●rs , and of the same body with them , ephes. 3.6 . and therefore what should hinder , but that if a progress of the covenant was a means to establish the church , then , it may be the same in ●hese 〈◊〉 also ? the synod having said in the conclusion of their fifth argument for confirming this fifth proposition , that the more holy , reforming , and glorious that the ●●m●s are or shall be , the more eminently is a successive continuation , and propagation of the church therein designed , promised , and intended . and having for this alledged these scriptures , isa. 60.15 . & 59.21 . ezek. 37.25 — 28. psal. 102.16 — 28. ier. 32 ▪ 39. the reverend author applies all these very texts to the church of the iews under the new jerusalem ; which church , he saith , must consist , for the matter of it , of elect and sincere believers onely , both they and their children successively to the end of the world : for which he alledgeth the texts afore-mentioned , pag. 33. ans. it is freely granted , that the church of the jews , when they shall be called and converted , shall be very holy and glorious ; and yet it may be questioned , whether that church shall have none in it , but onely elect and sincere believers , both they and their children to the end of the world . for , when christ shall come , the kingdome of heaven , that is to say , the church , though it be compared to virgins , in respect of much ecclesiastical purity , yet those virgins are some of them foolish virgins , that had no oyle in their vessels with their lamps , and so must have the door of the marriage-chamber shut against them , matth. 25. therefore they were not all sincere believers and elect : and therefore it may be a question , whether the church of the jews at that time will be so free from hypocrites , as is said . 2. if these scriptures , isa. 60.15 . & 59.21 . and the rest , do prove , that when the iews shall be called , it shall be with them as is said ; then what the synod here saith is gained , and stands good , viz. that in holy , reforming , and most glorious times , there shall be a continuation and propagation of the church from parents to children , from generation to generation ; which is the very thing which is here affirmed by the synod . 3. though the reverend author do here suggest this difference between that church of the jews under the new ierusalem , and the gentile churches ; that these latter shall have close hypocrites creeping into them , and the children of believers , by their degeneracy when adult , stopping the successive progress of the covenant , which in the church of the iews shall be otherwise : yet sith the scripture saith , that the nations of them that are saved , shall walk in the light of that new ierusalem , rev. 21. and that then the lord shall be king in all the earth ; and that there shall be one lord , and his name one , zech. 14. and that the name of the new ierusalem shall be written upon philadelphia , a church of the gentiles , rev. 3. it may seem upon these considerations and the like , that there will at that time be good conformity between the church of the jews , and gentile churches , and no such disproportion or difference , that in the one there should be a continuation and propagation of the church and covenant from parents and children successively , but in the other not so . we see no ground for believing such a difference , but for ought that doth yet appear , if there shall be such a glory in the one , as that there shall be a successive p●ogress of the covenant therein , there shall or may be the like in the gentile churches also . and to conceive any essential difference between either jews or gentiles then , and gentiles now , as to the frame of the covenant it self ( whatever difference there may be as to the measures of grace , &c. as is said in the synods result , p. 9. ) is a conception that we see no ground for in scripture . whereas the reverend author saith , pag. 34. that the children of church-members in this country are commonly known to be prof●n● , va●● , licentious , vicious , stubborn , proud , &c. and complains , that yet these are accepted into immediate personall membership . the answer is , 1. as before , that we think there is no accepting of members children , when adult , into membership , but an accepting of them unto full communion , when they are fit for it ; and an acknowled●ing of such and others to be members already , as having had it from their birth or minority , and having not since been regularly , in any way of god , cut off from the same . to call this an accepting of th●m into membership , we think is very improper . 2. if the children of church-members generally were commonly known to be so vicious and profane , as is said ; this were matter of great humiliation and grief to us all : but we hope it is too much to say so of the generality , or greatest part of them , there being better things appearing in many . 3. be it that they are so v●cious , or not , we think there is great reason that they should be carefully watched over by elders of churches , and all superiours , that so their corruptions and sins might be mortified , and they furthered to the attainment of that saving grace of god in christ jesus . and whereas the reverend author makes an objection , that if they be so vicious , they have the more need to be under the watch , discipline , and government of the church . and in answer thereto , saith , that it cannot rationally be expected that they will submit themselves thereto , but will disregard and slight the same ; and that acceptance with god , or blessing on such means cannot be expected , because god limits his blessing to his own appointments , p. 34 , 35. the answer is , that it hath been proved afore by seven or eight arguments in propos. 3. that these children are by gods appointment under the watch , discipline , and government of the church ; which arguments have been formerly vindicated and cleared from what the reverend author hath said against the same : and therefore for what is here said , that the exercise of church-discipline towards such , cannot be expected to be accepted of god , or blessed by him , because it wants his appointment ; we know not how to entertain this saying , except there were some better proof for it , which here is but nakedly delivered , without any proof at all : and therefore the exercise of church-discipline towards the children spoken of , may be appointed of god , accepted of him , and blessed by him , for ought that is here said to the contrary . and whereas it is said , that it cannot rationally be expected , that such persons will submit themselves to church-discipline . though we know but little of the exercise of church-discipline towards such , yet experience doth testify , that to some it hath , by the blessing of god , been profitable , and that they have submitted to it , and been bettered by it . lastly , the reverend author did a little afore in this same page , pag. 34. mention the vigilancy and faithful care and endeavour of church-elders towards the children mentioned , as a way or means for conveying religion down to after-generations , which we for our parts conceive to be sound and good . but then how can this stand which is there said , that such persons are not under the watch , discipline and government of the church ? for , doth not the vigilancy of church-elders , import some kinde of church-watchfulness ? can there be such vigilancy , care and endeavours towards such as are no● under the watch of the church at all ? or can such vigilancy , care and endeavour of church-elders , be a means to convey religion down to after-generations , and yet church-watchfulness toward such be without acceptance with god , and without any blessed fruit , either to the church or to the persons spoken of ? it seems t●ese things do not well cohere : so much for defence of the fifth argument , for confirming this fifth proposition . the sixth argument which the synod here useth , is , because the parents in question are personal , immediate , and yet-continuing members of the church . 1. that they are personall members , or members in their own persons , they say appears , 1. because they are personally holy , 1 cor. 7.14 . 2. are baptized in their own persons . 3. are personally under discipline . 4. are personally , by means of the covenant , in a visible state of salvation . 5. when they commit iniquity , they personally break the covenant , jer. 11.2 , 10. ezek. 16. therefore they are personally in it . to this the reverend author answereth , that three of these proofs belong onely to infants , and the other two to adult persons regularly admitted into church-membership : which therefore do not concern the parents in question : which two he saith are , 1. that they are personally under discipline , and liable to church-censures in their own persons . 2. that when they commit iniquity , they personally break the covenant . ans. let us then consider the particulars . for the first , that they are personally holy , according to 1 cor. 7.14 . though this be meant , as the reverend author saith , that they are thus holy federally and relatively , yet it is , as he acknowledgeth , in their own persons ; and if so , doth it not then follow , that they are church-members in their own persons ? can persons be truly called holy , as in the text alledged , or an holy seed , as ezra 9. and yet not be members of the visible church ? whether this holiness be inherent , or only federal and relative , yet sith they are thus holy in their own persons , we conceive they must therefore be granted to be church-members in their own persons . and though they first received this holiness in their minority , yet for ought we see their persons are still partakers of it , until in some way of god they be cut off from the same : which the parents in question have not been , but being qualified as the proposition expresseth , are far from deserving any such matter . for the second , that they are baptized in their own persons ; though this be , as the reverend author saith , by and for their parents covenanting for them , they being uncapable of covenanting for themselves ; yet this being regularly done , how can it be avoided , but , as the synod saith , it is a divine testimony that they are in their own persons members of the church . for , we conceive , the lord hath not appointed baptism , the seal of membership , to be applied to such as are not members : and to say , they are not members in their own persons , but in their parents , would infer , that they should not have been baptized in their own persons , but in their parents , their parents receiving baptism for them ; which the reverend author , we are perswaded , is far from affirming . and therefore they being regularly baptized in their own persons , how can it be avoided but that they are church-members in their own persons , untill they be regularly cut off from the same ? for that other particular , that by meanes of the covenant they are personally in a visible state of salvation ; the reverend author saith nothing hereto , but onely repeats it with this addition or explanation , " while nothing appears to the contrary : which clause may be added , and yet the purpose of the synod in this particular not at all hindred thereby . for if the persons spoken of be in their own persons in a visible state of salvation , whi●● nothing appears to the contrary ; doth it not then follow , that so long they are visible church-members in their own persons : will any body say that they are saved in their parents , and not in their own persons ? the synod conceived that none would so say : and that therefore it could not be said , that they are not members in their own persons but in their parents : whereto the reverend author saith nothing . as for that clause , " while nothing appears to the contrary , let the terms of the proposition be considered , and we conceive it cannot rationally and charitably be denied , but that the persons spoken of , as they were in a state of salvation when infant , so they are so still for ought appears to the contrary . for the contrary cannot be evinced and evidenced against them , either by ignorance , or scandal , or forsaking the covenant , or any such thing , they being such as understand the doctrine of faith , and publickly assent thereto , not scandalous in life , but commendably further qualified , as is there expressed ; so that for ought that appears to the contrary , they are in a visible state of salvation , and consequently they are personally church-members , and so herein the purpose of the synod is gained . for the other two particulars , which the reverend author saith , do belong to adult persons regularly admitted into church-membership , and so do not concern the parents in question ; the one is , that they are personally under discipline , and liable to church-censures in their own persons . for answer to this , he refers to his examination of propos. 3. and we refer the reader to our defence of that proposition against what he there said . the other particular , which is the last here mentioned , viz. that when they commit iniquity , they personally break the covenant ; his answer to it is , that this is not proved concerning infants , nor can be . ans. suppose it cannot , yet if that be proved for which the synod brings it , why may not that suffice , though this other be not proved , to which the reverend author applies it ? plain it is that the synod neither spake nor meant this of infants , but of such as are now parents , and therefore past their infancy : and therefore if these parents , when they commit iniquity , do break the covenant , then the purpose of the synod is gained , though such a thing could not be affirmed of infants . but if proofs for this or that may not be accepted , because they are not sufficient for confirming some other things whereto they were neither alledged nor intended , let the judicious and impartial reader consider whether this be equal and fair , and whether arguments in such a way be sufficiently answered . for the particular in hand the synod argueth , that the parents in question are personally in the covenant , because when they commit iniquity , they personally break the covenant ; alledging for this , ier. 11.2 , 10. ezek. 16. where breaking of covenant is expresly charged upon the persons there spoken of . now doth not this prove the thing intended ? sure , if their committing iniquity be breaking of covenant , either such persons were in the covenant , or else we must say a man may be guilty of breach of covenant , when he was not in it . and that the committing iniquity by the persons spoken of , is a breaking of covenant , the reverend author doth more then once acknowledge and testify , pag. 23 , 28 , 33 , 43 , 45. it were too long to transcribe all the words that are to this purpose in the pages quoted , but , in sum , there is thus much there affirmed and taught , that the covenant in which children are comprehended in their minority , leaves them under engagement to duty and obedience , when they become adult , which if they do not accordingly perform , they are then transgressors of the covenant , and breakers of it . now if they be breakers of it , is it not thereby clear that they are comprehended in it ? and so what is here said by the synod stands good . thus of the first particular , that the parents in question are personal members . the second is , that they are immediate members , as to the essence of membership , ( i. e. that they themselves in their own persons are the immediate subjects of this adjunct of church-membership ) though they come to it by means of their parents covenanting . for proof whereof , one thing alledged by the synod , is that iohn . 22.25 , 27. where the children are said to have a part in the lord , ( to which church-membership is equivalent ) as well as the parents ; and nothing coming between this subject ( the children ) so as to sever it from the adjunct ( a part in the lord ) therefore they conclude , that the children are immediate subjects of church-membership , or immediate members . now what saith the reverend author unto this ? why , that which he saith , is , that though nothing come between to sever that adjunct from the subject , yet something comes between to bring that subject and adjunct together , viz. the parents covenanting for the childe : which if it did not come between , they would be severed , as they are in othe● children . ans. but what is there in this to overthrow the synods assertion ? do not they expresly grant , in terms as plain as can be spoken , and that more then once , that the children come to this adj●nct of church-membership by means of their parents covenanting ? see their words in their pag. 23. and therefore this can be no removing of what they have said , being nothing but the very same with that which they have said before . the question is not about the way or mean● of childrens membership , for it is freely yielded that in this respect it is mediate , that is , they come unto it by means of the parents covenanting ; but the question is about the ess●●●● , nature or k●m●e of their membership : whether in this respect it be not the same with the parents , and they as well as the parents the immediate subjects of it ; and the granting of the former , is no deniall of this other . if a parent have room or place in such or such an house , and his childe be there also , though he come thither in the parents arms , yet may it not be said that this childe hath a place and being in the house , as truly and as properly as the parent , although he came unto it by the parents means ? even so it is in the case in hand ; the childe comes to be in covenant , and so in the church , by the parents covenanting , yet now he is in the church , and in the covenant , and hath a room and place therein , as truly and as properly as the parent . again , the synod having said , that their visible ingraffing into christ the head , and so into the church his body , is sealed in baptism : and that in ingraffing , nothing comes between the graft and the stock ; their union is immediate . the reverend author answereth , that yet it will not follow that they are immediate members of the visible church . ans. and why will not this follow ? if their union with the church be ingraffing , and that in ingraffing , nothing comes between the g●●ft and the stock , doth it not then follow , that their union with the church is immediate , and they immediate members of it ? for , as for that which is here said , that this union is not properly , but metaphorically called ingraffing , because there is some similitude here , but similitudes do run on four feet : it sufficeth that they agree in the main point . ans. but how do they agree therein , if for all this in graffing there be something between the stock and them ? is it not a main point in ingraffing , that the union between the branch and the stock be immediate , and that nothing lye between them ? who knoweth not that if it be not so , but that some stock or stone , or something else be between them , so that their union be not immedi●te ; who knoweth not that in such case the ingr●ffing is spoiled , and the benefit of the branch interrupted , because its union with the stock is not immediate ? if then the union of members with the church be ●●graffing , how can it be avoided but it must be immediate , and so they be immediate members ? as for that which is here subjoyned , that infants and children in minority do partake of baptism and other priviledges , by means of their parents covenanting for them , but adult persons by their personall covenanting for themselves and their seed . this is nothing to the essence of their membership , but onely speaks to the way and mean● how they come to it , which is not the thing in question : for it may be granted , that children come to be members by their parents covenanting for them , and the parents by their own covenanting , and yet their membership , notwithstanding this different way of attaining it , may be one and the same for essence and kinde , and both have immediate conjunction with the church . for that where the synod saith , " that in deut. 29.11 . the children were personally and immediately part of the people of god , or members of the church of israel , as well as the parents . the answer of the reverend author is , that the text doth not prove it . ans. and yet the words are express and plain , that they did all stand before the lord , to enter into covenant with him , that he might establish them a people to himself ; and the persons of whom this is said , are not onely the men of israel , but also their wives , and their little ones : so that if the men of israel , and their wives , were personally and immediately members of that church , their little ones , for ought that appears , were so also : for they are all alike spoken of without difference . whereas the synod said , that to be in covenant , or to be a covenantee , is the formalis ratio of a church-member ; and the children being in the covenant , are therefore the immediate subjects of the formalis ratio of membership , and so immediate members . the answer of the reverend author is , that though to be in covenant be the formalis ratio of a church-member , yet it will not follow , that every covenantee doth immediately covenant for himself , nor that every member of the church is an immediate member , pag. 39. ans. for the one of these , viz. of covenanting immediately for themselves , the synod never said nor meant that little children did so covenant , nor inferred any such thing from their being in covenant , and so being partakers of the formalis ratio of church-membership ; but a little afore , and also in this very place do acknowledge , that one may come to be in covenant one way , and another in another : and therefore though children do not covenant immediately for themselves , yet what the synod inferreth from their being partakers of the formalis ratio of church-membership , is not at all infringed by this branch of the reply . but for the other , of being immediate members , why doth not this follow from their being partakers of the covenant , the formalis ratio of membership ? can one be partaker of the form , or formalis ratio of this or that , and yet not be immediately partaker of the effect , or thing formed , but something must first intervene and come between ? if the reasonable soul , and its conjunction with the body , be the formalis ratio of a man ; can there be this , and yet no man immediately , but something more must come between to make a man ? we suppose it cannot be denied but here is a man immediately , as being partaker of the formalis ratio of a man. and even so it may be said in the present case , that children being partakers of the covenant , the formalis ratio of church-members , they are therefore immediate members . the synod having said , that to act in covenant , is but the instrumentall means of membership , and yet children are not without this neither : for the act of the parent ( their publick person ) is accounted theirs — the reverend author answereth , that the parents acting in ●●v●n●n●ing for their infant 〈◊〉 , hath been before proved to be the procreant cause of 〈…〉 , pag 39. ans. it was indeed before said , viz. pag 37. that he looked at believing confederating 〈◊〉 , not as the instrumentall , but as the procreant caus● ; as of the c●hil●● b●m● , by his generating of him , so also of his church-membership , by his confederating for him . this was s●ia indeed in the page mentioned , but that it was so proved , we cannot say ; if this word [ procreating ] be taken as it is expressed , not onely as contrad●sti●ct from the instrumentall cause , but as a deniall thereof , for so his expression runs . viz. not as the instrumentall , but as the procreant cause , &c. now that it hath been proved , that the parents act in covenanting is not the instrumentall cause , but the procreant of the childes membership , this indeed hath been said once and again but we do not see ●t proved at all . and indeed how can it ? for this procreant cause , sith it is not an instrumentall , must then be the principall-cause : and is this proved , that the parents act in covenanting is not the instrumen●●ll , but the principall cause of the childes membership ? what shall then become of gods institution in this matter ? if the parents act herein be such a procreant cause as is not instrumentall , then it must be the principall ; and then what place is there left for gods institution ? and how doth the reverend author agree with himself , who saith , th●s is the procreant cause , and that by gods institution , and yet is not the cause instrumentall ? if the parents act be the cause of the childs membership by gods institution , how can it be avoided but it must be instrumentall , as the synod said : but if it be so procreant , as not to be instrumentall , how then can it be by gods institution , as he saith it is . these things need reconciling . for our parts , we see no reason to the contrary , but that ▪ that of logicians is right , who place the procreant cause under the head of the ●ffi●i●n , and this act of the parents that is here spoken of , being not the principall effi●ent of the childs membership , must needs be the instrumentall , as the synod hath said ; and therefore such a procreant as is not instrumentall , nor yet principall , we confess we know not where to place it . besides , when the reverend author in pag. 37. makes this covenant-act of the parent to be the procreant cause of the childs membership , even as the paren● is the cause of the ch●l●●●em , by his generation of him ; doth not this plainly infer that which yet he denieth , that such a parent is the instrumental cause of the childs membership ? for , is any parent such a procreant cause of his childs being by gen●raci●n , as not to be instrumental under god therein ? how then are children said to be by the gift and blessing of god , psa. ● 27. 3. ●en●s . 29.31 . & 30.22 . & 33.5 . and the want of children even in married persons to be by gods restraining hand , and sh●tting up the w●●b ? gen. 16.2 . & 20.18 . & 30.2 . doth not this plainly shew , that parents are but instrumental under god in the begetting of children ? and therefore if the parent be the cause of the childs membership in like sort , as of the childs natural being by his generating of him , then it must be granted , that in this of his church-membership ▪ he is no otherwise a procreant cause of it , but as instrumental ; for in that of the childs natural being it is certainly so : and that of membe●ship being , as the reverend author saith , l●ke unto this other , therefore in this of the childs membership it is so also . moreover , i● this well hold , that the parent is such a procreant cause of the childs membership by confederating for him , as he is of the childs na●ur●l ●en● by 〈◊〉 ; then look as the child which the parent generates , is personally , immediately formally and actually a man for one of mankind as well as the parent ; so by the membership which the parents confederating procreates for him , he is a personal , immediate , formal and actual church-member . the synod , to shew that children are actual , complea● , and immediate members , asketh , what do they want hereunto ? is it covenan●-interest , which is the formalis ratio of membership ? no , they are in covenant . is it divine gran● , and institution , which is the principal efficient ? no , god hath clearly declared that he gra●ts them a portion in his church , and appoints them to be members thereof . is it an act of covenanting , which is the instrumental means ? no , they have this also reputatively by divine appointment , making the parent a publick person , and accounting them to covenant in his covenanting . the sum is , they want nothing that is requisite to complea● and immediate membership . now what saith the reverend author to this ? that which he saith , is this , that all that is here expressed , doth not supply what is wanting to invest little children with such membership . for , though they are in covenant , which is the formalis ratio of their membership , yet it is mediante parentum foedere , and so their membership is mediate . ans. but this speaks nothing to the nature and kind of their membership , but onely to the way and means of attaining it , which may be different from that of adult persons , and yet the thing be the same . if the chief captain obtain by a great sum to be a freeman of rome , and paul be free born , act. 22.28 . yet pauls freedome is either better then the other , or at least no worse ; and so it may be said of the church-membership of little children . there is wanting unto children in minority to make them such members , a personal fitness to act in covenant for themselves . ans. but this is nothing to the nature of their membership , but onely speaks of the way of attaining it by their own act . but shall we say that paul wanted something to make him a free roman , because he had no personal fitness nor ability to procure that freedome to himself by his own act , but onely was so born ? or shall we say that david and others mentioned in psal. 22.10 . isai. 46.4 . wanted something of compleat , proper and immediate interest in god , because they had their interest from their mothers womb , and did not attain it by their own personal act ? for our parts we dare not so say , and by like reason dare not deny , but that the interest of little children in the visible church , may be proper , compleat and immediate , though they have not come to it by their own act , but have had it from their minority or birth . for , to have god for their god is as great a blessing , as to be an actual and immediate member of the visible church ; and yet we see want of personall fitness to act for themselves , did not hinder from the one , and why then should it hinder from the other ? synod . a different manner and means of conveying the covenant to us , or of making us members , doth not make a different sort of members ; we are as truly , personally and immediately members of the body of fallen mankind , and by nature heirs of the condemnation pertaining thereto , as adam was , though he came to ●e so by his own pers●n●l act , and we by the act of our publick person , pag. 24.25 . the reverend author in his answer hereto grants , that in the case of adam it is so , as is said ; but , saith he , this doth not suit the the case of i●fan●s in question . for , 1. adam stood as a publick person for all mankind ; no parent is so for all his posterity , but for his infants and children in minority . 2. adams covenant was onely with the lord , and not with any church , as the covenant of confederate parents is . 3. the parents breaking the covenant doth not make his children heirs of condemnation , as adams did all mankind , pag. 40.41 . for answer whereto , we may remember what himself did formerly express , that similitudes do not run on four feet ; if they agree in the main point that may suff●● , though in other things they d●ffer . if therefore there were these three differences , and as many more , between the cases alledged , yet where is there any difference in the main point ? are not we as truely , personally , and immediately members of the body of fallen mankinde , as adam was ? this the reverend author doth not deny , but in plain words doth grant it : and is not then the purpose of the synod , in alledging this instance , clearly gained ? doth it not plainly appear thereby , that a different way and means of being in covenant , doth not make a different sort of membership ? adam was a member of fallen mankinde , and so are we , though he came to be so by his own personal act , and we by him , or by his act for us ? which doth clearly shew what the synod saith , that a different way and means of being members , doth not alter the nature and kinde of membership ; which we see doth hold as touching being a member of fallen mankinde , and we see no reason but it may also hold as touching being a member of a visible church . there is not any to be accounted a publick person , as adam was , but onely iesus christ for all that are in him , rom. 5.14 , to 20. pag. 41. ans. yet it is evident , though jesus christ was a publick person for all that are in him , as adam was , yet in the number of persons there is difference ; adam standing for all mankinde , and christ standing onely for his redeemed , the elect. now if christ may be truely called a publick person for all his , as adam was , though adam was for them that were farre more in number ; why may not then a consederating parent be counted a publick person for his children though they be farre less in number then the other ? but herein the cases seem parallel ; adam for all in him , christ jesus for all in him , and the confederating parent for all in him . we see not how this can justly be denied by the reverend author , si●h he calls these parents " v●dertakers for their children , pag. 40. and again , pag. 41. and such undertakers , that the children are bound by their parents acting to perform that covenant , when they shall become capable : which seems to us to be the same , or as much as is meant , when they are called publick persons for their children . another similitude used by the synod to illustrate the thing in question , is , from a prince giving lands to a man and his heirs successively while they continue loyall ; in which case the following heir is a true and immediate owner of that land , and may be personally disinherited , if d●sloyall , as well as his father before him . to this the answer is , that this similitude doth not sort the case in question ; f●r , as for infants , they cannot be visibly disl●yall , and adult persons not regularly joyned to the church , have cut off the entail of the covenant from themselves and their posterity by their personall disloyalty . ans. but for all this , the similitude may suit the case in question , though the reverend author say it doth not . for , as the following heir is an immediate owner of that land , till for disloyalty he be disinherited ; so the following children are immediate church-members , till some of them for their sin be cut off from their membership . is not here plain suitableness in the similitude ? we conceive it is apparent and manifest . for , if infants cannot be disl●yal , and if adult persons be cut off for disloyalty , is it not manifest , that both are immediate owners till they be cut off ? which is the thing the synod affirms . concerning infants , it seems they are such true and immediate owners of church-membership , as that they cannot be cut off therefrom , because they cannot be so disloyal as to deserve such a thing : and for the adult persons , if the entaile of the covenant be cut off from them and their posterity by their personal disloyalty ; doth not this clearly shew , that they were truely and immediately in the covenant , till their disloyalty cut them off ? and so the similitude stands suitable and good for the purpose for which the synod brings it . but as for this " cutting off the entail of the covenant , which is here spoken of ; we must confess we do not see how such a thing can justly be charged upon the persons spoken of in this proposition : for , they understand the doctrine of faith , and give their assent thereto ; ●hey are not scandalous in life , they solemnly own the covenant , and therein give up themselves and their children to the lord : and is this such disloyalty , as to be a cutting off the covenant and enta●l of it ? we think it were hard to prove such a thing , and do fear that charity will not allow to affirm it . nor that which is here said in this pag. 41. that nothing is given to them and theirs by the covenant , wh●●h ●hey presume to usurp without warrant from god. for , 1. by the covenant god gives himself to be a god to his people , and to their seed in their generations , gen. 17. and shall we say this is nothing ? god is almighty , and all-sufficient , and is it nothing to have such a god to be a god to us , and to our seed ? 2. and when the persons in question are such as were regularly in covenant in their infan●● , by means of their parents covenanting for them , as the reverend author doth acknowledge , how can their owning this covenant , when they become adult , be justly counted a presuming to usurp the covenant without warrant from god ? we reade of them that are blamed , and that justly , for forsak●ng the covenant which god made with their fathers , deut. 29.25 . judg. 2.20 . but that owning this covenant should be a forsaking of it , and an usurping of it without warrant from god , and a presuming ▪ we do not see how this can be proved . to some indeed the lord saith , what hast thou to do to take my covenant in thy mo●th ? psal 50 16. but doth the lord say this to such as were qualified as in this fifth proposition ? the contrary is most clear : for these in this psal. 50. are expresly called wicked , such as did hate to be instructed and reformed , were culpable for consenting with thieves , partaking with adulterers , slandering , and all evil speaking , &c. whereas the persons in question are not culpable for any such thing , being expresly said to be not scandalous in life ; but on the contrary furnished with many good and commendable qualifications , and were regularly admitted into the covenant in their minority : and therefore being so unl●ke the persons that are blamed for tak●ng g●ds covenant into their mouth , we see no ground to say they have 〈◊〉 off the entail of the covenant by their disloyalty , and that nothing is given to them and theirs by it , but that they presume to usurp it without wa●rant from god : we see no warrant from god so to say or think of such persons . a member ( saith the synod ) is one that according to rule , or divine institution , is within the visible church . they say true , saith the reverend author : but that refutes nothing that i have said concerning mediate and immediate members , for both are within the church , though both have not full communion with the church in all ordinances . ans. the synod never said , that all that are within the church have such full communion , and therefore this is nothing against them : but if all members be within the church according to divine institution , how can it be avoided but they are all immediate members of the church ? for , if they be all within the church , then there is nothing as a medium between the church and them , or any of them , and so they are all immediate members , as the synod saith . whether all have full communion , is one thing , and whether all be immediate members , is another ; and the denying of the former , is no infringing of the latter . the synod having mentioned an objection , that if children be compleat and immediate members as their parents , they shall then immediately have all church-priviledges as their parents have : and making this answer , that it followeth not ; all priviledges that belong to members as such , do belong to the children as well as the parents : but all priviledges do not so . a member as such ( or all members ) may not partake of all priviledges , but they are to make progress both in memberly duties and priviledges , as their age , capacity , and qualifications do fit them for the same . to this the reverend author auswereth , that their answer to the objection is insufficient ; for the best members have need to make prōgress in memberly duties and qualifications , yet all have that communion that suits their membership : infants in baptism , &c. and adult persons in the seals , voting , &c. pag. 41 , 42. ans. by this it seems the difference lies here , that whereas some church-members have communion in all church-priviledges , and others not in all , but onely in some ; the synod apprehends the reason of this difference to be , because some are yet defective in qualifications , and fitness for such full communion , though not wanting compleat and immediate membership : but the reverend author makes the reason of the difference to be from the different kinde of membership , the one sort being onely mediate members , and the other immediate . all have that communion for which they are qualified , saith the synod : all have that communion which suits their membership , saith the reverend author . for clearing of which point , it may not be a miss to consider of other societies , and how it is in them ; as that of the family , and of the civil state : in both which it is clear , that all have not like communion in priviledges ; but who can say that this ariseth from their different membership in the societies of which they are ? or how can it be denied , but that this ariseth from their different qualifications ? an infant , an idiot , one distracted , or distempered with frenzy , &c. such cannot enjoy all priviledges in the family , or civil state , as others may ; and the reason is , because they are not fitly qualified : but who can say they are not compleat , and proper , and immediate members of the family or state , as well as others ? he that doth injury to such an one , doth injury to one that is as truely and properly a member of the society , as those that are better qualified ; and such injuries are punishable with death , or otherwise , as the nature of the offence doth require , as being injuries to one that is truely and properly a personal and immediate subject and member of the common-wealth , though there might be many other subjects better qualified ? in like sort in church-society , some may enjoy more full com●union then others , and yet not as being more truely partakers of proper personal , and immediate membership , but because they are better qualified . thus of the second particular , that the parents in question are immediate members . the third is , that their membership still continues in adult age , and ceaseth not with their infancy ; 1. because in scripture persons are broken off onely for notorious sin , or incorrigible in penitency and unbelief , not for growing up to adult age , rom. 11.20 . the reverend author answereth , that this reason doth not prove , that the membership of all baptized in infancy continues in adult age . ans. nor did the synod so say , nor produce that reason and scripture for such purpose ; but their purpose therein was this , viz. to prove that the parents in question do still continue members : which may be true , though all 〈◊〉 are baptized in infancy do not . for thus their argument lies : if persons be not broken off but for notorious sin , or incorrigible in penitency and unbelief ; then the parents in question are not broken off , but do still continue members : for any such notorious sin ▪ &c. cannot justly be charged upon them , witness the terms of the proposition . to this purpose is this reason alledged by the synod ; and therefore though the membership of ●ll baptized in infancy do not continue in adult age , the synod loseth nothing thereby , a● having never affirmed any such thing . but why doth not this reason and text prove the thing intended by the synod ? the reverend author gives this reason ; ●ecause that text rom. 11.20 . spe●k onely of such as have been received into membership by their personal faith , and covenanting with the church visibly . a. the text clearly speaks of the people or nation of the iews , of whom it is said , that they were a disobedient and gainsaying people , rom. 10 . 2● . that they , as concerning the gospel , were enemies , rom. 11.28 . that they killed the lord iesus , and their own prophets , and persecuted the ap●stles , pleased not god , and were contrary to all men , &c. 1 thess. 2.15 , 16. and shall we say , that notwithstanding all this , they were received into compleat and immediate membership by their personal faith , & c ? besides , it is not very credible , that all the members of the jewish church were received into compleat and immediate membership by their personal faith , if that be true which the reverend author said , pag. 6. that that church was to be propagated and continued by natu●●● generation in a lineall descent from abraham , by isaac and jacob , t●ll the coming of christ ; and that there was no ordinance for casting out their members for sins against the morall law , as there is under the gospel , pag. 12. which things ( if true ) do import , that visible faith was not the thing looked for in receiving the members of that church , nor in continuing of them , but their natural generation , and lineal d●sc●n● , , might suffice : how then can that stand which is here said , that the persons sp●k●n of in r●m . 11.20 . were such as were received into membership 〈…〉 , when as that text speaks of the members of the church of the jews , who ( if the reverend authors apprehension be right ) were not so received , but by lineal succession , by natural generation ; christian churches differing from that church , and being of another sort , as being to be propagated and continued by regeneration , made visible by a right confession , and profession of faith , pag. 6. the sum is this , in the one place he makes it peculiar to christian churches to be propagated by regeneration , and 〈◊〉 ●●sibly prof●●●ed ; and that in the church of the jews it was othe●wise : and in the other place , which certainly speaks of the church of the jews , he saith it speaks of emb●●● received by ●her personal faith ▪ wherein there seems to be a rep●gnancy . our 〈◊〉 of adult persons that break off themselves from the covenant by pr●●h●ne neglect or contempt of the ordinances , or uns●table conve●s●a●● , pag. 43. ans. then the parents in question are not broken off at all , but their membersh●p 〈◊〉 continues , as the synod saith ; for the terms of the proposition will not suffer such prophaneness and ●n empt of o●●●nances , and 〈◊〉 conversation , to be justly charged upon them ; and if there be the causes for which men are 〈◊〉 off , is not then this reason of the synod plainly confirmed and made good ? for they argue , that the persons in question do still continue members , because 〈…〉 notorious sin , impenitency , incorrigibleness , and the like ; and here it is said , that men are broken off by pro●h●●eness , contempt of the ordinances , and unsuitable conversation ; which sayings are in effect the same , or little different , and both of them do witness that the persons spoken of are not broken off , as not being guilty of any such wickedness or misdemeanours . who ever said that any were broken off for growing up to adult age ? ans. if the persons described in the proposition be said to be broken off , what is this l●ss then the thing that is so disowned ? it cannot be denyed but they were once within the church , and it cannot be said that they are broken off for any scandal in their conversation ; but coming up to the terms in the proposition are far from such evil , and on the contrary are furnished with many good and commendable qualifications , as knowledge , profession , s●●jection to christs government , owning the covenant , and the like . now if notwithstanding all this , they be declared to be no members of the church , but broken off from it , though they were once in it ; what is this less then to say , they are broken off by growing up to adult age ? and see reply of the reverend author to this argument , p. 42. 2. saith the synod , the iews children circumcised did not cease to be members by growing up , but continued in the church , and were by vertue of their membership received in infancy , bound unto various duties , and in special to those solemn personal professions that pertained to adult members , not as then entring into a new membership , but as making a progress in memberly duties , deut. 26.2 — 10. & 16.16 , 17. gal. 5.3 . to this the answer is , 1. that the iewes children circumcised were bound to various duties , and to those solemn professions mentioned , is clear enough by the texts alledged , and sundry other : whereunto i willingly adde , that baptisme also bindeth the infant-seed of confederates to various gospel-duties , and especially this of using all mean , &c. ans. and do not both these shew that which the synod expresseth , that children do not cease to be members by growing up , but do still continue in the church ? for if it was so with the jews children , is it not also so with ours , according to the synods arguing ? and if by vertue of that membership received in infancy , the circumcised then did , and the baptized now do stand bound to various duties when adult , how can it be avoided , but that membership received in infancy then did , and now doth continue in adult age ? for , when & as long as one stands bound by a covenant , then and so long that covenant must needs remain in being , for otherwise how could one stand bound by it ? can one be bound by that which is not in being ? one would think this were not possible . therefore by this being bound by the covenant and membership received in infancy , to various duties when adult , it appeareth , that the covenant and membership received in infancy doth still continue in adult age , and so the purpose of the synod is gained . but 2. saith the reverend author , it is not proved by those texts , that w●●n they were adult they did not enter into a new membership ; rather the contrary appears by deut. 26.17 , 18. ans. if so , then they did every third year enter into a new membership : for the reverend author conceives that what is said to be done in deut. 26 17 , 18. was done every third year , as before ● . 31 . but who knows not that the same persons or people may many a time enter into covenant , or renew their covenant with god , and yet not thereby enter into so many new memberships ? it seems by psal. 50.5 . where it is said , they have made a covenant with me by sacrifice , that so oft as sacrifice was offered , so oft there was a covenant made between god and them ; and yet it will not follow , that at every time of sacrificing there was an entring into a new membership : it may suffice to say , as the synod doth , that at all such times there was a prog●●s● in memberly duties . but why should we think that the covenant in deut. 26. was entring into a new membership ? the reason rendred , is this ; because they entred into the covenant personally and immediately , not in and by their parents , as they did in infancy , gen. 17.7 . and if covenanting be the form of church-membership , then a different form of covenanting , makes a different kinde of membership ; mediate and immediate covenanting , makes mediate and immediate members . ans. but is this certain , that a different way of covenanting , makes a different kinde of membership ? in gen. 15. there is covenanting by divi●ing the he●fe● , the go● , &c. in the midst , and passing between the pieces or parts ▪ and so in jer. 34. in gen. 17. there is covenanting by silence , and falling upon the face : in nehem. 9.38 . there is covenanting by writing and sealing of it ; in 2 chron. 15. by swearing with a loud voice , and by engaging , that ●hosoever should not do as is there promised , should be put to death . here we see are various wayes of covenanting ; but shall we say that these do infer divers kinds of membership ? then it would follow , that if the same persons or people should divers times enter into covenant , or renew their covenant , and this sometimes in one of these wayes , and sometimes in another , if a different form of covenanting do make a different kind of membership , it would follow , that the same persons and people might many times over , again and again enter into a new kin● of membership ; which we suppose none will affirm , and therefore this that is here said will not hold : the thing for essence and kind may be the same , when the way and manner of doing may be various . moreover , covenanting taken for our act in making or renewing the covenant , is not the form of membership ( this is but the instrumental efficient ) but covenant-interest , or to be in covenant , is the formalis ratio of membership ( that is it which the synod affirms pag. 24. ) and that is the immediate , actual , and proper portion of the children , as well as of the parents . the third argument of the synod , is , from the relation of born servants and subjects , by which the scripture s●●s forth the state of children in the church , levit. 25 41 , 42. ezek. 37.25 . which relations ( as all men know ) do no●●eas● with infancy , but do continue in adult age : and ●ince it also follows , that one special end of membership received in infancy , is to leave persons under engagement to service and subjection to christ in his church when grow● up , &c. pag. 25 , 26. the answer to this , is , that the one of these texts is typical , figuring the t●●e of grace , whereby now christ hath freed us from the servitude of sin and satan , &c. the other text is a prophecy of the calling of the elect nation of the iews , and of the state of the church under the new ierusalem : and therefore these do neither of them suit the thing in question . ans. but for the present nothing appears to the contrary , but they may be suitable ; yet , if the thing it self for which those texts are alledged , be sound and good , the inference which the synod makes is so also , though the texts were not so apt . for , if the children in the church be in state as born servants and subjects to christ , then this state and relation , and so their membership , doth not cease with infancy , but continues in adult age . and we hope the reverend author will not deny , but for state they are as born servants , and subjects to christ , though he thinks the texts quoted are not apt proofs for it ; but if the thing be not denied , the argument of the synod stands good for the continuance of their membership . grant them to be in the state of born servants and subjects in their infancy , and then it must be granted , that this state continueth when they are adult , and so their membership doth not cease with their infancy : deny that their membership continueth when adult , and then it must be said , either that their state in infancy is not as born servants and subjects , or that such relations do cease with infancy . but for the reverend author , he expresly grants , that one special end of membership received in infancy , is to leave persons under engagement to service and subjection to christ in his church when grown up , when they are fittest for it , and have most need of it , pag 43. which is the very same that is here affirmed by the synod : and doth not that hence follow which the synod inferreth , that therefore their membership did not cease with infancy , but doth still continue ? it seems to follow unavoidably : for how can they when adult , or grown up , be under engagement to service and subjection , as the end of membership received in infancy , if that membership do not still continue , but together with their infancy be now past and gone ? if they be still under engagement , then their covenant doth still continue , and consequently their membership . yet , when all this is done , neither can the parents nor the church give grace unto the children , that when they become adult they may be spiritually fit for personal and immediate membership : and to bring them into it without such fitness visibly , is to prophane the ordinances , and to pollute the lords sanctuary , pag 44. ans. it is true , none can give grace but god , who is the god of all grace : but for bringing the adult persons spoken of into membership , we conceive there is no such thing here intended by the synod , nor can be spoken of in any propriety of speech concerning the persons in question ; they being such as were members from their infancy , and are accounted by the synod still to continue members now when adult , and therefore there is no bringing of them into membership . that which is here spoken of , were more aptly called an acknowledging of them to be members : and how the acknowledging of such persons , as the proposition describes , to be and continue members , can be judged a prophanation of the ordinances , or a polluting of the lords sanctuary , we confess we do not understand : for we know they were brought into membership by gods own institution and appointment , and we do not know that they have in any way of god been put from it ; nor , considering the term in the proposition , can be justly judged to deserve any such matter , but the contrary : and therefore the acknowledging of them to be members , can be no such prophaning and polluting , as is spoken of . the fourth argument of the synod , to shew that the persons spoken of do still continue members , is this : because there is no ordinary way of cessation of membership , but by death , dismission , excommunication , or dissolution of the society ; none of which is the case of the persons in question . whereto the reverend author answereth , that the ennumeration is insufficient ; there is another ordinary way , i. e. desertion . thus esau's membership ceased ; and so many theirs , who being adult , regard not to joyn with the church by their personal and immediate confederation , &c. and if forsaking the church may suffice to deprive those of church-priviledges , who were before in personal and immediate church-fell●wship , 1 joh. 2.19 . how much more those who never had such membership ? &c. what can the mediate membership which such had in infancy , advantage them for continuing in membership , when being adult they live in the breach of that covenant , whereby they were left under engagement in their infancy unto service and subjection to christ in the church ? ans. if the ennumeration were not sufficient , but that that of desertion ▪ were needful to be added , yet this would not avail to prove the contrary to what the synod here saith , but the membership of the persons in question may still continue for all this : for , being qualified as the proposition expresseth , they are farre from being guilty of such desertion , or forsaking of the church of god ; and therefore it is not this , though it were added to the particulars in the argument , that can hinder their still continuing to be members . nor can they be justly charged as guilty of such things as are here expressed , viz. not regarding to joyn with the church by their personal and immediate confederation , nor to fit themselves for it , but to despise the church of god , not desiring nor endeavouring after spiritual fitness , but living in the breach of that covenant , &c. these things we cannot see how they can justly be imputed to the persons qualified as the proposition expresseth , but they may still continue to be members , as not being culpable of any such things , as these here mentioned , to un-member them . here also it may be observed , how the reverend author doth again acknowledge , that the sins of adult persons , who were admitted in infancy , are a breach of that covenant in which they were then comprehended , and which left them under engagement unto service and subjection to christ in the church : which sheweth that they are still in the covenant , though now they be adult ; for otherwise , how could their sins be breach of covenant ? and if they be still in covenant , then they still continue members , and their membership did not cease with their infancy , which is the thing here affirmed by the synod . for that of esau , whose membership is said to cease by desertion the reverend author may remember , that he hath more then one told us of invalidity of proofs from the old testaments for things 〈◊〉 gospel-times : which proofs , though we cannot say but they may b● valid , yet why should himself use them against us , ( for this of esau is from the old testament ) if his apprehension be right , that such proofs are not valid ? but for the thing it self , of the cessation of membership by a mans own act , this hath been spoken unto before , pag. 34.35 . in defence of the first argument for this fifth proposition : where also was considered that text 1 ioh. 2.19 . which is here alledged again : to which former place we refer the reader ; onely adding thus much , that the cessation of membersip which the synod here speaks of , is such cessation as is ordinary , but if esau ' ▪ were by his own act alone , why may we not say that there was something in it extraordinary ? though it is not any where said that it was by his own act : if any afffirm that it was , it stands upon them to prove it , for affirmanti incumbit probatie . and though it be not said that the church had any hand in it , yet negative arguments in matter of fact are not cogent , though in matters of faith they be : but for matter of fact , we know many things were done that are not written , ioh. 20.30 . & 21.25 . and therefore though this be not written , that there was any church-proceedings against esau for his departing from the church , and therefore we do not say there was ; yet they that say there was not , must prove there was not , because the meer not mentioning that there was , is no sufficient proof that there was not : and for any further proof , that esau's falling off from his church-membership was by his own act alone ; any further proof for this , then meerly the not expressing of any church-proceedings against him , we finde none . the fifth argument of the synod for confirming this particular , that the persons spoken of do still continue members , is this : because otherwise a person admitted a member , and sealed by baptism , not cast out , nor deserving so to be , may ( the church whereof he was , still remaining ) become a non-member , out of the church , and of the unclean world ; which the scripture acknowledgeth not . whereto the answer in sum is this , that as a freemans childe of some corporation is free-born , and may in his minority trade under his father ; yet being grown up , must personally enter into the common engagement of freemen , or else may not trade for himself , but is a non-freeman by his own default , and hath lost his freedom by not entring in his own person into the common engagement , &c. so , and much more justly , an adult person makes himself to become a non-member by not covenanting personally as his father did . ans. it may be justly questioned , whether this comparison do suit the case in hand . for , 1. all the priviledge of this freemans childe that is mentioned , is this , that he may in his minority trade under his father ; which priviledge doth not at all arise from his being the childe of a freeman ; and the reason is , because one that is not a childe , but onely a servant of such a freeman , may trade under the freeman ▪ as his master . this being the priviledge of such freemen , that their servants , and others belonging to them , though they are not free , yet may trade for them , and in their names : which is upon then atter no priviledge at all to the childe or servant , but onely to the freeman himself under whom they trade . but will any say , that to be a childe of a church-member is no priviledge at all to a childe , but onely to the father ? or will any say , that the childe hath no more priviledge then the servant , sith in the cafe alledged , the servant may trade under the freeman , as well as the childe may ? we suppose none will say this ; and therefore in this the comparison doth not suit the case in hand . the orders and priviledges of corporations are various , according to the tenour of their several charters ; but what the charter of the church is , we know , viz. that in gen. 17. it takes in children into the church with their parents , and doth not allow them to be put out , till censureable iniquity do appear . 2. if in some corporations one that is free-born do lose his priviledge when he becomes adult , if he do not then enter personally into the engagement , yet it is not certain that it is so in all . sure no such thing is said of paul , who yet pleads his priviledge of being a freeman of rome , because he was so born , without mention of any personal act of his own for attaining that priviledge , acts 22. and if paul , being free-born , did retain his freedome when adult , without any personal act of his own for that end , why may it not be so in respect of church-membership , though in all civil corporations it be not so ? it is evident , that the scripture speaks of the children of bond-servants , as bound a●so , and of the children of the f●er , as free also , without mention of any act of the children to procure that relation or state , in the one case or in the other , ●eu● . 25.46 , 54. and we see no reason but it may be so also in the visible church , that if the parent be a member , the childe is so also , and so continues , 〈◊〉 i. e be cut off , not losing his membership by the meer not performin● of what might fit him for full communion . 3. if it were so in all corporations , that a freemans childe doth lose his freedome when adult , if he do not then in his own person enter into the common engagement ; and if it were also so in the church , that a members childe should lose his membership when adult , if he do not then personally coven●nt , ( though this is more then we see proved ) yet if it were so , we see not how this can be prejudicial to the persons spoken of in this fifth proposition . for of them it is expresly said , that they do solemnly own the covenant before the church , and therein give up themselves and their children to the lord , &c. and therefore though freedome in a corporation , and membership in the church , might be lost by not entring personally into the common engagement , and covenant ; yet , except we shall say it may be lost , though this personall engagement and entring be performed and done , except we shall say this , we cannot say that the membership of the persons in question is lost at all , but doth still continue , sith they are such as do thus personally engage and covenant . as for that text , rom. 2.25 . if thou be a breaker of the law , thy circumcision is made no circumcision , which is here alledged again : we refer the reader to what hath been said touching this text before in pag. 33. lastly , whereas the reverend author saith , those texts in rom. 11.16 . 1 cor. 7.14 . gen. 17.7 . are not applicable to the adult persons in question , but onely to infants and children in minority . the answer is , that the synod doth not at all apply them to the adult persons in question , and therefore it is a great mistake so to think : but having said , that these persons are personall , immediate , and yet-continuing members , they do thence infer , that their children are therefore also members , in covenant , and holy , and consequently are the subjects of baptism ; which inference and consequence the reverend author we are perswaded will not deny , if the ground thereof be good , that the parents in question are members of the church , as the synod apprehends that they are . and therefore although the texts alledged be not applicable to the adult persons in question , yet if they be applicable to such infants and little children whose parents are personal , immediate , and yet-continuing members , they do then sufficiently serve the purpose for which they are here alledged by the synod . so much for defence of the sixth and last argument for confirming this fifth proposition . propos. 