a proclamation, against penny-weddings scotland. privy council. 1687 approx. 6 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. text creation partnership, ann arbor, mi ; oxford (uk) : 2009-10 (eebo-tcp phase 1). b05463 wing s1596 estc r233627 52615072 ocm 52615072 176100 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. b05463) transcribed from: (early english books online ; image set 176100) images scanned from microfilm: (early english books, 1641-1700 ; 2762:43) a proclamation, against penny-weddings scotland. privy council. 1 sheet ([1] p.) printed by the heir of andrew anderson ..., edinburgh, : anno dom. 1687. title vignette: royal seal with initials j r. caption title. initial letters. bottom half of sheet contains: act restraining the exorbitant expence of marriges ... reproduction of original in: national library of scotland. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to 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elements). keying and markup guidelines are available at the text creation partnership web site . eng marriage customs and rites -law and legislation -scotland -early works to 1800. marriage law -scotland -early works to 1800. baptism -law and legislation -scotland -early works to 1800. burial laws -scotland -early works to 1800. broadsides -scotland -17th century. 2008-10 tcp assigned for keying and markup 2008-12 spi global keyed and coded from proquest page images 2009-01 scott lepisto sampled and proofread 2009-01 scott lepisto text and markup reviewed and edited 2009-02 pfs batch review (qc) and xml conversion royal blazon or coat of arms i r 〈…〉 a proclamation , against penny-weddings . james by the grace of god , king of great-britain , france and ireland , defender of the faith. to _____ macers of our privy council , or messengers at arms , our sheriffs in that part , conjunctly and severally , specially constitute , greeting : forasmuch , as by the fourteenth act of the third parliament , held in the reign of our dearest royal brother of ever glorious memory , entituled , act restraining the exorbitant expence of marriages , &c. upon the considerations therein-mentioned , the keeping of penny-weddings is prohibited and discharged , under and with the certifications and qualififications thereby expresly provided . and whereas● , notwithstanding of the said act and prohibition , divers persons , vintners and others , have , and still continue to contraveen so necessary and useful a law , to the great contempt of our authority , expense , and abuse of our leidges , contrair to the design and intent thereof . therefore , we with advice of our privy council , do hereby ordain the said act of parliament to be put in full and vigorous execution against the contraveeners , conform to the tenor thereof in all points . and to the end that all persons may be fully certiorate of this our royal pleasure , we hereby ordain the said act of parliament to be of new printed , and subjoyned hereto , and published in manner under-written . and therefore , our will is , and we charge you strictly , and command that incontinent these our letters seen , ye pass to the mercat-cross of edinburgh , and all the other mercat-crosses of the head-burghs of the shires of this kingdom , and there in our royal name and authority , by open proclamation make publication of our pleasure in the premisses , and also read the foresaid act of parliament hereunto subjoyned , that none may pretend ignorance , under the pains and certifications therein-mentioned . given under our signet at edinburgh , the sixth day of december , one thousand six hundred eighty seven . and of our reign the third year . god save the king . per actum dominorum secreti concilii . will. paterson , cls. sti. concilii . follows the tenor of the above-mentioned act of parliament . act restraining the exorbitant expence of marriages , baptisms , and burials . september 13. 1681. our soveraign lord , considering the great hurt and prejudice , arising to this kingdom , by the superfluous expence bestowed at marriages , baptisms , and burials . for repressing of which abuse in time coming , his majesty with advice and consent of his estates of parliament , does statute and ordain , that marriages , baptisms , and burials , shall be solemnized , and gone about , in sober , and decent manner . and that at marriages , besides the married persons , their parents , children , brothers , and sisters , and the family wherein they live , there shall not be present at any contract of marriage , or in-fare , or meet upon occasion thereof , above four friends on either side , with their ordinary domestick servants , and that neither bride-groom , nor bride , nor their parents , or relations , tutors , or curators for them , and to their use , shall make above two changes of raiment at that time , or upon that occasion . certifying such persons as shall contraveen , if they be landed persons , they shall be lyable in the fourth part of their yearly valued rent , and those who are not landed persons , in the fourth part of their moveables , burgesses according to their condition and means , not exceeding five hundred merks scots , and mean crafts-men and servants , not exceeding one hundred merks : and if there shall be any greater number of persons than aforesaid , in any house , or inn , within burgh , or suburbs thereof , or within two miles of the same , where penny-weddings are made , that the master of the house , shall be fined in the sum of five hundred merks scots . and it is statute and ordained , that at baptisms , upon that occasion , besides the parents , children , brothers , and sisters , and those of the family , there shall not be present above four witnesses . and further , his majesty , with consent foresaid , statutes and ordains , that there shall not be invited to burials , any greater number of persons than those following , viz. to the burial of noblemen , and bishops , and their wives , not above one hundred noblemen and gentlemen : to the burial of a baron of quality , not above sixty , and other landed gentlemen , not above thirty . and that the mourners at the burials of noblemen ; and bishops , and their ladies , do not exceed thirty , and at the burials of privy-counsellors , lords of session , barons , provosts of burghs , and their wives , the number of mourners do not exceed twenty four , and at the burials of all other landed gentlemen , and citizens within burgh , they do not exceed the number of twelve . and prohibits , and discharges the using , or carrying of any pencils , banners , and other honours , at burials , except only the eight branches to be upon the pale , or upon the coffin , where there is no pale , under the foresaids penalties respectivè , in case they contraveen . and it is statute , and ordained , that there be no mourning cloaks used at burials , nor at any other time , under the pain of one hundred pounds scots . edinburgh , printed by the heir of andrew anderson , printer to his most sacred majesty , 1687. a short catechism about baptism. by john tombes, b.d. tombes, john, 1603?-1676. this text is an enriched version of the tcp digital transcription a94739 of text r210349 in the english short title catalog (thomason e1854_1). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 20 kb of xml-encoded text transcribed from 11 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a94739 wing t1820 thomason e1854_1 estc r210349 99869158 99869158 170469 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a94739) transcribed from: (early english books online ; image set 170469) images scanned from microfilm: (thomason tracts ; 231:e1854[1]) a short catechism about baptism. by john tombes, b.d. tombes, john, 1603?-1676. [22] p. printed by henry hills, next door to the sign of the peacock in aldersgate-street, london : 1659. signatures: a b⁴ (-a1). annotation on thomason copy: "may"; "may. 14". reproduction of the original in the british library. eng catechisms, english -early works to 1800. baptism -early works to 1800. a94739 r210349 (thomason e1854_1). civilwar no a short catechism about baptism.: by john tombes, b.d. tombes, john 1659 3515 2 5 0 0 0 0 20 c the rate of 20 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2007-05 tcp assigned for keying and markup 2007-05 aptara keyed and coded from proquest page images 2007-06 mona logarbo sampled and proofread 2007-06 mona logarbo text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion a short catechism about baptism . by john tombes , b. d. heb. 6. 2. of the doctrine of baptisms . luke 7. 35. but wisdom is justified of all her children . london : printed by henry hills , next door to the sign of the peacock in aldersgate-street , 1659. to the christian reader . many are the things at this day charged on antipaedobaptists in their doctrine and practise , which have been proved to be unjustly imputed to them , by many large treatises extant in print . for a more facile understanding of the truth then by reading larger tracts , is this compendium , in a manner of a catechism composed and published in this time , wherein others of different judgement , have thought fit to declare their way to the world , which is done not because this point of baptism is judged the onely or main point of our religion , but because the disagreement in other things is either small , or of particular persons ( whose cause is to be severed from that which is commonly held ) and therefore requires not a distinct confession or declaration from that which is by others published . the aim of the composer of it is the manifestation of the truth , wherein he doth rejoyce , and desires thou mayest rejoyce with him . his motion is that of the apostle , phil. 3. 15 , 16. as many of us as be perfect let us be thus minded , and if ye be otherwise minded , god shall reveal even this unto you . nevertheless whereunto we have already attained , let us walk by the same rule , let us mind the same thing . farewell . a short catechism about baptism . quest . 1. is baptism with water an ordinance of christ , to be continued by his disciples till the end of the world ? answ . baptism with water is an ordinance of christ , which is to be continued by his disciples till the end of the world ; as appears by his command , mat. 28. 19 , 20. mark 16. 15 , 16. it being to be joyned with preaching of the gospel , and making disciples , by preaching , & teaching them to observe all that christ commands , and so to be continued while these are to continue , which is proved to be till the end of the world , by christs promise of his being with them till then , which were vain , if the things appointed were not to be done so long . quest . 2. is not the end of the world , as much as the end of that age ? answ . it appears that matthew means by the end of the world , the last time , or day , wherein there will be a separation of good and bad , the one to be burned with fire , and the other to shine as the sun , in that in the places wherein matthew useth the self-same form of speech ( to wit , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} matth. 13. 39 , 40 , 49. matth. 24. 3. ) he cannot be understood to mean any other . quest . 3. may not the baptizing in matth. 28. 19. mark 16. 16. be understood of some other baptism then that of water ? answ . the baptism there , must needs be understood of baptism by water , sith baptizing , where ever it is made john baptists or the disciples act which they did or were to do , is meant of baptizing with water , as john 4. 1 , 2. and in many other places it appears ; and the apostles by their practise and command , acts 2. 38. 41. acts 8. 12. 13. 38. acts 10. 47 , 48. shew that they so understood christs appointment , mat. 28. 19. mark 16. 16. quest . 4 may it not be meant of baptizing by the spirit , or afflictions ? answ . it cannot be so understood , sith baptizing with the spirit is no where ascribed to any other then christ , matth. 3. 11. luke 3. 16. nor is baptism with the spirit a duty for us to do , but a free gift of christ ▪ not common to all disciples of christ , but peculiar to some : and to appoint them the baptizing by affliction , had been to make the apostles persecutors . quest . 5. why did paul then say , christ sent him not to baptize ? 1 cor. 1. 16. answ . not because he was not appointed at all to baptize , for if so , he would not have baptized those he did baptize , 1 cor. 1. 14. 16. &c. but because it was not the chief thing he was to do , as when the washing of water is said not to save , 1 pet. 3. 21. because it is not the onely or principal means of saving . quest . 6. what is the baptizing appointed by jesus christ ? answ . the baptizing appointed by jesus christ , is dipping of the whole body in water into the name of the father , son , and holy ghost , as is manifest from the term baptizing , and the use of going into and coming up out of the water , mat. 3. 16. acts 8. 38 , 39. the use of much water , john 3. 23. the resembling , by the baptism used , the burial and resurrection of christ , rom. 6. 4. col. 2. 12. and the testimonies of the ancients of the first ages . quest . 7. may not the sprinkling or powring water on the face , be the baptism of christ ? answ . neither the scripture , nor any ancient authour call sprinkling , or pouring water on the face , baptism , nor any use of it in the primative times doth countenance it , and therefore such sprinkling or pouring water is not the baptism which christ appointed . quest . 8. what is it to baptize into the name of the father , son , and holy ghost ? answ . it is not to baptize onely with the naming of those persons , but into the profession of the father , son , and holy ghost , as our master or teacher , as appears by the words of paul , 1 cor. 1. 13. which shew that if the corinthians had been baptized into the name of paul , they had professed him to be their master . quest . 9. are they rightly baptized , who are baptized into the name of jesus christ , though no other person be named ? answ . they are , it being all one to baptize into the name of jesus christ , and to baptize into the name of the father , son , and holy ghost , as appears by the precept , acts 2. 38. and practice acts 10. 48. acts 19. 5. though the expression of each person be convenient . quest . 10. are the persons to be baptized altogether passive in their baptism ? answ . no ; for baptism is their duty required of them as well as the baptizer , acts 2. 38. and paul is commanded to arise and be baptized , and wash away his sins , calling on the name of the lord , acts 22. 16. quest . 