6. the sixth proposition of the synod , is this , such church-members who either by death , or some extraordinary providence , have been inevitably hindred from publick acting as aforesaid , yet having given the church cause in judgement of charity to look at them as so qualified , and such , as had they been called thereunto , would have so acted , their children are to be baptized . to this the reverend author answereth , that this proposition may not be granted , for it granteth the priviledge of church-membership to such as are not actually and regularly church-members . ans. and yet the proposition , in the very first words of it , doth expresly declare , that what church-priviledge is here mentioned , is not granted to such as are not church-members , but to such as are : such church-members , saith the synod , who , &c. their children are to be baptized . so that though church-priviledges may not be granted to such who are not church-members , yet to the persons here spoken of , the baptism of their children may be granted , without any such undue granting of church priviledges , sith the synod doth not say these persons are not church-members ▪ but doth expresly say they are . all that can be said against these persons , is , that they have not acted according to the fifth proposition : and yet it is said , they have been inevitably hindred therein , and have given the church cause in judgement of charity to look at them as willing to have so acted , and therefore having been church-members from their birth or minority , how can the applying of baptism to their children , be the granting of a church-priviledge to such as are not church-members ? if they had not been hindred from acting as in the fifth proposition , but had indeed so done , yet this is not the thing that would have made them members , they having been members afore ▪ and though they be now adult , yet it hath been proved afore in the fifth proposition , arg. 6. part. 3. that their membership doth still continue ; and therefore the granting of church-priviledges to such as are not church-members , may be yielded to be unwarrantable , without any prejudice to the persons here spoken of , or to what the synod here saith concerning them . and whereas the reverend author doth here lay down two inferences : 1. that an ordinary minister cannot orderly do an act of office to such as are not regular and actual members of the visible church ; but , if he do , it will be usurpation . 2. that the church may not receive into any priviledge of church-communion , such as are not actually in publick church-order . these may both be granted , and yet what the synod here saith not be at all infringed thereby . for , considering that the persons spoken of were church-members long ago , and have never since been cut off or cast out from that relation , nor deserve any such matter , but do still continue therein , as was shewed in the fifth proposition , therefore we cannot see how it can be any usurpation in the minister to do acts of his office towards them , nor unlawful in the church to receive them to such a priviledge of church-communion as is spoken of ; nay rather the persons being and still continuing members , the performance of the thing in question may seem to be so far from being usurpation , as that the neglect thereof may be counted an unwarrantable omission or transgression . the first reason of the synod for confirming this proposition , is , because the main foundation of the right of the childe to priviledge remains , viz. gods institution , and the force of his covenant carrying it to the generations of such as are keepers of the covenant , i. e. not visibly breakers of it , &c. whereunto the answer of the reverend author is , that the parents of the children in question are visibly breakers of the covenant , which was sealed to them by baptism in their infancy , which obliged them to covenant personally for themselves and theirs , &c. p. 47 , 48. ans. but is this certain , that the parents in question are visibly breakers of the covenant ? sure this , if it be affirmed , had need to be soundly cleared . for either they be such as do personally own the covenant , being qualified with knowledge and blameless life , &c. as in the fifth proposition , or else if they have not so acted , they have been inevitably hindred therein , as is said in the sixth proposition : and is it reasonable , that for all this they must be counted visibly breakers of the covenant ? are they such breakers of it , who do publickly own it , and therein give up themselves and their children to the lord , being not culpable for any contrary practice in their conversation ? or are they such breakers of it , who if they have not publickly acted as aforesaid , the reason hath been , because they have been inevitably hindred ? we cannot see that rule or reason will allow or give warrant for such apprehensions . put case a person who was born a church-member , and hath been sound in judgement , and unblameable and commendable in his conversation all his dayes , but hath been , like ioseph , sold for a slave , and kept in bondage , suppose to the turks , or others for many a year : suppose also that after a time he be restored to his liberty , and thereupon do return homeward with his childe or children born to him in his exile and bondage , intending to present himself and his children to the lord in the church where he was born , but before he reach home , he dieth by the way ; this man is inevitably hindred from entring into covenant personally , though willing to have done it , and fit for it : but will any reason or charity permit to count this man a visible breaker of the covenant , because he did not personally enter thereinto ? we suppose this cannot be said , he being inevitably hindred from so acting . why then should the parents in question be judged to be visibly covenant-breakers for not entring into covenant personally , when it is expresly said they have herein been inevitably hindred , though willing to have done it , if there had been opportunity ? for our parts , we dare not judge them to be visibly covenant-breakers , as not seeing any ground or warrant so to do . the second reason of the synod for confirming this sixth proposition , is , because the parents not doing what is required in the fifth proposition , is through want of opportunity , which is not to be imputed as their guilt , so as to be a barre to the childes priviledge . now what saith the reverend author unto this ? doth he deny that it is want of opportunity that hinders the parents from doing what is required in the fifth proposition ? no we do not see that he denieth this at all ? doth he then say , that though want of opportunity hindred , yet for all this want of opportunity , the not doing , though through ●hat want of opportunity , is nevertheless a barre to the childes priviledge ? not so neither ; we do not finde that he so saith , any more then the former : and therefore what was said in the former reason about being inevitably hindred , may be applied to this particular for want of opportunity , viz. that such not doing what is mentioned in the fifth proposition , can be no barre to the childes priviledge . but if the reverend author saith nothing touching this want of opportunity , which is the main thing which is mentioned by the synod in this their second reason , what then doth he say in his answer to this reason ? that which he first saith , is , that it hath been already proved in his examining the fifth proposition , that more is required to fit one that is adult for church-membership , then is there expressed , viz. faith in christ made visible to the church , without which they are not regularly church-members . ans. but the question here is not , whether more be required to membership then is expressd in that proposition ; but , whether want of opportunity in parents to do what is there expressed , be a just barre to the childes priviledge . it is evident that this is the question here in hand , whereto the answer of the synod is negative , that this want of opportunity is not a just barre . but whether it be ● just barre , or be not , the reverend author saith nothing at all to that , but speaks to another thing , that more is required to church-membership then that proposition doth express : so that the thing in question seems not to be touched . yet let us a little consider of this other whereto he leads us , and return back with him to the fifth proposition . concerning which , first , here seems to be a manifest mistake concerning the scope of that fifth proposition , which is not at all as is here intimated , whether what is there expressed be enough to fit one that is adult for church-membership ; but the scope of it is plainly this , to shew , that such church-members as were admitted in minority , if they be qualified as is there expressed , may have their children baptized : but for fitness for membership , that proposition doth not discuss that point at all , but expresly speaks of such as are members already , and were admitted long ago , even in their minority . as for that which is here said concerning his examining that fifth proposition , we referre the reader to what hath been formerly there said in defence of that proposition . further , the reverend author saith , that baptism administred by ordinary officers to such as are out of church-order , is profaned ; as circumcision was by the shechemites , and would have been by the ishmaelites and edomites , if it had been administred to their children , when their parents were not j●yned to the church , or abode not in it in the families of abraham , isaac and jacob. ans. still this makes nothing against administring baptism to the children spoken of in this fifth and sixth propos. except it could be proved that their parents are not in church-order . for the synod thinks , that as they were admitted into church-membership in their minority , so they still continue therein ; and the contrary we have not yet seen proved . as for the shechemites , &c. circumcision might be profaned when administred to them , and yet baptism not so , when administred to the children in question . for , if the former were not in the church , yet these are : and whereas the former were vile and vicious in their lives , these other are farre from any such thing ; and therefore there is no comparison between the former , and these spoken of , but a vast difference . and we may adde further , that as there is difference between those shechemites and the rest , and the persons spoken of , both in respect of church-relation and conversation ; so in respect of this latter , these are farre better then sundry that abode in the family of iacob , to whom he will not deny but circumcision was lawfully administred . we may instance in simeon and levi , who committed that odious cruelty and blood-shedding , for which their father laid such a curse upon them a little afore his death , gen. 49. and if circumcision was lawfully administred to the children of these , they abiding in the family of jacob , how can baptism lawfully be denied to the children in question , or be said to be profaned when administred to them , sith they are children of parents who were once in the church of god , and were never cast out , nor deserving any such thing , but do still continue therein , and for life and conversation are farre from any such scandal and crime as was found in the sons of iacob aforesaid . one end of baptism now ( as it was of circumcision then ) is , to seal church-communion , 1 cor. 12.13 . and is a testimony of the admission of the party baptized into the family of god , the father , son , and holy spirit , &c. ans. this is no just ground of denying baptism to the children in question , except it could be proved that neither they nor their parents are in the church of god , nor of his family , which yet we have not seen proved . the regular and lawfull use of baptism now ( as of circumcision of old ) presupposeth both gods promise , and his faith ( viz. faith for iustification with abraham ) who is to use it , either upon himself , or upon his infant . to use it , being not so qualified visibly , is it not a treacherous usurping of the great seal of the king of heaven and earth ? ans. neither doth this make against the baptism of the children in question ; forasmuch as their parents and they are under the promise of god , i will be a god to thee , and to thy seed in their generations : and the parents being qualified as in the fifth proposition , cannot be denied to have faith visibly , as was shewed by the synod in their arguments for confirming that proposition , and in this defence formerly . sure it is , these parents may as well be thought to have faith visibly , as the sons of iacob afore-mentioned , and as many in the church at corinth , of whom it is said , that they were culpable for carnall dissentions , going to law , fornication , vncleannesses , and not repenting thereof , 1 cor. 1. & 3. & 6. and 2 cor. 12. and yet being in the church , and professing christianity , we suppose the reverend author will not deny but their children might be baptized , and the children of iacobs sons circumcised , and that this in them was no treacherous usurping of the seal of the king of heaven and earth ; and therefore much less can such a thing be imputed to the persons qualified as in the fifth proposition , though the seal of baptism be administred to their children . for it is evident , these persons are farre from such offensiveness as was in those corinthians , and in reuben , simeon and levi , but are much more innocent , yea commendable . so much for defence of the second reason of the synod for confirming this sixth proposition , against what the reverend author , in his answer thereto , saith in his digression , and turning back to the proposition foregoing . the third reason of the synod for this sixth proposition , is , because god accepteth that as done in his service , to which there was a manifest desire and endeavour , albeit the acting of it were hindred ; as in david to build the temple , 1 kings 8. in abraham to sacrifice his son , heb. 11.17 . and in that of alms , 2 cor. 8.12 . as in such as are said to be martyrs in voto , and baptized in voto , because there was no want of desire that way , though their desire was not actually accomplished . to which the answer of the reverend author is , that this may hold in private service , so that there god accepts the will for the deed , when the acting of it is hindred ; but in publick service , he doth not accept of that as done , which is not done , so farre as to bring them into publick state and order , whatever their desires and endeavours have been . and he instanceth in one that desireth to be a minister , and yet may not do the acts of that office , afore he be in office ; and in such as desire to joyn to the church , but may not be received to the seals afore they be so joyned . whereto the answer is , that what is here said is insufficient , as being not suitable to the case in hand , which is not concerning such as are out of church-state and order , as if desires after that state were enough to bring them into it , though their actual entring were hindred . for it is evident , that the synod speaks not of such , but of such as are church-members already , onely have been inevitably hindred from such actings as are mentioned in the fifth proposition ; which actings are not at all spoken of for attaining church-membership , for that state the synod accounts that they have attained already : but the actings mentioned are clearly spoken of for another purpose , viz. for the more orderly , clear , and edifying manner of administration of baptism to their children ; themselves , though being in the state and order of church-members , having not yet been received to the lords supper . it is evident , that the synod speaks of such persons , and of actings for such an end , viz. of persons already in church-estate , and acting for the end aforesaid ; and here in this sixth proposition of obtaining that end , though their actings , as aforesaid , have been inevitably hindred . whereas the reverend author speaks of such as are not in church-state and order at all , though they do desire it ; and of them he saith , that these desires are not sufficient for their admission unto church-priviledges , when their actual entring into church-state is hindred : between which , and those spoken of by the synod , there is great difference ; so that if what he faith were granted , yet what is delivered by the synod is nothing hindred thereby : but though desire of office , or of church-estate , be not sufficient for doing the duties of the one , or obtaining the priviledges of the other , when actual entring into that office and state is hindred ; yet when such as are in church-estate already , do desire to act as in the fifth proposition , but are inevitably hindred from so acting , what should hinder but they may have their children baptized , as if they had so acted indeed ? and why may not the instances of gods accepting of abrahams offering his son , of davids building the temple , and the other mentioned by the synod , be sufficient proofs hereof ? we see nothing to the contrary but they may . whereto may be added that in 2 chron. 30. where the people that prepared their hearts to seek god , are accepted of god in the passeover , though they were not cleansed according to the purification of the sanctuary : yet whatever it was that hindred their cleansing , their preparing their hearts did imply that they did desire it , and hereupon at the prayer of hezekiah they are accepted . and in 1 sam. 30. when two hundred of davids men were by faintness hindred that they could not go over the brook besor , as he and others did , yet he will not yield but that they shall have part of the spoil , as well as others that went down to the battell ; considering that it was not want of will , but want of ability that hindred their acting as others did : and he , as he was in other things , a man after gods own heart , even so he was in this ; and they that would not have had the will of these two hundred accepted , when their deed was so inevitably hindred , are called wicked men , and men of belial . by all which the argument of the synod is further confirmed and cleared , when they say in this their third reason , that god accepts that as done in his service , to which there was a manifest desire and endeavour , albeit the acting of it were hindred . and , if god accept those as martyrs who are such onely in voto , as the reverend author seemeth to acknowledge , pag. 49 why may not the like be said of those who are onely baptized in voto ? we see no reason but that if in the one case god accept them as martyrs , he doth also in the other as persons baptize● . and whereas he saith , to be baptized in voto , will nothing advantage any , as to church-fellowship , because de occultis non judicat ecclesia , and things are not manifested to the church otherwise then by congruous actings . the answer is , 1. that the thing here spoken of by the synod , is not at all of receiving into church-fellowship , as the reverend author carries it , but of baptizing the children of such as are in church-estate already , and have been so even from their minority . 2. nor is the desire they speak of so hidden and unknown , that the church cannot judge of it , but so manifest , that they have given the church cause in the judgement of charity to look at them as so qualified , as is said , and that had they been called thereto , they would have so acted . so that if it were true , that men could not be received into church-fellowship by meer desire of such state , when that desire is secret , and not manifest to the church ; yet men that are in church-estate already may have their children baptized when their desires to act , as is mentioned , are sufficiently known to the church , though their acting hath been inevi●ably hindred . for these cases do apparently differ ; so that what the synod saith in the one , is not overthrown by what the reverend author saith in th● other . 3. it is conceived by some , that those who of the ancients are said to be baptized in voto , were so spoken of , because they were martyred before they could actually receive baptism , and yet that their children were after the death of the parents actually baptized and accounted of the church : which if so , doth testifie , that they counted it a great matter to be baptized in voto , sith in such case they would actually apply baptism to the children , when the parents had not received it actually , but onely in voto , or in desire . and how much more may baptism be applyed to the children in question , whose parents are not onely baptized actually , and not in d●sire onely , but have been actually members of the church even from their birth or minority ? onely they have not acted as in the fifth proposition , but have been inevitably hindred therein , though they have been known to the church to desire so to have acted . fourthly , saith the synod , the termes of the proposition import that in charity , that is here done interpretatively , which is mentioned to be done in the fifth proposition expresly . the reverend author answereth , it s an unwarrantable charity that makes such an interpretation , for it is without warrant of any rule in scripture , or in good reason . ans. but is this certain , that neither rule in scripture , nor good reason , will give warrant for such charity as is mentioned ? if men have been by death , or some extraordinary providence , inevitably hindred from so acting as in the fifth proposition , and yet have given the church cause to look at them as such as would have so acted , if they had been thereunto called , and not inevitably hindred , is there yet for all this no warrant in scripture or good reason for such charity as is spoken of ? for our parts , when god almighty accepts the will for the deed , when the parties inability hinders from doing so much as he would , 2 cor. 8.12 . and when scripture tells us , that charity thinketh not evil , but believeth all things , hopeth all things , &c. 1 cor. 13.5 , 7. we cannot but think it better to retain and exercise such charity as is here spoken of , then to be driven or depart from it , as if no rule of scripture or good reason would warrant it . if that which is mentioned to be done in the fifth proposition expresly , is here done interpretatively , both being put together , will not avail to put the parent regularly into church-fellowship in any sense , and to give the infant a right to baptism thereby . ans. for putting into church-fellowship , the things here mentioned by the synod are not by them alledged for that end ; and therefore if this that is said by the reverend author were granted , the doctrine of the synod is not at all weakned thereby : but if the things mentioned be sufficient for the baptizing of the children of parents who are in church-fellowship already , the purpose of the synod is sufficiently gained . but why do not the things mentioned avail to put the parent into church-fellowship ? the reason rendred , is , because by christs ordinance onely adult persons , who have true faith and holiness , are adult members of the invisible church ; and the same persons making profession thereof outwardly in the order by him appointed , may be members of the visible church , and they onely can give their infant-seed a right unto baptism . ans. and is this certain and clear , that onely they who have true faith and holiness , and so are members of the invisible church , may be members of the visible church , and so their infant-seed have right to baptism ? if this were so , we may question whether it can be lawful for ministers , or any men , to dispense baptism to any persons at all : and the reason is , because they cannot certainly know who have such true faith and holiness , and so are church-members . for what the reverend author said a little before in pag. 49. that though god search and know the heart , yet the church doth not , de occultis non judicat ecclesia ; this we believe to be very true : and therefore if this hold , that none may be members of the visible church , and give right to their seed unto baptism , but onely they who have true faith and holiness , and so are members of the church invisible ; we say , if this hold , how can we know who are to the baptized , sith none can certainly know but god onely , whether men have this true faith and holiness in their hearts and souls ? therefore we think it more safe to say , that where there is a profession of true faith and holiness , and nothing contrary thereto appearing , whereby that profession can be disproved , such persons may be members of the visible church , and so have baptism for their children , whether they be of the invisible church , or no. and if the persons described in the fifth proposition be tried by this rule , we cannot see but as they were in church-fellowship from their minority , so they still continue therein , and so may have their children baptized , in as much as now they make a good profession before many witnesses , even the whole church , and do no way contradict their profession by any scandalous practice in their lives . and therefore , though that be true which the reverend author here saith , pag. 50. that without faith it is impossible to please god , and that therefore there must be true faith in them whom he priviledgeth to baptize their infants : that is , as we understand him , whom he priviledgeth to present their infants to baptism ; yet for all this it may be lawful enough to administer baptism to the children of parents qualified as in the fifth and sixth propos. and they that do administer , may have faith to please god therein , because of the church-relation and good profession of the parents , though the parents cannot please god in presenting their children to that ordinance , if themselves be destitute of the grace of faith : yet this we must still say , that for any that are so qualified as is said , we see no scripture-rule or reason that will warrant us to judge them so destitute . so much for defence of the sixth proposition . propos. 7. the members of orthodox churches , being sound in the faith , and not scandalous in life , and presenting due testimony thereof , these occasionally coming from one church to another , may have their children baptized in the church whither they come , by vertue of communion of churches ; but if they remove their habitation , they ought orderly to covenant and subject themselves to the government of christ in his church where they settle their abode , and so their children to be baptized . in being the churches duly to receive such unto communion , so far as they are regularly fit fo● the same . for confirming of this proposition in both the parts or branches of it , the synod giveth sundry reasons , whereto the reverend author saith nothing in the particulars , but in general , that he locketh at the regular communion of approved churches as an ordinance of christ : but further then so he saith nothing , either by objection against the proposition , or by consent unto it ? but all he saith is by way of propounding quaeri●s , to the number of half a score , or more ; and then concludes , that when these and the like questions are clearly answered , he shall then understand the true and full sense of this proposition , and what to say to it . but when the synod shall come together to answer these questions , whether ever or never , we do not know , nor do see any great probability of such a thing ; and therefore no more being here said against this proposition , we may conclude that it yet stands firm and good . and , as he concludes , that thus much may suffice , for the present , for reply to the synods answer to the first question ; so may we conclude , that thus much may suffice , for the present , for defence of the synods answer against what he saith to the contrary in his reply . concerning the reverend author's discourse upon the second question touching consociation of churches , we shall not trouble the reader with any large reply : and we hope it needeth nor , because there appeared no dissent or dissatisfaction in the synod about that matter . our brethren that dissented in the former question , readily and fully concurred in this , as themselves declare in antisynod●li● , pag. 12. besides , part of the reverend author's exceptions referring to the platform of discipline , concluded on with great unanimity in the synod held at cambridge , anno 1648. ( sundry principal members whereof , as mr. cotton , shepard , rogers , norton , &c. are now at rest with god ) we shall not now after so many years , wherein we heard of no opposition , make that a subject of debate . but if the reader please to take along with him these three or four considerations , they may serve to take off what is here objected against us by the reverend author . 1. that we never said nor thought , that there should be a withdrawing from other churches upon differences , errours or offences of an inferiour and dubious nature , yea though continued in . we are farre enough from hastiness or harshness in that matter , being professed adversaries to a spirit of sinfull and rigid separation : we hope there is no word in the synods conclusions that savoureth thereof , if candidly interpreted . and for withdrawing from brethren because of dissent from what is here held forth by this synod , both our practice and our profession in the preface to that book , do sufficiently shew us to be farre from it . this may answer what is said this way in pag. 54 , 55 , 57 , 63. 2. that we account not consociation of churches to be another thing th●n communion of churches , but onely an agreement to practise that communion , as is expresly said in propos. 5th & 6th . and therefore we understand not why the reverend author should so often praise communion of churches , as pag. 58 ▪ 59 , 60 , 61. and yet dispraise and disl●ke consociation . is regular communion so good and excellent , and can it be hurtful for churches to agree and consent to practise it ? neither do we mean by that agreement , a vow ( as is suggested pag. 56 , 57. ) or a formall covenant in a strict sense ( though mr. cotton doth not refuse to call it a covenant , in keyes , p. 54.59 . ) but onely a declared consent ( as is expressed propos. 7. ) of each church to walk in regular communion with their neighbour-churches . and if the reverend author doth approve of the acts of communion here set down for the substance of them , as it seemeth he doth by what he saith pag. 52. why should it be thought a dangerous matter to agree thereunto for the substance thereof ? we have indeed found in our experience much good and benefit by communion of churches , as the reverend author acknowledgeth , pag. 58 , 61. and his acknowledgement thereof we gladly accept ; but we have also found , that the want of ready agreement timously to attend and exert the acts of communion , hath hazarded the peace and well-being of sundry churches , and exposed them to great troubles . we do not desire by our proposed consociation , to adde any thing to the communion of churches , but onely a vigorous and timous exercise thereof . 3. that we expresly disclaim the subjecting of a church unto any other ecclesiasticall iurisdiction whatsoever , propos. 1. and therefore it is strange that the reverend author should put that upon the consociation by us intended , that it is a subjecting of churches under classicall iurisdiction , pag. 59. it is not the bare consent , or mutual agreement of churches , but the nature of the thing consented to , as , viz. the power they agree to be stated under , that makes it a classical combination , or puts those churches under a classical iurisdiction . what though the voluntary combination , mentioned by by mr. rutherfurd , in his sense doth inferre a classical membership and iurisdiction ? surely it doth not follow that ours does so , when as we expresly disclaim it . but is it true , that where-ever there is a voluntary combination of churches , they become a classical or presbyterian church , and the members by conse●ting thereto , become members of a classical church , and under the power of it , so as to be excommunicated by it , &c. as is said pag. 59 ? what then shall be thought of that known position of dr. ames , medal . lib. 1. cap. 39. thes. 27. which is expresly cited and approved by the reverend author in his reply to paget , pag. 224 , 225 ? surely it is no new thing with congregational-men , but their professed doctrine , with one consent to own some kinde of combination and consociation of churches ; but withall we constantly afirm with dr. ames in the same place , that this combination doth neither constitute any new form of a church , nor ought it to take away , or in any measure to diminish that liberty and power which christ hath left to his churches , but onely it serves to direct and promote the same . 4. let the reader please to peruse and consider the reverend author's eleventh and twelfth premised position , pag. 6 , 7 , 8. and compare them with what the synod hath published touching consociation of churches , and we suppose he will finde such an agreement between them , as that he will wonder ( as we do ) to see the reverend author appearing as an antagonist in this matter . it seems strange , that brethren should be willing to contend both where they do differ , and where they do not . also it may be considered , how many reflexions here are upon us , ( as if we would cast a snare upon churches , by straitning them in the use and exercise of their church-power within themselves in re propria ; as if we would absolutely binde churches not to administer censures within themselves , &c. ) for which nothing published by the synod did give any just occasion . and whereas mr. cotton is represented as being against our consociation , pag. 60.61 . let his printed words be viewed in the keyes , pag. 54 — 59. his solemn speeches of it to sundry be remembred , and his draught of it a little before his death be considered , and the reader will see whether he can joyn in belief with the reverend author about that matter . the lord guide us by his spirit into all truth , and help us to follow the truth in love. finis . notes, typically marginal, from the original text notes for div a50248-e330 it is no very good signe of truth , when there are many curious , nice , & dark distinctions used to defend a thing 〈…〉 enerv. tom. 2. l. 6. cap. 5 quest ult . and his fresh suit , par . 1. pag. 63 , 83 , 134 — 138. vid. rivet . in genes . 17.14 . ames . medul . lib. 1. cap. 41. thes. 7. (e) his words are these : any such notorious offender ( having named athiests , mockers of religion , witches , idolaters , papists ) may have the essence and being of a member of the church , as visit ●e , to wit , in this sense , a corrupt and rotten member , fit to be cut off . a member of the visible church ( though formerly an in offensive professor of the faith ) may afterwards fall away into any of these notorious scandals , and yet for a while still retain the essence and being of a member of the church as visi●le , to wit , till the church have orderly proceeded against him ; otherwi●e the church should want power to proceed to the excommunication of such a notorious delinquent . for what hath the church to do to judge men without ? 1 cor. 5.12 . but such within the church are to be cast out , 1 cor. 5.11 . (a) eadem eeclesia & pies habet secum●●● forma ● interat●● ad se pertinentes , & impies atque hypocritas se undùm extenam adnascentes . jun. animad . in bellarm . p. 1113. (b) it might afford parker an argument as to ( manifestarii peccatores ) the notoriously wicked that they should not be tolerated in the church , but ( as excrementiti●us things ) be purged out by the vigorous , use of discipline , as he there discourses : but it touches not our question . ●oll . enerv. tom . 2. lib. 2. cap. 1. (h) calvin opuscul pag. 346. cartwright catech . pag. 185. (k) disciplina subjacent omn●s in vnitate frae trum 〈◊〉 , oblajante us●●al senem . rat. disciplin . pag. 71. (l) contradictio caret simpliciter omni medio . keck . log. pag. 281. hookers survey , pag. 17. catabaptistae decent non posse excommunicationem in ecclesiam reduci , nisi ij baptizentur qui scientes jugo christi collum submittant . bucer in joh. fol ●5 . see mr. cotton expresly holding forth excommunication to be applicable to such as the children in question , in holiness of church-members . pag. 57. (a) medul . lib. 1. cap. 32. thes. 13. and see cap. 40. thes. 6 , 10 , 11 , 12 , 16 , 18. and m. shepards late printed letter , pag. 16 , 17. (c) catech. explic . in ●uast . 81. pag. 426. (a) ames medul . lib. 1. cap. 38. thes. 41. (c) the scripture order is to ●ake the circumcising of the child part of the parents fitness for 〈◊〉 passover , and for admission ●ereunto [ let all his males be ●●●cumcised , and then let him come 〈◊〉 and keep it ] exod. 12.48 . ra●●er then to make his admission to 〈◊〉 passover a pre-requisite to 〈◊〉 childes circumcision . gerhard . de sacra c●na , p. 184. (b) see ratio disciplina fratrum bobem . in hist. praemissa , p. 3 — 3● . & 39 — ●3 , 52 , 53. opuscul . pag. 37. syntag. theolog. pag. 1149. with pag , 1167 , 1168. (a) lec . com. de can● dom. quaest . 2. pag. 631. (b) 〈◊〉 137. p●g . 7● & vid. quaest. 142. pag. 743. (c) de baptismo quaest. 33 & 34. pag 624 , 625. see the leyden divines , synops. dis●ut . 45. thes. 14. & disput. 48. thes. 35 , 36. co●p●red with d●sput . 44. thes. 50. (d) quaest. & resp. ●● sa●ramentis , quaest. 120 , 122. (e) ibid. quaest. ●45 . syntag. lib. 6. cap. 36. with cap. 55. (e) vid. dutch annot. on 1 cor. 11.26 . (f) de sacra 〈◊〉 , pag 18● . (g) de baptism● pag. 581 , 582. (h) explicat . catech . in quaest . 74. pag. 372 , (i) in quaest . 75. pag. 380. (k) so much parkers learned labours among others shew , and our congregational brethren in england met at the savoy , in their preface do well express : and see beverly examen hoornb . pag. 43. (b) consider whether it be not a greater detracting from the sacredness of baptism , when we make but a light matter of that membership and covenant that was sealed therein . if men have been once admitted to the lords supper , they count their membership stands firm & good ( through all decayes and degeneracies ) until excommunicate . but the solemn covenant & engagement between god and the baptized , that was ratified in holy baptism , wears away , and is a kinde of forgotten thing by that time they become adult . to be difficult in admissions unto baptism , and yet easie in letting go the benefit of baptism ( or the membership thereby sealed ) and to alledge the sacredness of the ordinance for the former , and forget in the latter , seem not well to cohere . 〈…〉 lib. 1. ● . p. ●2 . examen h●ornb . pag. 20. (k) it is not the qualifications of one in full communion , but his membership that gives his childe right to baptism ; for suppose he decay in qualification , and grow formal and loose , yet while he continues a member uncensured , he hath his childe baptized as well as the best in the church . acts 8.27 , 28 , 36 , 37. & 10. ● , 22 , 47 , 48. chemnit . in mat. 3.6 . (a) holin . of church-members , pag. 41. b●nè autē 〈◊〉 nos in genere , de ii● omnibus qui ex fidelibus noscuntur , & f●e deris formula indefinita jub●● , & cha●ita● monet bez quast . de sacram. ●● . 123. (a) de polit. eccles. lib. 3. pag. 168 , 169. (b) de polit. eccl. lib. 1. cap. 29. & lib. 3. pag. 167. protestat . before treat . of the cross. (c) de polit. lib. 3. pag. 171. (d) ibid. lib. 1. cap. 13. & 14. & lib. 3. pag. 166. and of the cross , cap. 9. sect . 2. holiness of church-members , pag 92. (b) medul . lib. 1. cap. 40. thes. 13 (c) magdeb . cent. 3. pag. 83. (d) sicut ergo tempere illius sacramenti , de c●●cumcisō qui nasceretur circumcide●dus ●ait ; sic nune de baptizato qui n●tus fuerit , baptizandus est . august . tom . 7. cont . pelag. lib. 2. cap. 25. see also tom. 2. epist. 23. ad bonifacium ; & epist. 75. ad auxilium . and de grat. & lib. arbitr . cap. 22. (e) ame● medul . lib. 1. cap. 40. ●hes . ● . b) grounds and ends of infant-baptism , p. 28 , 29. prov. 14 , 28. psa. 110.3 . notes for div a50248-e29480 * see essay first , pag. 13 ▪ 4. in ●xam . of prop. 4. a defence of the doctrine propounded by the synode at dort against iohn murton and his associates, in a treatise intituled; a description what god, &c. with the refutation of their answer to a writing touching baptism. by iohn robinson. robinson, john, 1575?-1625. 1624 approx. 480 kb of xml-encoded text transcribed from 104 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-08 (eebo-tcp phase 1). a10833 stc 21107a estc s114366 99849592 99849592 14749 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a10833) transcribed from: (early english books online ; image set 14749) images scanned from microfilm: (early english books, 1475-1640 ; 1529:04) a defence of the doctrine propounded by the synode at dort against iohn murton and his associates, in a treatise intituled; a description what god, &c. with the refutation of their answer to a writing touching baptism. by iohn robinson. robinson, john, 1575?-1625. [4], 203, [1] p. successors of g. thorp], [amsterdam : printed in the year, 1624. printer and place of publication from stc. murton's "a discription of what god hath predestinated concerning man" was published in 1620. errata on dd2r, final page of text. reproduction of the original in the bodleian library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng murton, john. -discription of what god hath predestined concerning man. synod of dort (1618-1619) baptism -early works to 1800. 2004-04 tcp assigned for keying and markup 2004-04 apex covantage keyed and coded from proquest page images 2004-05 emma (leeson) huber sampled and proofread 2004-05 emma (leeson) huber text and markup reviewed and edited 2004-07 pfs batch review (qc) and xml conversion a defence of the doctrine propovnded by the synode at dort : against iohn mvrton and his associates , in a treatise intuled ; a description what god , &c. with the refvtation of their answer to a writing touching baptism . by iohn robinson . printed in the year , 1624. the preface . the record which the apostle bare the iews in his time ; such as either reade these mens writings , or know their persons may bear them ; which is , that they haue a zeal of god , but not according to knowledg , i add touching them , nor in modesty neither . which if it held any place in their hearts , as were meet , would moderate and restrain both their causlesse presumption in themselvs , and gracelesse licentiousnesse which they fear not to use , both towards god , and other men . they would seem very zealous for the scriptures purity and perfection : vvarning all to take heed they presume not aboue what is written ; nor to add to , or diminish from the perfect law of the lord contained therin : and yet they themselvs presume so frequently , and notoriously in this their book , to corrupt the very words of the texts which they cite , by adding to , and taking away , and altering , for their advantage ; as i suppose , the like hath not been seen before in any , of any sect whatsoever : and as if , in truth , they meant not to use a gift to interpret the holy scriptures , but a priviledg to correct them . a taste of this they giue us in their very epistle , where answering an objection taken from the learning of the synode at dort , by es. 29. 14 , & math. 11. 25. 26 , they , instead of wise and prudent , which are christs words , put learned , and that in small letters as part of the text , both wronging therin that lawfull and helpfull learning in others , which themselvs want , and corrupting the lords words , which they ought religiously to keep ; and obtruding another meaning then ever came into his mind : which they doe usually in this treatise , by neglecting the main scope of the place cited , and catching at a word or phrase in it ▪ which is the highest way , that can be , to all heresie . and for men , how uncharitable are they towards them in their persons , judging them as perishing without remedie , if they receiv not their new gospell of anabatistry and free-will ? how injurious in relating their own mis-formed collections , for their opinions ? and lastly , how contemptuous of their gifts and graces , how eminent soever ? as if the word of god came out from them , or to them alone . it is true , we ought not to pin our faith on the sleevs of any , nor to call any master , as christ speaks and means , but him alone : and no lesse true , that christ hath given gifts to some men , for the edifying of others ; and that we ought not to look on our things alone , as if we alone had knowledg and conscience , and zeal , and soules to saue : but every man also of the things of others ( though in some things differing from them ) as having these things , as well as we : and therwith considering , that many eies see more then one , and that specially having , as so many spectacles , the advantages of knowledge of tongues , and arts , with daily travail in the scripture , which in us are wanting . and thus serving god , in all modesty of minde , and being sincere in the truth in loue , we shall be much sitter , both to help others , and to be helped by them in the things agreeable thereunto . a defence of the doctrine propovnded by the synode at dort . chap. i. of predestination . adversaries . wee hold , that before the foundation of the world , the most holy god predestinated to make the world , and man. &c. defence . neither the scriptures so speak ; neither is it sensibly said , that god predestinated to make the world and man &c. to predestinate , is to predetermine , or to destinate , or ordain before hand , a person , or thing to its end . god indeed purposed from eternity to make the world , and man ; but destinated it , and him , considered as ( to be ) made , to their ends . christ as god was preordained or predestinated before the foundation of the world , and manifested in the last times for our redemption ; yet is he not of the number of persons or things made or created . again , the glory of the grace of god , shineing in mans salvation , is a created thing , and yet not predestinated of god , nor preordained to any end , being it selfe the utmost end of all things . we see then something predestinated , and yet not made ; and something again made , and ●ot predestinated . with like incongruity they adde , that god predestinated to make man a reasonable soule , to giue him a righteous law , and lastly , to send his sonne to purchase the very wicked , &c. which last words haue neither truth in them ( in their meaning ; ) nor sense , as they lay them down . secondly , the synode at dort , against which these adversaries deal , and all others , speaking distinctly of things , apply the decree of predestination , to reasonable creatures : and that synode specially to men , and the same considered , as faln its adam , and thereby made guilty of eternall death ; referring the decree of creation , and permission of the fall , to a more general work of divine providence . their description of the elect , and reprobate may be admitmitted , in a good sense : namely , that the receiving of grace by some , argues gods eternall election of them , as the effect doth the cause . the not receiving of this grace by others , to whom it is offered , his eternall reprobation ; that is , his not-electing , but refusing or passing by of others , as the consequent , the antecedent . of which , more hereafter . in setting down the difference between them and us , they insinuate , as if we made god the authour , yea , the principall authour of all the evill of sin in the world . but as the synode disclaims that prophane errour , so doth it justly complain of this ungodly slander : which in these men ariseth from their want of skill , to put difference between gods working of the sinne , as authour therof ; and his appointing , and ordering both of sin , and sinner , to his own holy ends . adversaries . the first particular against which they deal , is our affirmation , that god decreed the sinne of adam , and that of necessity to come to passe , and consequently , all other sinnes , in their time , taking upon them with all to manifest , that herein wee not onely contradict the truth , but our own affirmation elsewhere , quoting for example , theses genevenses , pag. 26 , where it is affirmed , that adam in innocency , had free-will or power , from the creation of god , not to haue sinned : which matter they also prosecute in many words , with great disorder , making the head of their discourse , predestination ; and the body sin . defence . as the contradiction is not in our assertions , but in their misunderstanding : so might i , by good right , forbeare to meddle about adams sin , in the case of predestination ; considering the determination of the synode at dort hereabout , which i take upon me to defend : which considers man as fallen in gods account , as the object of the predestination in question . but i will not use all my lawfull liberty ; but as he that will overtake and hold a malefactour , must follow him , not onely in the high and beaten way , whilst he keeps it , but in all the out-leaps also , and turnings , which he makes : so , god assisting me , purpose i ( though it be troublesome ) to follow and prosecute these adversaries in this , and other their particular straglings , if any way pertinent to the generall controversie . i affirm then , that gods decree , and ordination about adams fall was such , as that the same could not but follow therupon ; not as an effect , upon a cause working it ( god forbid ) ; but as a consequent upon an antecedent ; or as an event necessarily following upon a most holy , wise and powerfull providence ; so ordering and disposing , that the same should so come to passe infallibly , though performed by adams free , and freely working will. if any demand how this can be , that god who forbiddeth and hateth sinne , yet should so order persons and things , by his providence , and so from eternity purpose to order them , as that the same cannot but be ? i answer , by free acknowledgment , that the manner of gods working herein is to me , and to all men , unconceiueable ; and withall avouch , that he , who will not confesse , that god can ( and could in adams sin ) by his infinite wisedom and power , most effectually , and infallibly , in regard of such event , order and dispose of things , without violation to his holinesse , or violence to the creatures will , as no mortall man is able to conceiue the manner therof , is himselfe in a high degree , guilty of that pride , which was adams●uine ●uine , by which he desired to be as god in knowledge . who is able to understand the manner of gods working , in giving the holy ghost to men , and in directing the tongues and pens of the prophets infallibly , and so as they could not erre ? much lesse discernable is gods manner of working in , and about the creatures sinfull actions . and because many take great offence at this doctrine of truth , and work of god , i will ( the lord assisting me ) plainly , and briefly , as i can , proue , that all events , even those most sinfull ( in regard of the creatures work in , and of them ) come to passe necessarily , after a sort , in respect of gods providence , as being a hand steady , and which swarveth not in ordering the creature in , and unto the same . my first proofe is from act. 2. 22. 23 , & ch . 4. 27. 28. him ( to wit christ ) being delivered by the determinate counsell , and foreknowledge of god , ye haue taken , and by wicked hands haue crucified , and slain . and again , herod , pontius pilate , with the gentiles , and people of israel , were gathered together to doe whatsoever thy hand , and thy counsell determined before to be done . what words could the holy ghost make choise of more liuelily to expresse gods effectuall work , according to his eternall purpose ? here is expresly mentioned , not onely his foreknowledge ( upon which the event necessarily followeth , except god goe by guesse onely ) but his determinate counsel , yea his hand , as the effectuall instrument of working : as if the holy ghost should haue said , that which the heart of god unchangeably purposed s●ould be done , touching the killing of h●s son by wicked men , that his hand powerfully ordered to be done accordingly . adversaries . their evasions else-where are , that god decreed to suffer them to doe that which they did , but decreed not that they should so doe , and that god might haue appointed some to sacrifice his sonne christ , as he did abraham to sacrifice his son isaac . and againe , that although god determined certainly that his sonne should be slain , yet he might haue been slain without sin ▪ defence . that god suffered , and so decreed to suffer the wicked to kill his sonne , is plaine . if he had not decreed to suffer them , he had not suffered them ; if he had not suffered them , they could not haue done it : but that he onely suffered them , is against the expresse words and meaning of the text , which sayth , the wicked took him , being delivered by gods determinato counsell . is to deliver by determinate counsell , to suffer onely ? so where it is sayd , that gods hand determined that which was done , it shewes that god was a doer in the businesse , and not a sufferer onely . if god onely suffered them , ( that is , hindred them not ) he had no hand in it at all , but with-held his hand from medling in it . how then could his hand and counseli determine before whatsoever was done ? besides , if god onely suffered the death of his sonne , all the worth of our redemption by his death , vanisheth away : seeing that which god suffers onely , is onely evill , and not good . also by this perverse exposition , neither the father gaue his sonne , nor the sonne himselfe for us to the death , which the scriptures every where affirme . lastly , hee that considers the end of the churches prayer , act. 4. will plainly see how they meant therein to ascribe unto god more then the sole suffering of those things . the end was to comfort themselues and other gods servants against the threatnings and rage of the wicked in all their persecutions . but what comfort ( i marvail ) can the servants of god draw from this consideration , that god suffers the wicked in rage to persecute them , and hinders them not . this were indeed rather matter of discouragement and dispaire , then of comfort unto them . but herein stands their comfort firme , that god by the hand of his providence orders all these things according to the fore-determination of the counsel of his will. neither wil their vain imagination helpe them , that christ might haue been slain , and become our sacrifice , yet without sinne . for howsoeevr it bee not for them , nor me , to determine what was possible to gods absolute power ; yet we know , considering the declaration thereof both by the scriptures and event , that in regard of gods decree , it was necessarie that christ should dye , as he did , by the conspiracie and rage of wicked men ; as both the expresse words , and plain drift of the places proue . lastly , it is an erroneous presumption , that god might haue appointed some to haue sacrificed his sonne christ , as he did abraham to sacrifice his sonne isaac , to wit , in obedience to gods commandement , considering how expresly the scriptures did even before his death , teach the contrary : and that the sonne of man must suffer many things , and be killed by the elders and chiefe priest. also that christ ought to suffer , to wit , what he had suffered , by the priests and rulers which had delivered him to bee condemned to death , and had crucified him : which manner of death , by being hanged upon the tree , so becoming a curse for us , that he might free us from the curse of the law , was as well foretold by the scriptures , as his death it selfe . if that cannot but be , which the scriptures fore-tell , and that the scriptures fore-told that christ must thus be killed and crucified by the hands of wicked men , then was it necessary ( and could not otherwise be ) in regard of gods decree , that christ should die as he did , and not without sinne in them that killed him . to conclude this place : these men granting , that god decreed the death of his sonne , but denying that he decreed the meanes and manner thereof , make the most wise god like weak man , who often resolues of a thing to bee done , but takes time to consider of the manner of doing it . neither yet doe we , by all this , make god the appointer of evill in their meaning , that is , either the commander , or worker , or approver thereof ; but onely the supreme governour of the whole world , and of all persons and actions therein , how sinfull soever ; using and ordering the covetousnesse of iudas , the envy of the priests , and injustice of pilate to this event of christs death ; in regard of them most wicked , but of god , most gracious ; and to us , most profitable . take we one other instance , for this purpose , from god● threatning of david by the prophet , for his sinne against vriah . now therfore the sword shall never depart from thy house , &c. behold i will raise up evill against thee out of thine own house , and i will take thy wiues before thine eyes , and giue them unto thy neighbour , and he shall ly with thy wiues in the sight of the sunne , &c. whence it appeares , that absoloms practises against his father , as necessarily followed , by the work of gods providence , as gods threatnings going before , were necessarily true . will they say , that god onely suffred this , and so gainsay god himselfe , saying , i will doe this , v. 12. is to do to suffer with these men ? tell me , you poore seduced soules , doth not the lord here threaten a judgement from him to come upon david for his sin ? are not all gods judgements good and righteous ? doth the iudge onely suffer the punishment of the malefactors , and not inflict or procure it ? the scriptures teach , and these men acknowledge , that whatsoever is good , commeth from the father of lights : are not gods judgements ( wherof this is one ) good in truth , though both evill to mans sence , as this was to davids ; and worse sometimes in the instruments both intention and action , as it was in absoloms ? it is therefore evident , that the same thing , in divers respects , was both the horrible sin of absolom , and the severe punishment of david , and the just judgment of god. take a familiar similitude for the explaining of this matter . the water is of it selfe apt and prone to flow to and fro . the husbandman by h●s artificiall ditches and trenches , brings it to this or that place , in this or that measure , at this or that time , and so for other circumstances : yet doth not he at all work the disposition of flowing in the water , but finding it there , makes use of it for his purpose , and by his skill leads the water whither seems good unto him . so neither did the lord infuse at all corrupt on into absolom , but finding it there by the divels and his owne work , ordered it to that his holy end , the glory of his justice in punishing the heynous sins of david : of which punishment he was the authour . these men grant , that god foreseeth all evill to come . this foresight of god they will not deny to bee certain , and that wherein god cannot be deceived . whereupon it followes , that such evils so foreseen , necessarily and unavoydably come to passe . if any object , that gods foresight is not the cause of the evill . i answer , no more is his decree or work of provividence about it . it sufficeth for the purpose in hand , if it follow by way of event or consequence upon the antecedent , though not of effect upon the cause . let us yet a little further open this poynt . this knowledge , or fore-knowledge of god , is two-fold : naturall and indefinite , by which god knowes all possible things , and whatsoever in any respect , or upon any supposition , can possibly be : or definit● , and determinate , by which of things possible he knowes what shall and what shall not be . now howsoever this fore-knowledge ( as all other things in god ) be one , and that infinite and eternall ; yet in our conception , the former of those acts of gods fore-knowledge , goes before the decree , the latter presupposeth it . for therefore god certainly and infallibly forsees a thing shall be , because he unchangeably decrees it shall be in and according to its kind : if good , by his working it : if evill , by his suffering it , and governing the creature in working it . but you will answer , that god from eternity certainly and infallibly fore-saw absoloms incest , because absolom would certainly and undoubtedly practise it in time . but i would further know , whence this certainty and undoubtednesse of absoloms such practise should arise , so as it could not possibly but be , nor god be deceived in that his prescience or foreknowledge ? it was not of any absolute necessitie of it self , that absolom should be born : or being born , that he should be preserved , and surviue to that time : or being till then preserved , that he should haue naturall ability , and opportunitie therewith to practise that sin : seeing it was not impossible , but that david might haue taken his wiues with him , or they haue fled els whither , and haue hid themselues . in all these things god was not a meere sufferer , but a powerful worker by his providence . but suppose the being of all these things as they were ; and withall , absoloms heart by the divels work , and his owne , fraught with lust , and impiety this way ; yet was absalom a changeable creature , haveing in himself freedom , or libertie of will to haue forborn that act at that time , or to haue exercised his lust upon some other object . how then could that particular event follow unchangeably from his changeable will ? how necessarily and inavoydably , from his choyce of will which was free in it self either to that act , or to another of that kinde , or to neither ? either therefore gods decree from eternitie ( and so his work in time ) must be acknowledged for the disposing and ordering of all events unavoydably , or his knowledge be denied in foreseeing them infallibly . lastly , to affirme that any thing , great or small , good or evill , comes to passe in the world , without gods providence ordering and governing it and them that doe it , is to set the creature from under the creators rule and dominion therein ; and to shut god out of the earth , whilst men doe what they list in it , he letting them alone , and not medling with them . how adam had power from the creation of god not to sin which they urge in the nextplace , we shal shew hereafter . in the mean while , their addition , that gods cōmanding him not to sin , and yet his decreeing that he should sin , are contrary , as light and darknes , is faulty both in regard of our assertion , and their own . for us , we do not hold , that god decreed adams sin , as they conceiue , that is , either to approue it , or command it , or compell unto it , nothing lesse : but this we affirm , that god decreed to leaue adam to himself in the temptation , and not to assist him with that strength of grace , by which he could ( if he would ) haue upheld him ; and so to order both him , and all things about him , in that his temptation , as that , he , by the motion and sway of his own free-will , following his naturall appetite to the pleasant , but forbidden fruit , and that false perswasion wherewith his understanding was by sathan overclouded , should both choose and eat the forbidden fruit . neither are these two things contrary , that god should forbid a thing , and yet decree that it should come to passe in the manner fore-mentioned . god commanded abraham to kill his son , as it was a tryall of his obedience : and yet decreed that the event of killing should not follow , as we know . god commanded pharaoh , by moses , to let is●●●l goe ; and yet sayd before , i will harden pharaohs heart , that he shall not let the people goe . that which he sayd , he decreed and pu●pos●d . christ our lord desired to drink of that bitter cup appointed him , and to be baptised with that bapt●sme , and was pained till it were accomplished : and yet desired in an other respect , that the same cup might passe from him , and he not drink of it , if it were possible . these things may well stand together in their severall respects , and are not as light and darknesse to any , but to them , whose light is darknesse . next , they take upon them to impugne the received distinction of gods revealed and secret will ; and demand , if it be gods secret will , how we come to know it ? i answer , by his revealing it afterwards , either by his word , or by his work . when a thing comes to passe in this or that manner ( though before not so much as insinuated in his word , and therfore secret ) we then know that it was the will of god it should so come to passe , either by his working it according to its kinde , if it be good ; or by his suffering and ordering it , and the worker therof , if evill . it is true which they adde , that gods revealed will , was not revealed but hidden , before it was revealed . but what then ? there was then , say they , two hidden wils in god contrary to each other : wherof the one willed ; yea , decreed adam to sinne , and the other willed him not to sin , and so by consequence , a good will , and an evill will. i answer , that the will of god in him , and its selfe , is but one , and the same most simple ; but by us conceived of , as divers , according to the diversity of objects upon which it is set . secondly , we doe not say , that god willed adams sin immediately , but that he willed the suffering and ordering of both the sinne and sinner in sinning . thirdly , the willing and nilling of the same thing in divers respects , makes not two contrary wills , as the scriptures last cited manifest ; but the willing and nilling of the same thing i● the same respect , makes the contrariety . adversaries . they make us further to say , that god willeth justice for its selfe , and sin , not for sin , but that he might either haue praise in pardoning or punishing sin : and thereunto frame answer , that to pardon or punish sinne , is not to will sinne ; and that if god willeth sinne in any respect , why doth he punish it in adam , and all his posterity ? defence . bvt who hath sayd , that god wils sin , though not for sin ? we know that the object of mans will is onely good in appearance , and of gods in truth . we doe not then say , that god wils sin properly , though he will the thing which in regard of the creature is sin : but in regard of him either a most holy and wise tryall of the creature , or just punishment of former sins , either their own that practise it , or others : so absoloms wicked sin , was gods just punishment upon david . so the reprobate minde , vile affections , and all unrighteousnesse of the gentiles , was a meet recompence from god of their error , in not glorifying him as god in the things which they clearly saw in the creation of the world . they cannot here hide themselues in their burrow of gods bare suffering , considering how expresly it is sayd , that god gaue them up to vile affections , and as a just iudge recompenced thereby their former sins , to wit , as otherwise , so by ordering that corruption which was in , and of themselues , to this fearfull event of a reprobate mind . the things which they ad about mens , how much more gods speaking the truth from his heart ; and their bold charge of others with blasphemie , in making god ( to be blessed for ever ) an hypoorite , i passe by as a fruit of that spirit which makes men presumptuous , self-willed , and not afrayd to speak evill of the things which they know not themselues , nor will learn of others . the lord , who taught paul , that he , who being a pharisee , and in his ignorance had accounted christs doctrine blasphemy , had himselfe blasphemed ; shew these men the like mercie : for they know not what they speak . adversaries . in the next place , to shew how free adam was from all necessitie of sinning , they at large relate how god furnished him with all things that might support him in the estate in which hee created him . defence . the particular helps mentioned , i acknowledge with them , but with limitation of some of them , which they set down at a large adventure . whereas in the third they affirm , that adam had a meet help and comfort for him , his wife hevah . this is true of her created state , but not of that which followed , she ( being first seduced by the serpent , taking advantage upon her womanly weaknesse , and the absence of her husband ) becoming the onely imediate instigator of him to sin . so for the 7 th . and last , which is , that god gaue adam will and power not to haue eaten , we confesse it , but not as they mean it , in their more overly considerations , and peremptoric determinations , then is meet , in this deep mystery . let us therefore a little more distinctly consider , how it may and ought to be granted , that god furnished adam with all necessarie and sufficient grace and helps , against sin , and for perseverance in holinesse . first then , we confesse , that god making him a reasonable creature , bestowed upon him withall whatsoever grace was sufficient and necessarie , on his part ; that is , as much ( and more ) then he was bound to giue him . secondly , that god gaue him whatsoever was sufficient for his preservation in that state of holinesse and integritie in which he was created , out of the case of temptation . thirdly , i grant , that whatsoever grace he wanted for the resisting of the temptation , when it came , it was by his own default , and that if hee had not failed himself , the grace of god would and should haue sustained him therein also . notwithstanding all this , the event manifested , that adam had not the grace to withstand the temptation of the serpent by the woman , but was seduced thereby . it was nothing but want of grace in him not to withstand it : and this grace he could not haue but by his gift , from whom every good gift , and every perfect giving commeth down , even the father of lights . god gaue him will actually onely to good , but changeably ; and power to understand and do whatsoever concerned him if he would : but now that constancie of will upon clear understanding and unchanged purpose of heart , which was requisite in so great a temptation ( by so subtile an adversarie in an object so pleasing to nature , and good in it selfe , together with the perswasion of his wife , so neere unto him ) this grace , i say , adam received not of god , as the event in the changing of his will upon deceitfull information of his understanding , blinded by an appearing good , made it too manifest ; though as before i sayd , through his owne default , in not depending upon god as he ought . the things which they annex , that god gaue not adam a law to ensnare him ; but that that law was holy and good ; that adam was the son of god by creation ; that if men , who are evill , do good unto their children , and would not beget them to misery ; how much lesse hath the good god created his sonne to sinne and misery ? as also , that sinne is the defacing of gods image in man , we willingly acknowledge ; and withall whatsoever can be rightly gathered therefrom . we beleeue that the end of adams creation in regard of himselfe was holinesse , and happinesse ; in regard of god , the glorious manifestation of his power , wisedom , holinesse and goodnesse ; and that sinne came in by accident , and misery by sin ; man by his free , but corrupted will , willing the sin ; and god by his just and holy will , the punishment ; and that sin was in no sense the destinated end of gods creation ; nor misery , but by accident , as to come for sin . yet must the difference here be held ( howsoever these men tumble all together ) between god ( adams , and all mens father by creation and his children ) and between naturall parents , and their children . god was adams absolute father , and lord ▪ though not for the use of any unjust power ; men are but fathers as it were by borrowing , and with a power limited by gods will. 2 god workes , and orders all things for himselfe , yea , even the wicked for the evill day , and of him , and through him , and to him are all things . so doe not earthly parents beget and order their children for themselues , as their utmost , and highest end . 3 earthly parents are bound not to suffer their children to sinne , if they can hinder it ; but to doe whatsoever they possibly can , being lawfull , to keep them from sin and misery . will these free burgesses , of their own chusing , make a parliament-law to binde god to doe whatsoever he possibly can to keep from sinning men and angels ? lastly , earthly parents would rather ( had they before known it ) never haue begotten their children , then that they should ( though meerly by their own default ) haue come to sin and misery therby without remedy . but god ( even our adversaries being iudges ) foreknew these things of men , and yet created them notwithstanding . adversaries . here , upon question moved , whether god could not haue made adam so as he could not haue been deprived of his state of righteousnesse ; and whether any thing can be done against gods will : they undertake to manifest two things ; 1 in what state god made adam ; 2 that many things are done against the will of god. for the first , they in their bold ignorance , hold it an ignorant conceit , that god could haue made adam unchangeable : that is , so haue made , and kept him as he should not , nor could haue been deprived of his state of righteousnesse , in which he was made . for this , say they , had been to haue made him god like himselfe : and so conclude , that god could not haue made man otherwise then he made him , a reasonable creature , yet changeable : 2 that then it had been to no purpose , to haue set a penalty to the law : 3 that then the most holy attributes of god , his justice to punish sin , and mercy to forgiue it , had been voyd . defence . they , who here desire , that what they say may be well observed , should themselues better haue observed what they say , then thus , as they doe , to deceiue both themselues , and others , by an equivocation of words . here then in the first place , a distinction must be put , which is , that a thing is unchangeably good , either in , and by it selfe , and so god onely is unchangeable ( and so onely hath immortality , and is onely wise , &c. ) or a thing unchangeable by the grace and power of god communicated with the creature ; and so god could , if he would , haue made adam unchangeable , or kept him unchanged , which is the same , in the present consideration : as he hath made the angels and soules of men immortall , and both angels and men wise in their kinde , by communication of the effects of his being , and wisedom with them . god then is onely unchangeably good by nature , and of hims●lfe ; yet by his grace and power , it was possible for adam to haue been kept unchangeably good , so as he should not haue sinned , which is the unchangeablenesse in question . and this answereth their first reason . to the second also , i answer , that god making adam changeably good by created nature , might ( had it seemed so good to his infinite wisedom ) haue kept him by grace from possibility of breaking his righteous law , in our meaning , notwithstanding tho annexing of the penalty , and that to great good purpose ; viz. both to shew how god hates all transgressing of his law , against the breach whereof he denounceth such judgement ; and also , as a meanes ( by his blessing and grace ) effectually for the keeping of adam from breaking it : which use also it should haue had , if adam had done his duety in constant obedience , and that god , by his most powerfull grace had so preserved him , that he had not sinned . for the third reason : first i demand , what necessity there was that god should haue use ( as they speak ) towards men of the attributes of his justice to punish sin , and of his mercy to pardon it upon repentance ? would it haue been any diminution of his perfection , and happinesse if he had not so done ? doth not the glory of god also even most brightly shine in the elect angels , which haue been and shall be kept unchangeably holy and without sin for ever ? and in regard of whom those holy attributes , of justice in punishing , and mercy in pardoning haue no use . but obserue ( good reader ) how these men are taken inavoydably in their own snare . it is not mans being made changeable , and such as might sin , by which their could come to be use of gods attributes of justice for the punishing of sin ; and mercy for the pardoning of it ; except withall man become actually changed , and sinfull . can there be use of justice for punishing , or of mercy for foregiuenesse of sin , but where sin is ? their reason therfore ( if it bear weight ) proues not onely that man might possibly , but that he must sin necessarily . which i lay down and apply formally thus . that without which the attributes of gods justice to punish sinne , and of his mercy to pardon it , had been utterly without use towards men , that must necessarily be : but without mans sinning , the attributes of gods justice to punish , and of his mercy to pardon , had been utterly without use towards men : ergo , man must necessarily sin , by just consequence upon their antecedent . their reasons thus answered , i will plainly proue that god could , if it had so pleased him , haue kept adam unchangeably good ; as the angels , and soules of men are , and bodies shall be ( at the resurrection ) unchangeably immortall . and first , the scriptures teach us to giue this honour to the power of god , as to beleeue , that our god in the heaven doth ( and therefore can doe ) whatsoever pleaseth him : and so could ( had it pleased him , and been his will ) haue preserved adam from sinning against him . of their distinction of gods will we shall speak by and by . if in the mean while they except , that god could not so will ; i would know the reason of their such presumption . if they say , there are some things which god cannot doe , as to lie , to deny himselfe , to make the same thing to be , and not to be , at the same time , and the like , inferring either impotence in the creatour , or contradiction in the creature . i demand , what had there been herein against the nature either of the creator , or creature , if god by his grace , had kept the understanding of adam from being overclowded with errour , or false opinion , and therewith his will and affections in the integrity of obedience ? this had not been ( as some imagine ) to destroy ; but to perfect his nature . hath not god so kept the elect angels without all change from their primitiue purity ? was not the lord iesus in his manhood so kept upon earth ? and shall not all the elect be so kept for ever in heaven ? these are , were , and shall be unchangeably righteous ; and yet were not , nor are , nor shall be made gods. they themselues confesse , that the devils are unchangeable in evill ; and why then might not both angels and men be unchangeable in good ? that is , so kept by the power of god as they never turn from their goodnes . or what barre would these men haue put against the power of god , if his will had been so to haue preserved and kept adam ? i demand , whether the apostles , in their time , could possibly preach any thing but the truth , being immediately and infallibly guided by the holy ghost ? all these instances serue to proue , that it is possible to god , if it please him , so to assist and confirm by his spirit , a reasonable creature ( though of a changeable nature in its selfe ) as that in regard of the same divine assistance , it is not possible it should be changed from good to evill , or sin against god. lastly , if god could not haue so made and ordered adam , as that he could not haue sinned , then god did not so much as suffer him to sinne , seeing none can be said properly to suffer a thing to be done , saue he that could hinder it , if he would . it were absurdly said , that i suffer the wind to blow , or sea to swell , though i hinder them not , seeing it is not in my power to hinder them . adversaries . they add from ezech. 18 , & 33 , gods asseveration , that as he liues , he would haue no man transgresse , and so come under the exequution of his justice : making withall , a short description of the will of god , as they call it : and ever confounding these two things ; necessity and compulsion : and gods not decreeing , with his forcing men to sinne , defence . for better answering , and understanding of the answer unto these things , it must be considered ; first , that the will of god , though simple , and one in its nature , yet exerciseth it selfe diversly , in regard of divers objects . the first and weakest degree of gods willing ( to speak of god as man is able to conceiu of him ) is that by which he wills the permission or suffering of sin , as sin . for if god suffer it , he suffers it willingly , seeing he both takes knowledge of it , and could hinder it by his omnipotent power , if he pleased . the second degree of gods willing , is that by which he commands a thing to be done , and approues of it , if it be done . the third and last degree is , that according to which he workes all things by his omnipotent power . and if a man whose will is finite , yet can will things according to those degrees ; how much more both possible and easie is it to gods infinite will , to exercise it selfe more intensly or remisly , according to those degrees ? i may be willing , in cases , to suffer that in another which i approue not of : so may i command my servant or child to doe a thing , and approu of it , if it be done , and yet not so will it , as to use all the power that possibly i can , to haue it done . some things , again , there are that i so will , as that i doe , or am bound to use all my possible skill and power to haue them effected . these things are much more rightly said of god , considering the infinite largenesse of his will , compared with my straitnesse . the same may be said of the spirit of god which is one ( for there is one spirit ) whose operation yet is divers , and the same sometimes more , and sometimes lesse forcible : as we see in the knowledge of an apostle , compared with the knowledge of an ordinary minister or christ●an ; and many other waies . and these differences of the will of god in the exercising of itselfe towards the creature , i desire the reader here carefully to obseru for after use . their short definition , as they unskilfully call it , of gods will , by which he either wils what man is to doe , or what he will doe in himselfe , is short indeed , as cutting off all that god will doe and doth out of himselfe , and in the creature , as are all his workes ad extra , as they are called . it remaines , that in the next place , we shew the difference between necessity and compulsion ; and gods decreeing in our sense , and his forcing of things , ( which our adversaries with great errour confound as the same ) and withall , that things may , after a sort , be done necessarily , and freely too . freely , yea contingently also , in regard of men , and necessarily in regard of gods work of providence according to his decree . i mention gods work according to his decree ; because to speak properly , gods decree or will , works not things , but his power according to his will. there is indeed a necessity which takes away freedom and voluntarinesse from men ; but then they rather suffer then doe . for example , the striking or thrusting of a man with such violence , as that he is compelled thereby to stagger or fall : this necessity of compulsion depriues me of all freedom to this bodily motion , so as i stagger or fall unwillingly ; but this comes from an externall principle or beginning working violently , and from without me . but this is nothing to that other necessity in regard of god , causing and effecting the good , in and by the creature , according to its kinde ; and suffering and ordering the evill person and thing , according to its kind ; with which mans freedom may well stand . and first , whatsoever god doth , he doth it both most freely , and most necessarily well . so the elect angels doe the will of god most voluntarily , and yet most necessarily . so did christ , as man , the will of his father so freely , as none can doe any thing more ; and yet as necessarily , as it was necessary for god not to sinne . on the contrary , the devils doe evill , both most necessarily ( being by these mens own grant , unchangeably evill ) and yet most willingly , as carryed thereunto withall their power . christ saith , it must needs be that offences come ; and the apostle , that there must be heresies in the church . if then freedom of will can stand with no manner of necessity , the authours of these heresies and offences sinne not therin : for all sinnes specially of this kinde are voluntary . i add in the last place , that the better any man , or angell is , he doth good the more , both necessarily and willingly : and the worse any , evill , both waies . neither will it seem strange unto us , that one and the same action comes under so divers considerations , as in one regard , to be voluntary , contingent and casuall ; and in another , necessary : if we consider , how divers agents concur and meet together in producing it . no work of man , is so mans alone , as that god hath not some hand in it , in sustaining and ordering the person and work , yea in effecting that which is good in it , as all that is , which hath in it any created being or order . what hinders then , but that the same thing may in regard of man as the particular and immediate cause , be voluntary and contingent ; and yet in regard of god the highest and generall cause , necessary ? we daily see the truth of this in proportion amongst men ; the meeting of ahab and eliah was in respect of ahab , casuall ; but in respect of eliah , of destinate counsell . these things thus cleered , we will come to the exposition of the words of ezechiel , so oft and vehemently urged by these men , and others ; which are , that god takes not pleasure in the death of a sinner , but that he turn from his way and liue . i answer ; first , that the lord takes no delight in the death of a sinner , that repents , and turns from his wicked way : but otherwise , if the sinner repent not , the lord takes delight in his death ; not for the misery of the creature , but for the glory of his justice shining therin . of such the lord testifies , that he wil laugh at their calamity , & mock when their fear cometh . and considering , that the death , and destruction of the wicked is gods own just and holy work , for their sins , who will deny that god delights in it ? secondly , for sinne , who was ever so wicked as to imagine that god takes pleasure in it ? it pleaseth him for his holy ends , to suffer sin , and to order the creature sinning by his own freewill , & election of evil , as hath been formerly proved . thirdly , it must be noted that the prophet speaks there of such sinners onely , as to whom the word comes ; saying , turn yee , turn yee from your evill waies , for why will yee die , ô house of israel ? whence we doe gather evidently these two particulars . first , that the prophet doth not here speak of all men universally , ( as they conceiu ) but onely of the house of israel , or of such , as to whom he● sends his prophets to call them to repentance : secondly , that he speaks not of that decree of the lord willing , which is accompanied with the powerfull work of his grace , by which hee will giue repentance to wicked men , instructed in the truth by his servants : but onely of that degree of his will which stands in commanding that which is good , and in approving of it , if it be performed . and so we grant it to be the lords pleasure and will , that all repent to whom the word is preached . it is true which they add : that adam and others sinned against the will of god , but not that any ever sinned against the secret will of god , as they affirm . the will of god is no law to man till it be revealed ; and where there is no law , there is no transgression . it is also truely sayd , that the iewes unwillingnesse to be gathered to christ , was against gods and christs will : that is , his commanding will : for he would , that is , commanded , and they would not , but disobeyed : but that it was against that decree of gods willing , which sets his almightie power awor● , that i deny . for god could , if thus he would , haue giuen them repentance , and drawn them to his son . whatsoever he thus wills , he can do . that which they add ( as an eye-salue to cure our blindnes ) namely , that we haue nothing to do with gods secret wil , not revealed in his word , is true in regard of our obedience to god , & expectation from him ▪ but not absolutely , as they conceiue . the particular events of things in the world , though not so much as insinuated in the scriptures , concern us when they come to passe , so as we may and ought to say , it was the will of god they should so be : either his will to work them , if good : or to suffer and order them and their doers , if evill . adversaries . next comes into consideration a speciall distinction of ours , which is , that god is the author of the action , or fact , but not of the sin of the fact or crime . over which they insult , and in it over all learned men , though they mention calvin onely , with high contempt and great triumph before the victory ; calling it a merely fabulous ridle , and marvellous sophistication ; telling us that a spade is a spade , &c. but in truth shewing themselues sitter to medle with a spade and a mattock , then with those high mysteries . let us see their reasons . in the first whereof they make us say ; that god is the author of the very fact and deed of adams sin , yea of adultery , theft , murder , &c. defence . we deny their charge , and answer by distinction ; that adams taking and eating the forbidden fruit , davids adultery , ioahs murther , and the like , are to be considered two waies : first , naturally , and as they are motions in nature , performed by mans natural & created faculties and powers of soul and body : secondly , morally , as those motions are misapplyed , and abused to wrong objects , by mans blinde mind and corrupt will. in the former respect , & materially , as we speak , they are of god and created nature ; in the latter and formally , of mans proper corruption . now the sinne is not the naturall action of motion , but the pravity and abuse of the action . the subtilty of our riddle , they , as if they had plowed with our heyfer , find out to be this , that in our account sinne is nothing , and that god , though the authour of all things , is not the authour of sin , for sin is nothing ; and so the thiefe , and other malefactors , is punished for nothing by the iudge : and the wicked for nothing in everlasting fire . first , i demand of these men , whether , if god command something to be done , and men doe it not , they deseru not to be punished for their doing of nothing ? is it not sinne not to doe that wee should doe ; and to doe nothing when we should doe something ? these witty men could teach the goats ●t christs left hand , at that day , to answer him to the full , that bee condemned them to hell fire for nothing ; for not to doe is to doe nothing . we then answer , first , that we call not sin nothing negatiuely , but privatiuely , as a want of that which should be ; secondly , that sin is not nothing morally , that is not nothing against gods law , for sin onely is something against it , but nothing naturally ; that is , nothing which hath a created being in nature . so , for their next argument , that by authority of scripture , & our own description , sin is a thought , word or deed , contrary to the will of god , and therefore that the deed is sin ; they should consider , that neither the scriptures nor writers meaning is , that th● sin stands not in the naturall deed or motion , but in the contrariety which the same deed ▪ or motion hath in it to the law of god. darknes , or a shadow , are nothing positiuely , but onely the want of light . the voydnes , darknes , and unformednes on the earth and deep , in the beginning , were nothing that had reall being ; but onely the want of that form , furniture , and light , which god afterward made , and furnished them withall . when the candle is put out , and it becomes dark ; shall we think that any reall thing comes into the house , and causes the darknes ? or when i make a shadow by standing in the light , or sun-shine ; do i put any reall thing in the place where the shadow is ? or do i not onely keep the light and sun-shine from it ? likewise , when a man or beast halts in going , shall we imagine that the halting is the very motion of going , or the fault of the motion onely ? so is sin onely the absence & want of that conformity and agreeablenesse which ought to be in the thought ▪ word , or work of the reasonable creature to the law of god ; which as none of understanding and sincerity will deny ; so for further satisfaction of the doubting , and conviction of the refractory , i will annex certain most plain and undoubted proofes of scripture to confirme the same . first , the apostle quoting and confirming the saying of the heathen poet , witnesseth to the athenians , that in god we liue and moue , and haue our being . our being then , that is , our souls and bodies , and our life arising from their union ; and so our motions arising from our life we haue of god ; yea which is more , after a sort , in him , who filleth all things with his presence . where let it also be noted , that he speakes of the being , life , and motions of the very prophane and heathenish idolaters , as well as of any others . secondly , god , as it is in the psalm , made the heavens and earth , and sea , and all that in them is . if sin then be any thing , ( viz. any thing having being ) god made it , and so it is his creature . and surely if it haue a being , it is either a created or uncreated being . not the latter , for that is onely god ; and therefore the former by their ground . if god created all things that are , sin if it be in their sense , must be gods creature . thirdly , the same naturall motion of man in which great sin is committed , if it were exercised upon another object , might be without sin , and lawfull ; and therefore not the very action or motion , but the misapplying of it , is the sin ; from which the action hath its morall , but not its naturall being . for example ; the very same naturall motion which adam used in takeing and eating the forbidden fruit , upon any other fruit , had been no sin . the same naturall act in which david practised adultery with bethsaba , with his lawfull wife , had been no adultery : the very same naturall act and motion whereby ioab killed abner , and amasa , if exercised upon a malefactor at the magistrates command , had been no murther , but a work of iust execution . the sinne therefore is not in the very act , but in the misapplying it , or other vitious adjunct . fourthly , considering that there is no sin in deed or action of body , which was not first in the faculties of the soule , the understanding , will and affections : ( for onely the things which come from the heart , desile the man ) the outward sin in fact and deed can no more more make the outward action in itselfe not to be of god ; then the inward corruption can make the created faculties in which it is , not to be of god. it is sencelesse to doubt but that when a wicked man sleepeth , and so practiseth no wickednesse one way or other , he is notwithstanding a wicked man. and where now resteth his wickednesse , but in his heart ? and what is his heart but the faculties of his understanding , will and affections , which sin possesseth and corrupteth ? and yet nevertheles these naturall faculties remain gods good creatures ; so do their motions naturall , notwithstanding sins possessing them . there is in our sinfull nature , the faculty , and the sin or disorder in it : and in our sinfull works , the action from the faculty , and the outward sinne in it , from the inward sinne in the other . lastly , i thus argue unresistably : that which god blesseth is good , and of himselfe : this none will deny . i assume . but god blesseth the natural action , or motion , in which horrible sin is practised . this is most evident ( amongst a thousand daily instances ) in the sinfull commixture of iudas and thamar , being on his part whoredom , and on hers incest , though with a better minde : yet this action ( considered naturally ) god blessed with a childe ; yea , with two sonnes ; yea , with him , on whom christ came according to the flesh , who is blessed for ever . here is plainly the action blessed , and therfore good ( in our sense ) and of god ; and yet the sin in the action , evill and accursed . the meaning of mr. knox , in saying , that what ethnicks ascribe to fortune , we acknowledg to come from god , as the appointer of the things , they mistake and pervert , neither understanding the ethnicks meaning , nor his . the heathens speaking of fortune did not conceiu that there was any such divine power causing things to be , but the contrary , and that things come to passe without any divine providence ordering them , and meerly by blinde chance or fortune : when they spake of good fortune , or ill fortune , they meant onely the good or ill hap of persons , or things . his and our meaning then is , that which christ our lord also teacheth , that not a sparrow falls to the ground without gods providence . and where hee speaks of god as the authour , by his counsell appointing all things to the one part , and to the other ; it is plain hee intends it onely of the ordering and governing of them , which they that deny , doe in effect , pluck god out of heaven , by denying his soveraignty , and power over all his creatures in ordering them , and all their actions , to his own supernaturall ends . the bitter curses which here they break into in their ignorant zeal against him , and calvin , and with them , all others , the worthy instruments of restoring the gospels light , after the darknesse of popery ( into which these men are slidden back in no small measure ) are like stones thrown upward by them , which without their answerable repentance will fall down upon their own heads . their proofe , that god is gracious and mercifull , of whom all good things come , and none evill , are needlesse , seeing wee grant as much ; onely wishing them to consider these three things . first , that the most of these scriptures cited , mean onely the mercy and loue of god to his church and people . secondly , with what mind they put once and again , moving for tempting , iam. 1. thirdly , that 2 pet. 3. 4 , is not to be extended to all , as it is by those prodigall stewards of gods grace , but to the elect onely , whom the apostle opposeth to the mockers mentioned v. 3 , and therefore saith , that the lord which hath promised , is patient towards us , and so deferres that his comming till the number of the elect be accomplished , by their effectuall calling . of gods suffering , and doing things , and how they come to passe thereupon , i haue spoken before , answering what they object therabout . onely i may not passe by , without giving warning therof , the stumbling stone of most grievous errour and impiety , which they ( pur-blind people ) cast in their own way , making gods purposes and promises no better , in effect , then the vizzard of stage-players , which they put on , and off again , at every turn . adversaries . their affirmation , that god from the beginning of the world knoweth all things , yet that all things come not to passe therfore necessarily ; alledging for that purpose , math. 26. 35 , is dangerous , if they speak to the matter in hand , and with respect to the text , whose word , for the most part , they bring : known unto god are all his workes from the beginning of the world . their instance in christs asking twelu legions of angels , mat. 26 , ananias his keeping his possession , and the saving of the ship in which paul sayled : these scriptures , together with sauls coming to keilah , and the men of keilahs delivering david into his hands , 1 sam. 23 , they bring to proue , that although god doe foreknow things will come to passe , and also foretell them , yet they may be prevented : adding hereunto ▪ that the lord knoweth , and pronounceth , that the wicked shall be damned , and yet there lyeth no necessity upon their damnation , but that it may be prevented by repentance . defence . first , these examples of the lords sending the twelue legions of angels , and of sauls comming to keilah , and the like , are not to the purpose in hand . the question is ( as they themselues put it ) of things coming not of fortune , but by gods providence , and of gods willing things that come to passe , both good and evill . to what end then mention they things that never did , nor shall come to passe , either good or evill ; and so to cover their craft the better alter the words of the text , all gods workes , into all things . and what are all these things with them ? christs obtaining 12 legions of angels , ananias retaining his possession ; the saving of the ship in which paul sayled towards rome : sauls coming to keilah , and the destruction of the ninivits within 40 daies : which were neither works of god , nor man ; nor never were nor shall be . so then by all gods works , as the text saith , and matter in hand requireth ; and by all things as they say , they must mean plain nothing , and that which never was , nor shall be . secondly , the scriptures cited by them , rightly understood ; are to them as goliahs sword to him ; cleerly cutting off the head of their errour . take for instance one or two of them , upon which they most insist . for math. 26 , it was a thing in itselfe possible , considering gods loue to his sonne , and his faith in him , that he should haue obtained those legions of angels to haue reskued him : so was it also , not onely possible in it selfe , for saul , but also in his minde to haue come to keilah &c. and whence then was it , that these things came not so to passe , and had not their answerable events ? even from the decree and providence of gods ordering things the other way inevitably . in the former instance we haue christs own testimony , who , after mention of his such praying , if he would , v. 53 , adds v. 54 , but then how shall the scriptures be fulfilled , that thus it must be ? as if he should haue sayd , it agrees well with the interest which i haue in my fathers loue , that i should obtain from him an invincible army of heavenly souldiers for the reskuing of me out of mine enemies hands : but the scriptures ( manifesting the purpose and decree of god ) haue foretold the contrary ; and that i should thus be oppressed , and afflicted , and made an offering for sin : which before he also professed to be the will of his father , v. 39. 42. so for sauls coming to keilah , it was a thing in it selfe possible , and also sauls purpose , and this the lord saw , and foretold , but hindred by his providence in sending away david , as he had fore-purposed in his counsell to doe , and therby to hinder sauls coming thither . these men should haue said thus , that god , alwaies fore-seeing , and sometimes fore-telling , what in regard of the nature of the things might be , and in respect of the disposition of the persons would be , if they were not prevented ; yet doth prevent them effectually by the work of his providence interposed , according to the decree of his will. and this , so farre as it looks towards the thing in hand , makes against them , avowing a most powerfull work of gods providence , according to a most constant will , over-ruling all dispositions of persons , and events of things . but for them to say bluntly , as they doe , that god fore-knows and fore-tels that things will come to passe , and yet that those things may be prevented , is to accuse the lord himselfe , both of want of wisedom in discerning ; and of truth in speaking , and of power in working . if any object , that god saith , saul will come to keilah , i easily answer , that god therin onely fore-tels what was in sauls will and purpose ; which compared with the event , shews that sauls purpose of will was alterable , not gods , in whom there is neither change , nor shadow of changing ; neither is he as man that he should repent . so the threatning of the ninivits , as divers other particular , both threatnings and promises , are but upon condition , sometimes expressed , and sometimes understood . it is ignorantly said , that a thing will be which is promised or threatned conditionally , except it be presupposed that the condition will be first . alike impious ( as accusing god , both of being deceived and deceiving ) is that which followeth , that god knows , and pronounceth , that the wicked shall be damned , and yet that there is no necessity of it , but that it may be prevented by repentance . this is to say , that god knowes , and saies a thing shall be , when it may not be ; yea , when he knows it shall not be , as in them that doe repent afterwards . if they say further , that wicked men may and shall be saved if they repent , they say but as the truth is : but if thereupon they conclude of all simply , that therfore they may either repent , or be saved , they erre , not knowing the nature of a conditionall proposition : in which it is sufficient , if the consequence or latter part follow truely upon the antecedent or former part ; though it may be , that neither consequent nor antecedent can possibly be . for example , 1 cor. 15. 13. 14. 15. 16. 17. 19 , if there be no resurrection from the dead , then is christ not risen , and your faith is also in vain , &c. the consequence is firm , if this , then that , and yet neither this nor that apart , nor both together could possibly be . adversaries . these men having , as they list , vilified gods infallible knowledg , and unchangeable truth , come to his counsell , against which ( say they ) things may be done , as luk. 7. 30 , the pharises did against the counsell of god : adding , that christ knew those he admonished should perish , if they repented not ; yet there lay no necessity of their perishing because christ knew it , for as be testifieth , repentance might help it . defence . in the former place they commit the fallacie of equivocation , taking the word counsell there for the internall and eternall decree of god in himself ; when by it , act. 7. is meant onely the outward instructions and exhortations ministred by iohn baptist. of salvation upon condition of repentance , i spake even now that which is sufficient , to which the reader may look back . comming to answer certaine scriptures , they begin with prov. 16. 4. which they set down thus , god created all things for his owne sake , yea the wicked for the day of destruction , and so corupt the text whilst they pretend the opening of ●t : for it is not sayd , that god created , but that he made , that is , wrought , or did all things , as psal. 11. 3. & 15. 2. and generally wheresoever the word is used . they therefore like unskilful workmen make themselues labour , and loose it when they haue done , in proving that god created all men good , and none bad . neither is it wholly true , much lesse the whole truth , which they conclude as the meaning , that man becomming evill , god made the day of destruction for him , or him for the day of destruction , as a iust recompence . for first , is it not all one ( as they make it ) to say , that man is made for the day of destruction , and the day of destruction for man ; seeing the one imports the lords work in or upon the person for the thing , and the other in or upon the thing for the person . secondly , they misse the meaning of the place ; which is , that all things in the world , yea wicked men ▪ who seem to liue without all compasse , yet come under the divine ordination ; and that as there is nothing so casuall in regard of men , no not the casting of a lot , nor falling of a sparrow upon the ground , but comes under the lords disposition and providence : so there is no person , nor thing in the world so evill , but he rules and over-rules it , as it may serue for the manifestation of his glory . adversaries . vnto the instances brought by us to proue gods holy work , in and about mens sinfull works , and satans with them : for example , gods bidding shemei curse david ; his stretching out his hand upon iob , and taking away all that he had ; his moving david to number israel ; sending a lying spirit upon ahabs prophets , and the like : to all these they haue their ready and round answer , that god onely suffered all these things , and that satan and evill men were the workers of them . defence . bvt first let the godly reader , who will not oppose his own fleshly reason against the wisdom of god , wel weigh the most effectuall and significatiue terms that possibly can be used by the holy ghost every where , to shew the lords powerfull work in those matters , and not his bare sufferance ; as if he were onely an idle looker on , letting men alone without medling with them , in a great part of the greatest , even all the evill works of their liues : for example , that god sent ioseph into egipt , and not his brethren ; that he hardened pharaohs heart , and raised him up to shew in him his power , &c. that the lord gaue , and that the lord took away from iob ; that god bade shimei curse david ; that he moved david against israel , to say , go number israel and iudah : that he put a lying spirit in the mouth of ahabs prophets : that asshur was a staffe in the lords hand , and the rod of his anger : that he sent strong delusions upon them that received not the loue of the truth ; and lastly , ( to let passe infinite other places ) that god by his determinate counsell and foreknowledge , delivered christ into the hands of wicked men ; and that they did what gods hand and counsell had determined before to be done . now , can we conceiu it to be for no more but a simple suffering , that the holy ghost , who knew right well how to speak , should not once , nor twice , but i may safely say , a thousand times in the scriptures , use words and phrases importing so effectuall operation and working ? is to send men , to take away things , to raise up , to use men as a staffe in the hand , and bid them goe , onely to suffer them , and let them be still , and alone ? surely the art of chimists is nothing to these mens , in evaporeating ; who can reduce those most just and powerfull works of god to a very nothing ; for no more is a bare suffering then a not doing . but we will briefly , as may be , handle the particulars , following their foot-steps , who beginning with shemei , allow god onely the poore pittance of sufferance , for davids tryall : but david himselfe will teach them better , in saying , the lord hath sayd to him , curse david : who shall then say , wherfore hast thou done so ? for first , if god did onely suffer , that is , not hinder shemei , then god did not try david , but onely suffered shemei to try him , which ●s false : secondly , this was no● onely a tryall , but specially a punishment , or correction of his former sinnes , and therfore laid upon him by god : but whether it were tryall , or correction , or both , it was in that respect good , and of god as the authour . gods suffering of shemei could not be his tryall of david . it was shemei who was suffered ; but david who was tryed and punished , who therfore bore it with the perceings of a tender and humble heart , as gods just work in ordering the malice of shemei to become his rod of correction . of iobs afflictions , it is also presumptuously said by them , that god onely suffered them . iob speaking of his nakednesse , and misery , saith expresly , that as the lord had given , so the lord had taken away . they may as well say , the lord onely suffered the giving , as that he onely suffered the taking away of iobs substance . he ascribeth both alike to the lord , in regard of his providence ordering things according to their kinds . neither is there sense to imagine , that iob so blesseth god for onely letting the divell , and wicked men alone , to work their malice upon him , and his ; but as by the eye of faith he saw the hand of god ( to be blessed for ever ) ordering and determining the same to his own holy ends . can any man blesse god meerly for suffering the divell to hurt him ? so god in moving david to number israel , did not onely suffer him and satan to do their work , but did his own also by them , though they thought not so , in ordering the malice of the one , and pride of the other , to a just occasion of punishing israel , against whom his anger was kindled ; and this agrees well with both the proportion of faith , and generality of the scriptures . the same in effect is to be said of the lying spirits seducing ahabs prophets , in which god neither puts malice into the divell , nor flattery into the hearts of false prophets ; but finding them there before , and that of themselues , useth them by a most powerfull and skilfull hand to the furthering of the deserved destruction of a wicked king. and where they say , the controversie is , who was the first cause of this cursing , envie , pride , and deceit , they miserably deceiue themselues and others . we abhorre from saying that god is either first or last cause of any wicked thing ; but of the tryall or punishment , or other good in the ordering of the wicked thing ; as the just iudg may use the malice or cruell disposition of the exequutioner for the exercising of just punishment upon the malefactour . neither doe we say ( as they dream ) that cursing , envie &c. are good in god , and wicked in the devill , and man ; this is impossible : but we say , that the ordering of them , and of the persons in whom they are , is good in god , either for tryall , or punishment . for example , of such as goe to war , and take meanes , one is moved therto , because he would not work ; another in hope of booty and prey ; a third being weary of wife or friends ; and so others , in the like corrupt respects : and yet the king , or captain may use and order them all , and all their corrupt ends and intendments to his most just and lawfull ends , and intentions , either in offensiue , or defensiue warres . and if one frail man can make this lawfull use of the lawlesse and sinfull lusts of other men , should proud flesh quarrell at gods most infinite power and wisedom in his just and holy works ? or will they ( vain men ) conjure him herein within the narrow circle of their understanding ? denying him at all to haue any hand in working , where they ( blinde molles ) cannot discern how he works ? o the depth of the riches both of the wisedom and knowledge of god ? how unsearchable are his judgements , and his waies past finding out ? cryed he , who yet could farre better discern of them , then they , or we . in opening esa. 10. 5. 6 , they speak the truth , and that which we intend , though presently after they devoure the hallowed thing . they say well , that one wicked nation was sent to punish another , which thing ( say they ) was good from god ; namely , to punish the wickednesse of some by others as wicked , and that this is gods justice , though they thought not so . very well said ; god justly punisheth the iewes by the assirians ; and how doth he that his just work ? by the assirians invading and spoyling them ; and no other way : this invading , spoyling , and murdering of israel , was the assirians horrible sin , which therfore the lord hated with great h●tred , and punished accordingly . here then we haue plainly the sinnes of men ( and therfore wicked , in regard of them the doers ) avowed for the judgments of god , and in that regard just and holy : their daring any tongue to say , that the delusion mentoned , 2 thess. 2 , comes from god otherwise , then by suffering the divell to delude , is but the fruit of th●i● bold ignorance , with which they abuse unstable minds . as the divell and menss●lues , are the onely authours of these delusions in themselues considered ; so are there divers effectuali works of god in and about them . the first thing indeed is , gods permission or sufferance of the divell to exercise his malice to hurt , wherin ( as they rightly say ) he and his children takes delight ; but this is rather a not-work of god then a work ; namely , a not restraining , or hindering him . gods next work is to order & direct satans malice upon the persons so deluded , that so they may receiue a punishment proportionable to their sins , both for quality and quantity . a third work of god is in them , in depriving them of the knowledge and discerning of the truth , which they formerly had , without the loue therof , as the scriptures testifie . what should i say more ? these adversaries elsewhere , being set upon the rack , by the evidence of the place , thus speak , god will haue them to be seduced , therby to punish them : confessing therin , their seduction to be a punishment , and therin good and gods work , and that which god wils also , as they expresly affirm . the divell wills their seduction as a hurt to them ; they will it , as a thing pleasing to them ; god wils it as a punishment of them : which last , to wit , a punishment , nothing is in it selfe , but by way of relation put upon it , by the iudge . adversaries . and here , to thrust god from the government of the world , they take upon them to proue , that in this , and the like cases , gods sending is nothing but suffering : their proofe is , for that the holy evangelists making relation of the devils possessing and drowning the swine , where one of them saith that christ sent them , another saith , that he suffered them to enter into them ▪ math. 8. 31. 32 , mat. 5. 12. 13 , luk. 8. 32. defence . bvt first i would know how they can proue , that though in one place , where no punishment is directly intended , suffering and sending be all one , therfore they are all one in all other places , where the lord properly and professedly intends a punishment ? secondly , i deny , that sending and suffering are here all one : but as we find in many other places , so in this , that which one evangelist relates , though truely , yet not so fully , that another sets down more throughly with all the parts . luke saith , he suffered them , and this is true ; matthew saith , he sent them , and this is the same which luke saith , and more ; namely , together with the suffering of them , the directing and determining also of their malice this way , for the lords most holy , though unknown ends . and if the lord in this case onely suffered them , and let them alone , then it should follow , that the creature doth some actions , wherin he is wholly left to himselfe without gods medling with him , or ruling of him . but to come neerer the matter , i would know of these men , when two evangelists or prophets set down the same thing in divers words , the one in more sparing and strait , and the other in more large termes ; whether we be not to expound the strayter by the larger , and not the larger by the strayter , except there be some apparant restraint ; the evangelist matthew , relating the miracle done by christ upon peters mother saith , he touched her hand , and the fever left her : marke saith , he took her by the hand and the fever left her . should we now say , that to take her by the hand , and lift her up , were nothing but to touch her hand ? or say we not truely , that mark said the same thing which mathew doth , and more also : so is it in christs suffering and sending the divels . more plainly yet . we reade , how upon the death of absolom , ahimaz the priest being very desirous to be the messenger therof to david , importunes ioab greatly to let him run , and again to let him run . ioab at the last condiscends , and saith to him run , and so v. 29 , ahimaz expresly affirmes that ioab sent him to david . he therfore both suffered him to goe , and sent him . he suffered him , as having a desire of himselfe ; and sent him also , as his messenger to the king. so christ both suffered the devils , as desiring to possesse the swine rather then to be cast into the deep ; and also sent them , as ordering their malice to that object , and none other , for the tryall of the gergesenes . in the next place , followeth to be considered of , the sending of ioseph into aegypt , touching which , let these two things onely be added to the things spoken , for the opening of the former instances . first , that ioseph expresly saith , not onely that god sent him into aegipt , but that he sent him thither to preserue life , which was gods end , and not his brethrens , and therfore depends upon gods work , not upon theirs : but withall , that it was not they that sent him thither , but god. ioseph here makes god ( in a respect ) a greater doer then his brethren : these men shut god quite out , and makes him onely a sufferer , or one that left others alone , and meddles not with them . his brethren sold him , but god sent him ; that is , used their envious injury to his own gracious work , both towards him and them , and much other people , whom by his meanes he kept aliue . secondly , and for conclusion , let this be observed , that ioseph speaks of gods sending him , to comfort his brethren in their sorrow and fear , for the evill they had done to him . but i would know , what comfort it could be to their perplexed hearts , to think , that god suffered them to doe wickedly , that is , hindred them not ? can any man having grace , yea common sense , take comfort in this , that god leavs him to himselfe to doe wickedly , and hinders him not ? a miserable comforter would this miserable exposition haue made ioseph to haue been . whereas by the other and true sense , though their sin were nothing the lesse , yet gods providence appeares the greater , and more gracious , in ordering their envy and malice to such an event as it had , whence no small comfort did accrew unto them . of the death of christ , and gods work in giving him thereunto , even to the cursed death of the crosse , by the hands of the wicked , i haue formerly spoken at large , and will not repeat the same things . onely , i cannot but tax their allegation of vrsinus as most vain , who in the place not●d by them opposeth gods permission , to his willing , and working of sinne , as sinne , and so god indeed onely permits , and neither wils , nor works sin , as sin . otherwise , all that haue but once lookt ●nto vrsinus know , how vehemently he impugneth that imagination of bare permission , avowing the effectuall work of gods providence in and about sin : as both working the actions themselues , which he cals the materials of sin , and withdrawing his grace ; and withall , destinating , directing , and bringing to their ends , the same actions . that of amos 3. 6 , is misapplyed ( if by any alledged ) and so easily answered . the last place which they take upon them to answer is ioh. 12 , 39. 40 , therfore they ▪ ( to wit , the iewes , before whom christ had done so many miracles ) could not beleev , because that esaias had said , he hath blinded their eyes , and hardened their hearts that they should not see , &c. adversaries . their answer , after divers incongruous forms of speech , and some truths among , is , that this , and the like places affirm , that they winked with their eyes , lest they should see , for which cause , god gaue them up to this reprobate sense . defence . that is , ( they being interpreters ) for winking with their eyes lest they should see , god gaue them up to wink with their eyes , lest they should see . thus , by this untoward construction , the same thing is the cause and effect of it selfe ; their winking with their eyes , of their winking with their eyes . it is certain , that this reprobate minde in wilfull ignorance , and obduration was their proper sin ; and as certain that it was gods just judgement upon their former sins , by his ordering therunto their corruption ; and therfore christ spake to them in parables ( which were dark without exposition ) and expounded them when he was alone to them , which were about him : rendring thereof this reason , because it was given to them , namely to his disciples , to know the mysteries of the kingdom of god , but unto them that were without , all things were done in parables , that seeing they might see , and not perceiv , &c. and so mathew saith , this was given to the one , and not given to the other : wherof also , elsewhere , he rendreth the highest reason , because so it seemeth good in gods sight : who hath mercy on whom he will haue mercy , and whom he will , hee hardeneth . their alledging of austin against the heathenish desteny , which they held to come from the starres , is frivolous , and impious against gods infinitely wise and powerfull providence , in governing all things in heaven and earth . in regard wherof , the same father saith , that the things which are done against gods will , are not done without his will : viz. ordering , and directing them to their ends . and if the penners of this book were not voyd , either of all knowledg of the authours judgment , whom they cite , or modesty in themselues , they would never alledg austin and ursinus as patrons of their errours about the divine predestination , and other points therupon depending : then whom the synode at dort hath none ( the one of former , and other of later times ) more clearly witnessing with it , and all the best reformed churches , in those matters . chap. ii. of election . their first head of predestination being ended , they come next to election : which they consider , not as a part of the former with the scriptures , and all good authours ; but as clean another thing . but what , may rather bee guessed , then gathered from their words . and first , in laying down the supposed errours of their adversaries concerning election , they doe us and the truth , manifold injuries , as the reader may evidently see , who pleaseth to compare with their calumnies , the confession of the synode thereabout , which is , electio autem est immutabile dei ●rop●stium &c. election is the unchangeable purpose of god , by which , before the foundation of the world were laid , out of all mankind , faln from its primatiue integrity into sin , and destruction , by i●s own fault , according to the most free good pleasure of his will , he out of his meer grace , hath chosen to salvation in christ , a certain multitude of such as were neither better , nor more worthy then others , but lying in the common misery with others : vvhom ( to wit christ ) he hath appointed from eternity for mediator and head of the elect : and accordingly to giue them to him to be saved ▪ and to call and draw them effectually to fellowship with , him by his word and spirit : or hath decreed to bestow upon them true faith to justifie , sanctifie , and at the length being powerfully kept in the fellowship of his son , to glorifie them , for the declaration of his mercy ▪ and praise of the riches of his glorious grace , as it is written : he hath chosen us in christ before the foundation of the world , that we should be holy and without blame in his sight , with loue ; having predestinated us to the adoptien of children , by iesus christ to himselfe , according to the good pleasure of his will : to the praise of the glory of his grace , wherein he hath made us accepted in that beloved one . eph. 1. 4. 5. 6. and elsewhere ; whom hee hath predestinated , them also he hath called ; and whom he hath called , them also he hath justified ; and whom he hath justified , them also he hath glorified , rom. 8. 30. and by this joynt confession , all equall readers will judge of the faith of the evangelicall churches in this point , and not by the partiall and perverse relations of such adversaries , as catch here and there a piece divided from the rest ▪ and ometimes altering the words , alwaies perverting the meaning , therby cast stumbling stones in their own , and others way . adversaries . these things premised , the particulars follow : the first whereof is a similitude brought , as they say by us to exemplify our opinion by , of a phisition entring into the house of sick men and curing some , and that for nothing ; who are bound to thank him ; and not cureing others who haue no cause to complain of him , because he ows them nothing . this similitude they except against as that in which comparison is made between a phisition , who hath litle mercy in him in healing but a few , and ●●aving infinite numbers unhealed and god and christ , who are most mercifull , saying come unto me ( all ) that are laden , and i will ease you . they therfore to correct this , will haue christ compared to a phisition truely mercifull , that going into the house of sick men , proclaims , that he will heal all that will take a medicine ; which some taking are cured , others refusing , because it is bitter , as to deny a mans self , take up his crosse and follow christ , remain uncured . defence . first , the scripture by them cited for their catholike cure , is violently stretched aboue it reach . for , neither are all in the world , no nor a handfull ( in comparison of the rest ) laden , as christ there speaks ; that is , feeling and groaning under the intollerable burthen of sin , and of the wrath of god due therunto . this did very few of the other iews , and fewer of the pharises , who thought themselues righteous : neither doth christ so call ( and therefore not offer to cure ) by the preaching of the gospell , every particular person in the world , from the beginning to the end therof . this truthlesse , and shamelesse assertion we shall haue occasion hereafter to confute at large . in the mean while , the place alledged proues onely thus much , that christ , the good phisition offers to cure all that come to him , by the preaching of the gospell , with feeling of their sins , and faith in his death , and no more . secondly , even for them that come to christ , and are effectually healed by him ; these men erre ( not knowing the scriptures , nor the power of god for the conversion of sinners ) in affirming that he doth no more but provide the medicine of grace , and outwardly perswade to the receiving of it : or that there is ( which they take wrongfully for granted ) the same natural power in a wicked man to receiv grace offered by the gospel , that there is in a sick man to take the medicine offered him by the phisition . this capitall errour of theirs is in this place to be refuted , and the contrary truth to be cleared ; namely , that for the effectuall converting of men , god not onely provides the medicine ( christ and his benefits ) and by the gospell exhorts to the rece●t thereof ; and so leavs men to their own freewill indifferently without further doing : but that w●thall , and aboue the former , hee , by the inw●id work of h●s holy sp●●it given them , makes effectuall the outward means , in opening the heart to attend to the things spoken , with reverence ; in inlightning the understanding to discern and assent unto the same things , as true and good , and that with particular applications ; in bending the will efficaciously to consent to the same ; and all the affections of the soule to loue and like them . but before this be done by us , it is meet we answer an objection or two , rather insinuated , then expresly made by them . their words are , which also , as appears by the mark in the margent , they would haue accounted remarkeable , that christ is willing and able to cure men by the means by which they are curable , and not by the means by which they cannot bee cured : for that his power herein is subject to his will , and his will is , that they should take the medicine . the substance of their objection is , that god will not , and therefore cannot cure men otherwise then by their receiving the med●cine offered , christ and his benefits . very true , god w●ll not , nor can so doe by his revealed will , which to us is the rule of his power . but where they say ; that gods power is subject to his will , this must be otherwise understood , then as they do ; conceiving it to be of that work of his will , by which he appoints others what they shall doe : whereas it is to be understood of that work of his will , by which he appoints in himselfe what he will doe , in or about others . as where it is said , the lord is in heaven , and doth whatsoever pleaseth him ; ( that is , whatsoever he wils : ) the meaning is not , that he doth , or that his power is ruled by what he commands others to doe , but by his will or purpose of doing himselfe what pleaseth him . god so wils the conversion of all , to whom the gospell comes , as to command the same , and to approue it where it is : but hee wils the conversion of some , namely the elect , with another and further intention of will , setting a work the power of his spirit in their hearts effectually , and as they speak irresistably to convert them ; by taking away their stony heart , and giving them an heart of flesh , and by putting his spirit within them , and causing them to walke in his statutes . gods power then is not subject to his commanding will alwaies to work alike , where he commands alike : but it is subject to his purpose of will in himselfe , according to the good pleasure thereof to work , or not to work by means of his commanding will. the arguments of proofe distinctly follow . 1 arg. to receiv christ and his grace , is to beleev in him ; this beleeving , or faith by which we are saved , is the gift of god , and not of our selues : so as not onely the medicine it selfe , and offer of it , but also the hand to receiv it with ( which is faith , and a beleeving heart ) is gods gift . the phisition offers and giues to the receiver the medicine , but not the heart and hand ●o receiv it : but god giues these also to them that doe receiv christs justification and sanctification and salvation by him . if it be said , that god giues faith by preaching , and exhortation to receiv it , though he add no further work : i answer , that then god giues this gift and grace of faith , as well , and as much to them that receiv it not , but remain still unbeleevers , as to them that beleev : yea more to many unbeleevers , as having more , and more excellent outward means , then many that receiv it . it is therefore absurd to say , that god giues faith , or to beleev , unto him that never beleevs ; specially faith being such a gift , as hath no existence , but in the heart of him that beleevs . 2 arg. the apostle elsewhere pronounceth all men , either spirituall or naturall : of the naturall man he testifieth ; that he doth not , nor can discern of themselvs the things of god , but that they are foolishness unto him ; but of the spirituall , that he discerns of such things and receivs them . the naturall man he neither doth nor can , the spiritual he both can and doth . what is it then that of the natural makes the spiritual man , that can doe these great things ; the bare publishing and proclaiming of this spirituall and gracious medicine in and by christ ? not so : for too many alas , remain naturall still , to whom the gospell of grace is very plenteously preached . what then . is it his freewill to receiv it , to whom it is preached ? not so , neither : for his will is but the will of a naturall man , who neither doth , nor can discern and receiv the things of god , till he become spirituall . it is then gods holy spirit , which he giues to one that hears the gospell , and not to another ; which makes one hearer spirituall , and not another : thereby changing both the will , and whole man of him to whom he giues it . 3 arg. a third is taken from 1. cor. 3. 6. 7. paul plants , apollo waters , but god giues the increase . and , neither he that plan●eth is any thing , nor he that watereth , but god that giveth the increase . the corinthians did too highly advance the ministers by them factiously adhered unto , as is evident ; setting them in christs , and gods place : the apostle thereupon puls them down , and sets them in their owne place , shewing that except god ▪ and a further work then their preaching , how sound and excellent soever , all ●s nothing . but by these mens device , there needs no further work of grace from god , then the gracious proclamation made by preaching , to be received by mans free-will : and so gods further work of giving the increase , is quite shut out . 4. arg. when the iewes , ioh. 6. murmured at christs words , he to stop their mouths , and to prevent his disciples offence-taking , sayth , that no man commeth unto him , except the father , which sent him , draw him . if any say , that god drawes men to christ by the preaching of the gospell , it is true , but not to the purpose of the place : for so the iewes were drawn that came not , as well as they that came and beleeved . there is then requisite that men may come to christ , or beleeue on him , a further drawing , then that by the outward preaching onely . not that god drawes men , as horses draw a cart , or by any violence , or compulsion against , or without their will ; but that he makes them by the inward work of his spirit ( joyned with the outward word ) of unwilling , willing , effectually driveing away ignorance and rebellion ; and so enlightening the minde , as to as●●ns , and the will , to consent . 