11. who are appointed to baptize ? answ . they who are appointed to preach the gospel , matth. 28. 19. mark 16. 15 , 16. quest . 12. whom are they appointed to baptize ? ausw . those who repent of sin , believe in christ jesus , and are his disciples , mat. 28. 19. mark 16. 16. acts 2. 38. acts 8. 37. quest . 13. were not infants baptized , when whole housholds were baptized , acts 16. ●5 . 33. ? answ . no ; for it appears not there were any infants in the houses , and the texts shew they were not baptized , sith the word was spoken to al in the house , ver. 32. and all the house rejoyced believing god , ver. 34. and else where the whole house is said to do that which infants could not do , acts 18. 8. acts 10. 2. 1 cor. 16. 15. compared with 1 cor. 1. 16. john 4. 53. quest . 14. is not christs speech and action to little children , matth. 19. 14 , 15. mark 10. 14 , 15 , 16. luke 18. 16 , 17. a warrant to baptize infants ? answ . no , but an argument against it , sith christ did neither baptize , nor appoint those little children to be baptized . quest . 15. why should not infants be baptized sith they were circumcised ? answ . the reason why male infants were to be circumcised , was a particular command of god to abrahams house for special ends belonging to the time before christ , which baptism hath not , nor is there any command to use baptism according to the rule of circumcision . quest . 16. did not baptism come in the room of circumcision , col. 2. 11 , 12. and so to be used as it was ? answ . the apostles words import not that our baptism came in the room of the jews circumcision , there is no mention of any bodily circumcision but christs , which our baptism cannot be said to succeed to , as there it is made the cause of spiritual circumcision , without arrogating that to it which belongs to christ alone , and baptism is mentioned with faith , as the means whereby we are in christ , and compleat in him . quest . 17. may we be said to be compleat as the jews without infant baptism ? answ . our compleatness is in that we have not ordinances as the jews had , but we are compleat in that we have all in christ without them , col. 2. 8 , 9 , 10. quest . 18. have not our children then less priviledge then the jews had ? answ . no , for circumcision was a priviledge onely for a time , and comparatively to the estate of the gentiles who knew not god , but of it self was a heavy yoke , acts 15. 10. gal. 5. 1. 2. 3. quest . 19. why did the jews then so much contend for it , acts 15. 1. 5. answ . because they too much esteemed the law , and knew not their liberty by the gospel . quest . 20. had it not been a discomfort to the believing jews to have their children unbaptized , and so out of covenant ? answ . the want of baptism to infants was never any grievance to believers in the new testament , nor were they thereby put out of the covenant of grace . quest . 21. was not the proper reason of circumcising the infants of the jews the interest which they had in the covenant to abraham , gen. 17. 7. to be a god to him and his seed ? answ . the end of circumcision was indeed to be a token of the whole covenant made with abraham , gen. 17. 4 , 5 , 6 , 7 , 8. not onely the promise , ver. 7. but the formal proper distinguishing reason why some were to be circumcised , and others not , was gods command alone , not the interest in the covenant ; sith ishmael who was not a child of promise , gen. 17. 20 , 21. rom. 9. 6 , 7 , 8 , 9. and those who were in abrahams house , though not of his seed , were circumcised , but no females , nor males under eight dayes old . quest . 22. was not the covenant with abraham , gen. 17. the covenant of grace ? answ . it was , according to the hidden meaning of the holy ghost , the evangelical covenant , gal. 3. 16. but according to the open sense of the words , a covenant of special benefits to abrahams inheriting natural posterity , and therefore not a pure gospel covenant . quest . 23. are not believers children comprehended under the promise , to be a god to abraham and his seed ? gen. 17. 7. answ . no , unless they become abrahams seed according to election of grace by faith . quest . 24. did circumcision seal the gospel covenant ? rom. 4. 11. answ . that text speaks not of any ones circumcision , but abrahams , which sealed the righteousness of faith he had before circumcision , and assured thereby righteousness to all , though uncircumcised , who should believe as he did . quest . 25. are not the sacraments of the christian , church in their nature , seals of the covenant of grace ? answ . the scripture doth no where so call them , nor doth it mention this as their end and use . quest . 26. doth not peter , acts 2. 38 , 39. exhort the jews to baptize themselves and their children , because the promise of grace is to believers and their children ? answ . those he then spake to were not then believers , and therefore the words , acts 2. 39. cannot be understood of a promise to believers and their children as such , but the promises to all , fathers and children , as called of god : nor are any exhorted to baptism without fore-going repentance , nor is the promise alledged as conferring right to baptism , but as a motive to encourage them to hope for pardon , though they wished christs blood to be on them and their children , matth. 27. 25. in like sort as joseph did , gen. 50. 19 , 20 , 21. quest . 27. are not the children of believers holy with covenant-holiness , and so to be baptized , 1 cor. 7. 14. answ . there is nothing there ascribed to the faith of the believer , but to the mariage relation , which was the onely reason of their lawfull living together , and of which alone it is true that all the children of those parents , whereof one is sanctified to the other , are holy , the rest unclean , that is , illegitimate . quest . 28. are not the gentile believers children to be ingraffed by baptism with their parents , as the jews children were by circumcision ? rom. 11. 16 , 17. answ . the ingraffing there is by giving faith according to election , and therefore not meant of parents and children by an outward ordinance into the visible church . quest . 29. are not infants of believers disciples , by their parents faith to be baptized ? matth. 28. 19. acts 15. 10. answ . no : for the disciples there are onely such as are made by preaching the gospel to them , nor are any termed disciples , but those who heard and learned : and the putting the yoke , acts 15. 10. was by teaching brethren , ver. 1. and therefore the disciples , vers. 10. not infants . quest . 30. are not the infants of believers visible members of the christian church , by a law and ordinance , by gods promise , to be god to them and their seed , and precept , to dedicate them to god , unrepealed ? answ . there is no such ordinance or law extant in scripture , or deducible from the law of nature , nor are infants anywhere reckoned as visible members of the christian church in the new testament . quest . 31. hath not god promised , gen. 22. 16 , 17 , 18. to make every believer a blessing , so as to cast ordinarily elect children on elect parents , and thereby warranted infant baptism ? answ . the promise doth not pertain to any believers seed but abrahams , who are heb. 6. 12 , 13 , 14. gal. 3. 8 , 9. acts 3. 25. expounded to be christ and true believers onely , who are to be baptized , not their infants , till they themselves believe in their own persons . quest . 32. did not christ appoint , matth. 28. 19. the disciples to baptize children with parents , as the jews did proselytes ? answ . if the jewish baptism had been the pattern for christian , the apostles would have so practised , but their not so doing , shews they understood not it to be christs mind . quest . 33. is not the infant baptism sufficient if it be avouched at age ? answ . it is not a sufficient discharge of their obedience to christs command , which requires each person to be baptized after his own repentance and believing in christ , mark 16. 16. matth. 28. 19. acts 2. 38. ephes. 4. 5. quest . 34. what is the chief end of baptism ? answ . to testifie the repentance , faith , hope , love , and resolution of the baptized to follow christ , gal. 3. 27. rom. 6. 3 , 4. 1 cor. 15. 29. calling upon the name of the lord , acts 22. 16. quest . 35. how came infant baptism to be common in the christian churches ? answ . as infant communion came from mistake of john 6. 53. so infant baptism began about the third age of the christian church , from mistake of john 3. 5. the opinion of its giving grace , and the necessity of it to save the infant dying from perishing , and after augustins time became common , which before was not so frequent . quest . 36. is there any evil in it ? answ . infant baptism tends much to harden people in presumption , as if they were christians afore they know christ , and hinders much the reformation of christian churches , by filling them with ignorant and scandalous members , besides the great sin of profaning gods ordinance . quest . 37. have not opposers of infant baptism , been wicked in the end ? answ . blessed be god experience proves the contrary , though some heretofore proved seditious , and entertained great errors . quest . 38. is there any good by baptizing persons at age , which might not be , though infant baptism were continued ? answ . yes , for thereby they would be solemnly engaged to adhere to christ , which is a strong tie on the consciences , when it is done by a person understandingly , according to christs mind , besides the assurance thereby of union and conformity to christ , and righteousness and life by him , rom. 6. 3 , 4. gal. 3. 26. 1 pet. 3. 2. 1. quest . 39. what are christians to do when they are baptized ? answ. to associate together in church communion , and to walk according to their engagement , in obedience to them , who are over them in the lord . quest . 40. are persons so joyned to separate from those they have joyned to upon defect in outward order and ordinances , or variation from the rule therein by pastors or people ? answ . no , unless the evil be such in faith , worship , or discipline , as is not consistent with christianity , or the state of a visible church , or is intolerable oppression , maintained with obstinacy , after endeavors to cure them , to which end each member should keep and act in his station . finis . hymns compos'd for the celebration of the holy ordinance of baptism by joseph stennett. stennett, joseph, 1663-1713. 1697?-1712? approx. 24 kb of xml-encoded text transcribed from 11 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-03 (eebo-tcp phase 1). a61410 wing s5407a estc r222337 99833518 99833518 37995 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a61410) transcribed from: (early english books online ; image set 37995) images scanned from microfilm: (early english books, 1641-1700 ; 2063:23) hymns compos'd for the celebration of the holy ordinance of baptism by joseph stennett. stennett, joseph, 1663-1713. the second edition. [2], 16 p. printed for john marshall, at the bible in grace-church-street, london : [1725?] after imprint: price 2 d. a re-issue of pages from the first edition, dated 1712, with an added undated title page for the second edition. wing conjectures imprint date of 1697?. with marginal notes. reproduction of the original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng hymns, english -early works to 1800. baptism -early works to 1800. 2003-08 tcp assigned for keying and markup 2003-09 aptara keyed and coded from proquest page images 2003-10 judith siefring sampled and proofread 2003-10 judith siefring text and markup reviewed and edited 2003-12 pfs batch review (qc) and xml conversion hymns compos'd for the celebration of the holy ordinance of baptism . by joseph stennett . the second edition . luke 15. 10. — i say unto you , there is ioy in the presence of the angels of god , over one sinner that repenteth . london , printed for john marshall , at the bible in grace-church-street . price 2 d. hymns compos'd for the celebration of the holy ordinance of baptism . by joseph stennett . luke 15. 10. — i say unto you , there is ioy in the presence of the angels of god , over one sinner that repenteth . london , printed by i. darby , and sold by i. baker at mercers-chappel in cheapside , and i. clark at the bible and crown in the old change. 1712. price 2 d. books written by the same author . hymns in commemoration of the sufferings of our blessed saviour jesus christ , compos'd for the celebration of his holy supper . the third edition enlarg'd . a version of solomon's song of songs , fit to be bound with these hymns . advice to the young , or the reasonableness and advantages of an early conversion , in 3 sermons on eccles. 12. 1. a thanksgiving sermon for the late glorious victory obtain'd over the french and bavarians at blenheim near hochstet . a thanksgiving sermon , preach'd iune 26. 1706. on occasion of the battel of ramilly , and raising the siege of barcelona . a thanksgiving sermon , preach'd may 1. 