5 arg. lastly , these adversaries suffering their mercifull phisition to go no further then the proclaiming & offering of the medicine of grace to the sick of sin , do therein make many despisers of all grace and goodnes , ( so living and dying ▪ and perishing for ever ) more bound and beholden to god , and his grace , then many other the most faithfull , holy , and happy servants of christ. the reason is plain ; for that many liveing and dying impenitent , haue had the gospell in a far more full and plenteous manner and measure published and preached unto them , with all other outward motives and provocations of grace ; then many that truely beleev and repent . these adversaries to the grace of god , would make the faithfull servants of god more pharisaicall then the pharisees themselues ; with whom they consort in divers poynts of their faith . the pharisee that went up with the publican into the temple to pray , yet thanked god that he was not like other men as extortioners , unjust , &c. nor as the publican : but by these mens doctrine , we should thank our selues , ●f we be not like the wicked and gracelesse men , and not god : for god , by their saying , hath not done so much for many of us , as for many of them , who haue enioyed more excellent outward means of grace offered , then many of the others . oh you the followers of these guides ; yea , you the guides your selvs , call to remembrance the dayes of your ignorance , and prophanenes , ( specially divers of you ) before your first conversion to the lord● and consider whether you were not deeper rooted in sin , then many others , who yet haue not received the grace which you haue done , to beleev , and repent ; and giue the glory to gods grace , and not to your own free-will , that you beleev , repent , and obey , rather then they . be not unmindfull of this unspeakable mercie of god towards you aboue others , equal and aboue you in the enioying of outward means , least it come to ●o appeare in time , that you were never indeed partakers thereof . adversaries . next , they come to shew what election is , laying down for that end , at large , the parable of the mariage of the kings son , math. 22. and infisting specially upon the lords conclusion , vers . 14. many are called , but few are chosen : inferring thereupon , that it was the kings will and pleasure , that all ( the bidden guests ) should come and bring their wedding garment . defence . the scripture we acknowledge , and their inference : but both affirm and haue proved , that , besides and aboue this will of god in bidding , and inviteing the guests ( common ●o those that came not , and that came ; and to those that came with , and without the wedding garment ) there was a further work of gods pleasure , and will towards the elect vessels of mercie , setting awork his powerfull spirit in their hearts , to make them willing to come , and that furnished , as they ought . and so oft as these men ( as they doe it very often ) doe urge the will of god , that men should beleeve , repent , and be saved , so oft the reader must call to mind this distinction . first , that this will of god extends but to such persons , as to whom the gospell ( the onely means of inviting men ) is preached . secondly , that towards those that do effectually beleeve and repent , there is also a further degree of gods good will and pleasure , according to which he reveales unto them effectually heavenly things ; opens their hearts to attend to the things spoken , and gives them to beleev and repent upon their hearing ; as the peculiar fruit of their eternall election . their spiritual sense also of the parable i acknowledge . but whereas ereunetes sees , that election consists in the wedding garment , and righteousnesse of christ , which is christ himself , whom the faithfull do put on by faith and obedience : he sees that which is not to bee seen , and sees not that which is plain enough . who having common sense , will say , that christ and his righteousnesse ; and the chusing of a man , or his election , are all one ? christ is not our election , but he in whom we are chosen , or elected . neither is our putting on of christ by faith and obedience , our election ; as they unskilfully make it . election is gods work , not ours ; for it is god that clruseth us , and not we our selues : but the putting on of christ by faith and obedience , is our work by gods grace , and not gods. god doth not beleeve and obey , but we by his grace . now before we come to refute their opinion about election , hereafter layd down more plainly , but here more confusedly , with certain scriptures , rather heaped together then orderly brought for their purpose ; it is expedient we examine a distinction brought by them of this divine election , by occasion of an objection from ephes. 1. 4. which is , that election is either in the decree or purpose of god onely ; or else effectually and particularly made , as they speak . this distinct on in a good sense ( but not in theirs ) is good and true . for god elects men before the world , or before they be , in his decree and purpose onely . but it must withall be considered , that this election is also ( in gods purpose ) actuall and particular before the world . nothing in god is potentiall , b●t all actuall . otherwise there should be imperfection in god , as all potentials are , being to be perfected by their actualities . they should therefore say , that gods election of some particulars , was onely in his decree before the world , and is by him in time brought into actuall execution . and here also it must be minded , that whereas all the question ( in effect ) amongst all , is about election as before the world , and in gods eternall decree : they ( in effect ) passe that wholly by , and onely treat of it , as god in time puts that in decree in actuall execution . now though their reasoning of election here be full of confusion and contradiction , as any judicious reader may see , ●●d such as out of which their meaning can hardly be picke●● yet this is plain , that they will haue it to depend upon the condition of faith and repentance going before , affirming expresly , that those persons in whom god findeth faith and obedience , them he electeth to salvation in his son , of meer mercie , for the quality which he findeth in them . but now wherein this election properly stands , they neither shew us , nor understand themselues , as is plain by their crosse and unconstant assertions of and about it ; wherein yet they are so peremptory and bold , as if they carried all by plain demonstration of undoubted truth . what course then are we to hold with them ? considering it is with them as salomon speaks of the harlot , who was lowd and stubborn , whose feet aboad not in the house , but she was now without , now in the streets , and laying wayt in every corner . i haue no other way but to pursue them into , and hunt them out of every corner , where they lye in wayt to deceive . first then for math. 22. many are called , but few chosen , it must be noted , that there are three degrees of mens calling to christ. the first , when the gospel is preached , but the so called refuse wholly to answer & come : so were the first guests called . the second is , when men are perswaded to come after a maner , and in some shew , but without truth of faith and repentance ; and so he came who wanted the wedding garment . the third is , when men come in true faith and obedience , as they ought ; and so the rest of the guests came . of this third and last degree of calling the apostle speakes , saying , whom he predestinated them also he called ; whom he called , them also he justified ; and whom he justified them also he glorified . this cannot be sayd of either of the two former sorts of called , but of the latter onely . and for the election here spoken of , it may well be understood of the eternall election in gods decree ; the fruits and wholsome effects whereof this unprepared guest shews himself not to be made partaker of , though he participated of the outward calling , even to the making of some shew of that which in truth he wanted . and as the apostle affirms of the ephesians , that they were elect of god in christ before the foundation of the world , in regard of the faith and holines appearing in them : so might the lord well say of this , and other ( his like ) hypocrites , and unsanctified ones ; that they are not of the number of the elect , or chosen in gods eternall decree , so far as their present state manifests . neither is it the meaning of the lord in those words simply to reprove him for not having on a wedding garment ; but for coming thither and not having it on . friend , how comest thou hither , not having on a wedding garment ? and so to warn others to make sure their election , and not to content themselues with the shew of obedience , without inward truth . and taking the words thus , they make for our , and against their opinion . or take the words as meant of the actual execution of election , and that in the largest sense , so as in the same be cōprehended whatsoever god doth in time , for the effectual procuring of a mans salvation ; as of the giving of christ for him , of the gospell to him , and by it faith and holinesse , and the spirit of adoption ; and so glory in the end : and we say , all this he doth according to his eternall purpose of election , effectuall onely in those who are made partakers of the inward calling , and wedding garment thereby , and not in all that are called outwardly . for known unto the lord are all his workes from the beginning of the world . whatsoever god doth in time , that he purposed to do from eternitie , as he doth it . but take election as these men do in most places , and which seems likewise to be their meaning upon best advise ; for that first work of mercie in god by which he actually and particularly , as they speak , chuseth persons to salvation ; they erre with great error in holding that this election is for the qualitie which god findes in persons , and upon the condition of faith and repentance going before , and that god onely chuseth and electeth where he finds faith and obedience to his son . for first , the apostle teacheth , eph. 1. 4. that we are chosen in christ ( to wit , as the mediator and meanes of communicating all spirituall blessings with us ) before the foundation of the world was layd , that we might be holy and unblameable in loue before him . this is meant ( our adversaries granting it ) of the decree of election : the meaning therefore must needs be , that god hath from eternity decreed to elect or chuse us in time actually , not because we should or would be holy , as these men perversly imagine , but that we might be holy . as god from eternity purposed to chuse men , so hee chuseth them actually in time : but he purposed from eternity to chuse men that they might be holy , and therfore actually in time chuseth them , that they might be holy , and unblameable before him ; and therfore not because they are holy , or beleev and obey . gods actuall chusing therfore goes before our actuall faith , holinesse , repentance , and obedience , as the cause ; and follows them not , as an effect , as they mis-judge . the same is confirmed from v. 5 , where we are said to be predestinated to the adoption of children by iesus christ : with which joyne that , rom. 8. 30 , whom he predestinated , them also he called , and whom he called , them also he justified , and whom he justified , them also he glorified . to be elected , to wit , in decree , and to be predestinated ( in the good part , as here ) are the same in substance : onely , we are said to be predestinated in respect of the supernaturall ends , ( and means leading therunto ) unto which god in time bringeth us ; and to be elect , or chosen in respect of others , from whom god selecteth us . now , if we be predestinated of christ to the adoption of children , then not because we are children or beleev , which are the same , ioh. 1. 12. to this purpose it is , that the lord so oft by moses beats upon this , that he chose the israelits to be his people , out of his loue to them , and loue and promise to their fathers : excluding all other motiues , and placing the cause of his chusing them in himselfe alone , and his loue , and the stability of his purpose and promise . moses testifyeth , that god chose them that they might be a holy and peculiar people unto the lord : but these men will make god begin at the other end , and chuse men because they are an holy and peculiar people , that is , having faith , and repentance going before . ioyn we with this , that in the psalm : blessed be the man whom thou chusest , and causest to approach unto thee , that he may dwell in thy courts ; we shal be satisfied with the goodnesse of thy house , of thy holy temple faith then and holinesse are not the fore found conditions for which god chuseth a man : but the actuall conferring and giving of them , according to an eternall purpose , is the very actuall chusing of him : even that by which god severs , elects , selects , and chuseth him out of the masse of the wicked . every mans common sense will teach this . all are of themselues , and by nature , sinners , and subject to wrath . now what is it for god actually to chuse some from the rest , but to bestow that upon them actually and effectually , by which they differ actually from the rest , which is faith and repentance . god doth not therfore ( as these adversaries imagine ) chuse , upon condition of faith and repentance going before : but doth , by the very bestowing of these graces of faith and repentance , which others want , chuse , elect , select and sever actually from others , the elected from eternity in his decree . lastly , by the crosse doctrine of these men , we should chuse god , before god chuse us ; for by beleeving and obeying , we chuse god to be our god ; and for this ( by their crooked rule ) god after chuseth us to be his people . thus proud flesh will needs be before hand with god. but christ our lord leads us another way , saying ; you haue not chosen me , but i haue chosen you , to wit , first : which he speaks , not onely of their apostolicall , but of their christian state also , as the words following make it plain , that whatsoever ye shall aske of the father in my name , hee may giue it you ; vnto the state of faith and obedience onely doth this promise appertain . their assertion thus disproved , wee will come to their proofs , which are partly impertinent , and partly against themselues . the first is , the lord chuseth to himselfe a righteous man. the place , which is psal. 4. 3 , they note not , for what purpose they best know : but all may know it is grosly perverted , a● not being meant of davids election to salvation , but to the kingdom of israel ; whose glory that way his adversaries would haue turned unto shame , but all in vain , v. 3. but consider we this choise in proportion to the other , and see what followeth . gods actuall chusing of david to the kingdom of israel , was that by which he had first actuall right to that kingdom , to which he had right before , onely in gods decree , and of which afterwards he had possession . so gods actuall chusing of a man to the kingdom of heaven , is that by which he hath first actuall right to that kingdom , to which he had no right before , saue in gods decree . gods chusing a man therfore actually ( as they speak ) to the kingdom of heaven , is the very giving of him faith and holinesse ; for by these he hath this actuall right to eternall life and glory . if therfore gods chusing men actually ( opposed to his chusing them in decree ) be his giving them actuall faith and repentance , then their faith and repentance goes not before gods choise , but on the contrary , his chusing before their beleeving . the giving of the grace by god , must needs goe before the having of it by men . with like successe , they quote , rom. 9. 25 , and ● pet. 2. 10 ▪ &c. which haue no shew of ground , whereon to build their assertion , that god chuseth men actually and particularly because they beleev and repent : but most firm foundation for the contrary truth ; men become gods people , and beloved actually , by actuall faith and repentance : which before were his , and beloved onely , in the purpose of his will , according to election , rom. 9. 11. 13 , and elect , according to gods foreknowledge , 1 pet. 1. 2 , god therefore actually chusing men , and making them his people , and beloved ( which are all one ) by giving them to beleev and repent : their beleeving and repenting cannot goe before his chusing them , but the contrary . the giving of the gift , is in nature before the having and using of it by him to whom it is given ; and therefore ●ods chusing them , which is his giving them faith and repentance , is before their beleeving , and repenting . the next place , being rom. 11. 5. 7 , they set down craftily thus : v. 5 , if they seek righteousnesse by faith , and these are th● the elect according to the election of grace . the words of the apostle are ; so then at this time also , there is a remnant , according to the election of grace : and v. 7 , the election hath obtained it , and the rest were hardened . the thing obtained was , the righteousnesse of god , and of faith ; the wedding garment , the righteousnesse which israel obtained not , because they went about to stablish their own righteousnesse : but the election obtained it by beleeving ; even that remnant wherof paul was one , according to the election of grace . what can be more plain against these men ? or how can any more directly crosse the apostle , then they doe ? the apostle saith , we obtain the righteousnesse of faith , which is the wedding garment , according to the election of grace : they say , we obtain the election of grace according to the wedding garment , and righteousnesse of faith and obedience . the apostle saith , the election obtains the righteousnesse of christ by faith : they say , the righteousnes of christ by faith , obtains the election : turning gods work upside down , that they may establish their own . besides this proud exaltation , and babylonish building of mens works against gods grace ( for if it be of obedience , as they say , then of works , to wit , the works of obedience ) the apostle v. 6 , clean overturns , saying . if by grace , then it is no more of works , otherwise grace is no more grace : but if it be of works , then it is no more grace , otherwise works is no more works . in alledging from 2 pet. 1. 10 , that this election must be made sure , they , as before , craftily conceal part of the apostles words , which being laid down , as the text hath them , overthrow plainly their errour . the words are , giue diligence to make your calling and election sure . he joyns calling and election together : they leav calling out . and herein i commend them , as the master did the unrighteous steward , for doing wisely ▪ though not honestly . for who knows not , that gods calling us , goes before our answering him by faith , and obedience , as the cause therof ? god cals ( and also elects ) men to faith , and obedience , and not for them . the apostles meaning is , that the faithfull should use all godly care for the establishing and confirming of themselvs in the grace of god , to which they were formerly called and chosen . the like prophane boldnesse , they use towards , 1 thess. 1. 4 , where for the apostles text , knowing beloved your election of god ; or , knowing , beloved of god , your election , they put their own glosse , the houshold of faith , the church of god , are the elect of god. the apostle , v. 4 , mentions his knowledg of their election , and v. 5. 6 , the ground of that his knowledg ▪ and perswasion , which was their faith and obedience by receiving the word by him preached . they were not therefore made elect of god , by faith and obedience , but therby known for such by men . col. 3. 12 , makes against them also ; where their election is mentioned as a reason to moue them to put on bowels of mercy , and all goodnes . as indeed the gracious purpose of gods election , with his effectuall calling followeth , and manifest●th , is the onely evangelicall motiue to all earnest study of obedience . their assertion following , that election is not of particular persons , but of qualities , is monstrous , and most crosse to the scriptures , which never mention election of qualities , but alwaies of persons . is the meaning of christ , math. 22. many are called , but few chosen , that many qualities are called , and few chosen ? what quality but of sin , and misery , sees the lord in them whom he calleth ? or how can qualities be either called , or chosen to grace or glory ? christ tels his disciples , that he had chosen them out of the world . if they were chosen out of the world , which lyeth in wickednesse , and hates the good ; for what good qualities , trow we , were they chosen ? if they were chosen out of the world , and so were of the world before they were chosen out of it ; how had they faith and obedience , for which these men wil appoint god to chuse them , or else not ? that we are gods generation , viz. by creation , is true , but impertinent . of ●ods working good qualities in men by his word , and spirit , and of their resisting , or not resisting , we haue spoken , and shall speak else where . rom. 8 , 29 , makes for them as the former places ; shewing plainly ● , that our predestination or election goes before our calling , our calling before our justification , our justification before our glorification . the note in the english testament upon ephes. 1 , is the same which the synode at dort , and all evangelical churches professe . onely these mens errour is , in their not putting a difference between gods decree to saue , and his actual saving of them that beleev , whether by justifying or glorifying them . gods chusing a man , ( whether in decree from eternity , or by actuall and effectuall calling , and calling of him out of the state of sin , by giving him the spirit of faith and grace ) goes before his beleeving ; for hee cannot beleev before hee haue faith , nor haue it before god giue him it : but his actuall saving by justification and glorification , follows after faith . the discourse which here they fall into touching gods deliberating , and decreeing to make man , &c , is impertinent , considering that our question is onely of that decree which is evangelicall , and of mercy , and so presupposeth man faln , and in misery by reason therof : so is the deliberation which they imagine in god , incompetent to his infinite wisedom and providence . they make god like a weak man , contriving his purposes with ifs & ands ; as though he stood in a mammering , and unresolved , what to doe , till hee found by experience , what men would doe first . and here i demand of these men , what if some of those so actually , really , and particularly chosen to salvation ( as they speak ) upon their faith and obedience , and to whom god hath so fully purposed , without ifs or ands , to impart the kingdom of heaven , doe afterwards wholly fall away ( as they hold any may , and many doe ) then all this actuall , reall , and particular chusing , and setled purpose of god , is voyd and frustrate ; and god must unpurpose what he had formerly purposed really , actually and particularly ; and undecre● what he had formerly decreed . they should therfore haue learnt in this place , from their more learned masters , to haue added the condition of their persevering to the end , without which it is certain , none shall be saved . but then they must needs rush upon the same deperate rock , with the other ; which is , that none are thus actually and particularly elect or chosen , till they be dead , seeing they deny all certainty of perseverance , to the living ; not acknowledging any thus elect , either before the world , or in it , but after the world , and in heaven . the scriptures here produced to proue that men are not actually , really , and particularly gods people , and partakers of the grace of christ before the world , and they also be , and before they haue learned christ , might well haue been spared , as proving that onely which no man doubts of . onely they must learn , that it is one thing for a people to become actually gods people , and partakers of his grace , and another thing for god actually to purpose in himselfe from eternity , in time to make them such . nothing in god is potent all , but all actuall . their proofs of an universall calling in the means of salvation , we will presently examine ; not●ng onely by the way , their apparant contradiction of themselues , and unjust insinuation against us . they contradict themselues in saying , that god chuseth all men , good and bad upon condition of faith and obedience , the partition wall being broken down . to chuse , is to take some from the rest , and not to take all . he that takes all alike , chuseth none . besides , by this , the same persons are both elected and reprobated , chosen , and refused : and every one alike either of both . then which nothing is more absurd . the insinuation is , that we make god an accepter of persons , in saying , that he chuseth men that haue not put on christ. nothing lesse . to accept persons in the scriptures , is to judge of , or doe to a person , better or worse , for some by thing in or about him : whereas god in chusing one before another , whether in the decree , or actuall application , of grace respecteth nothing in the chosen , but onely the good pleasure of his own will , in himselfe . this is the highest cause that god would haue us take knowledge of ; though wee also know in the generall , that god is no way wilfull in his will , though hee be most free , but alwaies most wise and holy . to remoue a little further out of the way this stone , at which divers stumble . first , we know , that all by nature , and of themselvs , are subject to sin , and condemnation , and so might in justice haue been left of god , without remedy of redemption . if then it had been but just with god to haue left all in that state of sin and misery , into which they haue cast themselvs , it is then meere mercy , that he hath chosen any in his son , or given him for any . now if of all men , indefinitely considered as faln . god haue purposed in himself from eternity , to raise up some , by working effectually in them faith and obedience , so to saue them ; and not to work the same in others , but to leav them to their own affected and effected pravity , and sin , and so in justice to condemn them for that their wickedness by them freely committed , and obstinately continued in ; i would know , in regard of whether of these two works we can be said to make god , a respecter of persons ? the one being a pure work of his mercy , and the other of his justice . why god should thus chuse some , and passe by others , in the generall , we see reason , both by the light of nature , and the scriptures ; namely , that the glory of his power , and justice might be seen in the one , and of the riches of his mercy in the other . but why in particular , the lord god should rather chuse this man , or woman , then that , we leav unto himselfe to know , till the day of revelation of hidden things . onely , let our care and diligence be in the mean while , first , to know assuredly , that we are our selvs of that blessed number , and by such marks , as cannot deceiv ; and so knowing , both to haue in our hearts , and to expresse in word and deed all thankfulnes unto our good god , and most gracious father , who hath vouchsafed unto us , aboue many others , such singular mercy . adversaries . it now remains , we come to examine , whether ( to use their own words ) the wicked that come to damnation , had by this purpose of god ( spoken of before ) means of salvation , if they had not refused it . defence . first , if this of outward means were granted them , it would not help them to proue the purpose of god to saue all ; except they could also proue , that there needed nothing on gods part , but the outward means . this , as they cannot doe , so haue i formerly proved plainely the contrary : and that though god so provide , that even paul plant , and apollos water , in the most full , and free offer of the outward means that can be ; yet except the same god , by the inward and effectuall work of his spirit , giue the increase also , all is nothing . secondly , i deny , that the wicked who perish , all , and every one of them , haue had , or haue the outward meanes of salvation offered them . adversaries . bvt here , before they come to that which they promise , they offer , and enterprise the proving of another thing , which is , that christ dyed unfeynedly for all without exception ; by whose death all might be saved , if they did not reject it . defence . first , i here acknowledge , that the death of christ ( being god ) is in it selfe sufficient for all , and every person in the world ; and so might haue been an effectuall price for all , if it had pleased the father , and him so to haue ordained . but that it was the fathers purpose in giving his son , or his in giving himself to the death , to pay the price of the sins of the whole world , and of every particular person therin , and to satisfy gods justice for the same , we deny , and they in vaine go about to prov . that christ dyed for sinners , and the ungodly , and such as were dead , rom. 5. 6. 8 , we grant , as being the apostles assertion ; but that he dyed for all such , is their bold addition ; and ( which is worse ) plainly against the drift of the place . the apostle having before treated at large of justification by faith , shews in this chapter the singular benefit acrewing therby to the faithfull , as peace with god , accesse into grace , rejoycing in hope of the glory of god , and that also in tribulation : that their tribulation working patience , their patience experience of gods power , and grace in sustaining them ; that experience , hope that they should never be confounded , as having such assurance of the loue of god in their hearts by the holy ghost given of god unto them . the ground of all which hee layeth , v. 6. 8 , for that christ dyed for them being ungodly and sinners : and thereby appropriates this dying of christ unto these sinners , who are in their time thus justified by faith , haue peace with god , &c. which limitation the apostle most plainely makes , where he sai●h ; for when we were yet without strength , god commendeth his loue towards us , in that while we were yet sinners christ dyed for us . he speaks of them , and them alone in this plaee , as dyed for by christ , who were justified by him . and let me here turn into the very bowels of these mens errour , the sword of the spirit , which the apostle , in this place , puts into mine hand ; and proue briefly , but evidently , that christ dyed not for all and every person , as is said ; but onely for them , and for all them who in the end are saved , and obtain eternall life by him . these men ( and rightly ) in this very place , make it all one , for christ to die for sinners , and to be their reconciliation : as the apostle makes them all one who are justified by faith , and for whom christ dyed . shall we then make doubt to conclude with the apostle , that they which are justified by christ bloud ( which are the sinners for whom hee dyed , v. 9 , ) shall be saved from wrath through him , v. 9 , or that they which are reconciled to god by the death of his son ( that is , say they , for whom he dyed ) shall much more be saved by his life ? for which purpose also hee after enters into comparison of the first , and second adam , shewing , that as by the offence of one all were dead : so by the righteousnesse of one , the gift of grace should abound to many , or to all : by which gift afterwards he shews himselfe to mean both justification , and reigning in life . he puts the two adams as two common roots , the former as a naturall root , and the latter as a spirituall ; and affirms , that all that were , and are , in the former , and naturally growing of him dyed by his sin : and proportionably , that all in the latter , liue by his righteousnes . i say , that were in the first adam ; for eve , though she were of mankind , yet dyed not by adams sin , because she was not in him , when he sinned ; neither yet christ , as man , not coming of him by naturall generation , but by miraculous operation of the holy ghost . so on the contrary , they ( and onely they ) who by faith are planted in christ , and justified by his bloud , shall be saved from wrath through him , and receiving of the gift of righteousness , shall raign in life by him . the apostles meaning therefore is not , that christ died for all particulars , but that all for whom he dyed , shall be saved by him : which seeing all are not ; it followeth that he dyed not for all , as they mean. for the right interpretation of 2. cor. 5. 14. 15. for the loue of christ constraineth us , because we thus judge , that if one dyed for all , then were all dead ; and that he dyed for all , that they which live should not henceforth live unto themselues , but unto him which dyed for them , and r●se again : and of many the like places , the common and true rule must haue place ; that note of universalitie , as all whatsoever , and the like , must be restrained to the matter in hand : as , whatsoever ye shall ask in my name , that i will doe : that is , whatsoever according to my will. so , whatsoever they ( the pharisees ) bid you doe , that doe : to wit , accord●ng to moses . so , they that beleeved , had all things common that is , all things lawfull , and for nec●ssitie . likewise , luk. 4. 1. all the world should be taxed , that is , a●l under caesar : which a great part of the world was not . so all things are lawful for me , and i become all to all : that is , not all absolutely , but all things in themselves indifferent , and of that kinde , of which the apostle speakes . i then answer , that by all in this place , he means all of that sort , of whom he speakes : all , whom the loue of christ constrained : all , that so judge of christs death : all , that were dead ; that is , were dead , but are aliue by grace , and so should not henceforth live to themselues , but unto him which died for them : christ that one mediator , died for all them . to 1. tim. 2. 6. christ gave himselfe a ransom for all . we answer , that by all is not meant all particulars in the world , but all sorts of people , as well kings ( which many christians , considering their cruell hatred of christ , and other enormities , thought rather to be prayed against , then for ) as others . the apostle here informes them better , and that christ dyed for all , and would haue all , that is , men of all sorts saved , even kings as well as others . it is not possible for any christian to pray for every particular person in the world : nor lawfull to pray that god would saue all in generall : seeing we know by the scriptures , that all shall not be saved , and are also forbidden to pray for some in particular . the apostle 1 tim. 4. 10. speaks not of christs dying for all men , but of gods saving of all men , specially them that beleev , if he speak of salvation by christs death , god should save unbeleevers so living and dying : for he sayth not that god would be , but that god is the saviour of all men . he speaks apparantly of gods providence over all , preserving good and bad ; yea saving man and beast ; specially them who suffer reproch , because they trust in the living god. to conclude , those for whom christ died , he died alike for : and therefore not specially for any , aboue others , but alike for all , for whom he dyed . to 1. ioh. 2. 2. i answer , that he speakes not onely of christ , as dying for us , but also as he is our advocate in heaven with the father , propitiating , or pacifying his anger towards us in procuring actually the forgivenesse of our sinnes , and acceptance with him . by the whole world therefore he understands such as confess their sins , such as whose sins god forgivs , cleansing them from all unrighteousness , such as have christ their advocate with the father , for whose sins he is a propitiation , &c. which are onely the faithfull , and that not onely of the iewes intended in these words , and not for ours onely , but of the gentiles also , as the whole world , here and els where by christ and the apostles opposed to the iewes . mark. 16. 15. iohn 3. 16. specially rom. 11. 12. where ( as here ) by the world , is meant the beleeving gentiles obtaining salvation , opposed to the iewes . and this our limitation in just proportion , the very next place cited by our adversari●s , confirmeth : the whole world lyeth in wickednesse , 1. ioh. 5. 19. that is , all such iewes and gentiles as are not born of god , v. 20. not iohn , or other beleevers , one or other . the apostle peter , 2. epist. 3. 9. speaks not at all of christs death , but of gods patience , that none might perish , but all repent . by which all he means all the elect which were in their time to repent , and so to be saved : for whose sakes , and not in slackness , as the mockers accounted , he deferred his judgments . reve. 6. 11. we haue this poynt notably exemplified . and it was sayd unto them ▪ that they should rest yet for a little season , untill their fellow servants also , and their brethren that should be killed , as they were should be fu●filled . for which purpose it must be minded , that peter sayth , the lord is long suffering towards us , not willing that any should perish , opposing us as the elect , to the reprobate scoffers at god , both in his word and works . the last place being 2. chron. 36. 16. is impertinent , as neither meant of christs death ( of which the question is ) nor of mans salvation by it ; but of a bodily and visible judgement : in which kind of works god tieth himself to no certain form of proceeding . against their error of universall redemption by christs death , i thus argue : them whom god and christ love ( to wit , with that speciall loue of mercy ) they love unto the end ; and therefore never come to hate them as they do the wicked and damned . but , for whomsoever christ dyed , god in giving his sonne , and he in giving himselfe to the death for them , love with the most speciall love of mercy that can be : therefore they for whom christ died , never perish , but in time haue wrought in them faith and repentance , and are kept in the same , by the power of god to life . christ therefore dyed effectually , and in his , and his fathers intention of love , for them onely that are saved , and perish not . this is also more manifest ioh. 17. whence may be drawn many arguments to prove that all for whom christ died , are saved , seeing all that are given to christ of the father , keep the word of god , and haue eternall life given them by him , now it cannot be denyed , but that all for whom christ dyed , are given him of the father , that he might redeem and save them by his death . furthermore , the death and bloodshed of christ is every where called the price of our redemption , and a ransome for sinners . vpon this holy foundation most clearly layd in the scriptures , these men , and others would build a more hatefull babell then that of old in the east : by which they would , as it were , scale heaven , and depriue god of divers his most glorious attributes ; by name , his wisdom , his power , and his iustice. his wisdom they ●mpeach in affirming , that he would buy with so rich & precious a price as the bloud and death of his onely begotten son , that , and them whom he certainly knew before , he should never possesse by it , for that end , for which he bought them , their justification , sanctification , and salvation . secondly it impeacheth gods power , and makes him unable , doe he what he can , to save any more then he doth save , though he desire it never so much . for look , for whom he would do the greatest thing that possibly he could , which was the giving of his onely begotten and beloved sonne to the cursed death of the crosse , for them and their salvation ( without all doubt ) hee he will doe whatseever other good ( as lesse ) that possibly he can . whereupon it should follow that god cannot possibly give the gospell to more then he doth , and by it convert and confirm them to and in his grace , which are lesse things then the former ; it being the foundation , they , but the building upon it : it being the meritorious , and deserving cause● and they effects thereof . thirdly , this conceit makes god unjust , in taking a full price and ransom for mens sins , at the hands of their surety christ ( as was his death and obedience ) and yet not resting satisfied with it , but exacting the debt of their sinnes at their hands , by eternall punishment ; which is the condition of many thousands in the world . adversaries . other things follow , tending to prove gods purpose to save all , even such as slew christ , blasphemed and resisted the spirit of god , to their condemnation , &c. act. 3. 25. 26. & 5. 30. 31. & 7. 51. & 13. 46. & 15. 6. defence . i answer , that the persons of whom those scriptures speak , were the peculiar people of god , and not yet wholly cast off by him . the argument therefore from gods will and work for the saving of them , is stretched beyond its reach , to prove such purpose , will or work of god to save all which are not his people , as they were . secondly , i grant , that where the gospell is preached , there the lord truely wills , that is , commands the conversion of sinners , and their turning from iniquity , as the text hath ●t ; approving and rewarding the same with salvation , in them , in whom it is found , as it is ordinarily in some of them to whom the gospell is preached ; and so was in some of the persons to whom the men of god spake in those places ; who before were elect of god , and redeemed of christ , and were in their time effectually called to that grace , whatsoever before they had done , or been . now the apostles not knowing which in particular were elect , and redeemed in the secret purpose of god , and christ , were to sow the seed of grace upon all grounds , and to preach to all indifferently , as they had occasion ; hoping in charity that this , and that , and any one particular , might be of the elect vessels , and good ground in gods destination : by whose preaching such as were preordained to life , beleeved actually . the lord tels paul , abiding in corinth , that he had much people in that citie , and that therefore he should speak the word there , and not hold his peace . he sayth not , as they would have him , that all in that citie were his people in that sense , but much , or many . now paul not knowing which were they , which not , preacheth indifferently to all ; and the lord by giving an increase to his preaching , shews in time which of them were bought with the price of christs blood : they becomming members of christ ▪ and joyned to the losd ; which he notes as singular privileges of the elect from eternity , aboue others . and in this i haue been something the longer , because being well noted and applyed , it may serve for answer to all the scriptures brought by them for the establishing of their universall grace ftom the preaching of the gospell , though it were as universall as they erroneously make it . more particularly , to their first proof from the similitude of marriage , math. 22. i answer , that it makes nothing for them either in drift , or words . the drift of the parable is not to shew that all and each person in the world are called , but that few of them that are called , doe rightly obey . neither sayth christ , that all are called , but many . i add , that this place by rebound utterly overthrowes them : as shewing plainly , that the gentiles ( as the latter guests ) were not called , till the iews ( the first guests ) refused to come . many thousands therefore of them in former ages , lived and died being uncalled by the gospell . the places , math. 28. and mark. 16. speak also of the time after christs ascension , and not before , and so overthrow an universall calling of all , at all times : god shewed his word to iakob ; but dealt not so with any other nation . besides , their meaning is not , that the apostles should preach to every particular person in the world : for that neither could they possibly doe , ne●ther can they be imagined , without madnesse , to have done it , but to shew , that as god had formerly by the prophets taught that one nation of the iewes ; so now hee would have all other nations taught , as there was opportunity and occasion . by that rom. 10. 18. the apostle means not , that the gospell was preached in all ages to every person in the world . he quotes psal. 19. which speakes apparently of the creatures preaching , specially the heavens and firmament , which the holy ghost here applieth to the apostles preaching in their age , either by way of argument , or allusion . and yet even this very apostle in this epistle , shews that then there were places , where christ was not named , nor spoken of , and wheremen had not heard of him . to the other places brought , the former answers suffice . where it is sayd , the gospel is now preached to all nations , and through the whole world , ▪ and to every creature , and the like , first , the note of distinction now , is to be minded , intimating , that before now the gospel was not preached to nations , but to that one nation of the iewes onely . secondly we are not to imagine , that by all nations , and the like , is meant every particular nation without exception , much lesse , every particular person in every nation , but to take the words as indefinitely spoken ( as opposed to the preaching to that one nation ) as there was occasion for the apostles or other reachers to come unto them . where it is sayd , act. 2. 5. that there were dwelling in ierusalem devout men out of every nation under heaven , shall we imagine that there must needs be english and irish , and iappanians there ? the particular enumeration of many , v. 9. 10. 11. shewes what is meant by all . when the iewes of ▪ asia , act. 21. 28. accused paul to teach all men every where against the people , and law , and holy place , shall we be so senselesse as to think their meaning to have been , that he so taught every particular person in the world ? what is it , if this be not , for the unlearned and unstable to pervert the scriptures to their own destruction ? lastly , their passionate out-cry against our doctrine , as blasphemy , and as making god to dissemble in all these his sayings , as having left the greatest number in sin , without reconciliation , because he would have them damned , is to be taken as a fit of their raving , by reason of that spiritual burning feaver which possesseth and distempereth their hearts , and brains , and whole man. we doe not say that god doth any thing at all either tending to , or in the condemnation of men , because he would have them damned , but that he performs all his most just , though fearfull works about reprobates , to shew his wrath , and make his power known against sin and sinners to the glory of his iustice , in their deserved condemnation . which his unsearchable iudgements and works , we do not furiously oppugne , as these their , and our adversaries doe , but admire with fear and trembling , as we are taught by the apostles exclamation , o the depth of the riches both of the wisdom and knowledge of god , how unsearchable are his iudgments , and his wayes past finding outs and what if the holy & iust god had left all men universally ( as having defaced his image in which they were at first created & made ) without any means or hope of remedy , as he did the angels that sinned , had it been any more then justice in him so to have done ? and will these male-parts then sue him at the law , if he have held that course of justice towards some , which was due to all ? will they make the grace of the gospell a debt from god to men , or a matter of meer grace , and mercie ? is it not of meer mercie that he calls any to life ? and but just if he leave all to themselves , and their own affected ignorances and lusts ? we doe not then impute either dissimulation or cruelty to god in any thing which he sayth or doth ▪ but deny him to say or do as they dream . vpon the objection here framed in our name , that there are many which never heard of christ , we doe not demand as they fondly make us , how then the scriptures ( cited by them ) are verified ? but doe affirme that the same scriptures are by them perverted against their right meaning . but now , how do they satisfie this objection put into our hands by the apostle himselfe , rom. 15. 20. do they set themselves , as is meet , to a plain and direct answer ? nothing lesse . but as a crafty guide meaning to deceive his inexpert passenger , leads him by many turnings , and the same perplexed , and hard to find , in which he may easily loose his aym : so doe these deceivers here , and in many other places , in stead of giving a direct answer , fetch compasse about , by bringing in by-things , some true , some false , none pertinent , in which the weaker sort of readers cannot but loose themselves , and forget the force of the argument brought . and by this means they rather escape arguments then answer them . the discourse about the law , into which they here wander , may be admitted ; onely one particular greatly weighty in it selfe , and as greatly by them mistaken , excepted . adversaries . adams posterity , as they came to understanding , had a law . and again , the law is given to a man when he comes to understanding , and when his conscience gives him peace by keeping it , and war for breaking it , and not till then : which qualities ( say they ) are not in babes : for they discern not earthly things , and how then should they discern heavenly , &c. seeing there must be a conscience , unto which the law is given , which infants haue not . defence . this errour in the latter part of their speech , must the more carefully be observed , and cleerly refuted by us , because it is laid down as the ground of divers other errours , and the same not small , as will appear hereafter . neither needs there in truth more , nor can there be any thing more cleere against them , then that which themselvs bring from rom. 2 , their words are ; the law is written in the hearts of men in nature , who haue a conscience to excuse them , if they doe the things of the law , &c. this form of speech , used by the apostle of the law , as written in mens hearts , is borrowed from gods writing the law in tables of stone , which had first , and by creation , been written in mens hearts , out of which it was almost quite blotted by sin . now what is it for the gentiles , to haue had the law written in their hearts , in or by nature , as the apostle speaks ? this must needs be in nature created : for in nature , as corrupted , there is no writing in , but blotting out of the law. if by nature created , then as infants haue this nature , so haue they this naturall manuscript , or writing of gods hand . this also the very word nature imports , signifying that which is born with a man , or with which hee is born ; comming of a word in greek that signifies to beget , or produce , as parents doe children , and each living creature its kind : and seeing the apostle here speaks of a law by which men discern the differences between right and wrong ; good and evill ; honest and dishonest , in morall and main matters ; whence , and with what hand , should all , and every man and woman living in the world , even there where is no law otherwise written or preached , haue this law and conscience thus written in their breasts , saue by the finger of god in creation ? this knowledg and conscience being the remainders of that image of god , in which all men , in adam were made . by all which it appears evidently , that infants bring into the world with them this law of nature , and those foot-steps of gods image in their reasonable soules ; who having in them the faculties of understanding and will , cannot possible be devoyd of all law for the ordering of the same ; to wh●ch ●aw , they are necessarily either disposed , or indispos●d ▪ 〈◊〉 it ●●●not be , that the reasonable faculties of understanding and ●●ll , ●● any of mankind , should be voyd of all vertuous , or vitious ●●sposition , and inclination at least , to the things of the law of nature , that is of god , the effects whereof they sh●w forth actually in their time . and this truth themselues , elsewhere confirm undenyably , though they think it not ; where they say , that adams posterity ( originally , for of that state they there speak ) haue weak natures , by the which when the commandement comes , they cannot obey . this originall weakness then , is a contrary disposition to the law of god , and to that which they were created : else it could not hinder them from obeying god actually afterward ; at least , internally , and in their hearts . surely nothing but the law of sin is contrary to the law of god , warring against it , and against the law of the mind agreeing with it , as the apostle speaketh . neither follows it , that infants haue no law , because they haue not peace or warre of conscience in them ; nor can discern of earthly or heavenly things . the shewing the workes of the law , and doing the things contained in the law , and so the having a conscience excusing or accusing for the contrary , as the apostle speaks , are not simply requisite for the having of the law , nor for being conformable to it , but for the actuall obedience therunto , in particular actions . persons are in three respects conformable to the law of god ; first , in habite , and so a godly man is a godly man , and conformable to gods law when hee sleepeth ; secondly , in disposition or inclination , and so infants considered , either in state of creation , or regeneration , are conformable thereunto ; thirdly , in performance of particular acts of obedience , by men of discretion , for which the conscience excuseth and accuseth for the contrary . as well may these men deny , that infants are reasonable creatures , as that they are lawlesse . they can perform the works of neither ; but haue the faculties and dispositions of , and to both , which in time , and in their effects they manifest . adversaries . in the next places follows their promised proofs , that christ hath been , and still is offered to all that haue sinned , and that they haue put him away , and that the fault is their own , and condemnation from themselvs ; and good freed from partiality . defence . belike then , if god shew that mercy to one in calling him to his grace in christ , which hee doth not to another , it is partiality with them : from which , to free him they take this pains , as if the lord stood in need of their patronage ; wheras in truth , they but forge lies for god , as iobs friends did , and talk deceitfully for him . let us consider of their proofs , admitting of such as haue in them either apparant truth , or probability , and reproving the rest as there is cause . and first they erre , in saying , that the generation of adam and eve took notice of christ , as they took notice of their sin ▪ seeing the notice of sin ; specially of that which is more grosse , is naturall , and the effect of the law of nature written in all mens hearts ; whereas the notice of christ , is by supernaturall revelation . the like vain presumption , and apparant falsifying , is in the words following , that all the sonns of noah could doe no lesse , but take knowledg of christ , to convey it by tradition to all their generations . if it be meant , that indeed they did so . how many 1000 thousands are there at this day , which never so much as heard of christ , at least , as god and man ; and redeemer of mankind by his death ? for this their presumption of the ages before christs coming in the flesh , they bring not any shew of reason , or testimony , divine or human . onely they alledg the sacrifices of the gentiles , which ( say they ) they either had from their ancestors , in their generations ; or as being moved by a troubled conscience , which must be quieted by sacrifice . and these sacrifices , they tell us , were remembrances of christ , and kinds of acknowledgings of him ; though in the end , they account them no better then remembrances of a false christ in stead of him . as their opinion is not unprobable , touching the generall beginnings of the gentiles sacrifices ; so considering them in their particulars , their own words will judge them guilty of grosse errour in instancing them , as they doe . the question is , of gods offering of the means of salvation to all , even to the very heathens before christs coming in the flesh : their proofe for the affirmatiue , is , the sacrifices which the gentiles had ; which yet they grant to haue been remembrances , and acknowledgments of a false christ. and are remembrances of a false christ means of salvation ? is there any other name under heaven by which men are saved , then by the name of ( the true christ ) iesus the son of god , crucified by the iews , and raised again by god from the dead ? if the remembrances of a false christ be means of salvation , then is salvation had by a false christ. the apostle maketh the sacrifices of the gentiles , means of fellowship with devils ; these men make them means of fellowship with god : the apostle teacheth , that they cannot stand with the remembrances of christs body and bloud , the cup of the lord , and the lords table ; these men make them the same in effect , and remembrances of christ. the apostle means of provoking the lord to anger , and so of condemnation ; they , means of pacifying god , and of saving men . else where , these men in their hote zeal , will haue all , even the most zealous ministers in the church of england , preach and pray , and doe all other things by none other spirit , but the spirit of the man of sin , and that all the effects of their so preaching and praying is , but the false enlightning and heat of a false spirit . and yet here , in their hote charity towards the heathen , they will haue their sacrifices , in which they offer to devils , and not to god ; yea , those in which they sacrificed their sonns and daughters unto them , and that as histories mention by the devils speciall direction in his oracles ; these they will haue means of salvation , by which god cals his guests to the marriage of his sonne , and as a good phisit on , offers to heal the fick of sin . thus t●ansforming god into the devill ; the true christ into a false , the gospell into heynous idolatry ; and the means of salvation into the high way , and most effectual cause of utter p●●d●tion . to conclud● this point . if in religion , that which is false be none , ( which elsewhere they make the ground of their rebaptizing ) how had or haue the heathens any means of salvation , which haue only the means of knowing , and acknowledging a false christ ? for the time since christs coming in the flesh , their first p●oof is luk. 3. 6 , all flesh shall see the salvation of our god : but i demand , of what sight of christ iohn here speaketh ? not of bodily , without doubt ; neither availed it them , if he did . of spirituall then . but so to see , is to enjoy , as ioh. 3. 35 , psal. 69. 49 , & 99. 15 , 1 ioh. 3. 6. neither doth the bare offering suffice to giue sight of christ and of salvation by him , except there be withall an opening of their eyes to whom he is offered , so as they discern , and acknowledge him and his salvation , in the means so offering him , to wit , the gospell . but to let passe them that never heard of christ , how many are there that understand not the gospell preached to them ; yea , to whom it is meer foolishnes ? and how doe these see the salvation of god in christ ? the meaning then of the words is , that the gentiles indefinitely , as well as the iews , and in greater number then they , should beleev in christ to salvation . by all nations is meant , as we haue formerly shewed , not every particular nation without exception , much lesse every particular person , but commonly the gentiles with the iews . the sun and moon teaching god , was as well before , as since christ , but never taught christ the mediator , but onely god the creator , and governour of the world . neither is the gospell , which is not known but by supernaturall revelation of the spirit , so common as the law , which is naturall and written by creation in the heart of every man. neither should it be a fault , if god offered not christ to all , as they most absurdly insinuate . he ows not the offering of him to any , more then the giving of him for any . all is of mercy , and therfore no fault , but justice onely where no such offer is . where they affirm afterwards , and truely , that some to whom christ is offered , put him away quite , as iews , and turks . i demand , how then they keep and practise any remembrances of him , or make any acknowledging of him , which even now they affirmed every man in the world to doe ? or if the fathers put him quite away , how can the children haue , or make any remembrance , or acknowledgment of him , having no new offer of him ? can that which is quite put away be still continued ? that christ might haue been manifested to every particular person whatsoever , to wit , if god had so pleased ; is true : but both besides the question , which is not , what god might haue done , or doth , but what hee hath done , or doth ; and also against themselvs ; for to say , god might haue done a thing , is to insinuate that he hath not done it . in adding , that if the means of salvation haue not been offered to every particular soule of reason , and understanding , the scriptures are not true , they are like themselvs ; but the scriptures are true , and their glosse upon them false . god is true , and all men lyars ; even such as tell a lye for god , as they doe , whom god will reproov therefore . the two last kinds of their proofs are strange , and either brought by them in cunning , to deceiv the undiscerning reader ; with the truth in it selfe , but nothing to the ma●n purpose , yea plain against it ; or in weaknesse and want of judgment in themselvs to discern what makes for them and what against them . let us consider the particulars . they professe and promise proof , that christ hath been offered in mercy to every particular man ( to whom the law , either written in mens hearts , or in tables of stone hath come ) for reconciliation : but in steed hereof ( as balaam blessed when he meant to curse ) they both affirm and prov the plain contrary , and that god hath not vouchsafed this mercy to many , but in just judgment hath kept it from them . sundry true grounds they here lay down , and prove ; to which we willingly assent : as first , that god by creating the heaven and earth , and by their teachings , sends men to seek out the worke-master . this we grant ; and that the heathens should by this light ( not of christ to salvation , of which our question is , but ) of gods power and godhead , haue gr●ped after god , and the further revelation of h●s will : as he that lying in a dungeon , sees some little glimpse of light , and groaps aft●r it , by the wall , hoping to come in time to some dore or window . a second is , that the terrours of conscience accusing them for sin , should haue caused them to seek after god with earnestnesse , for reconciliation . and to this , we assent also . a third is , that it is not gods fault , but their own , that they are ignorant of the means of reconciliation and salvation . and of this also we are perswaded , as they , so far as there is a fault . but now what did those heathens in this case ? they became vain in their thoughts , and their foolish hearts were full of darkenesse , so as they turned the glory of the incorruptible god to idols : satisfying themselvs in their own inventions : and this also , as consonant to the scriptures , we willingly admit of ? and what then ? god for this ( say they ) delivered them up to a reprobate minde , that they never knew more : for , what should he that is not faithfull in a little , be trusted with more ? luk. 16. 10 , and gaue them up to their own hearts lusts , and so they became past feeling . and to consent with them herein also , the scriptures leade us very directly . but what now follows of all this for conclusion ? namely , that all nations , citties , houses , &c. that is , every particular man , and woman , hath had the mercy of god in the offer of christ affoarded them ; that all were bidden to the marriage . nay , the plain contrary ; and that all were not bidden : but that many in stead of this mercy to be bidden , were in justice left to themselvs , and given up to their own vain imaginations ; the lord suffering all the nations to walk in their own waies , as the apostle saith , and refusing ( as themselvs confesse ) to trust them with much , which had not been faithfull in a little , so as they never knew more . and whereas they cunningly shuffle in , now and then , that men might haue had christ given unto them , or offered them , and that christ might haue been manifested to every one if they had would ( how congruously to the scriptures they speak therein we now dispute not ) is not onely besides the matter in controversie ; which is , what was , and is , and not what might haue been done ; but to their own prejudice , feeing that which onely might haue been , is not , specially that bar being put by mens own default , which effectually hinders the being of it , as in this case . having thus shewed that these men either fight busily with their own shadows , in proving at large things never called into question by us ; or may easily haue their weapons turned upon themselvs , in the main matter : i will even now proceed , after that i haue briefly observed some particular mistakings by them . and first , they both add to the text , and err in applying that which is written , rom. 11. 32. the scripture is , god hath concluded them all in unbeliefe , that he might haue mercie upon all , they add , of their own , every person : whereas the apostle neither speaks of every person ; but onely of the gentiles indefinitely at one time , and of the iews at another , which he there opposeth the one to the other : neither speaks he of the offering of grace and mercy onely , as they deem ; but of the actuall conferring of it upon all , of whom there he speaks , who beleeved and obtained mercy ; the other remaining in unbeleef . and this , both the drift and words of the place expresly manifest , v. 30. 31. 32. neither doth that other place alledged , tit. 2. 