1707. for the happy union of england and scotland . an answer to mr. russen's book , intitled , fundamentals without a foundation , or a true picture of the anabaptists , &c. hymns for baptism . hymn i. our lord , when cloth'd with mortal flesh , tho free from every sinful stain , wou'd be baptiz'd , that men to trace his sacred steps might not disdain . nay more — he was all plung'd in tears , and bath'd in bloody sufferings too : what fountain was requir'd to wash our guilty souls , his wounds will shew ! thy blood , dear lord , can cleanse from a sin , this in our baptism we confess ; 't is for its cleansing virtue we our prayers and vows to thee address . bury'd with great solemnity in thy baptismal sepulchre , we are reviv'd , and rais'd again , white robes of righteousness to wear . and , as thy sacred word declares , at the great resurrection-day our bodies shall be rais'd and chang'd , and be adorn'd with bright array . hymn ii. the sacred body of our lord , which on the cross had bled , three days lay bury'd in the grave , and then rose from the dead . his presence the desponding hearts of his disciples chears : his voice they hear , his scars survey , which banish doubts and fears . explaining oracles divine , their ears and souls he charms ; his order to convert the world , their drooping courage warms . for thus the mediator spoke , " all power in earth and heav'n " to me , triumphant o'er the grave , " is by my father giv'n . " go therefore teach the nations all " what you have learn'd of me ; " baptize 'em in the awful name " of the eternal three . " teach 'em whatever i command ; " my presence i assure , " to crown your labours with success , " while heaven and earth endure . lord ! we thy wondrous grace adore , thy awful word revere ; thy death and thy revival both our baptism makes appear . the promise of thy presence now does glad expectance raise ; hope of thy second coming fills our souls with joy and praise : 't is then the dead thy voice shall hear , the dead thy voice obey ; thy saints , who sleep in dust , awake to joy's eternal day . hymn iii. come lowly souls that mourn , depress'd with guilt and shame ; wash'd in your saviour's sacred blood , now call upon his name . rejoice you contrite hearts , that tremble at his word , in the baptismal laver plung'd , as was your humble lord . bath'd in repenting tears , the sins which you deplore dead in your saviour's grave shall lie , and shall be seen no more . come pious candidates of grace and glory too , praise your redeemer's love , and tell what he has done for you . unspotted robes you wear , your sighs to songs are turn'd ; garments of praise adorn you now , who late in ashes mourn'd . your lord and you are risen , aspire to things above : where he resides , there you shall dwell in realms of light and love. hymn iv. when th' antient world god's patience try'd , and long his threatning vengeance dar'd , the righteous noah favour found , his family alone was spar'd . in secret chambers of the ark they all secure from danger lie , when th' ocean's banks were broke , and floods burst through the windows of the sky . proud waters o'er the mountains roll , and common ruin widely spread ; yet the bless'd patriarch's house survives , when all mankind beside were dead . at the almighty's awful word th' obsequious floods retire again ; and noah from his mystick tomb peoples the ruin'd earth with men. so to restore a world o'erwhelm'd with guilt and misery , dead in sins our saviour rising from the grave , another race of men begins ; new creatures of a heavenly form , whose souls his sacred image bear ; while dead to sin , they live to god , and spotless in white robes appear . bury'd in their redeemer's grave , with him they live , with him they rise ; while the lost race of human kind delug'd with sin and ruin lies . o happy souls whom grace revives ! their bodies too their lord will raise , refin'd and fit for holy souls , to see his face , and sing his praise . hymn v. thus was the great redeemer plung'd in iordan's swelling flood ; to shew he 'd one day be baptiz'd in tears , in sweat , and blood. thus was his sacred body laid beneath the yielding wave ; thus was his sacred body rais'd out of the liquid grave . when lo ! from realms of light and bliss the heavenly dove comes down , lights on his venerable head , which rays of glory crown . while his eternal father's voice an awful joy excites ; " this is my well-beloved son , " in whom my soul delights . the mystick rite his death describ'd , his burial did foreshew the quickening of his sacred flesh , his resurrection too . lord , thy own precept we obey , in thy own footsteps tread , we die , are bury'd , rise with thee from regions of the dead . o may the spirit of truth and love his power on us display , approve our vows , and seal our souls to the redemption-day ! hymn vi. o bless'd redemer ! in thy side upon the cross was made a wound , the bath where we are purg'd from sin , and where our guilt 's intirely drown'd . water and blood hence freely ran , and on the trembling earth were spilt ; water to sanctify and cleanse , blood to atone for crimson guilt . this wondrous grace to represent baptismal waters were design'd , in which thou , lord , was 't bury'd too , to thy great father's will resign'd . thus penitents who die to sin , with thee are bury'd in thy grave ; thus quicken'd to a life divine , their souls a resurrection have . and tho their bodies turn to dust , this holy symbol does assure , the resurrection of the just shall render them all bright and pure . made like his body ours shall be , when christ , who is our life , appears ; who to procure us life , was once baptiz'd in his own blood and tears . hymn vii . when from egyptian slavery the hebrews were redeem'd , the parted seas and covering cloud a grave to israel seem'd : but soon the joyful tribes emerge , and stand upon the shore , with grateful hearts and tuneful tongues their saviour's name adore . he made th' obsequious waves retire , his favourite tribes to save ; made them a way to liberty , where egypt found a grave . thus iacob's sons baptiz'd of old to moses in the sea , sav'd by god's arm , themselves devote his statutes to obey . so from the bondage of our sins , redeem'd by sovereign grace , we thro his watry sepulchre our saviour's footsteps trace . our sins , the worst of enemies , are bury'd there and drown'd ; to a new life our souls are rais'd , with tender mercy crown'd . to thee , o jesus , may we live , devoted to thy fear ; thee will we love , thee will we praise , and all thy laws revere . hymn viii . the great redeemer we adore , who came the lost to seek and save ; went humbly down from iordan's shore , to find a tomb beneath a wave . " thus it becomes us to fulfil " all righteousness , he meekly said : why shou'd we then to do his will or be asham'd , or be afraid ? with thee into thy watry tomb , lord , 't is our glory to descend ; 't is wondrous grace that gives us room to lie inter'd by such a friend ! but a much more tempestuous flood o'erwhelm'd thy body and thy soul ; that 's plung'd in tears , and sweat , and blood , and over this black terrors roll . yet as the yielding waves give way , to let us see the light again : so on thy resurrection-day the bands of death prov'd weak and vain . thus when thou shalt again appear , the gates of death shall open wide ; our dust thy powerful voice shall hear , shall rise and triumph at thy side . these now vile bodies then shall wear a glorious form resembling thine ; to be dissolv'd no more shall fear , but with immortal beauty shine . hymn ix . when fam'd bethesda's waters flow'd , by a descending angel mov'd ; the wondrous pool a sovereign bath for every pain and sickness prov'd . hither distemper'd crouds repair , hither the feeble , lame , and blind ; the first who steps into the spring , leaves his disease and pains behind . that languishing and dying souls a nobler cure might freely meet , the son of god came down and stir'd baptismal waters with his feet . lord , 't is but just we follow thee , who didst not scorn to lead the way , where we just see the vale of death , then view the resurrection-day . happy ! who haste into the flood where healing virtues ever flow , where filthy lepers clean are made , the blind to see , the lame to go ; where contrite spirits heal their wounds , and broken hearts assuage their pain ; the dead themselves new life inspires , they breathe , they move , and rise again . with lowly minds , and lofty songs , let all admire the saviour's grace , till the great rising-day reveal th' immortal glory of his face . hymn x. in such a grave as this the meek redeemer lay , when he , our souls to seek and save , learn'd humbly to obey . see how the spotless lamb descends into the stream ! and teaches sinners not to scorn what him so well became . his body sanctifies the salutary flood , and teaches us to plunge our souls i' th' fountain of his blood. oh! sinners , wash away your sins of crimson dye ; bury'd with him , your sins shall all in dark oblivion lie . rise , and ascend with him , a heavenly life to lead , who came to rescue guilty men from regions of the dead . lord , see the sinner's tears , hear his repenting cry ; speak , and his contrite soul shall live ; speak , and his sins shall die : speak with that mighty voice , which one day wide shall spread its summons thro the earth and sea , to wake and raise the dead . hymn xi . see in what grave our saviour lay , before he shed his precious blood ; how he mark'd out the humble way to sinners thro the mystick flood . the sun of righteousness his beams , tho so divinely fair and bright , immers'd in iordan's swelling streams , submitting to this holy rite . o iordan ! honour'd oft before ! what greater glory would'st thou have , than christ descending from thy shore , to find in thee a liquid grave ? thy streams retir'd on either side , to th' holy ark once form'd a way ; a prophet's mantle could divide thy willing streams , taught to obey . plung'd by the holy baptist's hand , buried in thee our saviour lies : did not thy waters wondring stand , to see him die , and see him rise ? blest sepulchre ! where jesus lay , which jesus for us sanctifies ! blest flood ! to wash our sins away , and sink 'em so as ne'er to rise . hymn xii . whene'er one sinner turns to god , with contrite heart and flowing eyes , the happy news makes angels smile , and tell their joys above the skies . well may the church below rejoice , and eccho back the heavenly sound : " this soul was dead , but now 's alive ; " this sheep was lost , but now is found . see how the willing converts trace the path their great redeemer trod ; and follow through his liquid grave , the meek , the lowly son of god. here in the holy laver plung'd , their souls are cleans'd from every stain ; they die , descend into the tomb. by grace they live , and rise again . here they renounce their former deeds , and to a heavenly life aspire : their rags for glorious robes exchang'd , they shine in clean and white attire . o sacred rite ! by this the name of jesus we to own begin ; this is our resurrection 's pledg , and seals the pardon of our sin. glory to god on high be giv'n , who shews this grace to sinful men : let saints on earth , and hosts of heav'n , in consort joyn their loud amen . finis . notes, typically marginal, from the original text notes for div a61410-e540 1 tim. 3. 16. heb. 7. 26. mat. 3. 15. heb. 5. 7. heb. 9. 22. ioh. 1. 7. psal. 31. 2. rom. 6. 3. 4 , 5. rev. 19. 8. phil. 3. 21. rev. 7. 9. notes for div a61410-e930 mat. 20. 19 mat. 12. 40 luk. 24. 31. iohn 20. 20-28 . luk. 24. 32 mat. 28. 18 ver. 19. mark 15. 15 , 16. ver. 20. col. 2. 12. rom. 6. 3 , 4. mat. 18. 20 ioh. 14. 18. heb. 9. 28. luk. 21. 28 ioh. 5. 25. dan. 12. 2 , 3. 1 thess. 4. 14 , 15 , 16. notes for div a61410-e1590 mat. 11. 28 ch. 5. 4. rev. 1. 5. act. 22. 16. isa. 57. 15. ch. 66. 2. tit. 3. 5. mat. 3. 13 , 14. 1 cor. 15. 55 , 56 , 57. gal. 5. 24. rev. 19. 8. ch. 3. 4. ps. 66. 16. eph. 5. 26 , 27. isa. 61 , 2 , 3. col. 3. 1 , 2. ioh. ●7 . 22 , 23 , 24. rev. 22. 5. notes for div a61410-e2130 gen. 6. 5 , 6 , 7. 1 pet. 3. 19 , 20. gen. 6. 8 , 9. ch. 7. 11-24 . ver. 19. ver. 23. ch. 8. ch. 9. 1. 1 pet. 3. 21. eph. 2. 1 , 2. rom. 5. 24. col. 3. 10 ▪ 2 cor. 5. 17 ▪ ch. 3. 18. rom. 6. 11 ▪ 12. rev. 3. 5. rom. 6. 3. 1 ioh. 5. 1● ▪ ver. 19. mat. 24. 28 , 29. philip. 3. 20 , 21. 1 ioh. 3. 2 ▪ rev. 5. 9 ▪ 10. notes for div a61410-e2800 mat. 3. 13. heb. 5. 7. luk. 22. 44. col. 2. 12. mat. 3. 16. ver. 17. rom. 6. 3. 4 , &c. mat. 28. 19. mat. 3. 15. col. 3. 1 , 2. ioh. 14. 17. eph. 4. 30. notes for div a61410-e3300 ioh. 19. 34. 35. 1 ioh. 1. 7. mic. 7. 19. 1 ioh. 5. 6. mat. 27. 51. tit. 3. 5. heb. 9. 22. act. 22. 16. mark 1. 9. mat. 3. 15 , 16. col. 2. 12. rom. 6. 4 , 5 , &c. luk. 14. 14 1 cor. 15. 42 , 43 , 44. phil. 3. 21. col. 3. 4. luk. 12. 50 mar. 10. 38 notes for div a61410-e3800 exod. 14. exod. 15. exod. 14. 16. ver. 26 , 27 , 28 , &c. 1 cor. 10. 1 , 2. exo. 20. 2. ch. 19. 4-9 . rom. 6. 11-18 . mat. 3. 13 , 1● . col. 3. 5. gal. 2. 20. col. 2. 13. rom. 14. 7 , 8 , 9. 1 ioh. 5. 1 , 2 , 3. notes for div a61410-e4370 luk. 19. 10 mat. 3. 13. ver. 15. rom. 6. 3 , 4 , &c. heb. 5. 7. luk. 22. 44. mat. 26. 38 ch. 27. 46 , acts 2. 24. 1 cor. 15. 52 , 53. joh. 5. 25. mat. 17. 2. rev. 20. 14 ch. 22. 3 , 4. notes for div a61410-e4910 ioh. 5. 2 , 3 , 4. mat. 3. 13 , 14. 1 pet. 2. 21. rom. 6. 3 , 4 , &c. iohn 5. 7. isa. 53. 4. mat. 8. 16 , 17. isa. 61. 1. ch. 57. 15. ioh. 5. 25. col. 3. 1. 1 ioh. 3. 2. rev. 1. 16. notes for div a61410-e5420 mat. 3. 13. luk. 19. 10. 1 pet. 1. 19. mat. 3. 15. rom. 6. 3 , 4 , 5. act. 22. 16. rev. 7. 14. isa. 1. 18. col. 2. 12. col. 3. 1 , 2. heb. 2. 14 , 15. isa. 38. 5. isa. 57. 15. gal. 5. 24. ioh. 5. 25. rev. 20. 13. notes for div a61410-e5950 col. 2. 12. mat. 3. 13 , 14. mal. 4. 2. iosh. 3. 2 king. 2. 8. psal. 114. 5. act. 22. 16. ch. 2. 38. notes for div a61410-e6370 luke . 1. 57. v. 10. luke 15. 32. mat. 15. 3. mat. 11. 29. tit. 3. 5. gal. 2. 19. col. 3. 1 , 2. act 19. 18. rom. 6. 3. zech. 3. 3. rev. 3. 5. ch. 19. 8. act. 19. 5. 1 pet. 3. 21. act. 2. 38. luk. 2. 14. rev. 7. 9-12 the authority of the true ministry in baptizing with the spirit, and the idolatry of such men, as are doting about shadows and carnal ordinances, and their ignorance of the spirits baptism (of which, water baptism was but a figure) discovered : and herein is shewed, that water baptism is neither of necessity to salvation, nor yet is it now practiced either by authority from heaven, or by any new-testament-law that is in force upon believers, seeing the substance, and the end of things abolished is come and enjoyed, wherein the types, shadows and fingers, are ended : being a short return to a book entituled, a reply to a scandalous paper, subscribed by one samuel bradley, a baptist teacher, as concerning a dispute that was between some of the people called quakers, and some baptists in south-warke. whitehead, george, 1636?-1723. this text is an enriched version of the tcp digital transcription a65838 of text r19780 in the english short title catalog (wing w1892). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 49 kb of xml-encoded text transcribed from 9 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a65838 wing w1892 estc r19780 12290414 ocm 12290414 58878 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a65838) transcribed from: (early english books online ; image set 58878) images scanned from microfilm: (early english books, 1641-1700 ; 930:8) the authority of the true ministry in baptizing with the spirit, and the idolatry of such men, as are doting about shadows and carnal ordinances, and their ignorance of the spirits baptism (of which, water baptism was but a figure) discovered : and herein is shewed, that water baptism is neither of necessity to salvation, nor yet is it now practiced either by authority from heaven, or by any new-testament-law that is in force upon believers, seeing the substance, and the end of things abolished is come and enjoyed, wherein the types, shadows and fingers, are ended : being a short return to a book entituled, a reply to a scandalous paper, subscribed by one samuel bradley, a baptist teacher, as concerning a dispute that was between some of the people called quakers, and some baptists in south-warke. whitehead, george, 1636?