11 , speak of all , and every particular person , but of persons of all sorts , servants as well as masters , or any others . the apostle v. 9 , & 10 , provokes beleeving servants to obedience to their masters ; rend●ing this reason of encouragement , v. 11 , for the grace of god which bringeth salvation unto all , hath appeared , as if he should say , that even they , though poor bond-slaves , if they continued in faith , and faithfull obedience , should haue their part in the salvation of god , as well as any others . secondly , as i will not simply deny , that god punished the heathens other sins with the want of preaching christ unto them ; so is it certain , that greater sinners , and deeplyer drowned both in idolatry , and other lusts , none in the world were , then the corinthians , athenians , ephesians , and others to whom christ was preached , and faith thereby given to many unto salvation . the lord tels the prophet , that though the house of israel , to whom he was sent , would not hear , yet if he had sent him to the heathens , surely they would haue heard him : so the lord iesus upbraids the cities of chorah , bethsaida , and capernaum , where he both preached , and wrought most of his mighty works , that they were deeper in the contempt of god , and further from all disposition to use aright the means of salvation , then the heathenish cities of tyre and s●don , yea , of sodom it selfe : unto whom yet he vouchsafed not the means of repentance , and revelation of grace , which he did to the former . by which , it doth appear , that the lord doth not observ the order prescribed unto him by these men , for the dispensing of his favours this way , in trusting them with most , who are of their faithfull in a little ; ( that is , wholly faithlesse indeed ; ) but as the wind blows where it lists , so doth he by the sweet gusts of his gospell , and spirit , according to the good pleasure of his own will , ( and not according to the good pleasure of mens will , in their use of naturall light and conscience ) dispense supernaturall grace , both for means , and efficacy . lastly , as they here contradict their main ground of universall calling , in supposing some nation to haue no means of knowing christ : so i would learn of them , how the gentiles ( wholly voyd of faith ) could rightly examine all things , touching the offence of god , an accusing conscience , and the satisfying of gods justice , as they would haue them : or in so doing , could promise to themselvs the revelation of christ by one means or other , as they liberally undertake for them ? they tell us , he that seeks shall find , math. 7. but we answer them , that christ there speaks not of a seeking by blind , and unbeleeving gentiles , but by his faithfull disciples . now , albeit the eternall and unchangeable election of god doe not manifest it selfe , in time , in the bare outward calling of the so elected , common to many others with them ; but as the same hath joyned with it the effectuall work of true faith and repentance in the heart , peculiar to them alone : yet seeing these adversaries labour upon presumption of an universall grace offered to all in the preaching of the gospell , to establish an uniuersall election of all , ( that is , in truth , to overthrow all election ) i will here annex , to the things formerly laid down , two or three plain testimonies for th●● further conviction . the first ●s from the psalm : he shewed his word unto iacob , his statutes and his judgements unto israel : he hath not dealt so with any nation , and as for judgements , they haue not known them . the heathens therfore ( if we will giue credit to the word of god had not the knowledg of gods word , & so not of the gospel , which is most hidden , as being of supernatural revelation onely . of the same gentiles the apostle testifieth , that god in times past suffered them all to walk in their own wayes : that is , did not manifest christ unto them for faith in his bloud , and repentance through him , but onely his power and god-head , giving them rain from heaven , and other bodily blessings to witnesse the same . with this accords that elswhere : the times of this ignorance ( which had been amongst the gentiles before christ ) god regarded not , or winked at : but now commandeth all men every where ( as well gentiles as iewes ) to repent . the apostle opposeth the time now , in which he preached , to the former times : and shews that god now , and not in times past , called all to repentance by the preaching of the word . to conclude , the same apostle expresly teacheth , that there is no salvation but by beleeving in the name of the lord iesus , by the preaching of the word and gospell , by preachers sent of god , for that end . but now for any to say , that every particular person in the world hath had , or hath the word of the gospell preached unto him by a preacher sent of god for that purpose , were an assertion of him whose impudencie better deserved a club , then any grounds that possibly he could lay , a refutation ; considering both the infallible experience of all ages , and testimony of scripture to the contrary , and that there were places even in the latter end of the last apostles time , where christ had not been named , nor spoken of . next follows to be examined their exposition upon rom. 9 , in the introduction whereunto ▪ they mingle truth with errour . they deal craftily in bearing the reader in hand , that the disputation of paul herein is hard , and the matter darkly handled , that so they may turn the thoughts of the reader from it ; or at least dim them with prejudice against that plain and evident truth of gods free election , and reprobation joyned therewith ; both which things he sets down most clearly ( though the reason of the lords different dealing towards them , that are in themselves alike , he makes unsearchable , and determines in the free purpose of his will ) if men did not trouble the pure and cleare water of gods sanctuary with the foul feet of their corrupt glosse . they also erre in makeing this one of the places in pauls epistles , of which the apostle peter speaketh , 2. pet. 3. 16. peter doth not say , neither wil the greek text beare it , that there are things hard in pauls epistles ; but that in those matters in his epistles ( to wit , about the day of the lords comming , and the dissolution of the heavens and elements , and the new heavens and new earth promised ) were things hard to understand , &c. their perverting of the scriptures , ( which they lay to the charge of others ) both in the epistles of peter and paul , and every where else , wee haue formerly disclosed . neither do we affirm , as they here charge us , that god reprobates either the greatest number , or any , as they understand , and elsewhere expound themselves , that is , predestinates them to condemnation without any condition . hee predestinates none to condemnation ; or which is all one purpose , to condemne none , but for sin freely by them to be practised , as the fore-going cond●tion , and onely deserving cause of condemnation . neither say we ( as they slander us ) that god denieth means of salvation to men , because he would haue them perish ; but as the apostle reacheth , that he hardens ( by that and other his holy dispensations ) whom he will , that he might shew his wrath , and make his power known upon the vessels of wrath fitted to destruction . adversaries . let us now come to their exposition . the scope ( say th●y ) as of the whole epistle , so of this chapter , is , that not the law , but the gospell is the power of god to salvation : and that we are not justified by the workes of the law , but by faith , even that faith which abraham had . defence . as the proper and particular scope of divers parts of this epistle , is divers ; so do they misse of the drift of this particular chapter , which is not ( as they conceive ) to prove justification not to be by the workes of the law , but by the faith of christ in the gospell : but to shew that the first and highest cause , why , of all mankinde faln in adam , one is cleared , and another not , is onely the good pleasure , and free wil of god , and not mans deservings : and yet that god in so choosing , or electing one before another , doth nothing unjustly , as shall appeare in the particulars hereafter to bee explained : and may in the mean while be gathered by these three generall reasons . first , for the apostle , when of purpose he handles the matter of justification by faith , chap. 3. & 4. doth so oft and againe iterate and inculcate the terms of faith , and iustification , almost in every verse whereas here , he never so much as once mentions either of them in the disputation it selfe . which is to the end of vers . 24. where he descends from the matter of election to the calling of the elected , both of iewes and gentiles . secondly , it is unreasonable to conceive , that the apostle , having in the third and fourth chapter so fully handled , and so expresly concluded that matter of iustification by faith , and not by works ; and chap. 7. the effect and end thereof , peace with god , and perseverance to salvation ; and chap. 6. the matter of sanctification ; and chap. 7. the imperfection of that sanctification in this life ; and chap. 8. the afflictions of the faithfull , and their perseverance notwithstanding to the death ; should now again without any occasion , and against all order , return to the same matter of justification , so fully handled and ended before . this might wel agree with these mens wandrings in this their treatise , but agrees not with the wisdom either divine or humane wherewith the apostle was furnished . much more absurd is it to imagine , that having formerly handled that subject matter of justification so plainly as he hath done , chap. 3 , and 4. he should returne to handle the same matter so darkly and obscurely , as all the adversaries to the truth , and fautors of this conceit , are compelled to confesse he hath done in this place . thirdly , if this were the apostles proper drift , what needed he to have made such deep protestation of his hearty sorrow for the iewes as he did , more in this place then in the former , where he handled that matter more clearly then here ? it was in truth no other thing that moved the man of god to these sad and sorrowfull protestations , then to remov the offence which might be taken at the iews rejection , and calling of the gentiles in their stead ; of which , and the highest cause thereof , hee was now to speak in the 9. 10. and 11. chapters . lastly , we shall ( god willing ) make it appear in sundry particulars , that these adversaries , by wresting of some things , and omitting of others , pervert the apostles words to a strange sense , how soever they think to get advantage by striking others first with that imputation . and first , though they account it plain , and without difficulty , that the apostles meaning v. 5 , & 6 , is , that not all the israelits , not all the children of abrahams flesh specially , not such as boasted of the observation of the law , were therefore in the state of salvation , or should be saved : yet in truth , he plainly means another thing ; namely , that all israel , all that were the seed of abraham , and children of the flesh , were not that israel , that seed , those children to whom the promise was made : that is , were not they touching whom god by his promise declared his purpose of election mentioned , v. 11. for though all are saved that receiv the promise by faith , and none by the works of the law , yet the apostle in this place , neither speaks a word of salvation ( as the effect of the promise ) but of election ( as the cause therof : ) nor yet of mens receiving the promise by faith ; but of gods making it , according to election ; that so the purpose of god , and promise manifesting it , might stand according to election , v. 11 , that the word of god might take effect , v. 6. even the word of promise ; at this time will i come &c. v. 9 , they are then called children of the promise , not because they received , but because the promise ( sara shall haue a son , &c. ) was made unto them , according to the election of grace , and stableness of gods purpose , v. 8. 9. 11 , which promise also , they did in time , receiv by faith , according to the election of that remnant from the rest , the promise following the purpose of election ; and faith , and salvation by it following the purpose and promise . though israel , that is , all which were of israel , obtained not that which he seeketh for , yet the election hath obtained it ; even the remnant of israel , to whom gods promise is , according to the election of grace : in regard of which remnant according to election , the word of god is effectuall , and the promise fulfilled touching the yonger son of rebeca : of whose two sonns , it was said before they were born , or had done either good or evill , the elder shall serv the yonger . and as they truely affirm , that neither birth nor works did prefer with god : so i demand here , what those works were , by which esau sought for justification ? the scriptures expresly term him a prophane person ; that is , a despiser of goodnes ; yea , of his very birth-right , which was a speciall legall priviledg : how then sought he to be preferred with god , and justified for birth or works ? or how doth this example of esau fit their imagined plain exposition ? specially to proue that the children of abrahams flesh were not in the salvation , who so much boasted of being moses disciples in the observation of the law : when as the law of moses was not yet given , nor the law-giver born . their words following , that god purposeth to prefer those that seek it by his free election , through faith in christ , are true in themselvs , but not in their sense . their meaning is , that god purposed to saue them effectually that should beleev in christ iesus : whereupon should be meant in this place onely , such a purpose of god as was no more towards iakob then towards esau : for god , by their doctrine , purposed to chuse esau if he beleeved ; and not iakob but upon his beleeving first . but the apostle speaks more then evidently of such a purpose of god , as was towards iakob particularly and alone , excluding esau. besides the standing of this purpose , and election , are here noted as two distinct things ; of which , election is the former , and that according to which this purpose of god stands : whereas they make them one and the same , accounting election nothing but the purpose of bestowing salvation upon them that beleev . thirdly , the apostle cannot mean such a purpose and election as presupposeth faith in christ , ( which they would haue ) seeing he expresly affirms it to haue been when the children had done neither good nor evill . is to beleev in christ , to pu● on the wedding garment by faith , and obedience , to submit to the righteousnesse of god ( which they will haue the condition upon vvhich election depends , and the quality for which god elects the persons in whom he finds it ) are these to doe no good with with these men ? and is the doing of the contrary to doe no evill ? lastly , he saith not , that the purpose of god , according to election might stand , not of vvorks ▪ but of faith , as they say : but not of vvorks , but of him that calleth ; that is , as followeth , that vvill haue mercy on whom he vvill haue mercy . by which it is plain , that paul doth not in this chapter ( as chap. 3. and 4 , and gal. 4 , ) oppose works and faith ; but vvorks , and gods calling : he should haue said for their purpose ; that the purpose of god stands not of works but of faith , or of him that beleeveth : and not , as hee doth for the purpose of the holy ghost , of him that calleth : shewing thereby his meaning to be in this whole discourse , that the obtaining of righteousnesse , or standing of gods purpose in its actuall effect , depends upon god alone , according to three degrees here expressed : first , his gracious purpose of election in himselfe towards some : secondly , his free promise manifesting his purpose : thirdly , his effectuall calling , in which his vvord of promise hath effect , and his purpose stands firm and undisappointed , notwithstanding the unbeleif of the body of abrahams seed . their making iakob and esau types as they doe , is like the rest , or worse . the scriptures are not to be drawn from their natural & simple sense , without apparant warrant . it is the high way to heresie , to be bold in framing typical expositions . and with what spirit these men are led this way , appears by their expounding the parable , luk. 15 , making the iews the elder brother , vvho sought salvation by vvorks ; and the gentles , the yonger in the offer of the gospell , seeking salvation onely by the free promise of god : wheras the plain meaning of christ is , onely to avow his preaching to the publicans and sinners resorting unto him , against the pride and envy of the pharisies ; those publicans and sinners being iews as well as the other . secondly , i demand , what it was , in which iakob typed out beleevers , seeking righteousnesse by god ? and in which esau typed out workers , seeking justification by their own works ? the contrary in esau is expressed in the scriptures . lastly , seeing it cannot be denyed , but that iakob as a faithfull and godly man was in time actually beloved of god , and esau , as godlesse and prophane , actually hated ; it must needs follow , that god before the world was , purposed in himself accordingly , to loue the one and hate the other : seeing whatsoever god in time doth , by way of emanation or application to , and upon the creature , that he purposed to do , as he doth it , from eternity . if the apostle , v. 13 , iakob haue i loved , and esau haue i hated , confirm his former doctrine , as they say , then he confirms the doctrine of gods eternall and stedfast election from eternity . and their boldnesse is excessiue in calling them perverters of the words of paul , which will haue this to be before iakob and esau were born : seeing the apostle adds this scripture out of malachy , to shew the reason of that contained in the former , which both moses and paul with him , expresly affirm to haue been before the children were born : namely , that the highest cause of the elder , ( to wit , esau ) his serving the yonger , ( to wit , iakob ) was gods loue to iakob , and hatred of esau. that following is partly true , namely , that v. 12. & 13 , is not shewed for what cause god loved iakob and hated esau : for that is shewed so far as god would haue us see , v. 15. 18. but fals , where they say , that they shew not when this was . for this loue and hatred was ( and before ) when god said , the elder shall serv the yonger : and this he said , when the children were not yet born : the effect of which was , that the purpose of god according to election might stand in after time , and that both in respect of the two persons themselvs , and of the bodies of the nations to come of them , though not of every particular . and so indeed they are to be considered both as instances in their persons , and heads of their nations ; the scriptures accordingly every where testifying , that god loved , and chose from the rest , the israelits in their fathers abraham , isaak , and iakob , according to the tenour of his gracious promise and covenant of being their god , and the god of their seed , expressing his eternall , and most stedfast purpose of will. that which they adde in the last place of gods not hating ( to wit actually ) and destroying without desert , is most true . but when we speak of gods loving or hating any before the world , we mean onely of his decree of loving , which he actually exerciseth in time for christs righteousnesse by faith applyed upon the so loved ; and so of his decree of hating , which hatred he comes not to exercise actually , but for sin deserving it . god from eternity purposed in time to glorifie his justice in the deserved destruction of esau , and not of iakob . of this different decree of god , touching esau , and not iakob , and his leaving him in and to his own corruption , and hardning him in the same , rather then iakob , our reason is , the will of god ; but of gods actuall hating and destroying of him rather then the other , the scriptures shew sufficient reason , to wit , his obstinacy in sin , the onely cause of his destruction . vers. 14 , upon the premises , that god of two alike in themselvs , and without respect of good or evill , in the one , or other , had loved the one , and hated the other , an objection is framed , that by this , injustice might seem to be with god : which the apostle denyes , with god forbid . this objection our adversaries understand to be upon gods rejecting the fleshly israelites , for contemning their salvation offered them by faith in christ , as esau was rejected for contemning his birth-right . but herein ( as children skip , where they cannot reade ) they leav out the principall part of the objection , which is not onely moved upon gods rejecting some , but withall upon his receiving of others . the apostle in the words before going ( which occasion the objection ) mentions not onely esau the elder hated , and serving ; but also iakob the yonger loved , and served : so in answering the same objection , he speaks first , and most of gods shewing mercy and compassion , and last and least of his hardning any . now whether they have omitted this part of the objection in cunning or inconsideratenesse , themselves best know . this is certain , that the adjoyning it , qutie overturns their exposition . for comparing together two such persons , as whereof the one glories in his own righteousnesse , as perfectly answering to the holinesse and righteousnesse of the law ; justifying himselfe , when the law condemnes him ; despising the grace and mercy of god in christ offered , and making him a lyar in not receiving the testimony which he gives of his son and joyning with these , blasphemy and persecution , and all injurious dealing against them that doe receive this grace of christ all which those proud justiciaries , and carnall israelits did : and the other , as honoring gods justice and holinesse , in the sense , and confession of sin , and misery due therefore ; flying to the mercie of god in christ , and by receiving the testimony of his sonn , setting to his seal that god is true ; and therewith repenting with all his heart , which every true beleever doth that god now should shew mercie upon the latter of these , and not upon the former , cannot minister to any man , indued with common sense , occasion of objecting injustice to god ; seeing the light of nature teacheth every naturall man the reason of a difference . and if any should be so senselesse , as to object injustice to god in such a case ( as they conceive the objecter to be ) yet was not the apostle so witlesse , as to fly for answer to the absolute will of god , and to plead , that god will doe so , because he will or pleaseth to doe it , as v. 15. 18. i will haue mercie on whom i will have mercie , &c. which answer of the apostle also ministers matter of further and more difficult objection , as appeares v. 19. 20. whereas if the objection had been cast in their mould , a child could have answered it and sayd , that it had been a most just and equall thing for god to have received and loved the one rather then the other ; considering how the one honored the holynesse , justice , truth , and mercy of god ; which the other dishonored and despised . they erre therefore in applying to this purpose rom. 2. 4. 5. neither doth the apostle there speak of a mercy and bounty , to be shewed to them that beleeve , and repent , as they conceive ; but of that which goes before repentance , as a means to lead unto it : but here he speaks of a higher work of gods shewing mercy ; namely , the purpose of his will according to election to glory ; and the means thereunto . and truely , these mens boldnesse is too great in putting , for , god hath mercy on whom he wil have mercy ; god hath mercie on them that seek him by the means that he himselfe appoynts . for though it be most true , that god hath mercie on such ; yet the apostle here speaks no more of gods appoynting or commanding will for his shewing of mercy , then of his appoynting or commanding vvill for his hardening , v 18 , whom he will he hardens . he speaks of that will , according to which he himselfe works in loue or hatred : not of that according to which he commands and appoints men to worke . these men in truth confound all things , setting mans will where gods should stand . god saith , on whom i will : they say , on him that himselfe wils , or seeketh as he ought , &c. the same idol of mans wil they advance & set up , v. 16 , where in stead , of gods shewing mercy ; they put , mans beleeving mercy . the lord by willing , and running , v. 16 , excludes whatsoever is of , or in man , and either within , or without him : and draws all to himselfe alone . in the stead of god shewing mercy , they put themselvs , and their free will receiving mercy by god offered , as the proper cause of difference between man , and man. the 17 vers . for the scripture saith unto pharaoh , &c , they handle very sleightly : saying something ( such as it is ) about gods hardening pharoahs heart ; but not medling at all with the place , according to the coherence which it hath with the words going before : unto which , yet the holy ghost strongly tyeth them , in saying ▪ for the scripture saith , &c. and herein they are in truth , wise in their generation . these words must needs answer to the latter part of the objection of unrighteousnesse with god in hating ; that is , as they interpret it , in rejecting such as seek righteousnesse by the works of the law , as did the fleshly israelits . but wherein , i wonder , did pharaoh so ? how sought he justification by the works of the law ? who so professedly despised the god therof , saying , who is the lord that i should obey his voyce ? did they see , that this example of pharaoh , and their exposition of the place could not stand together ; and therfore chose to cut off the coherence so firmly tying the words together , rather then to let fall their preconceived erroneous exposition ? whatsoever they intend herein , we know it is brought for an example of gods absolute ( but righteous ) power of hardening ( rather then another ) whom he will ; and not whom he finds most deserving it ; ( for whom finds he not too much deserving it , if he would deal in like manner with all ? ) as it is said , whom ( that is , which rather then other ) he will , he hardneth , v. 18. and let it be diligently minded , that the apostle here opposeth gods shewing mercy to some , and his hardening of others ; and not his shewing mercy to some , and his condemning of others . the adversaries , by gods shewing mercy , would haue us understand his saving of such , as beleev and repent . and then , on the contrary , by gods hardening , should onely be meant his not shewing mercy to , but punishing & condemning such as doe not beleev , nor repent . but we know , that the not hearing god voyce , not beleeving , and repenting follow upon hardnesse of heart . wherupon the lord promiseth , that in the day of his mercy , and pittie , he will take from his people their stony and hard hearts . and so touching pharaoh , the scriptures expresly shew , that his hardnesse of heart was the cause of his unbeliefe , and disobedience . whereupon i conclude evidently , that the apostle here speaks not of such a mercy onely , as follows faith ( as the adversaries would haue him ) but as goes before it also : as he speaks of such a hardening as go●s before unbelief . note we here also , that the apostle in this place propounds gods will as the cause of his dealing diversly with divers persons ; and not of his saving such as are to be saved , after a divers manner from that , which some , namely the carnall israelites imagined . adversaries . now to return to them . they lay down a question thus . what is the meaning of the hardening of pharaoh ? and in their answer wholly passe by god , as no doer in the businesse . they make pharaoh a doer in hardening his own heart , which is true ; and satan a doer in hardening pharaohs heart , and this is true also ; but god no doer , but a sufferer only , in giving him up , that is , as else where they expound it , in leaving him to himselfe , and to satan , to be hardened . defence . bvt first , the text imports a further thing in god , whom it brings in thus speaking . for this same purpose haue i raised thee up , that i might shew my power in thee , and that my name might be declared through all the earth . is gods raysing up ( which is his hardening , v. 8 , ) nothing but his letting a man lie still , and fall down lower then he was before ? besides , the end , which was the glory of gods power and name , shews god to be a worker . every end must haue an efficient or working cause . the glory of god was not the end of satans work , nor of pharaohs work ; and therefore of gods work in it . thirdly , god hardened pharaohs heart , by sending moses and aaron unto him , as by an occasion , though not a cause ; as the law is the occasion of sin ; and the gospell the occasion of strife and variance . fourthly , god deprived pharaoh of the use of common sense and reason ; otherwise it could not haue been , that after so many experiments by him taken of gods powerfull hand against him , and for the israelits , he should so furiously as he did , haue followed them into the middest of the sea. lastly , besides , and aboue all these , god , in whose hands the hearts of kings are , as the rivers of waters , to turn them whether he will , hardened pharaohs heart , by ordering his pride , cruelty and contempt of god to this effect of obstinacy , appearing in his most desperate course ; without which powerfull , and unerring hand of god ( all the former notwithstanding ) it might haue come to passe that pharaohs heart might haue been softned by the miracles and means used ; and so gods word , which before had foretold his hardening , might not haue taken effect ; which is , contrary to the truth , and drift of the apostle in this place . god therefore was not onely a sufferer , but a doer in the hardening of pharaoh . adversaries . their next question is , how consider you these words : who hath resisted his will ? v. 19. vnto which they frame this untoward answer , viz. that those iews seeking salvation by those works of the law did not resist gods will , and so gaue him no cause to complain . defence . nothing lesse , as we haue shewed , and shall further manifest by and by , from the apostles answer , v. 20. the meaning is plain . the words v. 19 , thou wilt then say unto me , why doth he yet finde fault , for who hath resisted his will ? are an objection against that which immediately went before ; whom he will , he hardeneth . now against this , it may colourably bee objected , that if god hardens whom he will , hee hath then no reason to complain of mens being hardened in disobedience ; for who can resist his will , if he will harden them ? a piece of an eie is sufficient to see the plainnesse of this exposition , and coherence . their discourse then following , that god would saue all , and haue all repent , amend , and beleev , is frivolous . the objection is of gods will to harden men ; their answer is of gods will to soften them by repentance . adversaries . here they lay against their adversaries ( gods friends ) two false accusations : first , that they make god hate esau , and pharaoh , and the reprobates before they be born : from which hatred he decreed their damnation : and that , by his secret will , which cannot be resisted : to which the will of god , declared in the scripture , is contrary : secondly , that ▪ god compelled pharaoh to trespasse , and so to suffer . defence . by the law , the false accuser must be done by , as he would doe by his brother . these mens slanders therefore being false , are as odious in them , as were the opinions odious in us , if true . first , we know that god hates none before the world , otherwise then they are , and that they are no otherwise then in gods decree , and foreknowledge . he hates none actually , or by application of hatred , till they haue actuall , yea sinfull being ; but hates them before in decree onely , as they are onely in decree and foreknowledge . this decree of god we consider according to two objects , sin and condemnation : for sin ▪ we say , that god decrees to suffer the sin , which he could hinder by his almighty power , if he would , and to order both sin and sinner , both before he sin , and in sinning , and having sinned , to his own holy ends . for damnation , we hold , that god decrees it towards none , but for their sin , by him infallibly foreseen , and by them freely to be committed and continued in without repentance . for though god be moved onely from within himselfe , and the loue of his holinesse , to decree the condemnation of a sinner ; yet doth lie not so decree to condemn him , but for sin , as the deserving cause , foreseen , and by him to be practised . neither yet doe either of these decrees passe forth from god for themselvs , but both the one , and the other for the glory of his power and justice to be made known to men and angels , v. 22. neither is the secret and revealed will of god held by us , contrary one unto another , as they mis-judg● no not though he will that by the one , called revealed , which can be resisted ▪ and will not , but will that by the other , called secret , which cannot be resisted , i say , though god will the same thing by the one , which he nils by the other : for some things god wils by both : for example , the repentance of paul and peter , and of all that doe repent . it is his revealed will which requires it ; but his secret and unknown will to giue it , till he make it known by giving it . neither doth the willing and not willing , ( no nor nilling , which is more ) of the same thing , make two contrary wils , saue as they crosse one another in the same respect , else they are but divers in respect of divers objects in consideration . to open this a little further . it was the revealed , or commanding will of god , that pharaoh should let israel goe : but so it was not his secret , or working will ; that is , god did not so will this , as that he would use his omnipotent power , and doe what he could to bring it to passe . god , who turned the heart of laban , persecuting iakob , and of saul , persecuting the christians ; and in whose hands are the hearts of kings as the rivers of waters , which hee turneth whethersoever hee wils , could ( had it so pleased him ) by his irresistable power haue softned pharaohs heart towards his people israel . it was gods revealed will ( wherewith moses acquainted him ) that he should let the people goe : his secret will , which he knew not , till he felt the woefull effects of it , to harden his heart for the declaration of his power in his deserved destruction . so for abrahams offering up his son isaak , it was gods revealed will , that he should offer him up for a burnt offering , as is plain , in that he commanded him so to doe , v. 1. 2 ; yet withall , it was gods secret will , that he should not offer him , nor lay his hand upon him , nor doe any thing unto him ; as he also revealed unto him in due time , but purposed in himselfe before : god being without variablenesse , or shadow of turning , and not to be conceived to haue changed his mind , as vain man doth ; yet were not these two wils contrary one to another , but divers , not in god , in whom all things are one ( even one god ) but in respect of divers objects and ends . god willed isaaks offering , so far as the commanding will reached , for the tryall of abrahams faith and obedience , and this he revealed : but now god would not haue him offered , in regard of the event of the thing : but this as secret for the present , and till god revealed it in its time . neither doe we ( or the apostle whose steps we tread in ) by teaching that god hardens men by a will that cannot be resisted , say ( as they ignorantly accuse us and him ) that god compels men to trespass , and so to suffer . there is no compulsion of any , but of him that is unwilling : but he that is hardned , is willingly hardned , as well as necessarily . his hardning of himselfe in a course of sin , is as voluntary , as is gods hardning him by way of punishment , necessary and irresistible . the apostle teacheth , how it is impossible for these who were once enlightned , & have tasted of the heavenly gift , &c. if they fall away to renue them again to , or by repentance . if it be impossible for them to repent , then they remain impenitent necessarily by gods just judgment upon them , and yet i suppose , voluntarily also , even our adversaries being iudges . their impenitency therefore and hardnesse of heart , though in regard of men a sin , and therefore voluntary : it is in regard of god a punishment , and therefore necessary and irresistable , except we will say , that men can resist gods judgments : and doe that which the apostle affirmes to be impossible . neither needs this deep and divine mystery of gods judgments trouble any that considers aright of these three things . first , that as the sun puts no ill savour into the dung-hill , though the stink therof be increased by its shining : so neither doth god add any hardnesse , or impenitency to any , but onely leaves unrestrained , occasions , stirrs up , and orders the corruption which he finds in men to this event . secondly , that man is more willing to be impenitent , and hard-hearted , then god is to have him so . thirdly , that this , in regard of man is a sin : in regard of god , a punishment of former sins . the apostles answer to the objection now followeth , v. 20. nay , but o man , who art thou that disputest with god ? shall the thing formed say to him that formed it , why hast thou made me thus ? hath not the potter power over the clay , of the same lump to make one vessel unto honor , and another to dishonor ? wherein first , he represseth mans insolency , who being but man , yet dare presume to call gods doing into question . 2. he justifies the lords doing by his absolute power over the creature , as the potter hath power over his clay . and by this answer of the apostle it appeares , how these men mistake his meaning in the question . his answer is not at all of this or that manner of saving men , ( as they imagine and maintain ) but of the saving of this person rather then that : they being both alike in themselves , and as the clay of the same lump . if pauls answer should be shaped according to their misformed question , then the meaning must be ; that the potter might chuse which way he would make a vessell of honor , whether by the workes of the law , or by faith and obedience to the gospell : and so not of the same lump , but of two contrary lumps : the one beleeving and obeying ; the other , not turning from hi● wicked way ▪ and yet seeking salvation by his worke● . the apostle here plainly pleads the lords power over the creature , to make him a vessell of honor or dishonor : they plead the lords power over the means onely , by which he will do this . he , the lords power over the clay of the same lump : but they , over clay of clean contrary qualities . besides , if paul meant here to bring in the iewes defending themselves , that god had no cause to complain that they stuck to the law , that is , looked to be justified by it , seeing gods will was that men should obey his lawes , and so live in them , what needed he to haue sought so farre for an answer , as the absolute power of god ? seeing he had an answer at hand which might have stopped all mouthes , and which he ever presseth when question is of justification by the works of the law ? which is , that they could not fulfill the law , and therefore could not possibly be justified by it . lastly , their exposition of these words , why hast thou made me thus ? that is , that i cannot obtain salvation by the workes of the law , directly crosseth the apostle , who grants that god made men , as is there ▪ objected , and justifies him in so making or framing them , both in his decree , and work of holy providence , by the power which he hath over men , as the potter over his clay , hath not the potter power over the clay ? &c. besides , men make themselves uncapable of salvation by the law , in that they keep it not . but the apostle here speaks of gods making men , vessels unto dishonor , and not of mens making themselves ; and of the potter making the vessell , and not of the vessels making it self thus , or thus . it is plain paul grants the objection , that no man can resist gods will ; and yet justifies his complaining , considering his power over his creature to decree , and so to bring unto most contrary estates by just and convenient meanes , persons in themselves alike , and as the clay of one lump , v. 21. 22. 23. adversaries . in the opening of these verses they follow their usuall , but ill custome of carrying the reader away to other places , and things : and enter upon a tedious discourse upon ier. 18. from whence they affirme , the apostle hath these words , and so speaks of the same making of a vessell of dishonor with the prophet in that place . defence . i deny their peremptory assertion , and require their proof . if they say the same words are there ; first , that is not simply true ; for part of them onely are there to be found , and so are they in other places , by name esay 45. 9. where it is evident , the prophet speaks of another matter . it is too weak a collection , that because the like phrase or form of speech in part , is to be found in two places , that therefore the one is taken out of the other , and that to the same purpose . and to put the matter out of doubt , it is evident that the prophet , and apostle speak of clean divers things : the prophet speaks of marring the vessell , and making it again ; that is , of destroying persons or peoples , if they repent not ; or doing good to them which repent : the apostle , of making the vessell out of the masse , or lump , honourable or dishonourable . the prophet speaks of the making or marring of one and the same vessell : the apostle of divers vessels , and the making of one to honour , and another to dishonour . lastly , the apostle here speaks of the lords purpose and work , without respect to good or evill done by the persons , and considering them as clay of the same lump : the prophets , of gods dealing with persons , according to the good or evill which hee finds in them , and so being divers , yea clean contrary lumps . and where they insinuate , that we hold the making of the clay to be in creation , which they affirm to be in vocation ; they speak untruely in both . no man ever held that god in , or by creation made any vessell to dishonour ; neither can they ascribe this , as they doe to vocation . gods calling men is not to dishonour , but to honour onely . it is the divell , and his instruments , and not god , who call men to dishonour , which these men also proue against themselvs at large , in the two pages following ; and therin pull down with the one hand , what they haue built with the other , as children use to doe with their cob-castles . that which followeth , v. 24. 25 &c. is not to the thing in hand . the disputation about election ends , v. 23 , and that of vocation followeth : which latter is an effect of the former , declaring indeed the persons , but not confounding the things . and thus , if these men may be their own iudges , and may haue the praise which their own mouth giues them , they haue very sufficiently explaned the ninth chapter to the romans , and to full satisfaction of him that doubts , resolving him in every difficult place therof , as they blow the trumpet , or rather the bladder of their own praise : but if the scriptures in their true sense , and scope may be judge , and giue sentence , they will be found neither to know them , nor the power of god over his creature . which power , yet v. 22 , is declared not to be tyrannicall , but most just , never punishing , but after the induring of the vessels of wrath having sinned : as is his mercy also richly glorious in the salvation of the vessels of mercy , v. 23. adversaries . the last place which they take upon them to answer is , act. 13 , so many as were ordained to eternall life beleeved ; that is , say they , so many as beleev , and obey the truth , are ordained to eternall life . defence . a strange perverting of the scriptures , setting the head in the feets place , and the feet in the heads . for although the thing which they affirm , be in it selfe true , yet is it not the evangelists meaning . luke descends from the cause to the effect ; they crosly ascend from the effect to the cause . the evangelists meaning is , that pauls preaching in antioch had a divers event with divers : of whom so many as were pre-appointed , or ordained to life beleeved , that is , of unbeleevers , which they were before , became beleevers in christ : according to that rom. 8. 30 , whom he predestinated them also he called : that is , he gaue them to beleev and repent . their preordination or predestination to life therefore , went before their effectuall calling and beleeving , as the cause before the effect . their assertion in the application of their similitude , of a mercifull rich man , offering mony to so many as come , that they who proudly refuse the rich mans gift were ordained to haue it , as well as any that received it , is most erroneous , being applyed to the matter in hand , and strikes directly against the text , which saith , that so many as were ordained to life did beleev ; that is , did come and receiv eternall life by beleeving in christ. if all , or so many as were ordained received it , then they that received it not , were not ordained . neither doth v. 46 ( as they affirm for a conclusion , that their end may answer their beginning ) testifie any such thing : but onely that they who thought themselvs unworthy of eternall life , had the word of god preached unto them : but that they were therfore ordained to eternall life , is not the testimony of the text , but their unskilfull glosse . the holy ghost expresly opposeth unto them to whom paul speaks , v. 46 , them that were ordained to life , v. 48. chap. iii. of falling away . adversaries . the third head questioned is , according to their order , whether a man may full from life eternalls but is more plainly and fully thus laid down ; whether a man truely and effectually called , justified , and sanctified , may wholly fall away from the grace of christ ? they hold the affirmatiue ; and that a man may thus fall away : though they set down their opinion both in unproper , and doubtfull terms , where they say , that the promise of gods election is continuedupon continuance in the condition of faith , and obedience to christs gospell . defence . first , the scriptures speak not of the promise of gods election , as they here doe again , and again . election , or gods purpose of electing is before the world : the promise not , till men actually be . gods purpose must needs be before his promise , for he but promiseth in time , what he purposed from eternity . if they had spoken of gods purpose of , or according to election , it had been something : but what the promise of election means , i understand not ; nor , i suppose themselvs . all election is to somewhat ▪ and this , of which they speak , to salvation , the kingdom of god , and eternall life ▪ in their meaning then , god promiseth to chuse to eternall life , and continueth to promise to chuse to eternall life , upon condition of continuance of the condition of election , faith and obedience ▪ now a promise made upon a condition to goe before , is not to be performed till the condition be performed : and so , by their doctrine , god doth not elect any till they haue continued to the end , in faith and obedience , that is till they be dead . and so actuall and particular election , is not of men living , but dead : to which absurd assertion , these mens masters , the arminians are driven . it is true , that god neither purposeth nor promiseth to saue any , but such as persevere in faith and repentance unto the end : so is it also true , that this perseverance in grace depends upon election , which is , both to the end , and means , christ iesus , and perseverance in faith in him , and obedience unto him . adversaries . their arguments are of two sorts : the former drawn from such scriptures as teach ( as they say ) that the godly may fall away : the latter from such , as exhort and admonish godly men to keep them-from falling away . the latter of these two they prosequute ●n the first place , upon this ground ; that if there were not danger , and great need of warning , the lord , who saith not in vain unto his people , seek yee me , esay 45. 19 , would not so oft move them to take heed , beware , and the like . defence . as they are deceived , by the translation which they follow , esay 45 , the lord not speaking of his not saying in vain to his people ; seek yee me : but of their not seeking him in vain ; seeing all his words tend to righteousnesse : so the ground which they lay is true in its selfe ; namely , that were there no danger any way , then it were in vain , to warn to take heed , which to affirm of god , derogates from his wisedom . we are therfore in the first place , by way of distinction , to consider a faithfull man , either in respect of himselfe , as sustaining himselfe : or in respect of the grace of christ sustaining him . considering him in himselfe , we willingly grant , that a faithfull man may as easily fall away , as did the angels in heaven , and adam in paradice , being left to themselvs : grace not being ( as is reason ) an inseparable property , but that which is separable from mans nature . but now considering the same faithfull person , as a living member of christs body , receiving nourishment from him the head ; and given to christ by the father , that he might saue him ; as having the spirit of christ dwelling in him ; and as kept by the power of god , through faith to salvation : in that regard we deny , that it can come to passe possibly , that such a one should wholly fall away from the grace received . and this divers consideration of one , and the same person , is founded in the scriptures , and light of reason . the apostle teacheth , that both he and all others are insufficient of themselvs , to think any thing , as of themselvs : but sufficient , as of god ; that the faithfull may be weak in themselvs , and haue god perfecting his strength in mans weakenesse ; that not a mans selfe , but the grace of god in him may labour aboundantly , that is , he by ●t , and not by his own strength . thus ( to open the distinction yet full●er ) might christs flesh haue seen corruption , considered in it selfe , as being made of the same mould with ours : but so could it not possibly in regard of gods purpose , promise , and work of providence to the contrary . so considering his bones in themselvs , and their naturall strength , it was as possible they should haue been broken , by the souldiers , as the bones of the two theevs , crucified with him : but yet this was impossible in respect of gods precedent word and prediction , not a bone of him shall be broken ; and of his present work of most powerfull providence , according to his word . if now with this consideration , that a beleever may of himselfe fall away , we conjoyn this other , that the exhortations , and admonitions in the scriptures , are means sanctified of god to keep , and preserv all his from such apostasie , how should it seem strange unto any , that god should infallibly obtain his own end ( the perseverance of his saints ) by his own means , which these exhortations are ? is it a good argument that god may fail of his end , because he useth effectuall means wherby to obtain it , as exhortations and warnings are , to perseverance ? is it a good argument , that the conduit may want water , because a man ( skilfull in water-works ) layeth the conduit pipes with all diligence , and art , between the spring-head , and the conduit ? or that the childe ( whom his father holding him fast by the hand , in a slippery way , and bidding him look that he fall not ) can fall out of his fathers hand ? nay , though left to himselfe , he may , yea cannot but fall ; yet considering his fathers strength ( supposing him one that cannot fall himselfe ) wherof the childe is made partakers for his supportance , he cannot fall : such a holding , and helping hand of god are these exhortations , made effectuall by his spirit in the hearts of his children , true beleevers . vnto whom , as the lord suith , seek yee my face ; so they answer , thy face , lord doe we seek : the lord saith in his word , take heed , stand fast , beware that ye fall not away , and the like . vnto which their godly hearts answer , lord wee doe take heed , doe beware , &c. for by these the servant of god is warned : they are as seed sown in good ground , which brings forth frui● with patience to the harvest . so as in truth , the clean contrary doctrine to these mens collection , is true ; that therfore the truely faithfull cannot fall away , because they ( they i say , being faithfull , obedient , and of honest hearts ) are by such exhortations , and admonitions , armed against such evill of apostacy . to conclude this point . the lord iesus giues his apostles in charge to teach all nations whatsoever he had commanded them : adding thereunto , the promise of his presence with them , if they so did , to the end of the world : against whom also a woe was denounced if they did not preach the same gospell . i would now know whether it could so come to passe , that these apostles should not , and that willingly , preach this gospell , and the truths thereof ? this to affirm were to blaspheme the holy spirit of god , by which they were immediately and infallibly guided in their ministery . promises therfore and threatnings are not in vain for the provoking of men unto those duties , which by reason of the spirits powerfull work in them , it is not possible but they should perform . adversaries . the scriptures brought by them for their assertion , follow . the first is , hebr. 11. 15. whence they gather , that as esau lost his earthly inheritance , to which hee had right , so may the saints loose their heavenly inheritance , which they haue right to . defence . the apostle doth not so conclude , but exhorts them onely to take head thereof : and of that matter we spake even now at large . esau was a prophane person before he sold his birth-right , and never other ; no doubt but a prophane person , or hypocrite , nourishing in himselfe the root of bitternes , though living in the church , may loose whatsoever right he had ; and of such the apostle here speaks . if it be further objected , that esau had right indeed to the birth-right ( by them unskilfully called the inheritance ) i answer , that he had never right to it spiritually , nor in gods appoyntment , but onely in outward course , and in regard of men : and such a right to the heavenly inheritance may be , and is , by too many lost , as the apostle here insinuates . lastly , who sees not the difference between the inward grace of faith and holines in the heart of a true beleever ; and the carnall right to that which is common to good , and bad ? in math. 5. 15. christ sayth not as they accuse him , that salt may loose his savour : but if the salt loose his savour , as he sayth . if it be possible , let this cup passe from me : which yet ( all things considered ) could not be . of which form of speech we haue lately treated , and shall more hereafter . i suppose it was never seen , that salt wanted saltnesse : and if it doe , how is it salt ? besides , christ calles not his apostles salt , and light , in regard of the grace of faith in their hearts ; but of their preaching the gospell , therewith to season and inlighten the world . 2. pet. 2. 20. they pervert as the former places : making that absolute which is but conditionall , and with an if. they ( say they ) which are washed , may return with the sow , to wallow in the myre , and their latter end be worse then the beginning . the apostle sayth , if after they be washed , &c. these forms of speech , whether in scripture , or other where , if this , then that , do not necessarily prove , that either this or that is so indeed ; but onely , that if this be so , then that also . both this and that in themselves may be impossible , and yet the consequence good : as if i should say at mid-night , if it be day , the sun is rising ; or at mid-day , if it be night , the sun is set : so in the scriptures , luk. 19. 40. 1. cor. 15. 13 , 14. 15. 16. &c. gal. 1. 5. 10. and in infinite other places . it is sufficient for the truth of a conditionall proposition , that the latter part follow infallibly upon the former ; if it be ; but requires not that it should be . these men and others herein labour of the same mistaking with the disciples , ioh. 21. 22. 23. who upon christs words to peter touching ▪ iohn , if i will that he tarry till ▪ i come , what is that to thee ? concluded , that iohn should not dye , but should survive till the second comming of christ ; which fancy also continued a long time in the mindes of many . but the evangelist in the same place teacheth them that will learn , not to interprete conditionall speeches , as absolute ? iesus sayd not unto him , he shall not dye ; but , if i will that he tarry till i come , or dye not . if it be further replyed , that the apostle aimes at certaine particular persons , which denyed the lord that bought them , whose pernicious wayes others followed , & unto whom it did happen according to the true proverb ▪ the dog is turned to his vomit again : which same persons iude also chargeth to haue turned the grace of god into wantonnesse ; i willingly grant the thing so to haue been ; but deny the conditionall form of speech to proue it absolutely . and for the thing , i answer , that the apostles there speak of mens being purged and washed , and the like , according to the outward profession onely , which they formerly made , and which the church took knowledge of : and not according to the inward truth of the heart , which they knew not , but god alone . i add , to put the matter wholly out of question , that these apostles thus speaking , doe in the same places both gather themselves by the event , and teach us that these persons , of whom they speak , were never truely and effectually sanctified , but onely in their own , and other mens opinion : as where peter , v. 7. 8. 9. opposing righteous lot to the wicked sodomites , addeth , that as god delivered him , so fo he knoweth , that is , can and will deliver the godly out of temptations , and to reserve the unrighteous to the day of judgment for punishment . likewise v. 21. the dog is turned to his own vomit again : and the sow that was washed , to her wallowing in the myre . they were alwayes then , in truth , but dogs and swine , though sometimes vomiting dogs , and washed on the out-side as swine are in the waters . and yet more plainly , of the same persons iude sayth , v. 4. that they were ungodly men , and before of old ordained to that condemnation , and such as crept in unawares . they were at the best but hypocrites , in truth , and such as had crept in unawares , though seeming for a time to others ( and it may be to themselves also ) sanctified and purged , by their outward profession which profession formerly by them made , the apostle upbraids them with , to their greater confusion . to heb. 10. 29. the same answer serveth . the form of speech is but conditionall , if we sin wilfully , &c. v. 26. which proves , that if any so sin , then there remaines no more sacrifice for him : but proves not that any truly justified and sanctified , doth so sin . if it be asked , to what end then serves the fearfull denunciation used ? i answer , first , to keep the truely faithfull from so sinning : 2. to awaken even the secure , if not not desperate . 3. to paint out the fearfull state of incurable hypocrites and apostates . and as the particular persons unto whom the apostle there hath reference , could not by him certainly be discerned ever to haue been truely and inwardly sanctified ( for what man knoweth the things of a man , saue the spirit of man , which is in him ? ) so by their after course of apostasie from christ , he seemeth not obscur●ly to gather , and pronounce of them , that at their best they were but hollow-hearted ; as v. 38. 39. making an opposition between the truly just that liues ( and perseveres notwithstanding all temptations ) by faith ; and those with-drawers to perdition . so chapt . 6. speaking of the same , and like persons , if they fall away , v. 6. he insinuates against them , v. 8. that they were never other then thorny earth , opposed to good earth , bringing forth hearbs meet for him that dresseth it . as also , v. 9. 10. he makes it a poynt of gods righteousnes not to forget the work and labour of loue of the truely faithfull , or beloved ; viz. so as to suffer them to fall away from the things which accompany saluation . with which accords that else-where , faithfull is he that calleth you , which will also doe it ; that is , will preserv the truely faithfull blamelesse unto the comming of the lord iesus christ : as doth that also in the parable , where onely the seed sown in the stony , or thorny ground withered , and was choked before the harvest ; but not any one corn sown in good ground . to 1. tim. 1. 19. where it is sayd , that some , as hymenaeus and alexander by name , haue put away a good conscience , and made shipwrack of faith , i answer , ( letting passe other things ) that paul speaks no more of them then he knowes : and so not knowing their heart , and inward man , ( which onely god doth ) he speaks of their faith , and good conscience , not as considered in their hearts , which he knew not ; but in outward profession , whereof he had taken knowledge . the same answer serveth to 1. tim. 5. 12. if by the first faith there be not meant these womens former promise of serving the church , in the widowes or deaconesses office ; and then it is nothing to the matter in hand . it is not sayd exod. 32. 32. 33. in the text , but in their glosse , that some written in the book of life may be blotted out , moses onely desires-there , that if god would not pardon his peoples sin , and bring them into canaan , he would blot him out of his book . but the lord answers him in the same place , that that cannot be , but that he that sins against him , him he will blot out . is it to be conceived , that moses for the sin of others ; whereof he was altogether innocent , yea for his holy zeale and loue towards gods people , should be blotted out of the book of life ? if you say , that yet some ( to wit sinning ) may be blotted out , i grant it in gods sense , but not in theirs . for first , this is meant of temporary , and not of eternall life , of the blotting their name from vnder heaven ; of the destroying them , and making of moses a nation greater then they . of that of which god is sayd to repent upon moses his prayer , v. 14. which was onely in regard of their temporall state and life . 2. it is not onely vanity , but impiety also to affirm that these persons were ever truely justified and sanctified . not onely moses and aaron , but god himselfe upon this very occasion testifies the contrary , v. 9. 22. deut. 9. 7. 13. to psal. 69. 29. i answer , that david means ▪ no more , then that his adversaries should no longer be continued in the church and fellowship of gods people , the latter part of the verse expounding the former , let them not be written with the righteous : which the prophet ezech●el termes , not being vvritten in the vvriting of the house of israel . and seeing david here speaks of certain particular persons his adversaries , let these men shew the markes by which he knew certainly that they were once truely justified and sanctified , or by which they know them so to have been . they take that for granted , in which the maine question lyeth ; and laying such foundations , what can their building bee ? as the black-more changeth not his skin ; so neither doe they their bold manner , in putting their glosse for the scripture : as appeares in the next place cited by them , rev. 3. 5. christ there teacheth , that some ( namely they that over-come ) shall not haue their name blotted out of the book of life . they bring him in saying , that some vvritten in the book of life may be put out . god blots not out their name that overcome : and if any overcome not in the spirituall warfare , it shewes his name was never written there . all that dwell on the earth shall vvorship the beast , vvhose names are not vvritten in the book of life of the lamb . on the contrary , the saints indeed , and elect , get victory over the beast , by faith and patience . that by the talents given to the servants , math. 25 , is meant the graces of justification and sanctification ; and not the gifts of the spirit given for the edification of the church , as 1. cor. 12. 7. & eph. 4. 8. is their presumption . iustification & sanctification make men the servants of christ at first these talents were given to them that were servants already : and that according to their severall ability for their speciall places . besides , the taking away of the talent here spoken of , is not in this life , but at the day of judgment : and therefore is unskilfully brought for their purpose . touching pauls affirming that the saints at rome were justified by faith , rom. 5 , and yet threatning , that if they continued not in the bounty of god , they should be cut off , ch . 11. 21. i answer , as before ; first , that the threatning is conditionall , as gal 1. 8 , if we , &c. was it possible that paul should preach any other gospell ? or were he an angell from heaven , or of god that should so doe ? i suppose no , ch . 4. 14. but an angell from hell rather , and of the divell . the question is not whether if any should not abide in the bounty of god , they were to be cut off or no ? but whether any with whom hee hath dealt so bounteously , as indeed to justifie and sanctifie them , haue not also a promise , by his power , to be kept in that his bounty , by the means which he hath appointed ? secondly , paul pronounceth those romans justified , not from the judgement of certainty , but of charity . of whom as some were undoubtedly sincere , whom god did by this , and the like warnings , preserv and keep in his grace : so for the hypocrites mingled amongst them , it was but that which we say , if in their time they were broken off from that which formerly they seemed to others by their profession ( and it may be to themselvs also ) to haue had . and indeed , this very place , if it be well minded , ministers full answer to the most of their arguments . this warning ( though immediately given to the romans ) concerns all christians as well as them : and being founded upon an example of the lords dealing with the iews , must be expounded , and applyed accordingly . who then were these exemplary iews , formerly cut off by the lord from the oliue tree ? were they such as had once truely beleeved , but had after made defection ? i suppose not even in these mens judgment ; but such as occupying a place in the church , yet were , in truth , faithlesse hypocrites , and as chaff in the lords flore , which the son of man comming with his fan in his hand purged out . and in these we may see , what kind of branches they are , which in time come actually and visibly to bee broken off from the oliue . the instances following of elies house loosing the priesthood , saul the kingdom of israel , and the israelites canaan , serv onely to fill up room . that priesthood , kingdom , and canaan , were not the graces of faith , and sanctification in the heart : nor the losse of them sin , but punishments onely . onely the last place math. 18. 32 , where debt forgiven is , as they say recalled , were something to the purpose , if the drift of the parable were to shew , that god indeed forgivs sins , and after unforgives them : which were lightnesse unbecomming any graue , and honest man. but the scope of the parable being no more , then that we ought to forgiue such as offend us , and that otherwise god will not forgiue us : to draw more from it , is to forget that it is a parable , and to take the high way to to most grievous errour . besides , there is in this parable no colour for falling away from grace , and true godlinesse , formerly had ; but onely ( even their exposition being admitted ) that a man may haue his sins pardoned , who yet wants all brotherly loue and goodnesse , which the scriptures every where deny , math. 6. 14. 15 , mark. 11. 24. 25 , 1 ioh. 3. 14. 15 , rom. 8. 1 , ps. 32. 1. 2. thirdly , by these grounds , no man can certainly know , that his sins are indeed pardoned , whilst he liues in the world , because he may still fall away , and so haue his pardon recalled , though sealed up unto him by the very spirit of god it selfe . and so all our faith must be but adventure whilst we liue in the world , whether our sins past be in truth pardoned , or no ; contrary to the scriptures . lastly , this impeacheth both the justice of god , and his truth . his justice in making him require double satisfaction for the same debt ; first , of his son , even the price of his bloud , and the same also by faith , applyed to the person that hath sinned and beleeveth ; and after of the person himselfe . of his truth , and that both of his word absolutely promising forgiuenesse of sins to him that beleeveth , and also of his spirit , by which he seals up the same unto their hearts . their second and third reason , taken from the fall and sin of adam , and all mens falling , and sinning in and by him , are wholly besides the question : which is onely of falling from the grace of god in christ ▪ from election in him , from the loue of god towards us , when we were enemies , from mercy which presupposeth sin , and misery , and is properly evangelicall . god gaue adam his portion in grace by creation , and left it in his own keeping , which hee soon mispent : but hath dealt more mercifully with us in making his son our feof●er in trust , that he as our head , might keep and improue the grace of god belonging to us , as is meet for us : lest we having ●ll at once , and that same left in our own hands , should mispend all , as adam did . to that which they alledge from eph. 1. 