-1723. [2], 14 p. printed for robert wilson ..., london : 1660. reproduction of original in huntington library. signed at end: george whitehead. eng bradley, samuel. -reply to a scandalous paper. society of friends -doctrines. baptism -early works to 1800. a65838 r19780 (wing w1892). civilwar no the authority of the true ministry, in baptizing with the spirit; and the idolatry of such men, as are doting about shadows and carnal ordin whitehead, george 1660 9517 6 5 0 0 0 0 12 c the rate of 12 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2004-11 tcp assigned for keying and markup 2004-12 aptara keyed and coded from proquest page images 2005-01 andrew kuster sampled and proofread 2005-01 andrew kuster text and markup reviewed and edited 2005-04 pfs batch review (qc) and xml conversion the authority of the true ministry , in baptizing with the spirit ; and the idolatry of such men , as are doting about shadows and carnal ordinances , and their ignorance of the sprits baptism ( of which , water baptism was but a figure ) discovered . and herein is shewed , that water baptism is neither of necessity to salvation , nor yet is it now practiced either by authority from heaven , or by any new-testament-law that is in force upon believers ; seeing the substance , and the end of things abolished is come and enjoyed , wherein the types , shadows and figures , are ended . being a short return to a book entituled , a reply to a scandalous paper , subscribed by one samuel bradley , a baptist teacher , as concerning a dispute that was between some of the people called qvakers , and some baptists in south-warke . act. 11. 15 , 16. and as i began to speak , the holy ghost fell on them , as on us at the beginning , then remembred i the word of the lord , how that he said , john indeed baptised with water , but ye shall be baptised with the holy ghost . 1 pet. 3. 21. the like figure whereunto , even baptism doth also now save us ; not the putting away of the filth of the flesh , but the answer of a good conscience towards god , by the resurrection of jesus christ , ephes. 4. 5. there is one lord , one faith , one baptism . london , printed for robert wilson , at the sign of the black-spread-eagle and windmil in martins l' grand , 1660. the authority of the true ministry , in baptising with the spirit , and the idolatyr of such men , as are doting about shadows , and carnal ordinances , &c. surely the said samuel bradley hath had time sufficient to have studied and brought forth far more sound matter than he hath done in his pretended reply , it being above one year and a half since the paper touching our dispute went forth ; when as his pretended reply to it came but lately abroad as to our hands , and exceeding darkly , as a false cover to his folly and confusion , which so long since was discovered , and reproved by the spirit of truth in us ; and in this his pretended reply , hath he often reproached and belyed us , called qvakers ; even in a time , in which the foggy mist is risen out of the pit , to darken the air , and the sun also if it were possible , and the multitude of slanders and lyes is gone forth against us , and among them is this s. b. and his work found , which shall return back to perdition ; who hath sought to guild and smooth over his former cause , as if he thought we had either forgotten his former folly that he vented at the dispute , or else , that he did not intend that his work should come forth to the light to be tryed , he sending it so hidenly in manuscript among his hearers : therefore note his matter as followeth , and seriously read the answer . samuel bradley the baptist , to the reader , sayes these words , viz. i must needs write my self less than the least of all saints , and altogether unworthy to engage in any work for jehovah ; much more altogether unworthy to engage in a work so weighty , and so such publique concernment as this is . answ. then its evident , that this s. b. is not in gods work , but in his own work , he being altogether unworthy to engage in any work for jehovah : so note that what he hath done , both in his opposing the people called qvakers , and in his writing against them , was not any work of jehovah , but of his own ; done in darkness , and the enmity of the wicked one , against jehovah , and his work . and what profit can you that are the hearers of the said samuel bradley reap from him , since he is altogether unworthy to engage in any work for jehovah ? as also the sequel hereof will further discover ; and this s. b. professeth himself to be a poor labourer in the vineyard of christ , and in the service of the lord ; and thus hath he played the hypocrite , and confounded himself ; for how can he be either a labourer in the vineyard of christ , or a servant of the lord , when he is altogether unworthy to engage in any work for jehovah ? so it s plainly manifest , that he is one of them that runs , & the lord hath not sent him ; and one of the false prophets , that steal the words from their neighbours , and say , thus saith the lord , when god hath not spoken to them : but all the true ministers and labourers in christ vineyard were in jehovahs work , which s. b. is altogether unworthy to engage in ; and therefore he had better been silent , and have done nothing than have uttered so many words without knowledg as he hath done ; if he had been silent , his folly had not so much appeared as it now doth . s. b. saith , i shall count it a mercy , that god hath given me such a fit opportunity to contend for the faith that was once delivered by christ . ans. in this hast thou s. b. spoken falsly ; for to contend for the faith which was once delivered unto the saints , is a work for jehovah , but thou art altogether unworthy to engage in any work for him , as thou hast confessed . s. b. those people who are known by the name of qvakers , undertook to prove two things , 1st . that the disciples of our lord jesus christ were commanded to baptise with the spirit . 2d . they undertook to prove that new testament-ordinances were abolished . answ. as for the former of these assertions upon the qvakers , ( so called ) we did say something in order to it , ( & proved it also . ) viz. that the disciples of christ were in his work , and had power given them to baptise people into the name of the father , son , & holy ghost , which was with the spirit , as hereafter is further discovered : and as for the latter of them , its exceeding false ; for we never affirmed that new testament-ordinances were abolished , nor undertook to prove it ; but we opposed the baptists affirming water baptism , to be in force as a new testament-ordinance , from mat. 28. 19. when there is no water mentioned , but baptising them into the name of the father , son , and holy ghost , ( as it is in the greek {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} into the name ) which name , baptising or plunging people in outward water , doth not baptise men into ; for the outward baptism was but a figure of the inward baptism , ( and so had relation to the law , and that state under it , which had the figures and shadows ) and is not by these baptists proved a new testament-ordinance , as in force by any new testament law ; for new testament-ordinances , as preaching , praying , baptising into the name and body of christ , and other ordinances which the spirit of christ leads to , we own , and are in the life and practise of them , as christ hath called us . s. b. water baptism is an ordinance of christ still in force , and to continue till the second coming , and glorious appearing of our lord jesus . answ. then in his pleading for water baptism , to continue till the end of the world ( according to his account ) he hath denyed that the saints are yet come to the second coming of christ to salvation : wherein he hath discovered his ignorance , of christs appearance and salvation , and so would keep the saints under shadows , and from the substance all their life time : when as the coming of christ in the flesh , ( wherein he was offered to bear the sins of many , heb. 9. 28. ) was one coming ; and his appearance in spirit , to save his people from sin , is another coming , which they that truly looked for did receive ; and they that yet have that his coming to look for , and waite for it , he shall so appear to their salvation . sam. bradley saith of the qvakers , the first thing they mention , as the captain general of their manifold untruths , that sam. bradly a baptist teacher affirmed , that the baptism of the spirit was metaphorically spoken of in that place , 1 cor. 12. 13. and that the baptism of water was intended . to which i say , herein hath he wronged our words , and falsified our sayings ; for we said , that s. b. affirmed , touching 1 cor. 12. 13. that the baptism of the spirit ( there spoken of ) was metaphorical , but the baptism of water was intended . and s. b. then replies thus , viz. i did not , nor do not affirm , that the baptism of the spirit was metaphorically spoken of in 1 cor. 12. 13. and that the baptism of water was there intended : therefore , i would advise these men for to learn to speak the truth . answ. we have affirmed no untruth against thee s. b. for what we said of thee in that particular mentioned , was , that thou saidst that the baptism of the spirit was metaphorical , but the baptism of water was intended : and this is notoriously known by many that thou affirmedst it upon our urging that 1 cor. 12. 13. and one of thy brethren sought to vindicate thee in it , when thou wast baffled about it , as counting that the apostle spoke metaphorically in that 1 cor. 12. about the body and the members , ( which was nothing to the purpose ) also , it was several times upon thy assertion asked thee , what the baptism of the spirit was a metaphor or a figure of , if it was metaphorical as thou saidst ? about which thy mouth was plainly stopt , & it was so often in the meeting cast upon thee ; that thou discovers an exceeding impudent lying spirit in thee , now to deny it , and to say , that what we said of thee about it is altogether untrue , as thou sayest : about which i could produce several witnesses , who know that thou hast spoken absolute falshood in this thing ; and let the reader mark thy silly shuffling in this thing , thou sayest , thou didst not , neither dost affirm , that the baptism of the spirit was metaphorically spoken of in that place , 1 cor. 12. 13. which implyes then , that thou hast counted it metaphorical in some other place , though not in that place ; but where ever any true minister counted the spirits baptism metaphorical , and water baptism intended , that thou hast not shewn so its evident , that in thy blindnesse thou hast set water baptism , above the baptism of the spirit ; and so hast made an idoll of it , as also doth appear , where thou sayest thus , viz. s. b. i did say the apostle in ephes. 4. spake of one lord , one faith , and one baptism ; which these men brought in opposition to water baptism ; to it i made this answer , thou sayest , this is not exclusive ; for there be lords many , as you may see 1 cor. 8. 5. and yet but one lord jesus , and we read of divers baptismes , as of affliction , luk. 12. 50. 2dly , the baptism of the spirit , which is spoken of in acts 2. 3dly , the baptism of water , as in acts 8. and 10. and yet there is but one properly so called , to wit that of water : also thou sayst , we instance three baptismes in scripture , and prove one properly so called . ans. if there be so many baptismes , and yet but one propely called baptism , which is the baptism of water ; then from this it follows that the baptism of the spirit , or the baptism by which the saints were saved , was not properly called baptism ; and this would charge the apostles with speaking improperly , or falsly , when they spoke of the baptism by which they were saved , or of their being all baptised by one spirit into one body and thus this said baptist's falshood and folly appears , who here also counteth the one baptism spoken of in eph. 4. the baptism of water ; and so hath shut out the baptism of the spirit , as not properly called baptism , and idollatrously hath set water baptism above it ; when as the baptism of the spirit was that which water baptism did but shadow or figure forth ; for by one spirit were the saints baptised into the body of christ , which the baptism of outward water doth not baptise any into ; for such as uphold water baptism now are in the strife , and much in devision , when as they who are baptised into the body of christ are in unity . though thus far we say of water baptism , that in its time it was a command from heaven to john , which was in the time of the law , and the least in the kingdome was greater than john , who decreased ; and in the time of that baptismes decreasing , it was used by some of the apostles in their freedome , for the sake of some that were weak or young in the truth , and not wholly redeemed out of the state that such carnall or weak ordinances related to , which were upheld in the time of the churches infancy : but when the carnall minds of some ran into these outward things , and something got up in the minds of the corinthians to lead them too much to stick in them , the apostle paul tells them , that christ sent him not to baptise , but to preach the gospel , 1 cor. 1. 17. and yet pauls commission was as large as any of the apostles was , for he was not behinde the very chief apostles , and shunned not to declare all the councell of god act. 20. 