4 , compared with rev. 2. 4. 5 , i answer , first that paul stiles those ephesians elect onely as he knew them so to be ; which was by outward appearance of holinesse . secondly , that the leaving of their first loue was not a total falling from grace , but onely a decaying of their former zeal . thirdly , the threatning of the candlesticks removing , was to the truely called , an effectuall means of drawing them to repentance . when these men can make it appear , that any one of the truely elect and sanctified ephesians did wholly despise this and the like means of their bettering , i will then grant their proof strong . it may as well be concluded , that therefore the fire goes out , because it hath good and fresh fuell put unto it , and is diligently blown . for these exhortations and admonitions are as fuell and blowing to preserv from going out , the spark , and fire of grace in the hearts of beleevers . that onely he that continues to the end , and overcomes shall be saved ; and that the promise of acceptance , and salvation ( by them miscalled the promise of election ) is no otherwise intended to us , then upon our abiding in the faith , and obedience of christ. wee beleev and confesse with them , according to the scriptures : but withall are taught , and beleev according to the same scriptures , that god keeps all his holy ones unto the end , and giues them to overcome ; that he puts his fear in their heart , that they shall not depart from him ; that the seed sown in good ground shall neither wither by persecution , nor be choaked by cares of the world , or deceitfulnesse of riches , or otherwise ; but shall grow up to the harvest ; that the gates of hell shall not prevail against the church , or any one member thereof , built upon the rock of peters confession ; that god is faithfull , who with the temptation will giue a way to escape , for all his ; that they are kept by the power of god , through faith to salvation ; and that being born of god , they doe not sin nor can ( to wit , as the children of the devill doe ) because his seed remaineth in them . their objections following , that by our doctrine men need not fear falling into condemnation , though they fall into notorious sin , nor repent having committed such sins ; are of no weight : seeing god , though he promise salvation to the truely called , certainly , yet he neither promiseth it , neither are they to beleev it immediately ; but by means of fearing to sin , and of repentance when sin is committed , which hee also promiseth to work , and put in their heart that they shall not depart from him . the lord prom●sed by the prophet ieremy that after 70 years of the iews captivity accomplished at babylon , he would visit them , and cause them to return to ierusalem . and whereas it might be objected against the certainty of this promise and event : what ? shall they return though they repent not , nor seek the lord , but remain rebellious , as they haue been , and their fore-fathers before them ? he answers , that then they shall call upon god , and pray unto him , and seek unto him ; and he will hearken unto them , be found of them , and return their captivity . he promiseth both the end and the means ; and hee that promiseth is faithfull in performing , and providing for both temporall and eternall deliverance , and the meanes thereof . their argument taken from exhortations , and admonitions in the scriptures , that we receiv not the grace of god in vain , 2 cor. 6. 1 , and the like , hath formerly been fully answered . they are not in vain , either in respect of elect or reprobate : neither yet will we own their absurd answer here fathered upon us , that the whole scriptures are given to keep both elect and reprobate from falling into grosse sins ; yet that neither the elect can be damned by transgressing them , nor the reprobate saved by observing them . the scriptures haue divers ends ; and amongst others , are given to keep all , not onely from grosse , but from all sins . neither doe we affirm , that the elect cannot be damned by transgressing them ; or that the reprobate cannot be saved by observing them , as they like deceitfull proctors , plead for us , or rather for their own advantage . but this we say , that the elect and truely sanctified are so kept by the power of god in his feare , that they never transgresse as the wicked do ; nor can , because his seed remaineth in them : that they continually renue their repentance ; particular , for sins known , into which through infirmity they fall ; and generall , for sinns unknown , as david did ; and that even by means of those exhortations and admonitions ; which god opens their hearts to attend unto , and giues increase accordingly . and the contrary , the reprobates , being left to themselvs of god , haue by their own and satans malice , their eyes so blinded , and hearts hardened , as though those means of exhortation come unto them , they either understand them not , or beleev them not , or despise them ; but never observ or obey them aright . their curses of the doctrine in this point received in all reformed churches , as atheisticall and damnable ; and their blessing themselvs from it , is here as every where , the fruit of that wilde zeale , wherewith their ignorant hearts are possessed . their answers follow to the scriptures brought against them . the first is , math. 24. 24. if it were possible they ( the false teachers ) should deceiv the very elect . whence we conclude ( as they say ) that it is not possible the elect should perish . and here first they shew , who are the elect of god ; noting indeed the persons , but perverting the order of grace . if in saying , as they doe , that the elect of god , are those that receiv and obey the truth of christ , and abide in him unto the death , they meant , that such as are chosen of god in his decree before the world , and actually and effectually , chosen and called in time by the word and spirit , to beleev and obey , did so abide to the death , it were but the truth , which the scriptures teach and we professe : but intending , as they doe , that men haue onely the promise of actuall and particular election till then , but are not absolutely elected ; and that absolute election follows this abiding in christ till death ; they are like the foolish builder , which would lay the foundation upon the roofe of the house . by their comment upon christs words , men should be in danger to be seduced by false prophets , when they haue abiden in christ unto death ; for till then they will haue none elect : and the elect are here said to be in danger to be seduced . that which they gather from the manifold warnings in the scriptures to the elect , that none deceiv them &c. is true ; namely that the elect may fall from their election ( or rather from the grace received ) if they take not heed . but they should withall proue , that god doth ever , so far leav and forsake any truely justified , and sanctified in christ , as that they take no heed at all , as they ought . it is certain , that if the very elect angels in heaven , or christ iesus upon earth ▪ had taken no heed to gods commandements , they could not haue observed them . that which is added , that many fall away , not by being deceived ▪ but willingly forsaking the truth : and again , that many fall away willingly , not being deceived , is neither pertinent , seeing the place in question speaks onely of such as are deceived : nor true , seeing a man cannot will any evill , but under a shew and appearance of good , so presented to the will , by a deceived , and e●●ing understanding . and so the scriptures every where ascribe all manner of defection from god , and his holy commandements , to errour , either in the generall ground , or particular case . the next place is ioh. 10. 27. 28 , my sheep hear my voyce , and they know me , and follow me , and i giue unto them eternall life , and they shall never perish , neither shall any take them out of mine hand . my father which hath given them me , is greater then all , and no man is able to pluck them out of my fathers hand . they here conceiv the purpose of christ to be , to confirm his sheep , so long as they continue his sheep , &c. but herein they draw violently christs purpose to their own . for christ , as may be seen , by comparing herewith v. 16. 26. 27 , is to shew how it came to passe , that some of his hearers beleeved and obeyed his voyce , and some not . many of the iews beleeved not , because they were not his sheep : some did , being his sheep , to wit , by destination of god. christ saith not , that they are not his sheep , because they beleev not ; but that they beleev not , because they are not his sheep ; that is , not being of the elect of god , they are left to their own impenitent , and unbeleeving heart , which they also willingly harden against christs voyce . where v. 16 , he saith , other sheep i haue which are not of this fold , whom also i must bring &c , hee means the elect amongst the heathens destinated to that one sheep-fold , under him that one shepheard , and by his voyce to be brought therto . this is yet more plain v. 15 , where he saith , i giue my life for my sheep . christ dyed for the ungodly , rom. 5. 6. 8. by his sheep , therfore in this place , are meant the elect from eternity ▪ for whom he dyed : the fruit of which election of god , and death of christ , sheweth forth it selfe in their timeous faith and obedience . further , note we for the thing in hand , that christ giues unto his sheep , that hears his voyce and obey him , eternall life : as elsewhere also he saith , he that beleeveth on the son hath everlasting life . if this life which they haue given them , and haue ( in the beginnings of it ) even in this life , be eternall and everlasting ; how can it be broken off afterwards ? or if it can be interrupted and broken off , how is it everlasting and eternall ? lastly , if none be able to pluck christs sheep out of his , and his fathers hand : then no sinfull person , or temptation , no malice of satan can turn them from god : for if they can , then they can pluck them out of gods hand . is not the destroying and corrupting of mens faith and obedience , the plucking them out of the hand of god ? v. 12 , the same word is used , the wolfe catcheth and scattreth the sheep , that is , corrupteth them , as math. 7. 10 , act. 20. 29 , where the same word is used also . as they are elsewhere too prodigall of christs benefits to all the goats in the world , so are they here too niggardly of them to his own sheep : although in truth they grant , though unawares , as much as we plead for , in saying , that those sheep , so long as they continue his sheep , haue spirituall peace and safety &c. spirituall peace and safety is against all assaults of all spirituall enemies , labouring to subvert the spirituall state of gods people . to the scriptures here alledged by them for their purpose , the answers formerly given touching conditional threatnings , and gods people in appearance , must be applyed . of the former of the two scriptures following , which is ioh. 13. 1 , whom he loveth , he loveth to the end , they speak as the thing is , of gods loue : but as loath to be too much beholden to him for it , and desirous pharisaically to justifie themselvs , they pull down what they formerly built , in saying , that the question is not of gods and christs loue unto his , but of the continuance of our loue unto him : wherein they both gainsay themselvs in this whole treatise , and the scriptures throughout . they put the question themselvs of gods election , and of the promise of election . and is election , and the promise of election a work of our loue to god , or of gods to us ? the scriptures also ascribe the whole work of our salvation , as election , redemption by the bloud of christ , vocation , revelation of heavenly things , justification , sanctification , adoption , faith , repentance , and the giving of the spirit , issue out of temptations , and continuing blamelesse to the comming of the lord , unto the good pleasure and loue of god alone . it is true , that we must also loue god , as they say : but we must know ▪ withall , that this our loue of god depends upon his loue of us first , and the same shead abroad into our hearts by his spirit , which giues testimony therof to our spirits : which , as it were , forceth loue again from us to god , and the continuance of it the continuance of our loue ; according to that of the apostle , the loue of christ constraineth us . for as the beams of the sun shed into the bosome of the earth first heat it , and so cause it to reflect heat again towards heaven : so by the loue of god shead into our hearts by the holy ghost which is given us , our hearts are most effectually drawn , and perswaded to loue god againe , and men for , and according to him . which i further also manifest thus . our loue , whether to god or man , ariseth from faith unfeyned . faith stands in the assured perswasion of the heart , by the holy ghost , of gods loue to us : wherupon i conclude , that our salvation depending immediately upon our faith , loue , and obedience , as conditions requisite by gods ordination , and they upon gods loue ( and the same known ) to us , and so the continuance of them upon the continuance of it ; the question is properly , and principally of the loue of god to us , and the unchangeablenesse therof . for rom. 11. 29 , they dream waking , that the meaning is that god will never repent of saving all persons at all times , in all places , that seek salvation by faith in christ , and continue therin . if this were all , what needed the apostle v. 33 , to break out into that admiration of the riches of the wisedom , and knowledge of god , and of the unsearchablenes of his judgments ? what strange thing is it , that god should not repent of so gracious a purpose and promise , as is that of saving such as beleev in his sonne . secondly , it is more then evident , that he speake not here of saving all at all times , but of the saving of some at sometimes ; namely , of the israelites in their time , and of the gentiles in theirs . thirdly , the apostle speaks not of saving them that beleev , but of giving the election to obtain mercy , to beleev . lastly , the words are a reason of that which goes before , the israelites touching election , are beloved for the fathers sake , v. 28. for , or because the gifts and calling of god are without repentance ; as if he should haue said : though for the present , the body of the israelites be enemies for the gospell , that is , in not beleeving it , till the fulnesse of the gentiles be come in ; yet the election , such as are that israel , according to election , and gods people which he foreknew , v. 2 , them he loues in his decree unchangeably , for their father , abraham , isaak , and iakobs sake , and without repentance ; and so will in their time make them actually partakers of his most gracious gift and calling . they here add certain scriptures ( and may doe many moe ) proving that god denies the effect to conditionall promises , men breaking the conditions first : but as the scriptures cited by them , speak not all of salvation in christ ; so neither doe any other shew , that god ever alters purpose , or promise of saving any , whom he once loved in christ , whether in decree , or application of loue . the last place which they labor to elude is , 1 ioh. 2. 19. they went out of us , but they were not of us : for if they had been of us , they would , no doubt , haue continued with us , but they went out , that they might be manifest , that they were not all of us . and here , in stead of answering directly to the place , they make out-leaps , as their manner is : making us to affirm that god hath predestinated some persons to salvation , and some to damnation without any condition : and that these persons ( the elect ) making never so great shew of wickedness , and walking in the wayes of belial , are still elect , and can by no means fall out of their election : the other persons having never so many testimonies of godl●nesse , and walking in the church of christ , yet can never but be reprobates , and if ever they fall away from the church , or truth , that they were never truely of it . we affirm , that god predestinates none to salvation but with condition of the death of christ , and the persons ( coming to years of discretion ) faith , and repentance , and continuance therin to the end , to goe before that their salvation : nor to damnation , but with condition of sin , and impenitency therein to goe before that their damnation . but our adversaries being bold and presumptuous , speak evill of the things which they neither know , nor are walling to understand . onely , these two things we further hold in this case . first , that the former conditions ( christ , and faith in him ) are gods free gifts also , infallibly and effectually obtained by the former persons : the latter condition ( impenitency in sin ) the certain effect of satans malice , and their own corruption , being left of god thereunto . the second is , that other reason , why god hath , of two alike corrupt in themselvs , preordained the former to salvation , by the former means ; and the latter to condemnation , by the latter ; the scriptures doe not acquaint us with then the meer pleasure of him , who hath mercy on whom he will haue mercy , and whom he will , hee hardneth : and who hath loved iakob , and hated esau , to wit , in decree , the children not bing yet born , neither having done either good or evill . secondly , we say not that the elect so remain , though walking in the wayes of belial ; but deny , that ever they so walk after their effectual calling , though through the remainders of corruption ( in some more strong then in others ) they haue not onely their common slidings , but often their greater fals , from which they recover themselvs by repentance : the spirit alwaies lusting against the flesh , and they in regard of the law of their minde , and spirituall man , not allowing , but hating the evill , which through the sin dwelling in them , they doe . neither , on the other side , doe the reprobates ever shew any one ( much lesse many ) true testimonies of godlinesse ; though many seeming such oftentimes , both in their own judgments of themselvs , and other mens of them . he that should challenge a man for affirming , that it could not but be light at mid-day , nor but be dark at midnight , in comparison ; that he affirmed , that it could not but be light at noon , though the sun should not be up : nor but be dark at midnight , though the sun were not set ; should but use slaunderous cavillation : even such , and no better , is their collection upon our assertion . where they add , that as all mens estates are one by creation , and one by transgression , all being dead in sins ; and that , as all are shut up in unbeliefe , so he hath mercy on all , to wit , every particular person alike , they mis-interpret the scripture , as hath been formerly shewed ; mistake the proportion of nature ( whether by creation , or corruption ) with that of meer grace ; and are most impious against gods mercy , which they make all one towards pharaoh and moses ; herod and paul : besides , it should follow hereupon , that god hath mercy actually on all and every person in the world , in taking away their sinnes , and saving them ; for the apostle whose words they cite , speaks expresly of such an all as obtain mercy that way . with like truth do they after affirm , from math. 13 , that the sower soweth the seed of salvation upon all . it cannot with modesty be denyed , but there are , and haue been many millions , unto whom the gospell ( the onely seed of salvation ) was never preached . and as they begin , so goe they on with this parable ; as being of them ; in whose mouth a parable is like the legs of the lame that are lifted up , and like a thorn that goes up into the hand of a drunkard . as first , where by the good seed they understand the seed of salvation , or gospell , and by tares , false doctrines : as if they know the minde of our saviour , better then he himselfe : who expresly teacheth , that the good seed are the children of the kingdom ( so called , because they are the heyres of their fathers kingdom ) in which the righteous are to shine forth as the sun , v. 43 , and the tares the children of the wicked one , which doe iniquity , are to be gathered by the angels in the end of the world , and cast into the furnace of fire , &c. and if the good seed were the gospell , and the tares false doctrines , as they ( transforming persons into things ) would make them ; yet is it untruely affirmed by them , that the persons of them who receiv the good seed were no better then the other , nor the persons of them who receiv the tares any worse then the other . that both are alike , to wit , dead in sin , when god offereth the gospel , we willingly grant , and are glad to hear them confess : but to say they are both alike , when the one receivs the gospell , and the other refuseth it , and receivs the tares contrary unto it , is to say that the good ground , and the bad , are both alike . for what makes them that are alike , when the gospel comes alike unto them , not to remain alike stil ? and what is the reason why the one receivs it , and not the other ? they say , because the goodnesse of the sower first sowed it , and therfore he hath cause to praise him onely . but , say i , this goodnesse is alike to both the two in sowing , or offering the gospels seed : whereupon it must follow , that he who receivs this good seed , hath no more cause to praise god the sower , then he that receivs it not : for it is sowen alike on both , in regard of outward offer ; but for the ones receiving of it , rather then the other , he hath cause to thank himselfe alone , and his own freewill . and indeed this is the mark at which all those adversaries arrows are shot . but the scriptures teach us a further thing , then these ungratefull persons will acknowledge ; which is , that besides , and aboue the offer common to both , god giues the encrease to some ( without which , all preaching is nothing : ) even by opening of the heart to attend unto it , as he did the heart of lydia . and as persons receiv the word of god into their hearts by his opening them first , so in that his gracious work in them , hee makes them which were before alike , in spirituall consideration , to become unlike , and better then other ; and so more beloved then others for the godly qualities , as they call them , which he hath wrought in them . neither doth the lord hate onely the works of wicked men , as they say ; but also the workers of iniquity : not with a passion of the mind , as hatred is in man , but with a holy will to punish the violation of his righteous law. and though with a generall loue of the creator to the creature , he alwaies , after a sort , loue the persons of men , as being his generation , yet he loues , ( as is meet ) the honour of his holinesse , more then the happinesse of his creature , having violated and prophaned it without repentance . they further bewray their ignorance , where they think to mend the matter , in saying , that god hates the persons , as weapons and instruments of those wicked qualities . where hath god ever so spoken , or any other man before them ? the godly qualities , or graces of knowledge , faith , loue , patience , and the like , are the spirituall armour and weapons of godly men ; the members also of men are called the weapons of righteousnesse , or unrighteousnes , for that with them they practise ▪ & perform the works thereof : but to say , the persons are weapons and instruments of the qualities , is to put the person in the hand of the weapon to be used by it ; wheras on the contrary , all know , that the weapon and instrument is in the hand of the person , and to be used and exercised by him . they here , in desiring the reader well to observ what they haue said , as being a most blessed truth , are loath that their nakednesse should not be seen in their spirituall drunkennesse . adversaries . now for the words of the apostle , to which they return after so long wandring ; their comment is , they went out from us , &c. that is , say they , those lying spirits , those persons who had once the spirit of truth in them , went out from the apostles and other saints . and again , those lying spirits and antichrists in mens persons , went out &c. and were never of the truth : the summe of all being , that lying spirits , and antichrists in mens persons , went out of the truth . defence . a riddle , better fitting h. n. then the professours of the truth in simplicity . it behoues us therefore a little to insist upon the text , opening it according to the apostles meaning , and ours with him ; and first proving against them , that by those that went out , are not meant the lying spirits in the persons , but the persons themselues . and first , these words , they went out from us , or better , from out of us , shew , that those out-goers were formerly of them in a respect ; else how could they haue gone out from them ? but lying spirits were never of the apostles and saints ; but the persons sometimes were . secondly , hee saith not , as they corrupt the text , if they had been of the truth , but of us ; nor they would hane continued with it , but with us , nor , but they are not of it , but they were not of us : all carrying it to persons so , and so qualified . thirdly , is it to be conceived , that the apostle would complain ( as heere he doth ) that lying spirits did not continue with the churches ? fourthly , in saying , they went out of us , that it might be manifest that they were not all of us , he shews that by their out-leaps , something was manifested which was hid before . but it was plain before , to the apostles and saints , that lying spirits were not of the truth . he speaks therefore of the persons of hypocrites , whom by this their professed defection , god discovered . fithly , in saying , they were not all of us , he insinuates that some of them were ; what ? some lying spirits of the spirit of truth ? no , but that not all the persons that formerly professed the truth with them , were true members of christs body , which they were . lastly , v. 20 , he makes an opposition between them of whom hee writes , and to whom . but yee what ? yee spirits , and so v. 28 , little children , that is , little spirits . all may see with what spirit these men are led . he then speaks of the going out of persons , not of spirits , as they mean ; but being indeed antichrists , as v. 18 , in regard of their spirits , and doctrines , for which they pretended the spirit of christ. that which they add of the spirit of hymeneus , together with his person , being in fellowship with paul , is like the rest . by his spirit it seems they mean his faith , in saying faithfull hymeneus was of the truth ; erroneous hymeneus was never of it . hath the faith of a person fellowship with the saints ? or did hymeneus his faith sometimes hold faith and a good conscience , and after put them away ? or are not these things plainly spoken of the person of men ? paul speaking that of hymeneus , and others , which hee knew in regard of outward appearance , and not that which he knew not of , the inward truth in the heart . the meaning of iohn is plain enough , that these antichrists went out of the church , not by making any seperation , or schism from it , as some thinke ( for they still continued in the outward fellowship , preaching , and prophesying and deceiving ; ) but in it , by heresie and prophanenesse , contrary to that outward profession of faith , and holinesse , which they had formerly made : by which their defection they shewed , that they were never truely regenerate , and inwardly and indeed living members of the body : but having been hypocrites , at their best , god so ordered , that they should hereby discover themselvs . for had they been indeed of the number of the faithfull , they had so continued to the end . which truth this apostle confirms further , ch . 3 , very evidently , saying ; whosoever is born of god doth not commit sin : for his , that is , gods seed remaineth in him , and he cannot sin , because he is born of god. he doth not say , as some would haue him , he cannot sin , or commit sin , that is , giue himselfe to sin , as the wicked doe , whilst the seed of god remains in him , or whilst hee is born of god ; but for , or because , this seed of the new birth remaineth in him . one observation i will here annex , and so conclude this head. it cannot be , saith christ , but offences will come . and of all offences , none is greater , and which more wounds the tender heart of a weak christian , then when he sees such , as by their former profession and appearances , haue purchased to themselvs the opinion of piety and godlinesse , to apostate , and fall away from that their former profession , either to grosse errour , or prophanenesse . this occasions him to suspect ( satan by suggestions of unbelief , furthering him herein ) that there is not in the course of christianity , that power of grace , stablenesse , and true comfort , which it promiseth . this stone of offence , which satans malice casts in the way , gods spirit removeth , in providing , that where there is in the scriptures , either mention , or insinuation of mans falling away from the grace of god , there is withall commonly an item given in the same place , that such persons were never effectually sanctified , but hypocrites , at their best , whatsoever they seemed either to others , or to themselvs . thus , where some at the first , receiving the word with joy , are after when tribulation ▪ or persecution ariseth ▪ offended ; others haue made some growth , yet become unfruitfull by the cares of the world and deceitfulnesse of riches : the lord would haue us take knowledg , that such were never better then stony and thorny ground . thus , that iudas being lost , was none of them whom the father had given unto christ , but a child of perdition . thus where , israel did not obtain that which it sought for , but was broken off , yet that the election obtained it : the gifts and calling of god being without repentance . thus , that they , which fall , are such as think ( that is presume , that ) they stand , rather then ever doe so indeed . thus , that though some come to err concerning the truth formerly professed by them ▪ yet the foundation of god stands steady , having this soul , the lord knoweth who are his . thus , that if some inlightned , and tasting of the heavenly gifts &c. fall away , it is they that are dull of hearing , like the earth , that beareth but thorns , and bryars , notwithstanding the rayns falling upon it . thus , that false teachers , and such as follow their pernicious wayes , were at first and best , but men creeping in unawares . lastly , that such as went out of the fellowship of the apostles and churches , in the outward profession of faith , and holinesse , were never truely , and inwardly of them , as was made manifest in due time . chap. iiii. of freewill . after a lowd blast in the beginning , as formerly , of their full and sufficient dealing in the former point , our adversaries begin this with a false , and foul accusation . adversaries . the calvinists hold , that wicked men are compelled to sinn by gods power ; and again , that men are compelled by the power , force and compulsion of gods predestination to all wicked , and cruell crymes . against which they alleag out of bastingius , and thes. genev. that man by evill was spoyled not of his will , but of the soundnesse of his will. therfore that which in nature was good , in quality became evill : and that , as bernard teacheth , there is in us all power to will , but to will well , we had need to profit better ; to will evill we are able already by reason of our fall : as also , that there remains freedom in all good , naturall , civill , morall , and judiciall things , but not in spirituall . these things , they say , if we wil stand to , they require no more . defence . both we will stand to them , and they must fall by them , as they might evidently see , if they considered , that all our question is about freedom of will in spirituall things ; which alone we deny . the ground of their errour here is , that they unskilfully confound necessity & compulsion ; and conceiv not how a thing , both free and casuall in it selfe , may be the over-ruling hand of gods providence be determined necessarily this way , or that . the difference between necessity and compulsion i haue formerly both proved and opened at large : shewing how mans freewill in chusing that which is evill , and gods powerfull hand in governing him in that his choise , according to his wise counsell , to his holy ends , may well stand together . and for that which is good , god works it by inclination , by his word and spirit ; which inclination cannot be compulsion , seeing compulsion and violence is onely against the inclination of the thing , and not the inclining of it . god herein first takes away the former corrupt inclination , that ●t reign not , which is the coard wherewith a man is tyed , as they speak , and then giues a new inclination contrary to the former , not haleing up a man by main force , as they mishape a similitude for us , but giving inward will and strength of grace for the man to raise up himselfe by . and if all kinde of necessity abolish all kind of freedom , then in truth a man doth nothing freely ; for whatsoever he doth , he doth it necessarily , when he doth it . they doe here in vain heap up scriptures like medicines upon a sound stomack , to prove that election , and choyce cannot be but in , or rather with liberty . we acknowledg that whatsoever good or evill a man doth outwardly , or inwardly , where the will comes to work ( for there may be acts of the understanding , and motions of the affections before and without the wills working ) he useth liberty and freedom in chusing , or refusing : that is , he doth it not by any violence or compulsion , but from the inward principles of his mind ; the understanding directing , and the will consenting ; though yet the wicked , being left of god , cannot but doe wickedly , any more then the aethiopian can change his skin , or the leopard his spots : nor the godly but doe godlily , by the grace of god effectually inclining him thereunto . neither doth our affirmation make voyd , or unmoveing the threatnings of god ; but makes both threatnings , and promises , and precepts , and all , most effectuall ; god by the inward work of his spirit giving an encrease to the outward preaching ; and opening the heart to receaue the same . one man can move another by outward motives , words , and the like . will these men affoord god no more , or other work ? will they deny any inward work of gods spirit at all , above the words work , though in , and by it ? what mean then the holy scriptures speaking so frequently of this spirits work in men , with means , without means ; for ordinary , and extraordinary operations , both gifts , and graces ? or if there be such a spirit of god dwelling , and working in men , why doe they deny unto it , a prevailing power , wheresoever it pleaseth god to bestow it ? and for those that cannot repent , as they plead for some ; god , and their own consciences will plead against them , that they will not repent : and so are not tyed with a coard by others , and violently with-held , as they plead for them , but doe willingly cast , and keep the coards of iniquity , and rebellion upon themselvs . we acknowledg also ( and they therefore prove in vain ) that to whomsoever the word comes , them god would have gathered unto him , hearken unto his voyce , repent that they might live and not dy , to wit , in that degeee of willing , which stands in commanding those things , and approving them if they follow ; and that the fault is onely in mens obstinacy , if they repent not . neither doe the calvinists , as they surmise , make either gods decree , or the defect of his grace in fault , if men repent not ; because they affirm that god decreed not to give them the grace to repent , nor doth give it them ; except eyther god may not require repentance of all , or be bound to give it to all . it is not my fault , that a drunkard fals and lyes in the street , though he cannot but both fall , and ly there , except i hold , and help him up ; except withall i be bound so to help him : nor my fault that a prodigal spend-thrift comes into debt , and is cast into prison , and cannot escape the one , or other , unlesse i pay his debts ; except withall i be bound to pay them : so neither is it gods fault that men remain and peri●h in that impenitency , out of which they neither will , nor can come without gods speciall gift of repentance , except it be gods bounden duty ( as these men seem to make it ) to bestow that grace upon them . the two places esa. 5. 1. 2. 3 , &c. and math : 11. 21. 22 , we will a little more particularly examine . in the former where god saith , he could doe no more to his vineyard then he had done , he speaks onely of outward means , as the text makes it plain , i fenced it &c. i would ask these men , whether there be not requisite , that the naturall vineyard may bring forth fruit , something besides the fencing , gathering out of the stones , and the rest there mentioned ? it cannot be denyed , that , except besides , and above all these , god give the encrease by an inward blessing , all planting , & watering , and outward dressing whatsoever is nothing : so is it in the spirituall vineyard much more though planted by paul himself , yea by christ himself in the outward ministery . and where god saith , he expected sweet grapes , but it brought forth wild v : 4. we must not imagine ( as our adversaries seem to doe ) that god is deceaved in his expectation , as men often are : but onely , that the israelites did not perform that which god required , and they ought . touching the repentance of tyre & sidon . first i would know how they prove that christ speaks of other then legall repentance , such as ahab manifested in sack-cloth ? which was not from a godly sorrow for sin ; but from a servile fear of punishment . secondly eyther this repentance should haue been wrought by those mighty works alone , or by them with other helps . mighty works alone cannot work faith , & repentance , which must come by hearing , & instructions of the word , which they serve to confirm unto men . if christ speak of his mighty works , as means though not sufficient of themselvs , yet availeable , with other requisite helps , he excludes not the spirits work , but includes it . but , in truth , the meaning of christ seems to be no more , but to reprove the obstinacy of corazin in a form of speach like unto that luk. 19. 40. if these should hold their tongue , the stones would imediately cry out . and as it were a vain thing hence to dispute about the speaking of stones ; so is it , to gather any thing thence of the tyrians repentance . the meaning of the lord here is not to commend the tyrians at all , but to upbraid the chorazites , and to shew their hardnes of heart to be greater then the others . the like form of speach we haue to the like purpose ezech : 3. 6. and if so be there were in these tyrians this pronenes to repentance ▪ if they had enjoyed the means which the others did , but they wanted ; & withall , that god so desires the repentance & salvation of all ; how came it to passe , that god did not afford those helps unto them that were so prone and willing to have used them aright ? it seems , the former case is now altered , and that men might say to god , that they would , but he would not . adversaries . their invincible argument servs onely to bewray their incurable disease in heaping together many scriptures to prove that , which no man doubts of ; namely , that the works wrought in us by god are attributed to us also ; as the cleansing of our hearts &c : wherein yet they mingle with gods truth their own errours , and that in particular , in affirming , that god takes it to himself as a proper title , to justify a sinner : and yet that dasaith , he justified his heart . defence . first , if it be proper to god to justifie a sinner , how is it common to david with him ? secondly , they slaunder david in making him say , he justified his heart . could david forgiue the sin of his heart ? which god doth in justifying a sinner . david psal. 73. speaks of sanctification , not of justification . they ignorantly apply the scriptures , psal. 108. 12. & psal. 118. 13. to gods working grace in men , being meant onely of his working deliverance for them . they vainly , and deceitfully affirm , from acts. 7. 51. & 13. 46. that man may resist the grace of god , wrought by his word and spirit . the places speak not of any grace wrought by either of them . the former speaks onely of resisting the spirit ; as the authour of the word in the prophets and others . the latter of resisting the word of god , not working , but offering grace onely . besides , they notably abuse those scriptures cited , in making them plainly to shew that man hath free choise ( to wit alike ) to work with god , or against god in the work of his grace . it is true , that men whether receiving or refusing grace , doe it freely , and without compulsion : but the latter freely of themselvs , being left of god to themselvs ; the former freely ▪ by gods speciall grace , and spirit , giving them , and effectually drawing them to christ. i say more effectually ▪ though not violently , then any one creature can by violence draw another . oh , that any made partakers of this free grace of gods spirit dwelling in them , should deny the powerfull work of it , to establish their own freewill ! after scriptures , they come to experience . and first , they erre in thinking , that liberty and necessity of sinning in wicked men cannot stand together . it is certain , that the more wicked either man or devill is , he sinneth both the more freely , and the more necessarily . their similitude , of a mans drinking poyson , is against themselvs , so far as it is pertinent . i would know of them how the drinking of poyson by any is unavoydable ? if they say , because hee knows it not to be in his drink , therin they grant that sins of ignorance are done unavoydably , and yet not by compulsion , as they conclude . secondly , who would think , that any , after the profession of the knowledg , and obedience of the gospell , which these men haue made , so many yeares , both in the church of england , and else where , should so far apostate therefrom to popery , and pha●isaism , as to think it as easie a thing , for a man , yea , though never so wicked , to keep himselfe from all sin , as from drinking of poyson , which he knew to be in his cup ? for he that knows it not cannot avoyd it . how grievously erre they , in affirming , that all men are able to keep the law , to wit , without the least fayling , all their life long , in thought , word or deed ? for this they plead in this whole section , that except it be possible for every man thus to keep the law , neither his conscience can accuse him , nor god justly punish him for breaking it . neither doe the calvinists hold , as they barbarously speak . ▪ & unjustly slander , that men commit evill by force of gods providence , or are decreed to doe evill , or compelled to sin by power . but they beleev , as the scriptures teach , that all men in adam haue sinned , and by sin lost the image of god in which they were made ; so as the law is impossible unto them by reason of the flesh , and so cannot possibly but sin , by reason of the same flesh raigning in the unregenerate , and dwelling in all : ( which these light persons , expresly confesse in the sequel of this book : ) and that this so comes to passe by gods holy decree , and work of providence answerable , not forceing evill upon any , but ordering all persons in all actions , as the supreme governour of all : and that the wicked , being left of god ; some destitute of the outward means , the gospell ; all of them of the effectuall work of the spirit , from that weak flesh , and naturall corruption , daily increased in them , sin , both necessarily as unable to keep the law ; and willingly , as having in themselvs the beginning and cause thereof , the blindnesse of their own minds , and perversenesse of their will and affections ; and so are inexcuseable in gods sight . here , with the lowd boasts of their large and undenyable proofs , they joyn sundry errours . as first , in making the good things of creation to come from gods grace , viz. for salvation , of which our question is . the good things of creation the scriptures account our own , and of our selvs , ever opposing them to the good things of grace , to salvation . secondly , they err egregiously , in saying , that what adam had in creation , and lost by transgression for himself and his posterity , that is restored through christ , to wit , to all ; for so the question is . by this , all should be restored actually into gods favour , haue his image repaired in them , and be wholly free from that weak flesh , making the law impossible unto them . with like perversnesse doe they misapply to all adams posterity without difference , that which the apostle speaks of himselfe , and other godly ministers , and christians onely , rom. 8. 3. 4 , 2 cor. 3. 5 , phil. 4 , 13 , as any that pleaseth to peruse the places , may see . lastly , they most absurdly affirm , that the flesh through christ is able to fulfill the law ; wheras we fulfill the law no further , then as we kill , crucifie , and destroy the flesh , and lusts thereof , by the spirit . adversaries . to the question , whether a man can doe any thing in the work of his regeneration , they answer , after much froath of words , that faith and repentance is regeneration , and that it is most plain ( as what is not to their peircing eye ) that even in the work of regeneration , man may submit to it , or hinder it . defence . an ignorant assertion , shewing the ground of their errour in not putting difference between gods work , and mans . they may as rightly say , that the life and motion of the childe is its begetting . to regenerate is nothing else , but to beget anew . doth the child beget it selfe ? or doth not the parent onely beget it ? so god begets by the ministery of the word , and man is begotten by him : according to that of the apostle , every one that loveth him that begat , loveth him also that is begotten of him . so iam. 1. 18. of his own will begat he us , by the word of truth . by these mens doctrine we should beget our selvs of our own will. begetting in creatures , is both in nature and time , before the being of the begotten . men then before they be , must beget themselvs , by their saying . and as god regenerates , and not man ; so doth man , being regenerated , beleev and obey , and not god. wheras , if faith and obedience be regeneration , then god beleevs and repents ; seeing god regenerates . besides , as the outward means of regeneration may be , and are , by too many hindred from working , and made unprofitable : so where god pleaseth to add to the outward means , and motives of the gospell , the inward work of the spirit , of which spirit , we are born or begot anew ; of the spirit , i say , though by the word ; by the same spirit which he puts within them , he takes away first what might hinder thier regeneration , even their stony heart ; and giving them a heart of flesh , a heart to know god , and putting his fear in their hearts , and by putting his spirit in them , causing them to walk in his statutes ; he thereby regenerates them , or giues them faith , and repentance , which they must haue before they can beleev or repent : as the childe must haue life before it can liue , or doe acts of life , and must be generated , or begotten , before it haue life , or being . regeneration therefore goes before faith , and repentance . this head they shut with answering three scriptures . the first math. 22 , but mistaken , for luk. 14. 23 , which as it is frivolously objected ( if by any ) so is it easily answered . the second is , ioh. 6. 44. no man can come to me except the father draw him . this is not meant ( say they ) of violent compulsion . true , nor yet onely ( as they would haue it ) of outward teaching by heavenly doctrine : for thus the father drew many that came not to christ ; whereas hee speaks here , of such a drawing as is peculiar to them that come to him ; who shall never hunger , v. 35 , and whom he will in no wise cast out , v. 37. he speaks not therefore of the outward teaching onely , but withall , and principally , of the inward teaching of the spirit , as esa. 54. 13 , ier. 31. 33. 34 , 1 ioh. 2. 27. the most of them whom the father drew by heavenly doctrine , that is , to whom christ preached , murmured at him , v. 41 : this hee reproues , vers . 43 , & vers . 44 , takes away the offence which might arise , at the consideration of the small effect which his words had with many , considering what he testified of himselfe , v. 39. 40 , shewing that such was mans perversenesse in spirituall things , as that except god , to the outward word , adjoyned the inward work of the spirit , thereby drawing him , his obstinacy could not , nor would not be tamed , nor he turned to god. lastly , to phil. 2. 13. it is god that works in you both the will and deed , after much impertinent discourse , and many errours mingled among , they answer , that god doth this in men by reasons , and perswasions , that they would chuse life , and avoyd death . and first , they conclude without and against reason , that if the regenerate haue power to resist , they haue power not to resist : which is , as if a man should say , if a fool can doe foolishly , then he can doe wisely , or the like . secondly , it is a slander upon the calvinists , that they are divided in this point ; or that any of them affirms , that the elect though unregenerate , cannot resist good . whilst they are unregenerate they can doe nothing else but resist in spirituall things : but god in time ( as he hath decreed ) by the spirit of regeneration , overcomes their corruption , and works in them , not to resist , but willingly to follow him , that calleth them . thirdly , i would know what they mean by these phrases , of gods sending his word and spirit to work our regeneration : and again , of god by the power of his word and spirit , shewing man the benefite of life &c. if they consider the spirit onely as the authour of the word , speaking in the men of god , why doe they not say the spirit and the word , rather then , as they do , the word and the spirit ? or how doth god send the spirit , thus understood , to work regeneration in men ? if they answer , that god is ready to giue the spirit , and so doth to them that will receiv it : first , to be ready to giue , is not to giue or send : secondly , they should understand , that to be willing to receiv spirituall things , is a main fruit and effect of regeneration , and therfore not a cause , as they mistake . for the will , thus holily bent , presupposeth the understanding divinely enlightned , whose direction it follows , and without which going before , it is blind and brutish . neither can a man possibly will a thing , but as he understands it to be good for him . if the understanding be divinely inlightned , and the will holily bent , then the whole man is before regenerated , that is , begotten before of god by the spirit of regeneration . in truth , they but speak of gods sending his spirit to work in mans regeneration , as senacherib by rabsakah spake of gods sending him against ierusalem . he to cover the pride of violence ; and they to cover the pride of free-will , in bending it selfe , of itself , to receiv grace offered . to conclude this head ▪ referring the reader to the arguments of conviction formerly laid down , i onely add thus much : that if god onely bend the will by perswasions of promises and threatnings , and works not otherwise , then by force of reasons , and by using strong arguments and perswasions , as they expresly affirm ; then , that , whose contrary , both the scriptures and experience confirms , would ordinarily come to passe ; namely , that the wise and prudent should haue heavenly things revealed unto them , and discern them much more easily and effectually , then babes and weak persons ; and so should be converted sooner then they : specially sooner then harlots and light persons , considering how much better they mind and understand ; arguments and reasons of all sorts ; then the other . we therfore conclude with the apostle , that god works in us both the will and the deed : not onely by his word working on us , but by his spirit working in us : not onely by sending paul to plant , by propounding strong arguments of perswasion , but also by giving the increase by the most effectuall work of his spirit , inlightning the eyes of the understanding to see the force of those arguments , opening the heart to attend unto them , and so writing them in the same heart , and most inward parts , as they cannot be blotted out . chap. v. of the originall estate of mankinde . the main question here to be discussed is , whether all infants sinned in adam , and so be guilty of death , and condemnation naturally , and without mercy in christ , or not ? this i will proue ( god willing ) against them ; answering , and disproving what they bring to the contrary , and that in their own order , as followeth . adversaries . infants had no life , nor being , as adam had , at that time , when god gaue the law to adam ; and therfore no law was given unto them ; and therfore sinned not , nor were guilty of condemnation . defence . i grant , that infants had then no life and being , as adam had , to wit , actuall , and distinct : but affirm , that they had both , after a sort , and as the branches in the root . odegos ( the guide of the blinde , as rom. 2. 19 , ) affirms , pag. 114 , that mankind was in adam in bodily substance ; they had therfore being in adam after a sort , namely , so far as they were in him . if they had being in adam any way , they had life also in him : for nothing in adam was dead , but all living : their being therefore so far , as it was in him , was a living being . we reade hebr. 7. 9 , that levi payed tithes to melchisedeck in abraham . but how could this be , might one say , seeing levi had then no life and being ? the apostle answers , that he was in the loyns of his father abraham , when melchisedeck met him . and reason teacheth , that none can doe any act , but he must first be , nor doe it otherwise , then as he is . levi therefore then had a kind of being , and that living , and reasonable also , as he performed that act of paying tithes . he in abraham as a particular root : mankind in adam , as in a generall root . 2 that infants had a law given them , i thus proue . first , the word of god , gen. 2. 17. in the day , that thou eatest of the tree of knowledge of good , and evill , thou shalt die the death ; shew , that whom god threatneth with death , to them he gaue the law. the punishment gen. 3. 17. 18. 19 , reacheth to all adams posterity , and so the threatning , and by consequence the law. secondly , the apostle teacheth , rom. 2. 15 , that the law is written in the hearts of the gentiles , according to which law of nature written in their hearts ( though they had it not written in tables of stone , as the iews ) they shall be judged at the day of the lord , v. 15. 16. 17. these gentiles cannot be imagined to haue this law thus written any other way , then as god in the beginning created adam , and all mankind in him , after his image , in righteousnesse and holinesse ; in which respect also they are said , to doe by nature the things contained in the law , having also a naturall conscience in them , which without a law were vain : vnder which generall law , binding the reasonable creature to faith and obedience in all things ( in disposition before use of discretion , and in act afterwards : ) the particular law , gen. 2 , is conteyned , and to be referred unto it . thirdly , if infants haue reasonable soules , then haue they the faculties of understanding and will , though not the actuall use of them , as men haue . this understanding cannot be conceived by any to be without all disposition and pronenesse , either to the knowledg of god , or to ignorance , errour , and doubting of him ; nor this will to bee without all disposition , and inclination to will according to , or against gods will. as the yong whelps and cubs , of lyons , beares , and foxes , haue in their naturall and sensitiue faculties , a pronenesse and inclination to raven ; and every beast pronenesse to the things of its kind , after , actually performed , and practised by them : so haue infants necessarily in their reasonable faculties , a disposition , one or other , to understand and will things , specially such as concern god , by reason of the most naturall , necessary , and indossolible relation , between the reasonable creature , and the creator , and that specially in those most noble faculties . the objection from rom. 7. 1 , hath in it no colour of truth : for neither are there any such words , that the law is given ( especially onely , which must be added ) to them that know it : neither doth the apostle there intend at all , to shew to whom the law was given , or not : but onely , that the christian church at rome ( specially many of them being iewes , as appears chap. 16 , ) to which he wrote , was not ignorant of the law , whether generall or particular , to which he had reference in that place . to deut. 11. 2 , besides things answered by mr. ainsworth , i adde , that moses there excludes not onely infants , but many grown men as appears , v. 3. 4. the other two places matth. 13. 9 , and 1 cor. 10. 15 , exclude too many mens of years also , considering how few haue ears to hear , or understanding to judg aright of spirituall things . for the third head , and that all sinned in adam , it is so plain from rom. 5 , as they haue nothing at all to answer , though they object the place : onely they bring certain other scriptures , in such a manner , as if they would disproue one scripture by another . and indeed what exposition can be given , or evasion found , considering the expressenes of the words ? as by one man sinne entred into the world , and death by sinne , so death passed upon all men , for that ( or as the originall hath it ) in whom all men haue sinned . so v. 19 , as by one mans disobedience many were made sinners , &c. if they say , as some doe , that all are made sinners by imitation onely , they are clearly confuted ; first , by daily experience , in which it is plain , that children comming to some discerning , will lie , filch , and revenge themselvs , though they never heard lie told , &c. it is alas too evident , that they bring this corruption into the world with them . secondly , by the apostles words , v. 19 , for as by ones mans disobedience many were made sinners ; so by the obedience of one shall many be made righteous . if wee bee made unrighteous onely by imitation of adams sin , and not by his performing it , as our root naturally ; then we are made righteous onely by imitation of christs righteousnesse , and not by his performing righteousnesse , and fulfilling the law for us , as our spirituall root , in which wee are grafted by faith . lastly , these adversaries grant , that by adams sin all his posterity haue weak natures ▪ by which when the commandement comes , they cannot obey , and liue ▪ but sin , and so die , rom. 8. 3. can they which are accustomed to doe evill ▪ doe well ? or will these men never leav their godlesse custom of corrupting the words of the text , for advantaging of an evill cause ? for flesh , which the text hath , they put nature : wheras it is without all question , that by flesh , the apostle there understands properly , sin and sinfull flesh : as he expresly calleth it , and as is plain in the whole context , v. 1. 2. 4. 5. 6. 7 , &c. in all which hee opposeth the flesh to the spirit , and the sinfull life of the one , to the righteous life of the other . and i would know of these deep divines , what but sin could possibly make adams posterity unable to keep the law ? this flesh , or nature , as they will haue it , must be contrary to this good and holy law , and resist it . and is not that properly sinfull and unholy , which resists , and is contrary to that which is good and holy ; lastly , this enemy to the law of god in a man , must be in his soule . and what else can it be , then a disposition in the understanding , to ignorance and errour , touching god and heavenly things ; and an inclination in the will and affections to evill ? which is as properly sinne , as their acts and effects are properly sinfull . infants therefore bring sin properly into the world with them . two things they here object : first , that christ often accounts children , innocents , as math. 18. 3. 4 , & 19. 14. i answer , first , not as they mean ; that is , such as haue in them nothing vertuous or vitious ; good , or evill ; but as being humble , and without pride ; and such , as unto whom the kingdom of god , and his blessing did appertain . secondly , he speaks not of all children , but of those , of , and in the church . their second objection is , that our soules being the subjects of sin , are created of god imediately . but to this objection , they that referrs the soules originall , imediately to gods supernaturall , and indeed miraculous work , do giue divers answers , which these adversaries should haue refuted . amongst others , mr. ainsworths answer is worthy the consideration . but let us consider their proofs for the soules immediate creation . the first is , act. 17. 26 , of one bloud god made all mankind , &c. but this place makes rather against them ; seeing the body alone makes not mankind , but the soule with it , by which specially the man is . the next place is heb. 12. 9 , whence they gather that adam is the father of our bodies , and god the father of our spirits . but first , the text neither mentions adam , nor can agree to him in the state of creation : seeing in that estate there was no use of correction . secondly , it saith not , the fathers of our bodies , but of our flesh : nor the father of our spirits , but of spirits . and the meaning seems unto me ( with due respect had to other mens different judgment ) onely to be this : that if we giue honour to men ( our carnall or fleshly fathers ) chastening us , as they think good : how much more owe honour to our spirituall father , chastening us for our eternall good ? and surely god , in his kinde , is the father of the whole man , not of the soule onely : so is man , in his kinde , the father of the whole man , and not of the body onely . lastly , seeing the drift of the place , is to shew , that god as a father , chasteneth his sons which he loveth , and on the contrary , that they that are not chastened , are not sons , and so haue not god for their father , i see not how the apostle can speak of the creation of soules , seeing in that respect , wicked and godly , children and bastards , haue god alike their father . the preacher , ch . 12. 7 , speaks of the manner of the creation of the first man adam onely : but no more proues that our soules or spirits are created by god imediately , then that our bodies are made of dust immediately . that ch . 8. 8 , hath no colour of proof in it . against our fourth and last assertion , that all by adams sin are guilty of death , rom. 5. 12 , they cavill , that we were not in adam to bring any soule to hell for the breach of that commandemant , thou shalt not eat . where , first ( to passe by their incongruity of speech ) they free adam himselfe from the guilt of condemnation of which our question is , as well as his posterity , by that his sin ; seeing it brought not him himself to hell . but secondly , & for the thing it selfe : they grant , acording to the scriptures , that death , as a part of the curse , came over all adams posterity for his sin : and will they then deny , that eternall death was also due by the same law of justice ? is not the justice of god infinite , and so requiring infinite satisfaction ? to what reasonable creature soever , the smallest punishment is due from god ; the greatest is due also in rigour of justice . and so the curse ( as they grant ) extending to adams generation by his sin ; eternall condemnation , as the principall part of it , extendeth unto them necessarily , except mercy be shewed them . neither will it help our adversaries , that other creatures die also ; seeing their absolutely mortall condition limits their punishment to this present life : but such is not the estate of infants ; but their immortall soules , unto which their bodies at that day are to be reunited , makes the whole capable of a more full declaration of gods justice , if he deale in severity therof without mercy , as he may . besides , the apostle saith , that death passed upon all , for that all haue sinned , viz. in that one man adam . doth death come over bruit beasts , because they haue sinned in adam ? they are brutish that see not the difference , which these men will not acknowledge . it is said else-where , that in adam all die . doe beasts die in adam , as his posterity doth ? as all that are christs , are in christ , and made aliue by him ; so all adams posterity were in him , and die in him : which death also the apostle makes no lesse , then judgement to condemnation , to wit , if redemption be not obtained : to which he opposeth justification , and eternall life . ioyn herewith , these mens confession , that all mankind by adams fall are made unable to keep gods precepts , when he giues them , and so all fall under the wrath of god , and are therfore said to be children of wrath , eph. 2. 3 , and there is sufficient for their conviction , as hath been shewed . but i add , that the apostle means plainly a further matter , and that all are born children of wrath : for to be so by nature , and to be born so , are the same . we are children of wrath by sin onely : if therefore all be children of wrath by nature , it is by the sin of nature , which we call originall sin , and not by actuall sin onely , as they surmise . lastly , i demand whether , if adam had not sinned , hee should not haue transferred to his posterity the image of god after which he was created , and a pronenesse to keep it . ( as notwithstanding sin , he doth some feeble remainders thereof ) and therewith right to eternall life ? if yea , why not then sin , and the guilt thereof , by proportion , having sinned ? to ezech. 18 , i haue formerly answered . he speaks of the sins of immediate parents , not of the first sin of our first father ; which was naturall : whereas the other but personall ; yea , not onely other mens , but his after sins also . secondly , it is plain , he speaks of such children , as seeing all their fathers sins , consider , and doe not the like , but doe that which is lawfull , and right , keeping , and doing all gods statutes . to such god imputes no sin . their affirmation following is strange , that infants shall receiv no judgment , because they haue done neither good nor evill , according to which all judgment passeth . by this , they should neither be saved , nor damned : for what else is it to receiv judgment of salvation , but to be saved ? and so for the contrarie . they doe ignorantly exclude infants from a state one , or other , for wanting that condition , which is required of men of years onely . they might as probably say , that infants shall be damned ; seeing christ saith , he that beleevs not shall bee damned : or should not eat , because it is said , he that will not work shall not eat . to the place , ps. 51. 