27. and whereas s. bradley instanceth as his paralel , that there be lords many , and yet but one lord jesus , for the divers baptismes he speaks of , as of affliction , the baptism of the spirit , the baptism of water , and yet but one properly so called , to wit that of water . to this i say , herein hath he discovered his gross darknesse , and false comparison which will not hold paralel ; for it 's as if he had said there be lords many , and gods many , yet to us but one true god ; and so there are many baptismes , as the baptism of affliction , the baptism of the spirit , and the baptism of water ; yet to us there is but one true baptism , to wit the baptism of water ; and the other , as that of affliction , and the baptism of the spirit are false baptismes , and not properly so called : for the many gods and many lords ( or that are called gods ) are in the world , where the false gods are . and thus s. b's . folly and idolatrous spirit is seen in his so confusedly setting up water baptism above the baptism of the spirit , and so he is not at all fit for jehovah's work indeed . s. b. saith . the ordinance of water baptism , was commanded to be performed in so sollemne a manner , as no ordinance in all the new testament ; in the name of the father , son and holy ghost ; which notes the great honour christ puts upon this ordinance . answ. i tell you this baptist doth make an idoll of water baptism , when he hath said all he can ; for he hath here set it above all the ordinances of the new testament , but he hath apparently in this preached false doctrine ; for preaching the gospel , was an ordinance of the new testament , and it was done in the name of the father , son and holy ghost , as well as baptising ; seeing the disciples were commanded to teach ( or disciple ) all nations baptising them into the name of the father , son and holy ghost : so that teaching was commanded to be done in as sollemn a manner as baptizing , for both teaching and baptizing into the name of the father , &c. were performed by the power of god , which the disciples of christ were indued with , and which wrought by them , who were made instruments in that work of baptizing into the name of god and christ , &c. and whereas i charged s. b. and his brethren with being ignorant of the baptism of the spirit , he to prove that he is not ignorant of that baptism , answers thus , viz. s. b. i do demand what they mean by the baptism of the spirit , &c. if by the baptism of the spirit , they mean the spirit that doth bear witnesse that we are the sons of god , we do experinence it , and are not ignorant of it . ans. what is this man but ignorant of the baptism of the spirit , when you may see here he cannot distinguish between the spirit and the baptism of it ? for if by the baptism of the spirit , we mean the spirit that doth bear witness , they do experience it , he saith . did you ever hear such a doctrine before , that the baptism of the spirit is the spirit ? as if he had said , the work that is wrought is the worker of it : and thus whilst they are doting about outward shadowes and signes , they are confounded and blinded , that they see not the substance , nor understand the work of the spirit , which baptizeth into christ , and into his name , which is his word , by which salvation comes ; which is a working of men into the power and life , to which they are discipled , and led in the preaching of the gospell . s. b. — the gift of tongues is called in scripture the baptizm of the spirit , see act. 1. 5. again he saith , we do not deny , but acknowledge that we are baptized by one spirit into one body . ans. in this he hath rested the scripture , and spoken falsly ; for the gift of tongues is not called the baptism of the spirit , but the gift of it ; now the baptism of the spirit was a work of it , by which the saints were all baptised into one body , many of whom had not the gift of tongues , for it was onely a proper gift to some : and as for the baptists saying they are all baptized by one spirit into one body , and yet hath called the gift to tongues the baptism of the spirit , which he hath acknowledged they are ignorant of : herein he would make two baptismes of the spirit , when as the apostle said , there is one faith , and one baptisme eph. 4. 5. and thus he sheweth his ignorance of the baptism of the spirit , and so is not worthy to engage in any work for jehovah , as he hath confessed . s. b. — we need not require an immediate call or authorithy from heaven to preach and baptize , in as much as we have a sufficient call or warrant granted us by christ himselfe on earth , which doth plainly appeare in the commission it self , the disciples being commissioned , &c. answ. what falshood and confusion is here ? for both the papists and the hireling priests , and others ( whom the baptists themselves have declared against ) do pretend as much for their call to preach and baptize as this baptist hath done ; who hath pretended the commission which the disciples of christ had , to be his warrant or call to preach , and baptize : when as he never had any immediate call or authority from heaven to either ( and so he never had any call or authority from god , either to preach or baptize : which is like as if that the false prophets had said the commission which the true prophets had to preach , did authorize and warrant them to preach also ; what deceiver cannot get such a deceitfull cloak as this ? so it 's evident that this s. bradley is one of these deceivers who runs , and the lord never sent him , and speaks when the lord hath not spoken to him ; and that commission , mat. 28. which the disciples of christ received from him , was given by authority from heaven ( upon which this s. b. doth so much build and falsly argue ) and it doth not warrant them to baptize with water neither , for it was to baptize into the name of the father , son and holy ghost , which name many do professe in words , who are yet out of it as this baptist is . and whereas i said to these baptists , that they practise baptism by immitation , and carnall tradition , without a command from christs mouth for it : to this s. b. replies in these words , viz. s. b. let those men put a stop unto their lying tongues , for fear vengeance suffer them not to live , &c. i demand then the meaning of these pretious words that drop out of the sweet lips of our lord jesus in the commission that he gave unto his disciples , go teach all nations , baptizing them , &c. answ. oh! how ignorant and full of gross darkness it self art thou s. bradley ? surely thou mayest read these words to the disciples ( in the scripture ) go teach all nations , baptizing them , and yet never hadst any command from christs mouth for to baptize with water , as the jewes read the scriptures without , who had neither heard the voice of god at any time nor seen his shape and such art thou , who hast neither any immediate call or authority from heaven to preach , and , therefore hast neither call nor authority from god , either to preach or baptize , ( and yet thou wouldest be counted a minister of christ ) so its time for thee to stop thy mouth , for thou art one of them who are presumptuous , who take upon them to speak in the name of the lord , whom he hath not sent , nor commanded ; and such god will cut off , deut. 18. 20. s. b. — i do affirm that the baptism spoken of in the commission in the 28. of matthew and the 16. of mark , is the baptizm of water , and for proof , s. b. argues thus , — it is not the baptizm of the spirit , because this baptism is commanded , but the baptizm of the spirit was never commanded , nor was it any mans sin , not so to be baptized , therefore it cannot be meant the baptizm of the spirit , and to this s. b. adds this lye that we did not answer at al to this argument . ans. this argument is both false and grounded upon a falshood , and in it he hath confuted himselfe , for mark , that he hath owned , that they lay no stress for salvation upon water baptizm , neither is it of necessity unto salvation , but that baptism which christ commanded in mat. 28. and mark 16. is of necessity unto salvation ; for by it they were to baptize men into the name of the father , son and holy ghost : now without being baptized into this name a man cannot be saved , for by no other name under heaven comes salvation , but by the name of jesus ; who is a saviour of the people from their sins , mat. 1. 21. act. 4. 12. and christ said , he that believeth and is baptized shall be saved , mark . 16. 16. so that there is stress or necessity upon this baptism which christ commanded for salvation ; but so is there not upon water baptism as these baptists confesse ; and therefore it was not water baptism but the spirituall baptism , which was an effect of the gospell which is the power of god , which the disciples preached ; for thereby they turned people from darknesse to light , and from the power of sathan unto god , which is known in the baptism of the spirit : and the baptism by which the saints were saved , was not the putting away of the filth of the flesh , but the answer of a good conscience , 1 pet. 3. 21. and whereas he saith that it was not any mans sin not to be baptized with the spirit , in this he hath spoken falsly ; for when men resist the spirit of god , and refuse to be led or baptized by it , when it is tendred to them ; then it is their sin , as it was the lawyers sin to frustrate the councell of god within themselves , not being baptized of john when his baptism was ( in its time ) a command from heaven , much more is it a sin in men now to resist the spirit of god , and thereby to reject it's baptism . s. b. if any should be so weak to say this baptism here ( viz. in mat. 28. ) is meant the baptism of the spirit ; i demand once more of them to shew me when and where the disciples did obey this command . answ. they did obey it , when they discipled and baptised men into the name of the father , son , and holy ghost ; when they ministred the spirit , and turned men from darkness to light ; and a testimony of this was manifest , when the holy ghost fell on them that heard the disciples preach ; who were instruments with whom god wrought , when they had received power from on high , and they were sent into the world , as christ was sent into the world , joh. 17. 18. who baptised with fire and with the holy ghost ; and in the same power and spirit they went forth , preaching and baptising people into the word of god , which is the name of christ , rev. 19. 13. and moreover peter said , as i began to speak the holy ghost fell on them , as on us at the beginning , then remembered i the word of the lord , how that he said , john indeed baptised with water , but ye shall be baptised with the holy ghost , acts 11. 16. which doth plainly evidence , that that power or holy ghost , accompanied the disciples ministry , that did so baptise men ( which was the end of johns baptism ) in which work , the true ministers were instruments , not of themselves , but by christ the power of god in them ; so that their gospel went forth in spirit and in power . s. b. we can prove that some were baptized with water after they had received the holy ghost , acts 10. 46. and if these poor creatures were not hardned in their apostacy , how might such a plain example or instance as this ingage them unto obedience . answ. how poorly do these baptists argue for water baptism to continue ? who having denyed any immediate call or authority from heaven , either to preach or baptise , as this baptist hath done , now would make an example a law , to engage us to be baptised ( when as there are many examples that are no lawes ) so that you may see these baptists do not baptise by any authority from heaven , and so serve not in the newness of the spirit , but meerly act by tradition , and their carnal imitations without ; and then why do they not as well circumcise , keep the passover , purify in the temple , all abstein from blood and things strangled , and command men to keep the law , and shave their heads , & c ? for there are as plain examples for the observing and doing these things from some of the apostles command and example , ( after that baptising with water was spoken of acts 10. 46. ) see , acts 15. 2 , 6 , 7 , 20 , & 16. 3. & 18. 18. & 21. 24 , 25 , & 24. 18. and the apostles example of observing these things for a time , hinders them not from ending in christ , as s. b. falsly intimates that water baptism ends not in christ , because it was practised after his assention ; in like manner might he as well have pleaded for circumcision , outward offerings , purifying in the temple , & the like to continue because they were practised after christs assention : but as people ( who had a zeal for these outward figures ) grew into the substance and life wherein they ended , that they were able to bear the denying of them ; the apostles preached the end of them , and refused to be in bondage to them again . s. b. there be two things to be considered . 1st . that he must be a teaching disciple . 2d ▪ no more is required but a teaching disciple . answ. which is all one , as if he had said , the two things required , is ▪ 1st . a teaching disciple , and 2d ▪ a teaching disciple , ( what no●cense is here ? ) this is but one thing . and again , if no more be required but a teaching disciple , then it is not required that a disciple should baptise with water : and thus he throws all his other doctrines for the continuing of water baptism in the dust and confounds himself . s. b. let these men know that water baptism is a lively representation of the death , burial , and resurrection of our lord jesus . answ. where provest thou that s. b ? this is sure an imagination of thy own ; for how can your plunging people in water be a lively representation of the death , burial , and resurrection of christ ? sure you are not so long dead in the water when you are plunged in it as christ was dead as concerning the flesh , who was raised the third day by the power of the father ; and it is that power that baptised his people into his death , and raiseth them up in the likeness of his resurrection , and not outward water : touching which , that which this s. b. hath affirmed , it is as foolish as a baptist teacher's affirming to me , that the baptism of water did baptise men into the death of christ . again , if what thou sayest were granted ( which it is not ) that which you baptists do so greatly strive for , in your contending so hard for water baptism , ( which you trake such an idoll of ) is but to bring people into a representation of things ; which while there minds stick in that , they come short of the power and life , whereby the one baptisms into the body is known of , which the outward baptismes at the most were but shaddows or figures , which were to end in the substance . s. b. where did the disciples of christ give the spirit unto any , seeing it was the work of christ alone to baptise with the spirit ? answ. in answer to this i alledged , john 14. 12. he that believeth on me , the works that i do , he shall do also , and greater works than these , saith christ ; and gal. 3. 3 , 5. to prove that the disciples ministred the spirit , who were ministers of the spirit , to this the baptist replyes in these words , viz. s. b. i humbly conceive that some scriptures are not to be taken litterally as they are laid down , as for instance , in the 13. verse of this chapter , it is said , that whatsoever ye ask the father in my name , that will i do ; yet god intends to give us the answer of no prayer , but that prayer that comes up according to his will . answ. if christs words in john 14. 12 , 13. be not to be taken as they are laid down , as this baptist plainly intimates ; then from this it follows , that christ spoke not right or true , and therefore this s. b. with his own conception ( who is but in his conceivings ) would amend or correct what christ hath said ; and yet he hath no authority from heaven for it : who is it that will believe his deceit and absurdity herein ? again , his instancing christs saying , whatsoever ye ask the father in my name , that will i do , as not to be taken as it is laid down , and for his proof , saying , that god intends to give us the answer of no prayer , but the prayer that 's according to his will : this also implyes , that christ spoke not truly , as if something the disciples might ask in his name , which was not according to the will of god , and which was not to be answered ; when as ▪ it was the disciples of christ that asked in his name , and they asking in that name , they asked in the word of god , rev. 19. and this could not be contrary to the will of god . again the baptist ( to prove that christs words in john 14. 12. are not to be taken as they are laid down ) saith . s. b. christ speaks generally , he that believeth on me , the works that i do , he shall do , and greater works than these ; this cannot be understood in this sense , that these men bring it for because there be some works that christ did , as he was the only son of god , which we cannot do ; christ did perfect and compleat the work of redemption for us by his death , and sufferings upon the cross . rep. to this i say , what a silly shift is this , as also what falsehood is in it ? for christ said these words , in john 14. 12. ( that he that believeth on him should do the works that he did ) before he suffered on the cross ; and how was the work of redemption perfected or compleated by that his suffering , for thee s. b. and such as thou art , when you are yet in bondage to your sinnes and to the spirit of delusion , which leads you to pervert the scriptures , as thou hast done ? but hadst thou proved that christs work of baptising with the spirit ( or any work tending to lead to it ) was by christ excepted , as not to be done by them that believed on him , then thou hadst done what thou aimedst at , and desired to do ; but that thou couldest not do , seeing thy folly is so greatly manifest already in thy assaying it . s. b. if water baptism be an indifferent thing , it may be done , or it may be left undone . answ. what is it else but an indifferent thing , when there is no stress for salvation laid upon it , neither is it of necessity to salvation as these baptists confess ? and how can water baptism be of absolute necessity to obedience , as this baptist affirms , when he cannot produce any express law , or commission in force for it ? for where there is no law , there is no transgression ; and paul , who was not behind the very cheif apostles , whose commission extended as far as theirs , he was not sent by christ to baptise ; but to preach the gospel . s. b. if the church of ephesus , was a church of christ in gospel order , than they were baptised with water , and we must be plunged or dipped in outward water , if we do intend to walk according to the rule of christ , and the pattern of his house . answ. so then this baptist judgeth all to be out of the church of christ , and out of the gospel order , and out of the rule of christ , who are not plunged or dipped in outward water : and thus he owns none to be of the church of christ , or in gospel order , but a company of baptists , and yet they lay no stress for salvation upon their water baptism , so that men may be saved without it : now then the people of god that are saved , who are not plunged or dipped in outward water , hath this baptist judged to be none of the church of christ , nor in gospel order ; as if the gospel order consisted in peoples being plunged or dipped in outward water ; or as if that were the way to bring them into the church of christ , and yet men may be saved without it . oh! what confusion and darkness hath this baptist about this uttered ? and as for s. b's . accusing us , with casting durt in the face of christ ( as he did ) and to be led into a desperate condition , for to fly in the very face of god , in his holy appointments . to this i say , besides the falsehood of these two charges upon us , what absurdity is intimated in them ? which is as if our opposing their baptising with water , ( which they have no authority from heaven for ) were a flying in the very face of god ; as if the face of god were in water baptism , which he counts the holy appointment ; wherein he shewes that he never saw the face of god : for as the lord is departed from water baptism , since it was practised in mens wills without any authority from god , and it hath been , and is made an idoll of , neither the face of god , nor his power is seen in it ; and where the face of god is seen , there is a further state enjoyed , then that state which the outward figures related to ; for there the thing that was figured forth is enjoyed , but the face of god they see not , who are seeking it in carnal or shaddowy things , for it is spiritually discerned with a spiritual eye . and whereas sam. bradley saith , they dare not administer the baptism of water unto any as fit subjects of such a blessed ordinance as that is , till they can perceive that they have , and enjoy the spirit of adoption . to this i say , how doth this assertion agree with some of these baptists , saying , ( at the dispute as this s. b. hath also related ) that for people to make a visible confession of their faith , is enough to entitle unto water baptism ? when as many can make such a confession of their faith , who enjoy not the spirit of adoption , being out of that spirit : and thus these baptists confound themselves , one while saying that men must have and enjoy the spirit of adoption , before they be fit subjects for water baptism ; another while saying that a visible confession of faith is enough to entitle unto water baptism . which is like the baptists saying , that men must repent , and be baptized with water , that they may receive the holy ghost ; and for it they instance act. 2. 38. and act. 8. 16. another while saying they dare not admit people to water baptism , until they can perceive they have the holy ghost or spirit of adoption ; and for that instancing act. 10. 47 and thus we see their confusion and uncertainty , which is like the baptists , one sort of them pleading for water baptism from john's baptizing ; others of them deny to plead for it from john's baptism , but set their baptism above john's , saying , as that they do it by the example of christ's disciples baptizing , joh. 3. 22. and 4. 2. and so they call their's christ's baptism ; when as john's baptizing with water , and the disciples baptizing with water , joh. 3. was of one nature or kind ; and as it was a figure of the inward baptism , so it had relation to the state that was under the law , before the adoption of sons was attained to , wherein the redemption from the weak elements which the world is in , is known : and in the time of john's administring water baptism , christ had not fulfilled his testimony upon earth through suffering , by which he blotted out the hand-writing of ordinances , and nailed it to his cross , that one new man in him , and the peace might be made which could not be done by john's baptism , nor such types , figures , and shadowes ; for they being imposed since the transgression entred , and being changeable , they do not reach the seed ( which must inherit the peace and the promises ) but the changeable or earthly part in man which they have relation to . and did not all types figures , and shadows end in christ the substance ? again , how should these baptists perceive who do enjoy the spirit of adoption , when they have no immediate call or authority from heaven to preach and baptize according to s. bradley's confession ? from which it follows , that these baptists who have no authority from heaven to teach or baptize , ( and who are altogether unworthy to engage in any work for jehovah , as s. b. is ) they do set themselves to be teachers and baptizers of such as they say have the spirit of adoption ; as if he had said , they that have not the spirit or authority from heaven , must be teachers and ministers to them , who have the spirit or authority from heaven : and so in these things all may see their blindness , and what a babel they have builded in their confusion . and now samuel bradley , to thee i say , seeing that thou art altogether unworthy to engage in any work for jehovah ; and hast shewed thy ignorance so much , touching the baptism of the spirit , having counted it metaphoricall , and hast set water baptism so much above it , that thou hast accounted no baptism properly so called , but that of water , and hast not any call , nor authority from heaven to preach or baptize : it 's high time for thee to be silent , and proceed no longer in thy folly , and intruding into things which thou hast not seen , and cease from slandering us , as thou hast done in many things which i have upon record ; as also much more of thy confusion , falshoods , and absurdities , i have herein omitted to mention . here are samuel bradley's arguments , ( which he hath made great account of , ) for the continuance of water baptism ; and an answer to them . argu. 1. whatsoever the apostles were commanded , that they did practise ; but they were commanded to baptize with water , and therefore they did practise it . answ. the minor proposition of this argument being grounded upon his supposed assertion , that it was water baptism that christ commanded , in mat. 28. mark 16. it s already confuted ; and however it being universall , its false ; for paul who was one of the chiefe apostles , was not sent to baptize with water , but to preach the gospell . argu. 2. that which was commanded by jesus christ , the great prophet of the new testament , and never repealed by him , is still in force , and to continue ; but water baptism never repealed by him , is still in force , and to continue ; but water baptism the lords supper , with the rest of the institutions of christ , were commanded by christ , and never repealed by him ; therefore they are still in force , and to continue . ans. i deny the minor proposition again , so far as it relates to water baptism , for where provest thou by scripture that water baptism was commanded by christ , and never repealed by him ; certainly if it had been so commanded , and never repealed by christ , but still in force , it would have been in force by the same command upon the apostle paul ; but he saith the contrary 1 cor. 1. argu. 3. as long as teaching is in force , and to continue , so long is baptism in force ; but that teaching is in force ; and to continue to the end of the world all men will easily grant : therefore baptism , and all the rest of the appointments of christ , the scrpture saith expressely they are to continue to the end of the world , mat. 28. 20. answ. the major proposition of this argument is false , as the baptism of water is intended in it to be in force , as long as teaching ; for teaching was of force , where that baptism was not , as paul was a witness ; who was sent to the one , not to the other ; also teaching is of force to many who are not plunged in outward water , and by true teaching are converted to christ , when there is no stresse for salvation upon water baptism , neither is it of necessity to salvation , as s. b : hath confessed : and where he concludes that baptism , and all the rest of the appointments of christ , are in force , and to continue to the end of the world , and for proof saith , that the scripture saith expressly they are to continue to the end of the world , and quotes matth. 28. and 20. i say this conclusion is as false as the major , and herein hath he perverted the scripture , math. 28. 20. for neither doth it expressely say that teaching and baptizing with water , are to continue to the end of the world , nor yet doth it prove water baptism a command of christ to his disciples ▪ but he saith , loe i am with you alway , even unto the end of the world : and not that water baptism is to continue unto the end of the world . and as for the rest of thy arguments for the continuance of water baptism , which are grounded upon thy asserting , that it was water baptism that christ commanded , in mat. 28. and mark 16. they are herein confuted , in that the ground of them is overthrown . here follows some reasons or arguments relating to the aforesaid answer , to prove that in the commission which christ gave to his disciples , in mat. 28. 19. mark 16. 16. water baptism was not intended , but the baptism of the spirit . 1. if the baptism which christ commanded in mat. 28. 19. and mark . 16. 16. was a baptism without which a man cannot be saved , then it was not the baptism of outward water ( for water baptism is not of necessity to salvation , neither is there any stresse of salvation laid upon it , ) but it was that baptism without which men cannot be saved ; which christ commanded , mat 28. mark 16. therefore not water baptism . i prove the minor proposition thus , no man can be saved without being baptized into the name of god , and his son christ jesus ; for his name is the word of god , by which salvation comes , and by no other name ; and the lord is one , and his name one , and it was into this name that the disciples were commanded to baptize people . 2. he that believeth and is baptized , shall be saved , mark 16. 16. which implyes that this baptism which christ commanded is of necessity to salvation ; but so is not water baptism ; for the saints were saved by that baptism which was not the putting away of the filth of the flesh , but the answer of a good conscience , 1. pet. 3. 21. therefore it was not water baptism which christ commanded in mat. 28. and mark . 16. 