5 , behold i was brought forth in iniquity , and in sin did my mother conceiv me ; they answer not directly , but by many ifs , & ands : chusing many uncertain vanities , rather then one certain truth : which is , that david in this whole context confesseth his transgression and sin . and as men ascend by the stream to the fountain ; so doth he in those words to the fountain of all evill . as if he should haue said ; lord , i am not onely stayned with , and guiltie of these particular evils ; but i am even wholly corrupt by nature from the very womb , and haue brought a fountain of sin into the world with me , from whence these particular mischiefs haue issued . adversaries . their answers follow . the first is , that david confesseth that he is made , as ps. 103. 14 , of weak flesh , and unable to resist the tempter , being dust , &c. defence . doth mans being made of dust make him unable to resist the tempter ? then god making adam of the dust made him unable to resist the tempter also ; which both crosseth the truth , and their own assertion . the prophet , psal. 103. 14 , speaks of bodily weaknesse and frailtie onely , which is nothing at all to the matter in hand ; and which , if it had been greater in david , would haue been more advantageable against that sin into which he fell . next , for their advantage , they corrupt the text , rom. 8 , in saying , christ came in sinfull flesh : where the text saith , hee came in the similitude of sinfull flesh . he came in nothing sinfull , but all holy , and pure from sin . so doe they that , 2 cor. 5. 21 , leaving out for us : which shewes , how christ became sin for us : that is , as our surety , and lyable to the curse due to our sinns ; but not in sinfull flesh , as they erroneously say . thirdly , they absurdly affirm , that the sin of his mother , whether hevah , or that bare him , is that sin or punishment layd upon her , which he here confesseth , in saying , i was conceived in sin . david confesseth a sin as evill , wheras all punishments are gods good work : yea his own sin onely of which he desires forgiuenesse . neither doe the words here at all agree with those , gen. 3. 16 , as they say . the reader that will , may see them opened at large by mr. a●nsworth . they add , that it is frequent with the holy ghost to call punishments for sins , by the name of sins . but first , not so frequent by a 1000 times , as to call the transgression of the law sinn : secondly , the phrase in sin : is never taken but properly , as to be in sin , to liue in sin , to continue in sin , to die in sin ; and specially to be born in sin ; as ioh. 9. 34 , the pharisees in so judging , followed the errour of the pythagorean philosophers : thirdly , where christ is sayd to bear our sins , it is primarily in regard of the guilt , as he was our surety . of what sin of his mother was david guilty ? they unjustly accuse us , as saying , that david sinned in being born and conceived ; or that the very matter and substance wherof david was made , was sin . vayn are they , in imagining such vain things of us . david was meerly a patient in being born , and sinned not therin ; neither yet did his mother sin , either in conceiving or bearing him , though shee conceived and brought him forth in sin . but he having sinned in adam , as in a generall root , was so conceived and brought forth , by his mother , in sin . secondly , it is one thing to be conceived and born in sin , another thing to be made of sin . the former , david affirms of himself ; the latter , they vainly impute to us , and refute in us , with many words . that infants are under condemnation ; that is , naturally guilty thereof , hath been formerly proved : that actuall faith in christ is required for their reconciliation to god , doth not follow hereupon . actuall , i say , for the seed of faith they haue , and of all graces : ( for but by gods holy spirit in them , which carries all graces with it , they cannot be holy ; and so not bee glorified , if they be not holy first : ) but that hereupon they need actuall faith , is their saying , without proof . actuall sins indeed require actuall faith : but for sin in disposit on ( called originall ) why may not faith in disposition suffice , through the mercy of god , for the applying of it ? about the infants of sodom and gomorrah , they discourse marvellously , as first , in ranking them in their deaths with unreasonable creatures in theirs : secondly , in making them not onely innocent , but godly also . the scriptures teach , that besides the temporary death , those cities suffer the vengeance of eternall fire . let them proue children not to haue been of those cities . if god exempted them , or any of them , from that vengeance , it was not for any condition cōmon to them with bruit beasts , as they insinuate , but with respect to christ ; besides whom , the scriptures acknowledg no other saviour , nor no other salvation , but by him . adversaries . to a question moved by themselves , what need infants haue of christ , if they be not under condemnation : they answer , that through his redemption they liue , and moue , and haue their being , and injoy all other earthly blessings , with resurrection from the dead , and glorification , 1 cor. 15. 12. defence . thus they make christ and infants amends . but how proue they , that by christs redemption they liue , moue , & c ? the scripture act. 17 , to which they haue reference is meant of the naturall life of all , by gods work of creation and providence ( which is nothing but continuation of creation ) and nothing at all to christ as redeemer . the redemption for which christ came is from sin , and so from the curse due for sin , as the scriptures every where testifie . the first adam was made a living soule , the last adam a quickning spirit . we haue therfore our naturall life , motion , and being ( common to heathens with christians ) by the first adam ; our spirituall , and glorious life , by the second . lastly , the apostle saying , 1 cor. 15. 22 , in christ shall all be made aliue , speaks onely of all beleevers , as is evident , v. 14. 17. 18. 19 , who haue christ for the first fruits , and are christs , v. 20. 23. are any christs but christians ? is not the lump and the first fruits one ? men should haue risen again , though christ had never come , or been promised ; but to condemnation : our resurrection , onely in regard of the glory of it , is from christs glorious resurrection . and if infants haue glorification from christ , then they haue the pardon of sinne from christ also , 1 cor. 15. 17. 23 , and therewith his spirit dwelling in them for sanctifying and quickning them , rom. 8. 9. 10. 11. these men divide chrst , making him a king to some for glorification , to whom hee is not a priest for redemption by his bloud . next , to a question by themselvs moved , how wee must haue the son , they answer , by keeping his commandements ; forgetting faith , by which alone we receiv christ : from which followeth loue , purity of heart , and obedience . which faith hath more properly the consideration of a condition , as a hand to receiv a promise ; then of an act of obedience to a commandment . it is true ( being rightly understood ) which they add , that repentance is of all sin : to wit , particularly of all sins known ; and generally of sins unknown . for , who can understand his errours ? cleanse thou me from secret faults , said he , that observed , and knew his wayes better then either these men , or i. doe they think nothing amisse slips from them , in thought , word , or deed , or ever hath done , whereof they doe not , or haue not repented particularly ? is their knowledge so perfect as they need not pray for further enlightning , as eph. 1. 17. 18 ? are they certain they are ignorant of , and erre in nothing in the scriptures , written for their bearning ? this their book sufficiently reproues their pharisaicall dream of perfection . where speaking of idolatry they affirm , that god cannot bee worshipped after a false manner , they expresly contradict the scripture , saying , the people did sacrifice still in the high places , yet unto the lord their god onely . here was worshipping the true god , and him onely , and yet after a false manner in a respect . the same the apostle teacheth the athenians , the god whom you ignorantly worship , declare i unto you . when papists direct their prayers to god , the maker of the world , and father of iesus christ , hoping the rather to be heard by means of the virgin maries intercession , who doubts but they worship the true god , but in a false manner ? neither doth deut. 18. 20 , proue the sin one , of speaking in the name of a false god , and speaking falsehood in the name of a true god , but divers ; though both deserving death . next , they in their wilde order , come to treat of faith : where they affirm , that no man can haue faith to justification , before he haue repented . if they had sayd , that no man hath the grace or habit of faith before the grace of repentance , it had been true : ( god , by the spirit of regeneration , infusing the habits of all graces at once : ) but that the act and exercise of faith in beleeving , is before our repenting , appears both by scripture and common sense . we liue the life of christ ( wherof our repenting is a part ) by the faith of the sonne of god. god purifieth the heart by faith : and justifies the ungodly by his faith . in all which it is plain , that faith hath the preheminence and first work . so 2 cor. 7. 10 , godly sorrow workes repentance . repentance then presupposeth godly sorrow . godly sorrow , or whatsoever is truely godly , must needs please god , which without faith no man can doe ; but even every thing is sin . faith working that which worketh repentance , must goe before it . secondly , godly sorrow is not onely for the fear of punishment ( for so the devils are sorrie ) but for the offence of god specially . now none can be sorrie for his offending god , except he loue god ; nor loue him , except he know first that he bee loved of him in christ , in which faith consisteth . we beleev therefore , before we repent , in the truth of the thing , and order of causes ; though we can hardly discern this order in our own sense . chap. vi. of baptisme . in the next place they come to baptism , in which they think themselvs in their element , as a fish in the water . and beginning with iohns baptism , they will haue it so called , as paul cals the gospell his , rom. 1. 16 , but they mistake . it was so called , because iohn was ( under god ) the first , both instituter , and exerciser of it . by their rule iohn murton , might be called iohn baptist. secondly , they err in saying , baptism is repentance for the remission of sins , &c. repentance goes before baptism : repentance is inward ; the baptism outward , of which our question is . god giues repentance ; men confer baptism : repentance is mans work ; for it is man that repenteth by grace : baptism ( considered as inward ) is gods work ; as outward , the ministers under god. they affirm , p. 169 , that the baptizing , or washing , of which we speak , is an action of the hand . is repentance so with these men ? indeed that repentance upon which they rebaptize , is rather the work of their hands , then of gods. the scriptures alledged , pag. 129. 130 , shew what is required of men of years , before they be baptized : but are misapplyed , as a bar , to the infants of beleevers . divers of them might more colourably , though alike untruely , be brought to proue , that no infants could be saved ; as else-where hath been shewed them . their answer to the objection , pag. 130 , is but the fencing of their own stroak . we willingly acknowledge , that the doctrine and practise for baptizing men of years , brought to beleev by preaching , and unbaptized before , is perpetuall . this was the state of the persons instanced ; and this alone the places cited doe proue . adversaries . against the baptizing of infants , they alledg , that there is neither commandment , nor example , nor true consequence for it in chrsts testament , which is perfect , &c. defence . the perfection of christs testament we avow , and that the estate of the church under the ministery , and institution of the apostles , those great maister-builders , was most perfit , as otherwise , so in respect of ordinances . but in saying , that we grant , that there is neither commandement , nor example for baptising infants , they take their own presumption for our grant . we grant that the scriptures no where say in expresse terms baptise infants , or that infants were baptised : but withall they should consider with us , that whatsoever can by just consequence be drawn out of the scriptures , expounded in their largest extent , is conteined in them first : els how could it truly be drawn out of them ? whatsoeuer then can be drawn by true consequence out of a commandement , is commanded in it , though not expresly , yet truly , and aswell , as if it were expressed . else how could all duties towards god and our neighbour be commanded in the decalogue , called the ten commandements ? surely not ; except things be commanded which are not expressed , if by consequence they can be gathered . else how could christ say frō deuteronomy . it is written , thou shalt worship the lord thy god , and him onely shalt thou serue ? whereas the word onely , upon which the speciall weight of christs answer lyeth , is not expressed , but the thing onely included , & thence to be truely , & necessarily collected . but let us trace their foot-steps in disproving manifestly our consequences , and taking away clearly all our objections to every mans conscience , in the sight of god : if bold promises may bee taken for due performances . and first , in observing what baptism is , they again untowardly confound the inward and outward baptism . which though they ought not to be separated by gods appointment , yet are too oft by mans default , and should alwaies by us be distinguished : the outward , as the work of mans hand , as themselvs elsewhere confesseth ; from the inward , as the work of god alone : the former being with water , the latter with the holy ghost ; as iohn expresly distinguisheth his baptizing , and christs that came after him . the meaning of the english primer , and of vrsinus , they mistake . they speak of the inward and outward baptism joyntly : wheras our question is , of that which is outward , and in mans power to giue , or with-hold . so the faith and repentance , which they require in persons to be baptized , is actuall indeed , in men of years , but in infants onely in disposition . neither doth ursinus simply say , that the sacraments are no sacraments in an unlawfull use ▪ as they cite him , but that they are not sacraments , but to them that receiv them with true faith , onely they haue benefit by them . in like manner , the apostle tels the corinthians ; that their comming together , was not to eat the lords supper ; that is , not for the better , as v. 17 ; else they did eat the lords supper outwardly . so elsewhere , hee is not a iew , which is one outwardly ; neither that circumcision , which is outward in the flesh , that is , not , that wherein god took delight ; else , he was a iew , and that was circumcision , after a sort . i demand of these rebaptizers , whether simon magus , being baptized by phillip , and yet remaining in the gall of bitternes , and without all part in the ministration of the gospell : and so whether those false brethren creeping in unawares , and being ( without doubt ) baptized by the apostles , or others , had that inward , and greater baptism or no ? if not , as is plain , how were their baptism a sacrament in the lawfull use ? and if god gaue any of them repentance afterward , were they to be baptized anew as being unbaptized before , because they wanted the inward and greater baptism , when they received the other ? i suppose no , even in these mens judgments . if any object , that the fault here was onely in the baptizeds unfitnesse in gods sight , he saith truely , but must withall remember , that notwithstanding , the inward and greater baptism wanted , which by their ground should haue made a meer nullity of the other . and note heerewith as of speciall consideration , that baptism is most corrupted by an unworthy receiver : since both the baptism is ministred , and the baptizer ministreth for the baptizeds sake ; who being impure himselfe , all things are impure unto him : and that his baptism , no baptism of the lord to him in right use , but rather a prophane usurpation , till by his faith and repentance , god afterwards giving them , it become the lords baptism to him , for the confirmation of hi● faith , in the bloud-shedding of christ for his sins . neither is it requisite , that we proue , as they require of us , that infants haue faith and repentance : but let them proue , which they presume , but proue not , that the actuall having , and manifesting of these graces ( being conditions requisite for men of years ) are to be exacted of infants , if they be admitted to baptism . may they not as reasonably , and charitably , conclude , that infants are not to eat , because they worke not , from 2 thess. 3 ; and are to be damned , because they beleev not , from mark. 16. 16. and was there not that required at abrahams hands for his circumcision , which was not required at isaaks for his ? or not more of such heathenish men of yeares as became proselytes , then of their infants , to be circumcised with them ? the ground of this errour in so many is , that they understand not the true nature of the gospell , and ordinances thereof . the gospell aymes not at the exacting upon man ( as made after gods own image ) obedience due , as a naturall debt from the creature to the creator , as the law doth , but considers him as a most miserable creature ▪ drowned in sin , and altogether unable to help himselfe : neither yet servs it , and its ordinances , primarily to declare and manifest , what man in right owes , and performs to god ; but what god in mercy , purposeth , & doth , and will perform to man : being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a joyfull message , or glad tydings of salvation by christ. so , to apply this for the baptizing of infants , albeit they on their part , can for the present , make no manifestation or declaration of obedience or thankfulnesse , or any other goodnesse : yet sufficeth it for evangelicall dispensation , that god , according to the covenant of grace , i will be thy god , and the god of thy seed , can and will make manifestation and declaration of his gracious minde of washing them , with the bloud and spirit of his son , from the guilt and contagion of sin : they also , being bound in their times , to reciprocall duties . let us not think scorn , as proud free-willers doe , of gods taking , both of us , and our infants , to be his people , going before our , or their taking of him to be our god : but let us rather magnifie his mercie in this regard , both towards us , and them . adversaries . next , they undertake to proue , that infants are not regenerate , and so not to be baptized . their reason is , because they haue not faith and repentance . this regeneration they define to be a turning from sin to god : which they would proue from rom. 6. 11. defence . the apostle , rom. 6 , speaks not of regeneration it self , which is gods work : but of our living to god , as an effect therof . for as our naturall life is an effect of our first generation , or begetting by our parents : so is our spirituall life an effect of our regeneration by god , and his word , and spirit . turning from sin is mans work , by gods grace : regeneration is gods work , not mans . so for repentance , they roav about it on all sides , but scarse touch the true nature of it . repentance , to wit , evangelicall , required for baptism in men of years , is neither a sight , and knowing of sin by the law , for that the wicked also doe : nor a confessing of sin , for that is outward , and follows repentance in the heart : nor a sorrow for sin , for that goes before it : nor a promise to forsake sin , for that follows after it , as an outward effect : no , nor yet properly , an endevour to forsake it , though that come nearest . repentance is properly , a growing wise afterwards , and changing of the minde from sin to god , in the purpose of the hea●t● , having an effectuall endevour to forsake sin accompanying it , as the effect thereof . now their argumentation in this place , that because infants haue not faith , and repentance , to wit , actuall , and that in manifestation also ( which are the conditions required in men of years for their baptism , and the inseparable fruits of regeneration ) therefore they are not regenerate , and so not capable of baptism , is , as if some idiot would affirm , that infants are not born , nor to be reputed reasonable creatures , nor endued with the faculties of understanding and reason , because they make no manifestation thereof , no more then bruits doe . their proofs against the regeneration of infants thus disproved , i manifest the contrary , as followeth . christ the lord teacheth , that except a man be born , or ( as the word more properly imports ) begot again , hee cannot enter into gods kingdom . either therfore regeneration is to be granted infants , or gods kingdom to be denyed them . if any say , this is meant of men of years onely , the text convinceth him ; which opposeth the first birth , or generation , ( which is of infants ) to the second regeneration : the first , as v. 6 , being of the flesh , making them so born uncapable of gods kingdom , without the second , by the spirit . secondly , they confesse , else-where , that all , by adams fall haue that weak flesh , rom. 8. 3 , by which they cannot keep the law , &c. now i demand , whether infants to be glorified , carry this weak flesh , ( hindring thus effectually true holinesse ) into heaven with them , or no ? if not , as is certain , then it must be purged out of their soules , and hearts , as the seat , and subject therof . but nothing can purge out that which is contrary to holinesse , saue the holy spirit of god , the spirit of regeneration , which lusts against the flesh , and is contrary unto it : either therfore they must be regenerated , or not glorified . thirdly , the scriptures teach , that by the spirit of christ , which is the spirit of life for righteousnesse , dwelling in us , our bodies shall be quickned , and raised up unto glory . children therefore , by their grant , being to be raised again , and glorified by christ , must haue christs spirit , which is the spirit of sanctification , and regeneration , dwelling in them . lastly , joyn with these things , that all are by nature , i say by nature , with the apostle , not by act alone , as say the adversaries , children of wrath , having right to wrath , as children to their fathers inheritance ; and therewith , that baptism is the lavacher , or washing of regeneration ; it will follow , that children , if to be freed from the wrath to come , and glorified , are to be regenerated and baptized also . christ saues , and so glorifies , his body onely , which is the church ; which he sanctisies with the washing of water , and the word : and there is one body , and one baptism . adversaries . their answers to the scriptures , brought for the baptizing of the infants of beleevers follow . to act. 2. 38. 39. repent , and be baptized every one of you &c. for the promise is unto you , and to your children , and to all that are a farre off , even as many as the lord shall call : they answer , that this is meant of such fathers of the iews , and their children , and fathers of the gentiles , and their children , as beleev , viz. both fathers and children , and that by children are oft meant men of yeares , in the scriptures , specially abrahams children . defence . that such are sometimes meant , wee grant : but deny that meaning in this place . and first , by them a far off , are not meant the gentiles far off in state , as eph. 2 , but the iews , far off in time , as the originall carries it . besides , neither was peter himselfe , as yet , sufficiently perswaded of the calling of the gentiles , act , 10 : neither if he had , was it , as yet , seasonable to mention that matter to the iews . secondly , in saying , the promise is made to you , and your children , hee speaks of some solemn promise made to them all , and the same to haue its fruit and effect in them , and their children with them , upon their repentance . this could be no other , then that promise made to abraham , i will be thy god , and the god of thy seed , in that blessed seed christ. thirdly , he exhorts the iews to repent , and to be baptized , for that the promise was unto them and their children ; and therein shews , that he speaks not of a promise made to abrahams children , upon their faith and repentance , as they mistake : but on the contrary exhorts to repentance , upon a promise made . the promise is the ground of the exhortation , and presupposed by the apostle , as going before it . hence also it is , that hee cals the iews , which had denyed and killed the lord of life , and not yet repented , as appears , v. 19 , children of the prophets , and of the covenant , which god made with the fathers : with which accords that , act. 13. 32. 33. they were not therfore here called , the children of the promise because they repented ; for that they did not : but because they came of abraham , isaak and iakoh , and so had christ promised unto them as their king and saviour : and so were by faith and repentance to receiv the fruit of the same promise , and the confirmation or seal thereof by baptism to them and their children . of which here , and every where , they are exhorted not to depriue themselvs and theirs . neither is this exhortation to repent , and be baptized , made to the children , but to the parents for the obtaining of the benefite and confirmation by baptism , of the promise both to parents and children . if any demand , was not christ promised to the gentiles also ? i answer , not as to the iews : he was promised to the iews ( indefinitely , as the church of god , and abrahams seed ) as being their king ; but to become the king of the gentiles : the iews were his citizens ; the other were , by faith , to become his citizens , and of the houshold of god. adversaries . to 1 cor. 7. 14. else were your children unholy , but now are they clean : they answer , that the beleevers children were no otherwise holy , then as their unbeleeving wiues were holy , namely , to be used by their parents . defence . here first , as commonly , they treasonably clip the lords coyn in leaving out , for their advantage , to the beleeving husband , and to the beleeving wife . the apostle saith simply , the children are holy ; so saith he not simply , that the unbeleeving wife is holy ; but holy to her beleeving husband ; and the unbeleeving husband sanctified , or holy , to the beleeving wife : as all things are pure to the pure . now for the better clearing of this place , the apostles drift is to be considered : which was to teach beleeving husbands , that they might lawfully , and without scruple , keep , and converse with their unbeleeving wiues , ( and so beleeving wiues with their unbeleeving husbands ) as being sanctified to them , though not in themselvs . this he proues by an argument taken from their children , else were your children unclean , but now are they holy : that is , if the beleeving husband might not lawfully retain his unbeleeving wife , then the children so born should be unholy : but they are holy . whereupon it follows , that he may lawfully keep and converse with her . this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , else , or otherwise , ever includes in it a casuality : as math. 18. 32 , because thou desiredst me : & ch . 27. 6 , because it is the price of bloud . so 1 cor. 5. 10 , else , or for then you must goe out of the world : as if he had said ; seeing christians are not to goe out of the world , but to liue in it , they may therfore eat with the fornicators of the world : so here , seeing your children thus born are not unclean , but holy ; therfore you may and ought to retain your ( though unbeleeving ) wiues . the apostle therfore making the children holy , and their holinesse a ground of the husbands lawfull keeping , and conversing with his wife , can haue respect to no other thing then the covenant with abraham , i will be thy god , and the god of thy seed ; as a known and received ground by the corinthians , and all other churches . this will yet be the more plain , if we bear in mind , that the question propounded to paul by the beleeving corinthians was , not whether they might keep their children or no , but their wiues . hee had therfore no occasion of mentioning the children , as he doth , but to fetch from them an argument for the retaining of the wiues . now , if his meaning were , as they say , that the children were holy to the beleevers use , as the wife was , then he should haue argued from the holinesse of the wife , to proue the holinesse of the children : but thus he doth not , but the clean contrary . besides , if the apostle had argued as they would haue him , where had he laid the foundation of his proofe ? or how had he removed the scruple out of the corinthians hearts ? they add , that the corinthians made no question of their children . true ; and that overthrows their exposition ; as shewing , that the apostle argues not from the wiues to the children , as they make him ; but from the children to the wiues : secondly , the apostle disputes not from the corinthians supposition , or perswasion , but from the truth of the thing , the holinesse of their children . but now are ( your children ) holy . they object , that these children must be holy , either as the beleeving , or unbeleeving part is holy . we say they are holy as the beleeving part , in regard of that foederall holinesse , and the spirit of regeneration . then , say they , they are separated from common uses in which they were used , and are set now apart to gods use . we say they are , as were the infants in israel , set apart , or severed , from the world , and taken into the number of gods people . they themselvs affirm , a few lines before , that israel was sanctified and set apart from common and prophane uses , to the service of god. and were not the infants part of israel , thus set apart , and sanctified ? and yet could they not testifie any purity of heart , or other grace . that which in the very same period they build with one hand , they pull down with another . secondly , if ( as they say ) infants bee no otherwise sanctified , then to the use of others , and as unbeleevers are , then can they not be saved : except the unholy can enter into gods kingdom . they object further , that then all the children of beleevers , though of age , and unbeleevers , should be holy also . but why rather holy , then innocent , which they will haue all infants to be ? by their unbelief , they are cut off from gods covenant , as the iews were , and from all holinesse therby . the next objection is ill framed , as they set it down ; and the answer worse . the errour in both is , that they consider not iohns baptism , and christs according to their distinct parts ; iohns as outward , christs as inward : iohns outward baptism , and christs outward baptism were the same : for christ was baptized by iohn , thereby sanctifying baptism to us , as circumcision to the fathers by his being circumcised . the inward baptism is not common to all , but peculiar to the elect : the outward , whether by christ , or iohn , is not peculiar to the elect onely , but common to others with them : witnesse simon magus . the outward baptism by iohn , and all other ministers was , and is , onely with water , opposed to christs , as the inward with the holy ghost . which baptism with the holy ghost , being understood of extraordinarie gifts , sometimes went before the other , as act. 10. 47 , but commonly followed upon it : but understood of ordinarie graces , did , or should , alwaies goe before it in right order of things . next follows , 1 cor. 10. 1. 2 &c. the meaning of the h. ghost herein they take upon them to explain to others , not understanding it themselvs , as is evident , in that they will haue this baptizing unto moses in the clovd , and sea , &c. to haue been onely for bodily deliverance , and the offer of christ. but the apostle looks upon those things with a more piercing and spirituall eye : as appears , first in that , v. 1 , he cals the israelites indefinitely , his and the corinthians fathers . morever brethren i would not haue you ignorant , that all our fathers &c. as if hee should haue said , let not the children look for more priviledg from punishment , if they sin , then their fathers haue injoyed . he therfore considers the church of israel here , as in the state of a spirituall fatherhood to the corinthians . secondly , hee expresly saith , that they were all baptized to moses , and that the meat was spirituall which they eat , and the rock , or water , which they drank spirituall , even christ himselfe , to wit , sacramentally , and mystically . thirdly , the apostles argument , that it may goe in full force , must thus be framed . they that are alike for substance in gods benefits , shall alike be punished , if they sin alike : but you corinthians now , and israel of old were , and are alike in those spirituall benefites mentioned ; therefore , if you sin , as they did , you shall surely be punished , as they were . if the apostle had propounded unto the corinthians , the tokens of gods loue and protection onely for bodily things , as they carnally conceiv , there had been no force in his reason against the security of the corinthians , especially occasioned by their enjoying the lords ordinances of baptism , and the supper as signes , and tokens of gods loue for spirituall blessings in heavenly things . might they not easily haue answered paul , that the israelites indeed might well perish , and be destroyed for such things as they practised , having onely gods loue-tokens for bodily deliverance : but for them , they were better secured against danger , as having the tokens of gods loue for spirituall and eternall deliverance , by the body and bloud-shed of christ ? i conclude therefore , that all pauls , and the corinthians fathers , being baptized with the baptism signifying deliverance by christ , and many of them being infants , the infants of israel now are to be baptized also . adversaries . they object , that the meaning of the holy ghost is not , that moses did at all wash them with water in the cloud and sea . depence . neither say we he did ; but with the apostle , that they were baptized to moses in the cloud and sea : god not onely preserving them bodily thereby from pharaoh ; but also moystening them with the cloud arising out of the sea , and showering down waters upon them , as the lords peculiar people , and for spirituall use ( the apostle himselfe in this place bearing witnesse ) under the ministerie of moses their pastor or shepheard ; procuring with this , the other blessings , even of the meat which was spirituall from heaven ; and drink which was spirituall , even christ mistically out of the rock . besides , our adversaries hold back the better part of gods loue , in saying , he offered them christ in the drink out of the rock . if the rock were christ , and they drank of the rock , then god not onely offered , but they also received , and drank of christs bloud , as the corinthians did , in mysterie . secondly , the apostles argument , as they put it , had been too blunt to haue peirced the corinthians consciences ; who might easily haue answered themselvs and him , that the israelites indeed had christ in their time offered ; but for themselvs they received him also , and so were better fenced against gods plagues ; yea , though they sinned , then the other were . thirdly , it is neither true , which after they affirm , that noahs ark is called the figure of baptism , but that the saving of eight soules by water ( to wit bearing up the ark ) had baptism , that now saveth &c. for a like figure , or antitype : much lesse is it said , that noah and his family were baptized in the ark , or water , as it is expresly said , that the israelites were baptized in the cloud , and sea. every type of baptism , is not baptism , but hath onely something necessarily , which resembles it . but the more agreement there is , between noahs arke , and the baptism now , the more firm argument may be gathered for the baptizing of infants . it is evident , that noah through faith prepared the ark for the saving of his houshold , and not of himselfe alone . to their objection , that there is as much warrant to enjoyn infants to suffer persecution , because it is called by the name of baptism , as to baptize them , because the cloud and sea is called baptism : i answer ( passing by their incongruities of speech ) that infants may be persecuted , as well as men of yeares . witness christ himself , persecuted in his mothers lap by herod . besides , the israelites ( and their infants with them ) are heere said to haue been baptized by water in spirituall use , and consideration . adversaries . their next answer to such scriptures , as shew that whole housholds haue been baptized , and therefore infants , as a part of the houshold , is , that there are many housholds in which there are no infants ; and that therefore except we proue such housholds to haue had infants , it is nothing . secondly , that it is most true , that as the apostles practised in one houshold , so they practised in all : and that therfore they baptizing in the laylors house such as beleeved , did not baptize infants . defence . wee grant , that the apostles practise was the same , where there was the same reason : but as some families had in them infants , and some not ; so all of years in some beleeved , and in some not : according to which diversity of persons , they administred baptism diversly ; and not alike in all housholds . secondly , if these men would haue taken any sound course for the clearing of things , they should here haue given answer to such scriptures , as else-where haue been brought against them , to shew , how the tenour of the lords promise , and blessing , runnes upon godly governours , and their families with them : and more specially to that about lydia , act. 16 , of whom it is testified , that she having her heart opened to attend and beleev the gospell , both she and her houshold were baptized . but it is easier for these men to repeat over the same things many times , then once to justifie them . adversaries . to the scriptures record , that little children were brought to christ , that he might lay his hands on them , and pray , or blesse them ; and that wheras his disciples would haue hindred them from him ( even upon the same ground , without doubt , upon which these men excludes them ) he being therewith displeased , bids suffer them to come unto him , for that of such is the kingdom of heaven ; and takes them in his armes and blesseth them : and to our collection hence , they answer ; first , that he saith not , that infants are of the kingdom of heaven , that is , obeyers of the gospell ; but that they that will enter into the kingdom of heaven , must become as little children , for of such , &c. and that his mayn end was to declare the innocent estate of infants , and to teach all to be like unto them by conversion : and withall , that christ baptized them not : and lastly , that his blessings are manifold to infants in their creation , life , and bodily benefits . defence . let us examine the particulars : first , they presume , but cannot proue , that onely such are of the kingdom of heaven , as obey the gospell . shall infants ( which they affirm else-where ) be glorified in the kingdom of heaven , and yet are they not of it ? there are not two kingdoms of heaven ; but one , begun in grace , and perfected in glory . secondly , they to make more colourable their erroneous construction of the evangelists words , and christs work about those infants , cite for math. 19 , and the like places , math. 18 ; that so the slight readers , such as their disciples are , might conceiv that christ had no other meaning in the other places by us alledged , then in that by them ; and that he spake not of a child personally , but in condition , as david was , ps. 131. wheras in that place , christs meaning was to reprov the ambitious contentions amongst his disciples , by the contrary disposition in a childe , which he therfore took , and set in the midst of them ; but in the other , his purpose was to shew what interest the children of the church had in him , and in his blessing , for which they were brought unto him by their parents . against these depravers , both of the word , and work of god , i thus argue . that which the parents , which brought their infants desired , that the lord did for them : but it is plain , that their desire in bringing them was , that he might pray for them , and blesse them , as the scriptures expresly teach he did . but , say they , he baptized them not . true ; for hee baptized none , though actuall beleevers . it sufficeth , that he did that by which he declared that they had right in him , and in his blessing , and that it was his will they should come unto him . let them shew a way , how they can now come to christ , saue by baptism ? or how they can haue right in his blessing , and yet haue no right in his bloud-shed , and in baptism , for the signifying and applying it ? they add , that christ healed the sick , and gaue bodily blessings of life , growth in stature , and the like . but as it is meerly , and vainly imagined , that these children were brought for the healing of any bodily diseases : so are we taught expresly by the holy ghost , that christs blessing them was not for bodily benefits , but because , the kingdom of heaven was of such : that is , appertained to them , and to such as they were . adversaries . to our next argument , taken from the circumcision of abrahams infants , they answer : first , there is no commandment for baptizing of infants now , as there was for circumcising them then : secondly , that that commandement was for males onely , children , or servants , though unbeleevers : thirdly , that circumcision was to be performed onely on the eight day : so as there is no proportion between circumcision and baptism . defence . hee that pleaseth to reade the former passages between them and us , which they haue in their hands , but answer not , shall see how weightlesse this exception is ; and how we haue proved against them , that the church of israel , and ours , is one in substance ; the covenant the same which god made with them in christ to come , and with us in christ come in the flesh : and withall , how our baptism succeeds their circumcision . they trifle in objecting the legall difference of daies , and sexes , which the scriptures expresly teach to bee abolished . are not pastors now the lords ministers , as the levites were of old , and their successors therein : and yet are they not tyed to any certain tribe , as they were ? is not our lords supper the same in effect with their passeover ? both the one and the other , the mysticall eating of the lamb of god : which yet is not tyed to any certain day or month , as was the former . lastly , they err grievously in saying , that unbeleeving servant , and children were commanded to be circumcised . the lord would haue all the wicked cut off from his people : and would he haue unbeleevers received unto them ? hath god entred covenant with unbeleevers to be their god , as he hath done with all to whom circumcision appertained ? was it the seal of the righteousnesse of faith ; and yet due to the faithlesse ? rather then these adversaries will admit the seed of the faithfull to be of gods people now , they will haue very infidels and vnbeleevers of old , to haue been of his peculiar ones . if their heresie were detestable , who made the god of the law worse then the god of the gospell ; surely , theirs is not light , nor small , who thus contumeliously speak of him in his people , which he took neer unto himselfe , and whose god he became ; and of that speciall ordinance , by which he differenced them from the prophane world , as holy unto him ; in which they interest the unbeleevers , and unholy . adversaries . now followeth our main foundation , that as the infants of abraham , and of the israelites his posterity , were taken into the church-covenant , or covenant of life and salvation , as they call it ( and rightly in a true sense ) with their parents , and circumcised : so are the infants of the faithfull now , and to receiv accordingly the seal of baptism : to which they say , and proue ( as they say ) that neither circumcision was , nor baptism is a seal of the covenant of salvation , but the spirit of promise which is ever the same . defence . their dispute from the seal of the spirit , to proue that there is no other seal , is as if a man should deny all teaching , direction , and comfort by the word and sacraments ; because the spirit teacheth , directeth and comforteth the faithfull . this point i haue else-where proved at large against them ; neither are they either able , or doe they goe about to giue any shew of answer ; and yet , without modesty , they repeat their former bare sayings , fully answered , and refuted . where the apostle , 2 cor. 1 , and eph. 1 , & 4 , speaks of the seal of the spirit , means he , that the spirit makes a materiall print in the soule , as a seal doth in wax ? or not this onely , that it helps to confirm , and comfort a christian inwardly in the loue of god , and hope of salvation ? and are not the sacraments outward helps of comfort and confirmation of a beleevers heart in the same loue of god , and hope of glory ? vpon the same ground , that the apostle cals it a seal inwardly , we call them seals outwardly . adversaries . to shew that the covenant in question was the covenant of the law , and old testament , and not the covenant of salvation : and so circumcision the seal thereof , and not the sign and seal of life and salvation ; they discourse at large upon gal. 4 , and of the two seeds of aoraham , the one after the flesh , unto which the covenant appertained , whereunto circumcision was annexed . defence . first , they err greatly , in denying the very covenant of the law to haue been the covenant of life and salvation . for the commandement was ordained to life . and the man that doth the workes of the law shall liue in them . and if the law promise not life and salvation , then neither doth it threaten death and condemnation . the covenant then is of the same things , but the condition divers : the law exacting perfect obedience of , and by our selvs : the gospell requiring true faith , and repentance , which it also worketh in the elect . secondly , it is most untrue , that circumcision was the sign or seal of the old testament , or law , taking it properly , as they doe . the apostle expresly cals it , the seal of the righteousnesse of faith , opposed to the righteousnesse of works , or of the law ; of which more hereafter : else where shewing , that the same law was given foure hundred and thirty years after the covenant or promise to abraham and his seed , confirmed before in christ , through the peaching of the gospel , that they which are of faith might be blessed with faithfull abraham . how preposterous are these mens waies , who will haue the seal so long before the covenant ? thirdly , circumcision was the seal of that covenant , by which abraham , and his posterity became the lords peculiar people , seperated from all the uncircumcised heathen unto him for his inheritance , and therein blessed : for blessed is the nation , whereof the lord is god , the people that he hath chosen for a possession to himself ; and blessed is the people , whose god is iehouah . now will these gainsaying spirits have men blessed by the law whether god will , or no ? saith not the scripture , that by the law all are accursed ? and that as many , as are of the works of the law are accursed ; as being unable to keep it ? the covenant then by which israel became gods people , and therein blessed , of which circumcision was a sign , and seal , was not the covenant of the law , but of the gospell , and so of grace , and salvation by grace . lastly , how wyde , and wilde are they in expounding the allegory of abrahams two sons ? gal. 4 makeing abrahams children after the flesh , the infants of the faithfull : never considering the apostles generall scope , unto which the particulars are to be applyed . doth he in that place deal against the infants of the galatians , or against the men of yeares , though children in knowledg ? who had begun in the spirit , but would be made perfit in the flesh : that is , would be justified by the law , specially by circumcision in the flesh : by which they made christ of none effect and fell from grace . were they infants to whom he saith , tel mee , ye that desire to be under the law &c. so where he addeth he that is born after the flesh persequutes him , that is born after the spirit , doth he mean that infants are persequuters ? or is not his meaning plain , that such as glory in the flesh , and in circumcision and other fleshly prerogatives , and so despise the free promise of grace in christ , and them that rest under it ( as ismael did both in truth of person , and type of others ) are these persequuters , at all times , to be cast out , with ismael ; as having no right to the inheritance of grace or glory . are the infants of beleevers to be cast out for their persequutions ? out of what , i marvail , and for what persequutions ? these men in opening this allegory , or parable verify that of the wise-man , as a thorn goeth up into the hand of a drunkard , so is a parable in the mouth of fooles . that the covenant gen. 17. whereof circumcision was a sign , was the same , which we haue now in the gospell , we haue not onely said , as they say we haue done ; but proved by so clear arguments , as that , had they onely set them down , there had needed no further confirmation of them , notwithstanding any thing that they could haue excepted , but they haue cunningly passed them by in silence , as if no such thing were in the book ; and doe onely repeat over , and again , the same things with great irksomnes , specially to those , that haue formerly confuted them . adversaries . bvt they tell us , that the covenant under the gospell is a new and better covenant then the old , &c. defence . we grant it : but affirm withall , that the covenant with abraham was not the covenant of the law , or old testament , as they mean. the covenant with abraham was confirmed of god in christ , that the blessing of abraham might come on the gentiles thorow iesus christ. the covenant of the law , or old testament was 400 and thirty years after , and was added for transgression til the seed should come , to whom the promise was made : that is , to detect and manifest mens sins , and cursed state thereby ; that so they might fly the more earnestly to the promise of christ ( the blessed and blessing seed ) made formerly to abraham . neither do the scripture in this matter ever oppose abraham and christ ; but moses and christ. the law was given by moses ; but grace and truth by iesus christ. so hebr. 10 , the law of moses , and covenant of the son of god , are opposed : and moses made the mediator of the old testament , and covenant , established in the blood of bulls and goats : and christ the mediator of the new by his own blood . and i would know of these men where the law is ever called the law of abraham , as it is every where , the law of moses : which law or old testament ( opposed to the new ) was written and engraven in tables of stone , and had therefore , not abraham , but moses the mediator of it . lastly , for the ceremoniall part of the law , old testament , or covenant , the authour to the hebrews makes it plain , that it was received under the leviticall priesthood , having a worldly sanctuary and ordinances , and divers washings for the purifying of the flesh , but not of the conscience from dead workes : whereas by the promise and covenant to abraham , and his seed , the blessing of justification came , both upon the iews in their time , and gentiles in theirs , through christ iesus , in whom it was confirmed . in adding , that the old taught that christ was not come in the flesh , nor into their hearts at their circumcision : they make the lords covenant negatiue , as teaching what is not , and not what is . a covenant is a promise upon condition ; and a testament , or will , that , in which legacies are given . but by this doctrine , here should be nothing either given or promised . it is , besides , very ungodlily said , that abraham , ( in whom principally we are to consider both of the covenant , and seal thereof circumcision ) had not christ in his heart , when he was circumcised . both moses in abrahams historie , and the apostles , who well understood it , affirm the contrary , and that he was justified in uncircumcision , by beleeving in christ : in which respect he is called the father of them that beleev , not onely circumcised , but uncircumcised also . haue his children that which he for substance had not ; even in that wherein he was their father ? this thing they grant in the very next page ; and that abraham had the covenant of grace promised him , by which promise he had salvation in the messiah to come ▪ and therein , that the covenant made with abraham , whereof circumcision was a seal , was the covenant of the gospell , and the same with ours now . it is strange that these men , who so magnifie baptism , as they will haue men made christians by it ; should so vilifie circumcision , as to make it of right to appertain to godlesse and wicked men : for such were and are all , at all times , since adam sinned , that had , and and haue not christ in their hearts . was it not an holy ordinance of god ? and therfore not to be prostituted to the unholy , and unpure , as all unbeleevers ; that is , all into whose hearts christ is not come , are : and unto whom nothing is pure or holy . could it be to any a sign that god was their god ; a seal of the righteousnesse of faith ; a pledg of gods protection ; and note of distinction between gods people and others : and yet belong to such as were wholly without christ , and so without god in the world ? when any of the heathens became proselytes , they chose god to be their god , came to trust under the wings of the lord god of israel , and separated themselvs from idolaters to the law of god : and of all this , they made solemn profession by circumcision : which they must either do without faith , and so not please god therein ( which is absurd to say they did , which did it , lawfully : ) or else with faith , by which christ , though not come in the flesh ▪ was come into their hearts . of the ceremonies of moses , and so of circumcision which moses took of the fathers into the body of the ceremoniall law ; and of their divers considerations , i haue elsewhere ; written at large , and doe refer the reader thither for satisfaction in that point . that none of the church of israel ( called by them affectedly abrahams seed in the flesh ) had the ordinances of the new covenant , is not true . they had iohns baptism , which even now these men avowed as the baptism of the new testament ; and christs also , who baptized more disciples then iohn ; and with them , the twelv had the lords supper also , and all these , whilst the iewish church and ordinances stood in their full strength . it is true , that iohns was not in the kingdom of god , as christ speaks , math. 11 , that in the state of the church and ordinances dispensed under christ glorified : otherwise , the iews had the kingdom of heaven , which else could no● haue been taken from them and given to others : neither could christ haue been , as he was , the king of sion . so the patriarks received not the promise , that is , christ come in the flesh ; to which purpose the apostle saith , before faith came , &c. shall we therfore say , that before christs comming in the flesh none had true faith to salvation ; or that true beleevers received not christ , though to come , as we now receiv christ come in the flesh ? they , christ promised and prefigured , by the word and ordinances then : we , christ manifested and remembred by the word and ordinances now ; properly called the new testament , as founded in the actuall death of the testator . adversaries . here follows an exception against me in particular : which is , that by the old covenant mentioned ier. 31 , & hebr. s ▪ is not meant , as i affirm , that which was made on mount sinai , exod. 19 , but the covenant mentioned , exod. 3. v. 6 , &c. their reason is , for that god made that covenant with them , when hee took them by the hand to bring them out of aegipt , which is mentioned exod. 3 , and not exod. 19. for then , say they , did god appear to moses , and commanded him to take them by the hand , and lead them out of aegipt , where the covenant is mentioned , i am the god of thy fathers , abraham , &c. defence . first , to let passe , that though they bid , mark the words , yet they cite them not : i answer , that these words , in that day , as the text hath it , cannot be restrained to that particular day when god appeared to moses ; seeing the lord did not that particular day take them by the hand to bring them out , but divers daies after , as is expresly affirmed , ch . 12. 51 , psal. 77. 12 , & 105 , 27. 43. by that day therfore is not meant , any particular day , but indefinitely the time of their transporting out of aegipt into canaan : as , elsewhere , by the day of their birth , is meant the whole time of their fore-going misery . so , many hundred times , in the scriptures , by the day , or that day , is meant indefinitely the time in which a thing happeneth , or is done . besides , where the prophet speaks of the day in which god took them by the hand ; they speak of the day in which god appeared unto moses , and commanded him to take them by the hand ; which was , whilst he was in the land of midian . god indeed then shewed his will to moses , but stretched not out his hand for their deliverance , till many daies after . they say further , that exod. 3 , the covenant is mentioned , i am the god thy father abraham &c. but is every mentioning of a covenant , the making of it ? and did god make a covenant with , and become the god of abraham , isaak , and iakob , at that time ? that is , when they were now dead divers hundred years before . what can be more plain , then that the lord doth not there make a new : but remembers the old covenant made before with abraham , &c. of which the bringing his posterity out of aegipt into the promised land , was an appurtenance ? god promised to be abrahams god , and the god of his seed , that is , all-sufficient for the good things , not onely of this world , but also of the world to come , as christ expounds his fathers words , math. 22. 32. 33 , and so gaue them accordingly the land of canaan , as a store-house of earthly good things ; and figure of heavenly . these men therfore , in this place , unskilfully transform the fulfilling of an old promise into the making of a new . which they also confesse , in effect , in the very same place , in saying , that the promise ( that is , the covenant on gods part ) was made to abraham , gen. 17. the word everlasting gen. 17. i urge not further to proue the covenant with abraham perpetuall ; then as the nature of the same covenant carries it . it was that by which god became abrahams god ; and more he is , or can be to none : and that which christ himselfe extends to the very resurection of the bodies of abraham &c. whos 's god the lord was , and is . two reasons i will annex to justifie mine exposition of the prophet ieremy , and apostle after him ; and to proue that by the old covenant , they meant the covenant of the law given on mount syna . the former from the opposition , between the old and new covenant , expresly made in the generall ; and particularly insinuated in these words , i will write my law in their hearts , and will forgiue their iniquity , and remember their sins no more : which was , not according to , but most unlike to the old covenant , or law given on mount syna , written in tables of stone , and by which sin , and transgression was not forgiven , but quickned and encreased . a second reason is , for that the old , and first covenant ( opposed to that in christ ) had ordinances of divine worship ; and a worldly sanctuary , or tabernacle , wherein was the table , and candlestick , &c. which no man that beleevs the bible , can make doubt to be meant of the law , and covenant given on mount syna ▪ to and by moses . by the old covenant is meant , that of the law by moses on mount sina , unto which the other is opposed . their exception , that abrahams children of 8 ▪ daies old could make no covenant , nor agreement , is too childish to exclude them from it : and that , by which they should haue been in no covenant at all with the lord , nor hee with them ; new , nor old ; legall , nor evangelicall : for they could make none . it is not required , that every one comprehended in a covenant , should actually stipulate , or promise . witnesse the covenant with noah , in which , both all his seed , and every living creature , both foule and cattell , were included . it was therefore sufficient to bring abrahams seed into the lords covenant , that god in grace made , and abraham by faith received , the promise that he would be his god and theirs . that every faithfull man and his seed , is ( as ) abraham and his seed , the scripture proue , in teaching , that every beleever is of the faith of abraham , and walks in his steps . for if abraham did by faith receiv the promise , that god would be his god , and the god of his seed , without which , no promise had belonged unto them : then , where the same faith is for substance , there is the same promise for substance to every beleever ; though a son of abraham as following his example ▪ yet as abraham himselfe in beleeving as hee did . and this is most manifest , in that by this very covenant god was not onely the god of abraham , and his seed isaak ; but of isaak , and his seed iakob ; and of iakob , and his seed the patriarks , and so successiuely : not by fleshly descent of the children from their parents ( as they absurdly cavill ) but by spirituall and divine promise of grace : which they ungraciously despise for their children , because they cannot be doing something to god again ▪ by their free-will , to require him withall . next comes to be examined that notable place , rom. 4. 11. abraham received the sign of circumcision , the seal of the righteousnesse of the faith which he had being uncircumcised , that he might be the father of all that beleev ▪ though uncircumcised , that righteousnesse might be imputed to them also . adversaries . their evasion is , that by faith here , is not meant faith in the messiah , by which he was , and we are justified : but , say they , circumcision sealed up abrahams fatherhood of the faithfull ; that is , was a seal of his faith in beleeving god , that he should be the father of many nations . defence . and this faith , say we , was the faith of the gospell , and faith in the messiah , which the apostle expresly saith , was imputed to him for righteousnesse , and by which he was justified ; as is plain , from v. 17 , i haue made thee a father of many nations , compared with v. 22 , where he infers therupon , even upon that faith , and therfore it was imputed to him for righteousnesse : which also , that it was the same in substance with ours now , the words following manifest . now it was not written for his sake alone , that it was imputed to him ; but to us also , to whom it shall be imputed , if we beleev in him that raised up iesus our lord from the dead , who was delivered for our sins &c. v. 23. 24. 25. this will yet the more clearly appear , if we consider what is meant by these promises , i haue made thee a father of many nations , and so shall thy seed be , recited by the apostle for the purpose in hand : in these words , i haue made thee a father of many nations , he opposeth many nations to that one nation of the iews . of these many nations , hee was the father , even of all that beleev , though uncircumcised , v. 11. and how a father ? by way of example , that , as hee was justified by faith in the promise of god , and of the promised seed christ , even when he was uncircumcised : so they , beleeving the same promise of god in christ , now come of him , though uncircumcised , should in like manner , be justified as he was . which is yet further confirmed , where it is said , that he is the father of all them , though not of the circumcision , that walk in the steps of the faith of abraham , which he had yet being uncircumcised . whence i gather , that if we be justified by the same faith that abraham was justified by , and that he was justified by faith in that promise ▪ that then that promise was made of , and in the messiah christ , the blessed and blessing seed : as it is said : so shall thy seed be : and abraham beleeved , and he counted it to him for righteousnesse : and again , in thee shall all nations , or families of the earth be blessed . now of this faith the apostle here speaks , and of it he testifies circumcision to haue been a seal to abraham . it cannot be denyed , but that the apostle in this whole discourse , speaks of faith to justification ; proving partly , by the example of abraham , and partly by the testimony of david , that we are justified by the faith of christ , and not by the works of the law. and to what end , or with what order should hee thrust in an impertinent discourse of any other faith ? to affirm this , is no better then to defame the holy ghost with equivocating . or to what purpose should he mention the sign of circumcision , as a seal of faith , if not of that faith , of which he treats ? for wheras it might be objected , that if abraham were justified by beleeving before he was circumcised , as is said , v. 3. 9. 10 , then what needed hee after to haue been circumcised ? the apostle answers , v. 11 , that hee received the sign of circumcision , as a seal of the righteousnesse of faith vvhich he had yet being uncircumcised , which faith v. 9 , vvas reckoned to him for righteousnesse : that by it the covenant of grace between god & him might be confirmed , as covenants among men formerly agreed upon are , by the seals thereunto annexed . lastly , who endued with common sense , and modesty can deny , that by the righteousnesse of faith , wherof circumcision was a seal , is meant the righteousnes which is by faith , as v. 3 , abraham beleeved god , and it vvas imputed to him for righteousnesse , and v. 9 , faith vvas reckoned to abraham for righteousnesse : which righteousnesse of faith , in this whole discourse , he opposeth to the righteousnesse of works by the law , as is expresly to be seen , v. 3. 14. 15. 