3. if the apostle paul had as large a commission given him by christ , as any of the apostles had ; then the commission which christ gave to the disciples mat. 28. was not enjoyning them to baptize with water ; but paul had as large a commission as any of the apostles had ( for he was not behind the very chiefe apostles ) therefore that commission in mat. 28. did not enjoyn the disciples to baptize with water . as both these propositions are clear according to scripture ; so the conclusion of each is as clear from paul's own words , where he absolutely doth declare , that christ sent him not to baptize , but to preach the gospell ( notwitstanding he had baptized some as before he mentioned ) and paul doth not say as the baptist falsly intimates , that baptizing was some of paul's work that he was sent to , but preaching the chiefe , as if he had said : paul was not onely sent by christ to baptize , but also to preach , which would render paul's words , in 1 cor. 1. 17. both false and defective . and now you , whose hearts are simple , who are yet held in bondage under outward shadows , and figures ; which do decrease , wax old , and have an end ; to you i say come to the light of christ in you , and muddle no more in the dark , nor dote any longer about shadows , and elementary things ; neither be ye in bondage to men , nor to their doctrines , and sleights , which tend to keep you in shadows from the substance ; for it was the jews without , whose minds stuck in the figures and shadows , many of whom came so far as the baptism of john , who decreased , and yet they stumbled at christ the substance : but now he is not a jew , that is one outward , but he is a jew , that is one inward : and so it 's not the outward circumcision , nor the outward baptism that availeth any thing to salvation , but a new creature . so wait you in the light of the lord in you , that with it you may be led unto christ , who is the substance ; and the one bread , which he that careth of , shall live for ever ; and receiving christ , you come to feel the water of life in you , and the one baptism of the spirit : of which things , the outward bread and the outward water , were but figures , when as he that believeth , as the scripture saith , ( to wit in the light of christ , joh. 12. 26. ) out of his belly shall flow rivers of the water of life , and he shall possess the end of the things abollished , and have a part in god , who is light , by whom the vail comes to be destroyed , and the shadowy part removed , that the shadows fly away , and the lord god is become the light and the life of his people , and from his throne comes the water of life which waters his holy city , where the enduring substance is enjoyed . from a witnesse of that substance , who waits for the redemption of the captivated seed : george whitehead . the end a sermon preached in the parish church of st. magnus the martyr, by london-bridge, on sunday february 11th, 1699/700 at the baptizing of some persons of riper years, brought up by quakers and anabaptists, but now conform'd to the church of england / by richard holland ... holland, richard, 1679-1706. 1700 approx. 57 kb of xml-encoded text transcribed from 18 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a44168) transcribed from: (early english books online ; image set 97062) images scanned from microfilm: (early english books, 1641-1700 ; 742:15) a sermon preached in the parish church of st. magnus the martyr, by london-bridge, on sunday february 11th, 1699/700 at the baptizing of some persons of riper years, brought up by quakers and anabaptists, but now conform'd to the church of england / by richard holland ... holland, richard, 1679-1706. the second edition. [4], 30 p. printed by f. richardson for f. back ..., london : 1700. reproduction of original in huntington library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible. -n.t. -acts ii, 38 -sermons. baptism -early works to 1800. sermons, english -17th century. 2005-12 tcp assigned for keying and markup 2005-12 aptara keyed and coded from proquest page images 2006-10 taryn hakala sampled and proofread 2006-10 taryn hakala text and markup reviewed and edited 2007-02 pfs batch review (qc) and xml conversion a sermon preached in the parish church of st. magnus the martyr , by london-bridge , on sunday february 11th , 1699-1700 . at the baptizing of some persons of riper years , brought up by quakers and anabaptists , but now conform'd to the church of england . published at the request of them and their friends . by richard holland , m. a. chaplain to his grace the dvke of richmond , curate of st. magnus , and lecturer of allhallows the great ; who has since baptized several others . the second edition . london . printed by j. richardson , for j. back , at the black-boy on london-bridge , 1700. to all those who have newly embraced the church of england , especially whom i have lately baptized in this city ; some brought up by quakers , others amongst anabaptists . t is the honour of our established church to carry the demonstration of the best and happiest constitution in the world ; whose articles are sound , canons and discipline easy ; whose sacraments are of our lords own appointing ; whose ceremonies are but few , and those decent ; whose orders are apostolical , and guardians watchful ; whose prayers are truly divine , and preaching from the word of god , not from the whims or policies of men ; this church , admired by the learned , even amongst its enemies , desired and prayed for by all the truly pious abroad , despised and neglected at home only thro' the prejudice and great vnhappiness of education in some , and willful ignorance in others ; this church , you now are become members of , at your earnest desire , & ( as i thank god , i have very good reason to hope ) after a due preparation . as for this discourse , t is properly yours ; t was prepared for you , and that with a plainess answering the honesty and importunity which you discovered in your request , both to understand and enjoy this holy sacrament . and thus to do , i found convenient , if not necessary , and to me very tempting ; not only as a curate conversant with people , who ( blessed be god ) have had the good effect of convincing and informing some , who thought themselves wise : but because also of those odd notions and strange enthusiastick fancies , which you formerly were , and others stil are teized and exercised with , from their unteaching guides ; which instead of comfort , have improved to the ruin of their proselytes . among the many proofs of this , that sad story of the dearest relation of one of you , will not yet be forgotten ; who under great perplexity of thoughts from some strange doctrines amazing and disturbing him , when he apply'd himself to his teacher to instruct and assist him , that he might find peace and comfort , receiv'd from him only this answer , go home , and get faith. which was so far from easing his troubled mind , that he immediately fell distracted , was obliged to be lyed and bound in his bed , and lived about a week in that dreadful condition , and then was relieved only by death . but our church , as it has no such vnintelligible distracting notions , nor vnmerciful tyranizing discipline ; so you receive this , containing the true christian doctrine of it ; discovering the bowels of the mercy and love of our blessed saviour , the head of it ; and published at the request of you , and your chosen witnesses , i hope for your benefit , and the benefit of those who are yet ignorant of the excellencies of now your church , and misled by crafty and designing men. and therefore , as when instructing you , so in this sermon , i attended to the most easy , familiar , and aptest expressions to inform you ; using in comments and expositions , the best authors , and sometimes also ( because i could not do better ) their own words ; endeavouring to keep true to the orders , and excellent doctrine of our church , as every faithful and honest man ought to do . that the honour of god , and interest of the church , might be advanced , and that you and others may be bettered by this , and at last all our souls saved , is the prayer of , your faithful friend and servant , in the cause of god and the church , richard holland . a sermon preached at the baptizing , &c. acts ii. 38. then peter said unto them , repent , & be baptized every one of you , in the name of jesus christ . the occasion of these words was this : st. peter , with great earnestness , had just demonstrated to the jews , the great glory of christ : who. tho' he was taken by wicked hands , crucified and slain ; yet did he rise again , thereby making a perfect conquest over the grave , and all the powers of darkness ; and entering upon his government , as he is appointed an everlasting king , whose dominion endureth from generation to generation , to take vengeance of all his enemies . of which these men of israel , having from the apostles words clear conviction , they stop their mouths ; ( for before they did but scoff at the power of godliness ; ) their minds are now perfectly changed , they are very sensible of their evil condition , were prick'd at their hearts , and with great importunity and forward earnestness apply themselves to the apostles for relief , for comfort , and advice , in these extraordinary thoughtful words , men and brethren , what shall we do ? it may not be amiss to take notice of that part of st. peter's sermon that introduces all this , and caused so suddain an alteration in those jews . he very plainly argues the messias , and proves his resurrection ; beginning ver . 22. ye men of israel , hear these words , jesus of nazareth , a man approved of god among you , by miracles , and wonders , and signs , &c. and here he tells them how barbarously they had dealt with the son of god , and their own messias : and then he brings to their remembrance some of the prophecies of david , and explains them , particularly of his resurrection , that his soul was not left in hell , neither did his flesh see corruption . again , the lord said unto my lord , sit thou upon my right hand , until i make thy foes thy foot-stool . this he proves david to speak of christ , not of himself , v. 29. whose words may admit of this comment : some amongst you , perhaps , may conclude these prophecies to belong to david , and not to jesus : i know you had a good value for that royal prophet , and he deserv'd it , being the man after gods own heart , blessed of and beloved by him : but let me be so free and plain with you , as to advise , that you must not give to him that is due to the messias . the thing does truly declare it self ; and this prophecy neither agrees with david , nor any other prophet or patriarch . as for david , you all know well enough that he dyed ▪ was buried , and never came to life again ; his sepultchre is with us to this day ; there is nothing in it burdry bones and dust , and no sign at all that he eve , after revived . and all this david knew very well , that he should fare like other men ; dye , be buried , and molder to dust in the grave : therefore he said none of these things of himself : but being inspired of god , he knew that christ should be born of his line and family , be a most glorious king , and reign for ever . and since it is plain that this jesus , this son of david , did not sit upon his fathers throne : he must therefore mean some other kingdom and throne , and he does express it to be such an one too , as shall have no end. now he could not sit on this eternal throne , he could not reign in this his everlasting kingdom , if after having once submitted to death , he had not come to life again . he therefore is risen from death to life , on purpose to enter upon this his government , to sit upon this glorious seat , the seat of the eternal father , the lord both of heaven and earth . and all this david himself spoke of , and what he said so long ago , is now come to pass . this same jesus dyed , you crucifyed him , and he lay some time in the grave , but did not putrefie there , making good all the prophecies of him : for he rose again to take his government , to enter upon his kingdom . and we are witnesses of all this ; we saw him , have eat , drank and convers'd with him , since his resurrection ; and we are not , we cannot be deceiv'd in him ; we knew him well in person and voice ; and besides , we saw and felt his wounded hands and side ; and many others also can testifie the same , who saw and heard him as well as we . and this very same jesus whom ye slew and hanged on a tree , thus raised up by the power of god , we also saw ascend into heaven : and he , having promised to send to us the holy ghost from thence , has now performed that too , which you cannot but own by this evidence which you now see and hear , those several languages we now speak , which before we knew nothing at all of , we never were bred up in . by all this it is very plain , that this same jesus is advanced to his kingdom ; is now lord over all ; is the very messias promised in the prophets , whom ye look for ; and who will most certainly one day take vengeance of all his enemies . this surprizing relation , carrying with it such demonstration and evidence , touch'd them to the quick , who had consented to the thing , and who had acted in the crucifying of him ; being fearful therefore now , and apprehensive of their great danger ; and that they were soon to be brought under his foot-stool , they cry out for help , they intreat the apostles to relieve them , they have no patience , but begg as for life , men and brethren , what shall we do ? the apostle is as quick , has a remedy at hand for them , repent , and be baptized every one of you , in the name of jesus christ . there are some excellent lessons in this sacred history , which , before we proceed , i shall but just mention . the apostle here charges the whole body of the jews , and especially all the city of jerusalem , with that barbarous murder of their king. ye men of israel ( says he ) both high and low , great and small , 't is you that by wicked hands have crucified and slain the holy one. he could not but know that the soldiers mostly were the executioners : but the whole nation being guilty ; he charges all in general with it ; those who consented to it , as well as the actors , and those who with mighty clamours cry'd out , crucify him , crucify him. we have indeed a record of one not to be forgotten , a good man and a just . who did not consent to the counsel and deed of them ; st. luke 23. 51. 