16. but now what say our adversaries to these things ? as men in a maze , and not knowing how to finde the way out , goe sometimes backward , sometimes forward , and sometimes leap unorderly from one place to another : so doe they in expounding this scripture . in their out-leaps about abrahams fleshly children , i shall not need heere to follow them . where , after , they say , that circumcision was a seal of abrahams faith in beleeving god that he should be the father of many nations , and that this was imputed to him for righteousnesse ; they say as much as we do , or desire they should . but where they say , in the very same place , that hee received not circumcision to seal up his faith in the messiah , they goe backward most dangerously , to bring in a faith to justification , imputed for righteousnesse , which yet is not in the messiah . was righteousnesse ever , or is it imputed to any for justification , but by faith in christ , then promised , now exhibited ? the reason insinuated by them is a pleasant one ; namely , for that abraham had faith in the messiah 24 years before he was circumcised . whereas on the contrary , it could not haue been a seal of such faith , except hee had had the faith before , whether longer or lesser time , it matters not , but is , as it pleaseth him who bestow●th both the one and other . signes and seals are not to be set to blankes , neither doe they make things that were not before , to be ? but serv onely to confirm things that are . these things thus cleared , the reader must be requested , not to measure our arguments from abraham and isaaks circumcision , to the baptism of infants , by the crooked line which these men draw between them : but by the right rule of sound reason , applyed as followeth in three particulars . first , that the covenant unto which circumcision was annexed , was the covenant of the gospell , and not of the law and old testement , as they take it . for then it could not haue been to abraham the seal of the righteousnesse of faith , any way : but of unrighteousnesse and condemnation every way : for righteousnes is not by the law , which worketh wrath , and by which sin revives , and becomes exceeding sinfull . and surely it is more then strange , that any beleeving the scriptures , should beleev that the lords covenant made with abraham , and so with israel in him , by which he took them to be his peculiar people , from among all other peoples , because hee loved their father and them ; by which they were a blessed nation , having iehovah for their god ; in remembring of which covenant with abraham &c. he so often shewed them mercy , and did them good ; and in time , gaue his son christ to saue them from their enemies : and lastly , by which covenant they shall again be called when the fulnesse of the gentiles is come in : and so all israel shall be saved , as it is written , there shall come out of syon a deliverer , and shall turn away ungodlinesse from iakob . for this is my covenant unto them when i shall take away their sins . as concerning the gospell they are enemies for the ( gentiles ) sake : but as concerning the election , they are beloved for the fathers sake : for the gifts and calling of god are without repentance : that this covenant of loue and mercy , making them blessed which are taken into it , and procuring the giving of christ , and of salvation , should be the covenant of the old testament and law : of the law , i say , and old testament , which is the ministery of death ; the letter that killeth : which worketh wrath , was added for transgression ; by which sin reviveth , and all die , and are accursed . what is this else but to bring the currant of gracious mercy , into a channell of severe justice , and to curse where god blesseth , as balaam purposed to haue done ? secondly , we conclude hence , that the church of the iews , and church now is one in substance , though diversly ordered : one uineyard ( in which there are both grown trees , and yong plants ; ) one kingdom which was taken from them , and given to us ; the branches of one oliue tree , holy in the same holy root abraham , from which most of them were broken off for unbelief , and we by faith planted in their place ; one body , and therefore having infants in it now , as then , and the same therefore to be baptized ( there being also one baptism , as one body ) as they were circumcised of old : baptism ( as elsewhere i haue proved at large , to their silencing in that point ) comming in the place of circumcision . thirdly , that all their disputes against infants baptism , because they cannot manifest faith and repentance , are but the same quarrels which might haue been picked of old against infants circumcision . that there was something in abrahams circumcision extraordinary , is true : for he first received it for his posterity ; and for the proselytes with them , which joyned themselvs to the lord : so was there also in his faith , as he was the father ( by example ) to all that should beleev after him . their prophane assertion , that faith was required of none ( to wit men of years ) for circumcision , i haue formerly disproved . how can it come into the hearts of reasonable men , that the lord in whose eies the prayers , sacrifices , and all other services of ungodly men were so abominable , should like of their circumcision ? lastly , for abrahams children of the flesh ( according to their misunderstanding of them ) they were by nature children of wrath as well as others , and had thereby no more right to circumsion , then the infants of sodom . it was of grace , and not of nature , that they were within gods covenant . of gal. 3. and rom. 9. we haue spoken at large formerly , and of their misconstructions of the apostles meaning . lastly , we neither run , as they say , nor goe to the old testament , law , or moses for the baptizing of infants ; but to the covenant of the gospell solemnly made with our father abraham long before the law was given , the old testament established , or moses born . their discourse about rome is vain , except they can proue that the outward baptism there administred ( though unlawfully ) is not to be reteyned by such , as unto whom the lord afterward vouchsafeth the inward baptism of his spirit ; and so answer our reasons to the contrary , which they haue , and haue had so long time in their hands . these things thus cleared , it remaines we come in the next & last place to examine their defence of that their own unhallowed baptism in use amongst them : formerly proved by me a mere nullity by their grounds , and practise set together . their ground is , that baptism unlawfully ministred is no baptism , their practise , that he who ministring his gift ( poorely as their manner is ) doth convert ( in truth pervert ) another : may also baptize him without any speciall calling . for foundation of my proofs i laid down these two rules . 1. there is no lawfull baptism , but by him that hath a lawfull calling to baptize . 1. thess. 4. 11. heb. 5. 4. 5. and unto this they assent . 2. onely he hath a lawfull ordinary calling to baptize ( and extraordinary they challeng not ) who is called therto by the church . this their first rebaptizer mr. smith had not , neyther haue they , that now administer baptism amongst them ; neither doe they account , that more is requisite for power , and right to baptize , then a personall gift of teaching , and making thereby one of their proselites , and supposed converts . whereupon it follows , that they themselvs being baptized by such , as want a lawfull calling , are not lawfully baptized ; and so by the verdict of their own quest , unbaptized persons . their defence they begin with the perverting both of my words , and meaning , very unhonestly , in setting down the state of the question ; which yet seems not strang unto me , considering their licentious dealing in like sort , with the holy ghost in the scriptures . they frame the question ; whether any but pastors or elders may baptize ? and my charge upon them ; that they are unbaptized , because , they want pastors . but where haue i so spoken ? or how gather they that to haue been my meaning ? had it so been , why could i not as easily haue said , that none but pastors ( for of baptism by others elders which labour not in the word and doctrine , we approve not ) may lawfully baptize ; as , that none but such as are lawfully called by the church may baptize ? which are my words . my meaning was not to deny , that a church wanting pastors may appoint a member able to teach ( though out of office ) to baptize : for which much may be said , and hath been by some so minded . which though i doe not simply approve of ; yet neyther did , neither had i occasion ro deal thereagainst , but onely against the wilde course of these all-alikes ; of whom any that can wrest a few scriptures ( intended of men of yeares onely ) against the baptizing of infants , to the corrupting of some simple man , or woman , thinks himself another iohn baptist , as their practise and profession manifests . now whether they haue thus altered my words , and perverted my meaning out of bold rashnes , as being more hasty to answer , then to understand their adversarie ; or out of cunning for their advantage , the lord and themselvs bee iudges . onely this any may see , and i shall make appeare , that the most , and most colourable of their arguments are against their misconceaved , and not mine intended sense : which gives occasion to suspect , that they haue rather been cunning , then carelesse in the thing . adversaries . let us come to the particulars : and first to their first and main ground , and foundation of their course which is , that members , and churches of christ are made both by faith , and baptism , and not by the one onely . defence . this their foundation in respect of baptism is sandy : seeing it servs but to signifie , and confirm what was before ; but makes nothing to be that was not . the scriptures ( being many ) cited by them are partly impertinent , and partly against them , some of them expresly , and the rest truely . some of them indeed speak of being baptized into christ , and into his death , and into one body with him , and make baptism a foundation : but mean not 〈◊〉 to shew , that men are made christian soules by baptism , as ignorant persons think and speak ; but onely that they are confirmed , and furthered thereby in that which they were before . some of the places joyn with baptism the lords supper , others the laying on of hands ( which yet rather is meant of the doctrine , then ministration of those things ) . now doe they conceaue , that such as were no true christians before , are in part made christians by the lords supper , and laying on of hands ? when the scriptures affirm any thing of an ordinance , they must be interpreted according to the nature of the ordimance . as where christ saith of the bread , this is my body ; or of the rock , and the rock was christ : or the apostle here , that we are baptized into christ , and draw neer unto christ by baptism , and the like ; we must understand the speaches as sacramentall , so far as they are applied to ordinances ; that is , as intending those things , for signes , and seales , and means of confirmation ; and not otherwise . others of the scriptures brought by them are so plainly against them , as it is marvail that in setting them down , they thought not of the lords answer to the evill servant luke 19. 22. for example , math. 28. 19. go teach , or as they well turn it , make all nations disciples baptizing them &c. the apostles then were first to make , to wit , by their teaching , disciples , that is christians ; and after to baptize them . is it not the scriptures constant voice , and these mens plea ( true in it self , but to a wrong end ) that men must first beleeue , and repent , and upon manifestation thereof , be baptized ? are not they that beleev , and repent christians with them ? otherwise , how doe they baptize them ? but thus it is with men in all sects , that are lead by passion , and appetite , more then reason : they doatupon some one thing truly or apparantly good : and labor aboue measure , to magnifie it , esteeming all things without it , as nothing . thus these men esteem of baptism , others of church government , others of seperation , others of imposition of hands by bishops ; and so , according as men haue advantage by particulars , or suffer for them , or are otherwise prejudiced towards them , they set high valuation upon them . but as grace teacheth us to acknowledg better things in christians then any outward ordinances ; so must wisdom warn us not to ascribe too much to any one , as fond folks use to doe to the person , or thing which they affect . math. 18. 20 , is against them . to be gathered together in christs name there , presupposes a church state . so is io● . 4. 1. christ made and baptized disciples : they were made disciples by preaching , and after baptized . ioh. 3. 5 , speaks of regeneration by the spirit compared in that place to water , as elswhere to fire for its property in purifying . and admit , it speak of the ordinance of baptism : yet must it follow regeneration , as a means of confirmation . as therefore christians are not made by the ordinance of baptism ; so much lesse are churches . this i haue elswhere proved against them by many firm arguments : to which seeing they neither giue answer , nor shew thereof : ( though this be a main matter in question between them and us ) what should i say more to them ? these they may answer , if they be able , as i am sure they are not : nor , i think , will ever goe about it . onely , i here add this one thing . if members , and churches be made by baptism , i demand , when i. m. alone baptiseth one of his converts alone , what church , or member of what church is here made ? and if one alone may receiv or make members of the church , why not also cast them out , and excommunicate them without the churches presence or privity ? such is the confused course of these men . here they cite sundry scriptures , but proving onely that which we willingly grant : viz. that men and women converted from heathenism , and iudaism , to the faith of christ , and so to be added to the church , and being before unbaptised , were to be baptized . but how proues this , that they were made either churches or christians by baptism ? when any of the heathens became iews , that is , embraced the iewish religion , and separated themselvs from the other idolaters of the land to the law of god , and came to put their trust under the wings of the god israel , and were to be circumcised : did their circumcision make them such ? or did it not onely , declare and confirm that state of grace , in and unto which god had called them ? neither yet could the things forementioned be performed by their infants : and yet were they made partakers of circumcision with them . adversaries . bvt minde here a futher matter . they say , the church at ierusalem was the first church of christ ; and by faith , and baptism made a church : and in the next words , that the twelue were so made also . defence . if the church at ierusalem were the first church of christ ( as in a sense it may be so called ) i would know how the baptism of christ before that time , and of iohns before christs ( having also joyned with them faith in the baptized ) made churches ? were any made before the first ? or what , and which were the churches which they so made , and gathered ? both the one , and other living , and dying members of the iewish church . i add , considering how it is said of iohn , that ierusalem and all iudea , and the region round about iordan were baptized of him , confessing their sinnes : and of christ , that he made and baptized moe disciples then iohn ; it is very evident , that thousands , afterwards made members of the churches in ierusalem , iudea , samaria , and galilee , were baptized long before , by iohn and christ : and were made members of the church , in our sense , long after their baptism . here then we see baptism administred , and yet no church made : and again , churches made , and yet many the members thereof , not then , but long before baptized . we grant ( as they say ) that rome is that aegipt , sodom and babylon , in mysterie , mentioned in the revelation : but deny ( which they adjoyn ) as being both untrue and uncharitable , that all in that church are in gods account as the worst pagans , &c. god hath his people ( considered in their persons ) in babylon , unto whom he saith , come out of her my people , &c. being held captiue there , by her craft and cruelty . neither is babylon called an habitation of divels , for that the devill possesseth men ; but to shew its desolation after the day of the fall thereof : the evangelist in that speech , alluding to the forms of speech used by the prophets before against babylon civill , in regard of her utter ruin , and desolation shortly to follow . neither is the baptism in rome , a babylonish , or aegyptian washing , as they calumniate ; no more then the doctrine of baptism , in the name of the trinity is a babylonish doctrine ; but it is as a vessell of the lords house , though prophaned there . much lesse can that vitupery agree to the church of england , where the faith is sound for justification and salvation , and effectuall for obtaining the same in those that truely professe it . the circumcision of gods people ( though too much infected with their sinns ) in aegipt , and babylon , were no● aegyptian and babylonish ; no more is the baptism in aegypt and babylon spirituall : specially in regard of gods people there ; as not a few also shew themselvs to be by comming out thence at the lords call : though some more slowly then other ; as of old they did out of babylon civill , as esra , and nehemiah testifie . that the everlasting gospell commands beleevers to be baptized ; to wit , if unbaptized before , we grant : but that men become an habitation of god by his spirit , and water ; is as if they said ; water dwels in men , as the spirit of god doth ? it is hard to say , whether papists bread , or these mens water , be made the greater idoll . neither doe we in retaining the baptism received in rome , take a corner stone out of babylon , either for foundation , or wall , but bring thence a vessell of the lords house there captived with the lords people . i know not but that the very circumcision of the shechimites might haue been retained , if any of the males had survived and embraced the truth of religion : which yet was far from being lawfully administred . lastly , though all were true which they say for anabaptizing in the generall ; yet were their particular practise not justified thereby , nor our exception cleared , being against their manner ( and the same singular , from all other of their sect , in all places ) of baptizing , by persons uncalled thereunto , either by god immediately , or mediately by the church , ●● or otherwise then by their own particular and personall motion . to their objection arising from the supposed proportion between baptism , and the ministery ; and to their demand , why i cast away my popish priesthood , and retain my popish washing for my christianity ( as they please to speak ) i haue answered elsewhere at large : neither haue they been able , to this day , or now are , to say against mine answer any thing at all , either true , or colourable : and yet neither haue they the humility to suffer themselvs to be taught better ; nor the modesty to hold their tongues in the matter : but doe irksomely demand a new the things of old answered . for the present , i will onely note these three differences . first , it is absurdly said , that a man is made a christian by his baptism , as he is made a minister by his outward calling . he that is not a christian before he be baptized , becomes not one thereby : but by the outward calling of the church , hee that was no minister before , become such properly and imediatly . secondly , a man is to be baptized but once : and god adding to the outward washing with water that which is inward , and by his spirit , sanctifies the former , and covers many faylings in the manner of administring it : but a man may on the contrary , upon occasion , be called divers times to a ministery , in divers churches , one after another . thirdly , the ministery is the churches , and depends upon it as the adjunct upon the subject , so as if the church dissolue , the ministerie ceaseth : which the same church also that giues it , may take away , and make him that was a minister no minister : besides , that in the mean while his ministery is bounded within the precincts of that church wherof he is an officer . but in the ordinance of baptism the case is clean otherwise . for neither can the church which hath given it , take it from him ; neither ceaseth he to remain a baptized person , though alone , and without either church , or other christian in the world with him ; neither is he in any church where he comes , to bee barred from the priviledges of his baptism , or use of any thing depending upon it . adversaries . for the justifying of the manner of their rebaptizing , and to proue that the disciples of christ , though no pastors ( they must add , nor having any church-calling ) may baptize : their first instance is from iohn baptist , who was no pastor , and yet baptized . defence . wee grant it ; no more was christ himselfe a pastor in our sense , nor his apostles . but we say iohn , as they , had an immediate and extraordinary calling , not onely to exercise , but also to introduce the ordinance of baptism : being expresly prophesyed of before by esay and malachy : promised to his father zachary , by an angell of the lord , and filled with the holy ghost from his mothers womb . will these men compare their conceited gift of converting , with iohns divine , and extraordinary charter and endowments ? we say , with christ our lord , that iohn was a prophet , and more then a prophet : they answer us , that the least disciple , or that hath iohns doctrine , in the kingdom of god is greater then he . but we reply , that christ doth not there mean the least disciple , but the least able minister of the new testament , wherof these ana-baptizers are none . when christ asked the iews , if they went out to see a prophet : think we , he meant of any ordinary iew , having a poor gift of expounding the scriptures , like these mens ? or not rather of some , both of singular abilities , and speciall calling ? so , by the least in the kingdom of heaven , he means the least minister of the new testament , furnished with speciall abilities , and calling . besides , his meaning is , not that the least minister , no nor the greatest neither , was greater then iohn the baptist in respect of power of ministring baptism : for none was comparable to him this way , being under god the instituter of it , and the baptist , which neither peter nor paul was : but the greatnesse here , is in regard onely of the more full knowledg of christ , not onely come in the flesh , and entred upon his ministery , as in iohns time ; but having finished his work upon earth , and being dead for our sins , and risen again , and ascended into the heavens ; whence he did , and doth most graciously , and powerfully administer his kingdom amongst men . is it not enough for iohn murton , and his consorts , to be equall with iohn baptist in the power of baptizing , but they will needs perck aboue him therein , and bee greater then he . but it is no new thing for the bramble to advance it selfe aboue all the trees , even the vine , oliue , and fig-tree . but such pride will haue a fall . the lord grant it may be by , or with repentance , to prevent the down-fall to perdition . to their instancing the disciples of christ , and ananias his baptizing , what shall i say more then i haue done in the very writing which they undertake to answer ? wherein i haue proved , that these instances are so far from helping them , as that they make plainly against them , as the reader that will , may see . to my proofs they answer nothing at all , nor confirm their own tenent further , by any circumstance of the text. onely they tell us in the generall , that these things were written for our learning : we grant it , and therewith affirm , that amongst other things , we are to learn this from them ; that such as are to baptize , are to be furnished with ( besides , and aboue the gift of teaching ) a speciall warrant and calling from christ , either extraordinary and immediate , as had these disciples , and ananias ; or ordinary , and mediate by the church : which alone is delegated by christ the lord , with authority to call men to the ministering of his solemn ordinances ; wherof baptism is one , and not the use of a gift , as bare teaching is . in opening math. 28 , goe teach all nations , &c. they shew a strange streyn of wit ; in gathering from thence , that any disciple of christ may baptize , from whence all others of learning or judgment ( of all sects ) doe gather the contrary , and that none , but such as haue speciall calling to teach may baptize . let us examine things particularly . and first , i affirm , that the lord in that place giues an apostolicall commission properly ; which i thus proue . first , because he bids them goe , or goe forth and teach all nations : opposing the apostles going forth , and teaching all nations then , to the prophets tarrying , and teaching that one nation of the iews formerly . doe or can these men ( though their feet abide not in the house , prov. 7. 11 , ) goe to , and teach all nations ? their answer is frivilous , that every disciple is to doe this according to his best abilitie , seeing the lord calls none to a state or work , but such as he furnisheth with answerable abilities . by such answers , the calling of any how unfit soever , to any place or state how excellent soever , might be justified . secondly , if not in this place , i would know when , and where christ gaue the commission properly apostolicall . where they add , that the apostles haue left their power wholly behind them , and that nothing is dead but their persons : they erre not a little ; for not onely their persons are dead , but their office also is ceased . if any now haue the power of apostles , they haue then the office of apostles first , from which the power is , and in which it is to be exercised . if they say , they are apostles ; they are not , but are easily found lyars by plain direction of the scriptures . besides , they expresly contradict themselvs in the same place , in saying , the commission was given to such , as whose persons remains to the end of the world . if their persons be dead , how remain they ? but they add , as their corner stone , that this commission was given to the succeeders of the apostles in their doctrine from time to time , with whom christ promiseth to be present alwaies , even to the end . if i should answer ( as i know not but i might lawfully , ) that these words of christ , i am with you alway , even unto the end of the world , are to be expounded as those of the apostle , 1 thess. 4. 15. 17 , wee which are aliue , and remain unto the comming of the lord , and that the meaning of both is , that all should so walk , as if that day of the lord were to come every day of their liues , what would they reply ? but admit this be spoken mediately to the successours of the apostles ( not in their power apostolicall , for that ceaseth with their office apostolicall , and their office with their persons ; neither is there left in the church any authority or direction for the chusing of apostles , but ) in the performance of such ordinary works , in lawfull order , as the apostles were to exercise themselvs in , specially of teaching and baptizing , there mentioned : i thus proue , that by those successors are not meant , as they conceiv disciples , but such as haue speciall commission , and authority , and so specially pastors . and first , christ here opposeth them to whom he speaks , as the makers of disciples ( as the words are ) to disciples to be made by them . secondly , if every disciple of christ , then why not women also , which are disciples as well as men , and wherof there are diverse to be found better gifted then any of this fellowship ? neither can they object the apostles prohibition of women , 1 cor. 11 , & 1 tim. 2 , seeing they hold baptism no church action , but personall onely ; and so administer it as privately , as midwines use to doe . thirdly , if pastors be most rightfully the apostles successors in other works of their apostolicall commission here given ; by name , in administring the lords supper , and over-seeing the flock , and defending the same in the truth , which they grant : why not in teaching , and baptizing also , which alone are expressed ? math. 28. adversaries . bvt this they account a meer fiction , seeing converting and baptizing is no part of the pastors office , which is to feed , watch and oversee the flock of christ , and defend the same in the truth : then which they deny further charge to be laid upon him by his office : quoting for that purpose , act. 20. 28 , tit. 1. 9 , proceeding also to challenge it as an imagination , that he is to preach by vertue of his office : yea , adding that any disciple having ability is authorized , yea commanded to preach , convert , and baptize , as well , and as much , if not more , then any pastour . to this height of usurpation are these chorites come . defence . first here , as alwaies , they alter the state of the question , which between them and me is not whether onely pastors , but whether onely such as haue a speciall church-calling , may baptize ? secondly , it is true , that pastors in the right state of things , are not to be set over heards of goats and swine , but over flocks of sheep : yet doth it not follow thereupon that pastors in no sort convert . for first , there may be in the church hypocrites undetected , or after detection , yet uncensured , which they may by gods blessing effectually convert . secondly , the pastor as pastor of the flock , and feeding it , may convert a stranger comming in : and why then not baptize him by their own ground ? the person so converted publiquely , may and ought to be baptized publiquely ; and should not the pastor doe it ( by whom also hee is converted ) rather then a private member ? thirdly , it is not all one ( though they confound them ) to convert , to wit , from being wicked to become godly , and to make a disciple . children born in the church may be made disciples , yet not so converted ; as it may be never having been such , as of whom it could be said , that they were wicked . fourthly , it is their ignorance to make converting of men , and the baptizing them , actions of the same nature : seeing onely men and women before converted , and repenting , are to be baptized . lastly , in granting , according to the scriptures , that the pastor is by office to feed the flock : they cannot deny , but that hee is to baptize thereby : seeing baptism is a part of that feeding properly , serving to confirm the faith of beleevers in the washing away of their sinnes by the bloud of christ ; begetting is by the seed of the word , the word of truth : and so whatsoever means follow thereupon , is but for feeding and nourishing the so begotten . adversaries . bvt that which followeth is admirable , viz. that the pastour is not required to preach , nor doth perform it by vertue of his office , when he doth it . defence . many men ( and these with the rest ) haue spoken many absurd things in religion : but these in this exceed them all , yea and themselves . they from act. 20 , affirm that the pastours are to feed the flock by their office . and can the flock be fed as it ought without preaching , and where the bread of life is not broken unto it ? they also graunt in the same place from titus 1. 9. that he is to defend the flock in the truth against all gainsayers , but why to defend the flock &c. as their cunning and corrupt glosse is , rather then as the words of the text are , by sound doctrine both to exhort , and convince the gainsaier . are exhortations and convictions by sound doctrine no preachings with these men ? yea , are they not directly for the conversion of gainsayers ? and how then belongs it not to pastours , to whom these things belong , to convert ? so where it is required that the bishop ( to be called ) be apt to teach , is he not by his office to doe that which is requisite in him for his enabling unto it . i say for the enabling of him unto his office , and not for the adorning of it onely , as hospitality is : which though he wholy want ability to perform , yet that disables him not ; as the want of aptnes to teach doth . ioyn with these the apostles exhortation , that the elders that rule well be had in double honour ; specially they that labour in the word , and doctrine ; for the labourer is worthy of his reward : and what can be clearer , then that the pastour is to preach by his office , and that as being the speciall work , for which his wages are due unto him . is not to labour in the word and doctrine here spoken of , for him to preach , and that as an elder ; as the former rule , as elders ? strange it is that , a pastour or teacher by office should not teach and preach by office ; that is , not exercise their office or ministery , the teacher in teaching , and exhorter , or pastour in exhortation . and see we not here what new patrons dumb ministers haue gotten ; of whom the old almost every where are ashamed ? if it be not required of the pastour to preach by his office , then though he never preach at all , yet it cannot be said to archippus , fulfill thy ministery , which thou hast received in the lord. the pastour might , by their canon , most faithfully perform and fulfill his office though he never preached one sermon all his life long . but as all errours haue some truth either in them , or nigh unto them , and so are raised upon mistaking of one thing for another , with which it hath some affinity : so is it in this case . for first the ability or gift to teach is not by the office , but before it , and meerly personall , and so remains even in the officer ; and the same greater in one then in another , though the office be the same in both . yet because the gift fits for the office , and enables to the performing of it many unskilfully confound them . secondly , there is both a liberty , and duty of using the same gift in time & place , before and without the office . but herewith ( the office concurring ) is joyned , and added a bond of authority , and speciall charge upon the officer to wait upon his office , the teacher in teaching , the exhorter , or pastor in exhortation , as the apostle speaks . here amongst sundry scriptures , not so much as looking towards the matter in hand , but speaking of the generall liberties of christians , and graces of christianity , common to women with men , and to such men as want all gifts of teaching with others , they alledg , 1 cor. 14. 1 , and the apostle then commanding every beleever to covet to preach . but first , why put they preaching , and not prophesying , as the text , and all translations haue it ? secondly , it is their presumption , that he speaks of every beleever . was every beleever to covet spirituall gifts , to wit , all both extraordinary and ordinary there mentioned ? and are there not many in all churches , who , without a miracle , cannot possibly attain to any competent ability to teach publiquely in the church ? but let them stretch the words to their own size , what follows hereupon ? all are to desire the gift of exhortation , &c. and such as haue it , to use it in time and place : ergo , it is not required of pastors by vertue of their office to exhort . why not then thus ? it is required of every member of the church in his place , to watch for the good of the whole , and to defend the same against gain-sayers in the truth : and therfore it is an imagination , which these men in the page before going affirm , that the pastour is by his office to watch , and defend the flock against gain-sayers : or thus . it concerns every christian , being able , to distribute to the necessities of the saints , and therefore not to the deacons by vertue of their office ; which yet for the very thing are called distributers in the same place . every citizen and subject is bound to defend his citie and country against the enemy in his place and standing ; and therefore by their consequence , not the magistrate by vertue of his magistracy . their conclusion therefore , that a pastor is not bound to teach by his office , because hee mightafter a sort , and in an order , teach without it ; it is , as if they should tell us , that he who is bound to a post with one coard , cannot be bound with two . adversaries . they add , that the church may receiv in members , without officers , or when they are sick , or in prison , and so baptize them , as the primitiue churches were gathered by faith and baptism , and that being without pastors a good while , which the apostles afterwards placed amongst them . defence . they oft say , but never proue , that churches are gathered by baptism . baptism is an ordinance and service given to the church , as were the statutes and services of old , given to israel , and circumcision amongst the rest . if the church receiv in men by baptizing them ; then it is to cast them out by unbaptizing them . for they are to be put out or excommunicated by the undoing of that , by the doing of which they were taken in . besides , receiving in , and casting out of members are dispensations of christs kingdom ; baptism of his propheticall office . thirdly , as both infants might be born in the church , and men of years received into it , and both the one and other be be baptized afterwards , as god affoarded fit and lawfull means : so can it not be proved , specially in the plenty that then was , that the apostles still left not behind them some extraordinary officers , prophets , or evangelists to water , where they had planted , and to order things unperfected . lastly , let be observed , how in this place , they make it a work of the same power , to baptize , and to receiv members into the church : and wherupon it must follow inavoidably , that baptism administred by one alone , and without a church power ( which theirs was , and is , ) is unlawfull : seeing one alone is not a church , nor hath power to receiv in , or cast out members . to conclude the point about the apostles successors . the apostle paul , calling unto him at miletus the elders , or bishops of the church of ephesus , and charging them to feed the flock wherof they were made over-seers by the holy ghost ; and for their direction therin , propounding unto thē his own apostolicall example to be followed by them in so many particulars , shews who are the apostles ordinarie successors in their severall charges . the same also doth the apostle peter , in calling himselfe a sympresbyter , or fellow-elder with the ordinarie elders . and truly what man , not at utter defyance with common sense , will denie that a pastor in his charge is more properly an apostles successour , then a private brother . in answering mine exceptions , they build amisse upon my foundation , and father their bastards upon me : knowing that i both put , and haue proved against them , elsewhere , a difference between no baptism , and baptism unlawfully administred , in divers respects ; and that the latter , though it ought not so to haue been administred , or received ; yet ought not to be iterated ; specially , if god haue added therunto the inward baptism of the spirit of regeneration . now my proofs , howsoever by them vilified , confirm , that besides and aboue the personall abilitie to teach , a speciall calling is requisite for him that dispenseth the ordinance of baptism . this speciall calling ordinarie is by the church , which alone hath christs delegated power for ordinances . the argument i thus frame . that which by many proofs of scripture appears to haue been done by speciall calling , and commission from christ , and never otherwise ; that not being done by such speciall calling , and commission , is unlawfully done : but by the proofs by me brought , it appears that baptism hath still been ministred by speciall calling , and commission , and not otherwise ▪ therefore , these mens baptism not so administred , was , and is , unlawfully administred ; and so they by their own grounds ( which they vainly make mine ) unbaptized persons . neither can they make an escape by saying , that they in whom i instance had no calling by the church , nor were pastors of particular flocks : seeing our question is not of pastors , but of such as haue a church-calling : and that iohn baptist , christs disciples , phillip , and the rest , had a calling extraordinarie , these adversaries neither haue the former , nor challenge the latter . and indeed , by this defence , so oft renewed by them , they make it evident to all the world , that they neither consider of their own practise seriously , nor of mine exceptions . of the difference between teaching and baptising , i shall speak in the fourth rule : as i haue also formerly , both in this treatise , and else-where , at large cleered their exception about ordination : which they cunningly dissemble . here i onely demand of them , whether one man alone , without either presence , or preceding election of the church , may ordain a pastor , as is their manner of baptizing . and for me , doe they not know in their consciences that i was ordained publiquely upon the solemn calling of the church , in which i serue , both in respect of the ordainers , and ordained ? whilst then they account me wilfully blinde in putting difference between my church ordination & their baptism ; they shew themselvs witlesly blinde in making them alike . to my proof , from math. 3 , that christ in comming to iohn to be baptized of him , fulfilled all righteousnesse , &c. they answer , that this is still done , when any disciple , &c : wherein first , they make both iohn and christ , disciples of christ : secondly , if christ had herein considered iohn as an ordinarie disciple onely , what needed he to haue come from one countrey to another , even from galilee , to iordan in iudea , to haue been baptized of him ? why might he not as well haue used some ordinary disciple neer at hand ? christ therefore , in being baptized by iohn , fulfilled all righteousnesse , in consecrating unto us baptism , as circumcision to the fathers , in his own person , who of god is made unto us righteousnesse : and that by iohns ministery , who had a most solemn and singular calling thereunto . lastly , it is not likely , which they take for certain , that iohn in these words , i had need to be baptized of thee , meant not ( to wit at all ) of the baptism with water , considering that the quest on between our lord and him , was about that baptism and none other . the words therefore insinuate , that some special state and calling is required in the baptizer aboue these mens common disciple-ship . heer first in answering ioh. 1. 19. 25 , for their own credite they disgrace the priests and levits , as blind and ignorant pharisees , for demanding of iohn , by what authority he baptized . but considering both their places , and iohns practise in bringing a new ordinance of religion into the church , they did nothing herein not well sorting with their office . secondly , their answer , that iohn proovs his authority to baptize , by proving his authority to preach , from esaias the prophet : esa. 40. 3 , shews , how short their wits are in gageing the depth of the scriptures . he doth not proue his authority to baptize , by a common authority or liberty to teach , which any of israel ( gifted ) might use ; but he justifies his whole ministery , in all the parts of it , by his speciall calling , as the harbinger and fore-runner of christ , plainly foretold by esay and malachy . doe they think , that the prophets words , the voyce of one crying in the wildernes , appertained to every israelite that could teach ; as they ascribe power to baptize to each of their teaching disciples ? or might iohn , without a special calling , haue instituted and brought into the church , as he did , a new ordinance ? yea i would know , which of iohns disciples ever offered to baptize ? of whom yet it cannot be doubted , but divers were able to teach . as cowards most vilifie in words , where in deed they dare doe least , so doe these men account this proof most vain , against which they haue nothing to bring , saving an equivocation in the word ordinances , and a cunning course in leaving out that which i alledg from rom. 12. 3 , which would discover the fallacie . the different nature of baptism and teaching ( meerly by a personall gift ) is evident . a man becomes a prophet , and able to teach , by the gifts of the spirit , knowledge and utterance . but i would know by what gift of the spirit any becoms a baptizer , or able to baptize ? 2 besides the scriptures , 1 pet. 1. 12 , the light of nature , and generall law of loue , shews , that he who knows any thing profitable for another , should in his place , & upon occasion declare it to him : so as teaching by him that hath abilitie , hath its plain foundation in nature : but so is not baptism by the light of nature ; but meerly ordained and instituted of god by supernaturall revelation ; in which respect i call it an ordinance ▪ and this consideration alone , if there were nothing else , wil with reasonable men , oversway all their presumptions ▪ actions of religion are some of them performed immediately from a personall gift , and grace of the spirit in the heart , as preaching , or prophesying , and prayer , out of a speciall state or office ; others , by no speciall gift of the spirit at all , but by authoritie conferred upon some speciall person ; as the ministration of sacraments , censures , ordination , & the like : & lastly , some others by both , as pastoral preaching , prayer , &c : the gift ministring abilitie ; and the office charge to use the gift , for feeding of the flock committed to the officer . in answering my fift proof , the alledg things partly imper●●n●nt , and partly unreasonable . of the former sort is their discourse about the eun●●chs being a member of christ , and his remaining in any particular church : whereas they should haue answered directly , whether by his faith and baptism hee had been made a member of any particular church , or not ? but they seeing what would follow upon a direct answer , haue rather chosen an indirect evasion . of like hue is that which they add of israels renewed covenant , ( conceiving israel as a true church ) which we meddle not with in this businesse . absurd it is in it selfe , and a slandering of our practise , which they affirm of one casting out another , where there are but two of a church . which of us ever so held or practized ? one man , or woman either , may upon just ground , separate from a whole church : may he , or she therfore excommunicate a whole church ? or hath i. m. excommunicated the whole church of england ? separation , where lawfull , onely shews the liberty , which every christian hath to keep himselfe pure from the sins of others : excommunication imports a judiciarie power and state of authority to execute a solemn censure and punishment : which appertains onely to the church gathered together in christs name ; which one cannot be . two may joyn together , and so receiving one another mutually may become a church : or may , upon just occasion , part a sunder , and so dissolv : but cannot receiv in , to speak properly , or cast out one another , by solemn ordinance : this imports authority ; the former , liberty onely . but thus it becomes the new builders of babylon , to use brick for stone , and lime for well tempered morter . their answer to my sixt proofe about witnesses of the baptism , that phillip baptized the eunuch , and ananias , saul , none else being by , is presumptuous . it is apparant , act. 8 , that the eunuch had divers in his r●tinue , and most probable , that some of them were godly also , and baptized with him , though the story mention him alone . neither is it like , that ananias in that citie , where so many christians were , was not accompanyed with some or other of them . besides , those baptisms were administred by extraordinarie , and miraculous direction , and assistance ; and therefore not to be drawn , for the manner , into ordinarie example . lastly , these instances overthrow their main ground , which is , that all particular churches , are gathered by faith and baptism . one alone cannot be a church : neither is a church gathered by that which may lawfully be performed without a church-gathering . pauls own manifestation of the grace of christ received , was sufficient testimonie of his conversion ; and the churches weaknes it was , to stand need of further witness . in their answer to mine other demand , that any disciple present , though no instrument of conversion , may baptize , they raze their own main ground ( which how sandie soever , yet is theirs ) from math. 28. 19 , that every disciple , that can teach , or make disciples , according to his best abilitie , may baptize ; and whosoever makes a disciple may baptize ; and that christ hath coupled them together , and that no man should seperate them , &c. yet here themselvs seperate them , in affirming that any disciple , though making no disciple , nor being instrument of conversion , may baptize . their instances of christs baptizing none , but leaving that to his followers , and pauls baptizing few in corinth , are too presumptuous . it is too much vanity for base persons to play on stages the parts of kings : what is it then for iohn murton , to play christ and paul ( if yet paul had not evangelists in his companie ) in commanding others of his disciples to baptize his converts , as christ our lord did his ? about womens baptism , they are like a bird in a net , seeking many holes to get out , but finding none . first , they answer , that women may neither teach nor baptize in the church : true : but why not , as they doe ? which is , not in the church ; but out of it , and in a corner , where , it may be , none is present but the baptizer and baptized ? they say further , that women haue been , and may bee , worthy instruments of converting of others . i grant it , and that even of men . but may they therfore baptize them ? this they dare not say , nor doe ; and yet except they say it , they must unsay their so oft repeated lesson , they that may convert , may baptize . their dispute from my former plea out of mr. perkins , that where god giues the word , he giues the power also , helps not : for first , both mr. perkins , and i , speak of a church having this power of the lord , and not of a single person . if all the body were one member , where were the body , or church , saith the apostle ? these men make all the body , and one member the same . one and all , and all and one , is all one with them . secondly , we speak of having and using the power of the lord , according to the lords order ; and not in their confused ▪ fashion . which order of the lord is , that men first be called ( ordinarily ) by the church , and so minister baptism as the stewards of the mysteries of god. lastly , they most wrongfully accuse peter martyr , and me from him , as pleading for womens baptism : the reader that pleaseth , may see the contrary . i doe not , as they here challenge me , in answering their objection , that because men , by vertue of their gift , without other calling , may doe the greater which is teaching , they may doe the lesse , which baptizing is : wrong them ; as saying , having no calling , but no other calling but by their gift . if they haue any other calling , though not pastorall , let them shew it ; and so renounce their former plea raysed from their personall gifts alone . their proof that he that may doe the greater may doe the lesse , is taken from mathew 23. 16. 17. 19. 20. &c. wherein they say , christ proveth plainly , that either it was not lawfull for them to swear by the gold , and the offerings , which were lesser : or that it was lawfull for them to swear by the temple , and altar . nothing lesse . it was lawfull to swear by none of them all , but by the lord onely : the meaning of christ was to reprove the hypocrisy and coveteousnes of the pharisees , that bare the people in hand , that if they sware by the altar , and temple , it bound them not , at least , in comparison ; but if they swore by the gold , or offering , that oath bound them to performance ; that by this means , they might possesse the peoples minds with an high opinion of the offrings , and gold , which turned to their proper advantage and profit . if from hence they would conclude any thing as lawfull from the greater to the lesse , they must argue thus . if it be lawfull to swear by the greater , then by the lesse much more : but it is lawfull to swear by the greater , and greatest , god himself , that dwelleth in the temple : therefore it is lawfull to swear by the temple , altar , sacrifice , heaven , earth , &c. if they would be ashamed of this conclusion , so may they be of their argumentation . my plea for the power of calling ministers , and censuring offenders by the church where officers are wanting ( which here again they bring in ) is in their hand , like a sword in a childs hand , wherewith he sooner hurts himself , then his enemie . for ( to let passe the difference between the power of receiving in , and casting out of members , and so of chusing of ministers , on the one side ; and of baptizing on the other , elswhere manifested ) they here strike thorow their own course , in confessing that these things must be done by the churches power and right ; by which they baptize not , but merely by a personall liberty : by which yet they themselvs , i suppose , would be loath to avow the calling of ministers , and censuring of offenders . that my collection from scripture is their conviction , & makes plainly against their corner stone , that he which may doe the greater may doe the lesse , they may see , if they please to consider it . for if the prophets in israel ( not being levites ) though preaching gods word , might not carry the ashes from under the altar ; but the levites onely ; then their rule holds not absolutely , that he that may doe the greater , may doe the lesse ; and so they must confesse , except they will deny the preaching of gods word to be a greater thing then the carrying of the ashes out of the temple . the former part of their first answer ; that the preists onely ( they should say the levites ) were appointed to this , makes against them , as shewing , that we are not to measure our liberty or power by the greatnesse or smalnesse of the thing , but by gods appoyntment , who hath allotted to every one his portion . their second answer is of admirable devise , that as the preists might meddle with all the services of the old testament ; so all the saints being preists unto god ( no men excepted ) may meddle with all the services of the new testament . but why might , and may ; and not ought , and must ? the preists under the law were bound ( leaving unto the high preist his function , and to the levites , theirs ) in their courses , to all the services of the tabernacle , and temple so by their crooked rule , every christian ( no men excepted ) not onely may , in liberty , but must in duty , minister not onely baptism but the lords supper also , and all other ordinances , in his turn : and so all must be alike for publicke ministrations ; for all are preists to god alike . all the congregation are holy every one of them , and the lord is among them , and you moses and aaron , take too much upon you ; said korah of old . they err grosly therefore in making all preists , for all publique ordinances in the church : whereof some appertayn to christs propheticall administration as the sacraments , which are seales of the covenant dispensed by preaching : others to his kingdom , as the appointing of officers , and censuring of offenders . our christian preisthood stands onely in our offering of spirituall sacrifices to god , our selvs first , and so consequently the sacrifices of prayses , and prayer from a broken heart , works of mercy , and the like . that baptism is a service of the temple , that is , an ordinance of the church , we haue formerly proved : and surely strange it is , that i should need to proue , that there is any ordinance of religion which the church is not to administer . paul and apollos , and cephas are the churches , and is not their baptism theirs ? this whilst they compare to the hewing of stones in the mountains , they lay in common for ministration to very unbeleevers , with disciples : for the zidonians , or other of the heathens , as well as israelites might either square stones , or hew wood for the temple . lastly , touching my similitude . as it cannot be denyed , but that the setting of the seal unto the kings pardon granted to a malefactour , is a matter both of more solemnity , and authority , then the bare manifestation and making known of the same pardon ; which any , ordinarily , may do to any , as oportunity servs : so haue i proved long agoe against these adversaries , by many arguments , hitherto by them unanswered , and i assure my self unanswerable , that the outward baptism , of which we speak , is an outward seal of the covenant of grace : that is , an holy outward signe ordained of god , as a means by the work of the spirit , to confirm the faith of the church in her washing , both from the guilt and contagion of sin , by the bloud of christ iesus . more then this , we mean not in calling the sacraments seals , with the apostle ; and lesse none can yeeld them , that hath learnt their right use , either from his own fruitfull experience , or the scriptures information . glory be to god , and good to men . finis . courteous reader , take knowledge that ( the author being absent ) through oversight these faults ( mostly materiall ) haue escaped , which i pray thee correct as thou readest : if more thou findest , impute them to hastie oversight . page 24 line 5 , for sin stands not in &c. reade , sin stands in , &c. pag. 40 , lin . 1 , for are done , read , are not done : p. 44 l. 3● , for of themselvs the , r. of the : p. 45. l. 20 , for and , r. add : p. 56 , l. 12 , for calling , r. calling : p. 72. l. 6 , for falsifying , r. falsitie : p. 80. l. 11 , for purpose , r. purposes : p. 81. l. 8 , after vers . add comma : p. 93. l 4 , for but will , r. but nil : p. 134 , l. 4 , for regenerate , r. unregenerate : p. 137. l. 25 , for indossolible , r. indissolible : p. 156 , l. 12 , for casuality , r. causality : p. 168 , l. 22 , for or will , that , in r. or will in● p. 175 , l. 15 , for things , as , r. things ? as. notes, typically marginal, from the original text notes for div a10833-e70 rom. 10. 2. epistle to the reader ▪ 1 cor. 14. 38. eph. 4. 8. 11. phil. 4. 4. act. 20. 19 eph. 4. 15. notes for div a10833-e450 pag. 3. 1 pet. 1. 1● ▪ 20. synod dor. art. 6. 15 , of divine providence . pag. 4. 5. gen. 3. act. 2. 22. 23 , & ch . 4. 27. 28. pag , 28. 29 ▪ ioh. 3. 16. gal. 2. 20. 1. ioh. 4. 9. rom 5. vers 25. 29. mark. 3. 31. luk. 24. 20. ▪ 26. ioh. 12. 32. 33. gal. 3. 13. 2. sam. 12. 10. 11. 12. 2 king. 29 ▪ 19. psal. 119. 160 , 164 ▪ pag. 5. gen. 22. exod. 4. 21. 22. luk. 12. 50. & . 22. 42. pag. 5. pag. 6. 2 sam. 12 , & 15 , & 16. rom. 1. pag. 6. 7. 2. pet. 2. 10. iude 10. iam. 1. 17. pag. 7. 3. 9. 10. prov. 16. 4. rom. 11. 36 pag. 10. 1 tim. 6. 16 1 tim. 1. 17 ▪ psal. 115. 4. pag. 11. pag. 11. 12 1 cor. 12. 4. pag. 12. ● tim. 5. 21 esay 6. 2. mat. 16. 11. ioh. 4. 34. act. 20. 28. mat. 18. 7. 1 cor. 11. 19 1 king. 2 ● ▪ chap. 12. 23 & 33. 11 ▪ prov. 1. 2● chap. 33. 1● ▪ 2 tim. 2. 24. 25. 26. ioh. 6. 44. psal. 135. 6. pag. 12 , 13. 14. matth. 25. gen. 1. 1. 2. ●●● . 17. 28 ●●● . 146. 6 ▪ mat. 15. 1● gen. 38. pag. 14 , 15 ▪ 17. ma● . 11. 29 pag. 17. pag. 17. pag. 18. act. 15. 18. pag. 19. esay 53. 7 ▪ 10. iam. 1. 17. ● sam. 14. 29. pag. 20. pag. 20 , 21 ▪ 22. prov. 16. 23 mat. 10. 29 pag. 23. &c gen. 45. exod. 4. & 9. iob. 1. 2. sam. 16. 2. sam. 24. 2. king. 22 esay 10. 2. thess. 2. pag. 23. 2 sam. 16. 10. iob 1. 21. 2 sam. 24. 1 pag. 24. 1 king. 22. pag. 25. rom. 11. 3● pag. 26. esa. 10. 6. 7 12. 13. &c. pag. 31. pag. 27. mat. 8. 15. mark. 1. 31 2 sam. 18 ▪ 22. 23. gen. 45. 5. 7. 8. pag. 30 , pag. 4 , 5. 6. 7. 8. ●ee vrsinus of the divine providence . pag. 31. 32 vers . 3● . mat. 4. 10. 11. mat. 13. 1● ch . 11. 26 ▪ rom. 9. 8 notes for div a10833-e8280 pag. 34. 35 of divine predestination , art. 7. pag. 34. ●● 36. mat. 11. 28 mat. 11. 24 pag. 3● ▪ psal. 15. ●● ezech. 11. 19 , & chap. 36. 26. 27. mat. 25. 26 rom. 8. 30 ephes. 1. 9. ioh. 1. 12. eph. 2. 8. ● cor. 2. 14 15. 1 cor. 3. 6. 7 ioh. 6 44. vers. 47. 2 tim. 2. 24. 25. luk. 18. 10 ●1 . pag. 36. 37. 38. 39. &c. mat. 11. 25 act. 16. 14 act. 13. 18 2. tim. 2 ▪ 25. ephes. 1. 4. pag. 42. 43 prov. 7. vers. 3. vers. 11. rom. 8. ●● eph. 1. 3. 4. 5. 13. math. 22. ● . 12. act. 15. 18 pag. 39. 42 43. 44. ephes. 1. 4. vers. 5. deut. 4. 35. ch . 7. 7. 8 , ch . 14. 2. psal. 65. 4. iob. 15. 16. iam. 1. 6. ● iob. 3. 22. ephes. 2. 8 ▪ 2 tim. 2. 2● chap. 10. 3. 6 ● . 4. ● pet. 1. 2. iam. 2. 5. eph. 1. 4. 1 cor. 1. 2. ● pet. 1. 3. pag. 39. ioh. 15. 19 ▪ 1 ioh. 3. 13 ▪ & 5. 19. pag. 40. pag. 40. 41 pag. 41. 42 43. 44. pag. 43. 44 ephe. 1 4. 5 math. 11. 25. 26. rom. ● . 21. ●2 . 23. pag. 44. pag. 44. 45 46 , &c ▪ act. 20. 2● . rom. 5. 10. ver. 6. 8. pag. 45. ver. 15. 16. 17. vers 9. vers. 17. ioh. 14 , 13. 1 ioh. 5. 14 math. 23. 3 act. 2. 4● . luk. 13. 23. 24. 1. ioh. 1. 15 math. 7. 6. 2. tim. 4. 14. psal. 36. 7. vers. 1. 3. chap. 1. 9. ioh. 13 , 1. ioh. 3. 16. rom. 5. 6. 1 cor. 6. 20 ▪ 1 tim. 2. 6. mat. 20 ▪ 25 ▪ ephes. 1. 7. pag. 45. act. 13. 48 act. 18. 10 1. cor. 3. 6. 7. chap. 6. 20. pag. 46. psa. 147. 19 ●0 . rom. 15. 20. 21. pag. 46. 47 ▪ rom. 9. 22. rom. 11. 33 ▪ 2. pet. 2. 4. iude 6. pag. 47. pag. 47. 48 ▪ 49. &c. pag. 4● . pag. 117. rom. 7. 22. 23. 25. pag. 50. 51 ▪ 52. &c. rom. 2. 14. 15. act. 4. 10. 12 1 cor. 15. 2. 3. 4. 1 cor. 10. 20. 21. 22. mystery of iniqui . p. 91 deu. 32. 1● 1 cor. 10 20 psalm . 106. 35. ●7 . pausaniasin ach. i●is ▪ m●crob . 1. saturn , &c. & ali● . pag. 53. mat. 13. 13 14. 19. 1 cor. 1. 23 eph. 3. 5. pag. 53. pag. 54. pag. 55. pag. 54. rom. 1. act. 17. 27 ▪ pag. 57. act. 14. 16. ezech. 3. 6. mat. 11. 2● 21. 23. ioh. 3 ▪ mat. 11. 25 eph. 1. 3. 4. 5. pag. 57. mat. 5. 1. 2. psal. 147. 19. 20. act. 14. 16 1● . rom. 1. act. 1● . 3● rom. 10. 14. 15. rom. 15. 20. 21. pag. 57. 58 pag. 90. rom. 9. ●8 . 22. pag. 60. chap. 11. 5. 7. heb. 12. 16. gen. 25. 32. 33 , &c. pag. 39. vers. 15. pag. 64. pag. 64. 65 gen. 25. 23 ▪ vers. 11. gen. 1● . 7. 8 exod. 3. 6. 7 deut. 7. 7. 8. & 29. 12. 13. 14. pag. 65. pag. 65. 1. ioh. 5. 10. 1 tim. 1. 13 gal. 4. 29. ioh. 3. 33 ▪ pag. 67. exod. 5. ● . hebr. 3. 7. 8 15. 18. 19. rom. 2. 1. ezech. 11. 14 & 33. 21. 26. exod. 4. 7 , 8 , &c. pag. 68. exod. 9. 16. rom. 9. 17. rom. 7. 8. mat. 10. 34 35. prov. 21. 1. vers. 6. pag. 69. pag. 70. deut. 19. gen. 31. act. 9. prov. 21. ● . gen. 22 ▪ iam. 1. 17. heb. 6. 4. 5. 6. pag. 71. 72 ▪ pag. 69. rom. 3. 23. & 4. 15. gal 3. 9. 10 &c. vers. 21. pag. 72. 73 pag. 75. pag. 76. iob. 1. 12. 1 iob. 5. 1● 12. notes for div a10833-e20390 pag. 78. rom. 9. 11 pag. 39. 42 45. 75. ephes. 1. 3. 4. 5. ● . col. 2. 9. ioh. 17. 6. 8 eph. 2. 22. 1 pet. 1. 5. 2 cor. 3. 5. 2 cor. 12. 9. 1 cor. 15. 10. psal. 16. 1● . num. 9 12 ex. 12. 46. psal. 34. 21. ioh. 19. 36 ▪ psal. 27. 8. ps. 19. 11. luke 8. mat. 28. 19 20. ● cor. 9. 16 pag. 79. gen. 25. 23. 27. mat. 20. 39 ▪ vers. 23. vers. 4. 1 cor. 2. 11. 1 ▪ thess. 5. 22 ▪ 23. matth ▪ 13. luk. 8. deut. 9. 14. ezek. 13. 9. rev. 13. 8. vers. 11. rev. 15. 2. math. ● . 1● . eph. 1. 13. rom. 3. 25. eph. 1. 13. pag. 80 ▪ 8. 1 ephes. 1. 4. rom. 5. 8. & 9. 15. pag. 81. 8● ▪ ier. 32 ▪ 40 ▪ mat. 13. 23 mat. 16. 18 1 cor. 10. 13 1 pet. 1. 5. 1 ioh. 3. 9. 10. pag. 82. 83 ▪ ier. 32. 40. ier. 25. 12 , & 29. 10. 11. 12. 13. 14. pag. 38. 2 sam. 12. 13 ▪ psal. 50. ps. 19. 12. act. 16. 14. 2 cor. 3. 6. 7 pag. 84. pag. 85. psal. 95. 5. es●● ▪ 53. 6. pro● . 14. 22 hebr. 3. 10. 2 pet. 3. 17 , &c. pag. 86. vers. 28. ioh. 3. 36. pag. 87. pag. 78. 80. 81. 82. 83. 85. 90. 3● , &c. eph. 1. 4. 5. rom. 5. 8. 10. gal. 1. 15. rom. 9. 11. mat. 11. 25 rom ▪ 3. 24. gal 4. 5. 6. rom. 8. 15. eph. 2. 8. 2 tim. 2. 25. 1 ▪ cor. 10. 13. 1 thess ▪ 5. 23. 2 cor. 5. 14 rom. 5. 5. 1 tim. 1. 5. pag. 88. 89 vers. 25. 26 30. 3● . pag. 90. 91 ▪ 92. 93. rom. 9. 11. 15. 18. rom. 7. 15. 17. 23. pag. 90. rom. 11. 30. 31. 26 27. pag. 91. prov. 26. 7. 9. vers. 38. 39. 40. 41 , &c. pag. 91. 1 cor. 3. 4. act. 16. 14 ps. 5. 5 6. pag. 92. 2 cor. 6. 6. 7 eph. 6. 13. &c. rom. 6. 13. pag. 92. 93. pag. 93. 1 tim. 1. 19 20. chap. 2. 26. chap 4. 1. 1 ioh. 3 9. math. 18. math. 13. ioh. 17. rom , 11. 1 cor. 10. 2 tim. 2. heb. 5. & 6 ▪ 2 pet. 2 , with iude. notes for div a10833-e26410 pag. 94. 95. pag. 20. 21. pag. 98. pag. 96. ier. 13. 23. numb . 11. 25. 26. iudg. 14 ▪ 5. 19. ps. 51. 11. 12. ezech. 11. 19. & 36. 26. 27. luk. 1. 15. act. 1. 8. & 2. 17. 18. rom. 8. 9. 18. 26. 27 pag. 95. pag. 100 101. 1. king. 21. 26. rom. 10. 17 2. tim. 2. 25. mar. 16. 20 pag. 101. pag. 102. pag. 103. pag. 103. 104. pag. 104. ioh. 6. 44. pag. 104. pag. 105. rom. 5. 12. 15. rom. 8. 3. pag. 117. 119. pag. 106. 107. gal 5. 4. ephes. 28. rom. 7. 5. rom. 1. 6. 15. & ch . 8 1. 8. 12. 13. gal. 5. 17. 24. pag. 107. 108. ioh. 5. 1. ioh. 3. 5. 6. 8 1 pet. 1. 23. ezech. 11. 19. ier. 24. 7. & 31. 33. ezech. 36. 27. eph. 2. 8. 2 tim. 2. 25 pag. 109. pag. 110. 111. 112. 2 king. 18. 25. pag. 44. 45. 46. 47. pag. 108. 109. 111. mat. 11. 25 1 cor. 1. 26. 27. eph. 1. 18. act. 16. 14. ier. 31. 34. notes for div a10833-e28830 pag. 113. vers. 12. pag. 117. rom. 8. 3. rom. 7. 12. see rom. 7. 17. 18 , &c. & gal. 5. 17. mat. 18. 4. & ch . 19. 13. 14. mark. 10. 14. 15. 16. see : com. pub . & private pa. 107 vers. 6. pag. 114. 115. pag. 116. pag. 116 ▪ pag. 116. 122. rom. 5. 12. 1 cor. 15. 22 rom. 5. 16. 21. pag. 117. rom. 2. 14. 15 ▪ ezeeh. 18. 14. 15 , &c. pag. 118. 119. mark. 16. 16. 2 thess. 3. 10. pag. 119. pag. 120. pag. 120. 121. pag. 122. 123. pag. 123. iude 7. pag. 123. math. 10. 28. hebr. 9. 26 , &c. eph. 1. 6. 1 tim. 2. 6. tit. 2. 14. gal. 3. 13. 1 cor. 15. 45 1 cor. 1. 13. pag. 126. ioh. 1. 12. 1 tim. 1. 5. act. 15. 9. pag. 127. psal. 19. 13. rom. 15. 4. pag. 128. 2 chr. 32. 17. act. 17. 23 pag. 128. gal. 2. 20. act. 15. 9. rom. 4. 5. heb. 11. 6. rom. 14. 23. notes for div a10833-e31600 pag. 129. act. 2. 38. 2 tim. 2. 25 pag. 129. 130. relig. com. pag. 71. 72. pag. 131. math. 4. 10 pag. 132. 133. pag. 169. math. 3. 11 ioh. 1. 31. 33. 1 cor. 14. 20. rom. 2. 28. act. 8. gal. 2. 4. iude 4. tit. 1. 15. pag. 134. ● cor. 7. 10 ioh. 3. 5 ▪ pag. 123. gal. 5. 17. rom. 8. 10. 11. pag. 123. eph. 2. 3. tit. 3. 5. eph. 5. 23. 26. eph. 44 5 pag. 134. 135. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chapt. 3. 25 mat. 21. 5. 43. luk. 19. 12 14. eph. 2. 19. tit. 1. 15. pag. 137. rom. 11. pag. 138. math. 3. ioh. 1. pag. 140. 1 king. 18. 44. 45. psal. 77. 18. hebr. 11. 7. pag. 142. pag. 143. relig. com. pag. 88. 89. pag. 134. 135. pag. 123. mat. 19. 14 luk. 10. 13 & chap. 18. 15. ioh. 4. 2. pag. 145. relig. com. gal. 3. 28. & 4. 10. esa. 66. 21. deu. 17 12 ps. 101. 8. 2 chro. 15. 12. 13. gen. 17. 7. 10. rom. 4. 11. pag. 145. relig. com. pag. 90. 91. pag. 146. 147. rom. 7. 10. lev. 18. 5. gal. 3. 12. rom. 4. 11. gal. ● . 16. 17. 8. 9. psal. 33. 12. ps. 144. 15. gal. 3. 3. vers . 11. ch . 5. 2. 3. 4. ch . 4. 21. 29 30. pro. 26. 9. pag. 147. relig. com. p. 76. 77. 78. gal. 3. 17. 19. 10. 14. ioh. 1. 17. heb. 10. 28 29. hebr. 9. 2 ▪ cor. 3. 7. heb. 7. 11 , & 9. 1. 2. 10. 13. gal. 3. 11. 14. 16. 17. rom. 4. 9. 10. 11. pag. 148. tit. 1. 15. gen. 17. 7. 11. rom. 4 , 11. 1 ▪ sam. 17. 16. 36. iudg. 14. 3. ruth 1. 16 & 2. 12. neh. 10. 28 hebr. 11 6. ioh. 7. 22. relig. com. p. 84 85 86. math. 21. 43. 5. gal. 3. 23. hebr. 9. 16. 17. ezech. 16. 4. 5. gen. 45. 13. 14. 15. math. 21. 31. 32. ier. 31. 31. 32. 33 , &c. rom 7. 8. gal 3. 19. hebr. 9. 1. 2. 3. 4. pag. 149. 150 ▪ 151. gen. 9. 9. 10 ▪ rom. 4. 12. 16. gal. 3. 6. 9. gen. 15. 5. 6 , & ch . 12 3 , & ch . 18 ▪ 18. rom. 4. 17. 18. pag. 151. rom. 4. 15 & ch . 7. 9. 13. deut. 4. 37. & 7. 6. 7. 8 psal. 33. 12 lev. 26. 42. luk. 1. 71. 72. rom. 11. 25 26. &c. 2 cor. 3. 6. 7. rom. 4. 15. gai. 3. 19. 20. rom. 7. 9. esay 5. 1. ier 2. 21. math. 21. 33. 34. eph. 3. 6. eph. 4. 4. 5. relig. com. pag. 62. 63. pag. 152. pag. 153. 1 tim. 5. 17 ▪ gal. 3. 26. 27. rom. 6. 1. cor. 12. 13. heb. 6. 1. cor. 12 13. heb. 6 acts 11. 26 rel. com. p. 47. 48. pag. 156. esth. 8. 17. nehem. 10. 28. ruth . 2. 11 mat. 3. 5. 6 ioh. 4. 1. rev. 18. 1. esay 13. 18 20. 21. & 21. 9. 10. ier. 10. 2. 8 39. 40 , &c. pag. 157. ezek. 23. 8. pag. 158. gen. 34. pag. 159. iustificat . &c. pag. 390. 391. &c. 2 chron 30 18. 19. 20. 1 cor. 3. 21 22. 23. & ch . 12. 28. pag. 161. esay 40. 3. mal. 4. 5. 6 luk. 1. 11. 13. 14. 15 , &c. mat. 11. ● . iudg. 9. pag. 161. 162. pag. 102 ▪ 163. gal. 1. 1. 1 cor. 1. 9. & ch ▪ 4. 9. pag. 163. act. 2. 38. 1 cor. 4. 15 & 9. 14. iam. 1. 18. 1 pet. 1. 23 1 tim. 3. 2. 1 tim 5 ▪ 17. ephe. ● . 11. rom. 12. 5. 7. 8. col. 4. 17 pag. 164. rom. 12. 13 vers. 8. rom. 9. 4. ps. 147. 19. ioh. 7. 22. 1 cor. 3. 1 tim. 1. 3 tit. 1. 5. pag. 164. act. 20. 17. 18. 19 , — 28 &c. 1 pet. 5. 1. pag. 165. 166. 1 proof . 1 cor. 3. 21 22. 23. math. 18. 17. 18. 19. 20. pag. 166. pag. 168. 1 cor. 1. 30 3 proof . 4 proof . pag. 169. 1 cor. 1. 5 ▪ 5 proof . pag. 169. pag. 170. math. 18. 19 ▪ 20. 1 cor. 5. 4. 5 proof . 6. pag. 170. pag. 161. pag. 162. 1 cor. 1● . 19. pag. 172. pag. 173. lev. 6. 13. & 10. 20 , pag. 174. num. 4. 13 num. 16. 3. 1 king. 7. 18. rom. 4. 11 ▪