't was joseph of arimathea , who took worthy care of the corps also , whose humanity therefore is honourably noted . but for the body of the jews , they were all guilty , as well as the poor heathen soldiers . st. peter then teaches us , that in preaching the gospel of christ , the first thing must be to convince men of their sins , to charge them home with them , and bring them to a general acknowledgment thereof , for , as no physitian knows well what to do with that sick patient , who conceals , or dissembles his distemper : so , nor can christ profit any who will not be brought to a true sence of their sins . for which reason christ calls himself a physitian , and says , that he came to heal the sick ; and again , not for the just , but to call sinners to repentance . and the office of the holy ghost , he says , is to convince , and to accuse the world of sin. and in his last words to his disciples , when he commands them to preach repentance ; to encourage them , he immediately joyns thereto remission of sins , st. luke 24. 47. nor does the apostle seem to charge the mobb only , the common rout of crucifiers , but their captains too : you , say he , who by wicked and unjust hands have slain , &c. judas in the first place , once the disciple and apostle of christ , but now their leader , and who deliver'd him to them ; so the high priest , and all the colledges of scribes and pharisees , who corrupted judas , and gave him mony for his part in the fact : pilate too , who sat in the emperours seat , and gave the unjust sentence against him , to gratify the importunity of the people ; herod also , in whose power it was to let him go , who instead thereof mock'd him , and sent him back to pilate : all these , tho never so great , who were guilty as well as those common people who cryed out , his blood be upon us , and on our children , the apostle boldly charges , notwithstanding their grandeur and authority . tho' by some it might have been esteem'd no less than treason , to charge the government with unrighteousness and injustice in their sentence : yet he plainly does it , without that wretched fear , and those fawning hopes , which too oft tempts men , even in good things , to prevaricate . and this is the duty of every one who comes from god : for , a minister is a publick person ; an ambassador , and that from the almighty : and his business is to tell his masters mind , to deliver his errands , discover his truths and pleasure only : and not to sew pillows under the peoples arms , not to bolster them up in any of their errors . and tho' thus to do is somewhat irksome , as the prophet jeremiah complains , wo is me that thou hast made me a contentious man , and a man that striveth with the whole earth , &c. jer. 15. 10. tho' it appears uneasie , and troublous to thwart the inclinations of men , and discharge them of their own humours , yet we find it plainly intimated in their commission , so the aforesaid prophet jer. c. 1. v. 28. for behold , i have made thee a defenced city , and an iron pillar , and walls of brass against the whole land , against the kings , against the princes , against the priests , and against all the people of the land. in the next place , this honestly and plain dealing in the apostle , had very good effect upon those jews : they were pricked at the heart : they were sensible how ill they had done : they own'd their evil condition , and looked out for help . this is the beginning of true reformation , to be deeply impressed with their guilt and danger , to be really apprehensive both of their folly , and desperate condition , both of their want of a saviour , and misery without him ; this will soon make the sinner cry out with david , i have sinned , i acknowledge my faults , and my sin is ever before me , psal . 51. 2. and this sense of his condition will encourage him to call for relief , to ask counsel how to get out of such a dreadful condition , to cry out in good earnest , what shall we do to be saved ? again , we see farther the good nature and faithfulness of the apostle , who as soon as they had discovered the extraordinariness of their concern and misery , does not in the least delay or dispute their cure : he does not put them upon any costly and troublesome thing to atone their sin ; neither does he upbraid them for their mighty cruetly to the blessed jesus , nor reflect any more on what is past , their long neglect or carelesness ; but looks forward , helps them in earnest , tells them the only , and that an easie and reasonable remedy ; comforts therefore their hearts directly , keeps them no longer in suspence , hides not their cure , but says , repent , and be baptized every one of you , &c. you see how proper this subject is for our present discourse , having just now receiv'd persons into the pale of the church , who formerly were trained in errors , and by the authority of relations kept from this happy call. and since by their earnest desire they have now enjoyed this blessed sacrament , that as soon as conveniently can be , they may be admitted to the other , let one word first be permised concerning the holy sacraments , and their number . sacraments are the outward means whereby god does represent , exhibit , and seal to us our redemption . and they are called signs , and seals , and badges , and pledges : as signs , they represent the great performances of christ for us under visible elements ; water represents his washing away our sins ; the bread broken , and wine poured out , represent his body crucified , and his blood shed for us . thus are they tokens and monuments of his love , truly signs of heavenly things . by them grace is exhibited and conveyed to the faithful , pardon ensured , and favour and reconciliation obtained . they are the marks and badges of our profession : they are our lords livery , by which all we his servants are known and discover'd to belong to him : they proclaim us to be his right and property : so that all the world may see and know what a master we have , in whose service we are engaged , and whose favour and protection we shall be sure always to enjoy . and they are pledges also , or pawns of his care and mercy , they are our security of heaven , and the ground of our hopes and confidence in god. for , there is an holy contract betwixt god and us : obedience is our part , salvation is his ; and by the holy sacraments , as by deeds and indentures , is our happiness conveyed , made over , seal'd and deliver'd to us . if we would be saved then , it must be by these means , and if we refuse these means , the pledges of his love , the badges of our profession , the securities of our happiness : we rob our souls of heaven , we exclude our selves from salvation . not that god cannot save without them , for his hand is not shortned , but they are the ordinary means , and appointed instruments , by which he has promised to convey the merits of christ to us , and commanded us this way to receive them . willfully then to neglect them , or to want them , when they may be had , is perfectly to despise god , and cast aside his ordinances . as for their number , they are but two ; tho' the church of rome has established more , yet the ancients never acknowledged anymore . nay , one of the greatest amongst the romanists , confesses it in these words : 't is a common receiv'd saying amongst us catholicks , that all the sacraments did flow out of the side of the lord , but thence only issued out water and blood ; water , as the matter of baptism ; and blood , of the eucharist ; and thence concludes , that properly there is no more . thus cardinal richlieu . true it is , that the sacraments strictly and properly taken for seals and badges of our profession , they are , and the church never acknowledged anymore than two , and those of our lords own ordaining . the first , baptism , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that signifies to wash , dip , dive , or sprinkle . the second , the supper of the lord , because ordain'd at , or after his last supper . and these two he only institutes ; some have guessed that the gospel sacraments might correspond with those two old ones of the law , circumcision and the passover : but rather , because these two are sufficient . nothing is required to make any one a true master of any profession than these two things . 1. to be legally enter'd , fairly admitted into it ; and then , 2 to be consummate in it , to be fully possessed of the priviledges and immunities of it . to illustrate this , by what you all know very well . in order to become a free denison and worthy member of this honourable city , or of any society therein , this is required , 1. that the person be lawfully admitted , you call it bound : by which he is obliged to learn the art or mystery of his profession , is engaged to the rules thereof , and at the same time is become the care and under the patronage of the governours of the city . and having behav'd himself well in that station , his appointed time , he is then , 2. made free ; has title to the priviledges and immunities both of the city and his own society ; to exercise his function without controul , and in his course to perform the noble duties , enjoy the offices , and receive the worthy honours of the same . and as it is in these outward worldly societies ; so is it in our best most holy and religious one , as we are christians , members of christ sons of heaven , and heirs of salvation . for , 1. by baptism we are bound ; bound to the great father and master of all the world ; made servants to the most high god ; one of his so glorious a family ; members of christ ; and under the guidance , instruction , and conduct of the holy ghost . and our employment under that our master , and in his houshold , is to learn the art of being and doing good , the great mystery of the christian religion . and in that high and honourable imployment , in that valuable service , we are under the care , government , and protection , the tuition and instruction of god the son , from whom we receive all the rules of our office , the laws and statutes of our calling : and in order to our most faithful service and absolute obedience , we are assisted , comforted , eased , relieved , and sanctified by god the holy ghost . and then , 2. in this station behaving our selves faithfully and honestly , till we understand our business , know well our duty , and are fit to set up for the practice of piety , willing to devote our selves to that imployment ; we are admitted then to our masters table , to eat and drink of those his holy viands , in the other sacrament of the eucharist ; and there enjoy , in that feast of souls , the lord of all glory , by which we are fed and nourished even to eternal life . and thus you see how your earthly , does exhibit and represent to you the glory of your heavenly imployment ; and that if you would be masters , enjoy liberty , even the glorious liberty of the sons of god , you must first be bound , must be admitted into the family regularly and fairly , as he has ordain'd ; you must be baptized every one of you , in the name of the lord jesus christ ; and then proceed from one degree of grace unto another ; so you will obtain what st. peter's congregation here aim'd at , viz. to be everlastingly saved . for this reason it is that the font stands at the lower-end , but at our enterance into the church ; where having been received and admitted into the congregation , and afterwards instructed in our several duties , till we are well prepared for the nobler mysteries of our profession , the higher cordials of the gospel ; we then come to be advanced to the lords table , that holy christian . altar , at the upper-end of all , the most honourable place in gods house , that royal seat and throne of the blessed jesus : where injoying him in those his appointed elements in their season , during the course of our lives , with honest , faithful , and repenting hearts ; we shall perceive the constant refreshings of a good conscience and joyous heart , and at last be translated to the everlasting arms of our blessed saviour , and enjoy him in the highest heavens . but the first of those holy sacraments is our province now . in discoursing upon which , we shall a little more particularly consider , 1. the nature , 2. the necessity of it , 3. the qualifications for it , 4. the several duties we are engaged in by it , 5. the extraordinary benefits and advantages of it . 1. for the nature of baptism . it was always a custom amongst the jews , that when any proselyte was receiv'd , enter'd , and admitted into the church , they were wont to use several washings , thereby denoting their leaving off , forsaking , or washing away all their former pollutions , their old prophane and heathen practises : nay , the jewish authors say , that not only proselytes , and those newly converted from heathenism , but also the natural jews themselves , were mitiated by these three things , circumcision , baptism , and sacrifices . as this was the custom amongst the jews , so it pleas'd the lord of life , the author and finisher of our faith , to appoint , that whosoever should at any time be receiv'd into his family , admitted into his house and fellowship , shall be receiv'd by this very same ceremony and element of water ; and the holy ghost has order'd this form of words , i baptize thee in the name of the father , and of the son , and of the holy ghost . baptism then is the door , by which we enter into the visible church of christ ; and it is administred to beginners in christianity , who are initiated by water . this is done by dipping , or sprinkling , for the word signifies both , and our church makes the action indifferent ; leaving it to discretion , and to be regulated by charity . dipping was first in use in hot countries , and when the greatest part were well grown people : but when the gospel was spread into colder climates , as ours , sprinkling only was thought sufficient . and so does the wisdom of our church conclude , that if a spoonful of wine in the other sacrament , be as significative of the whole mass of christ's blood , as a greater quantity ; then a few drops of water may be a representative of washing , as well as a river . and this sprinkling , perhaps , the apostles themselves used , even in those hot countries , since we read of them calling sometimes for water in houses , to baptize new converts , acts 10. 47. 't is to be done in the name of the father , and of the son , and of the holy ghost : intimating , that what the minister does , is not of himself , or on his own head ; but in the name and power , by the command and commission of the whole trinity ; god the father , god the son , and god the holy ghost : and this obliging the person baptized to own , 1. the glorious trinity of persons , and consequently the whole creed , in the words of the church catechism , to believe in god the father , who made him and all the world. 2. in god the son , who redeem'd him and all mankind ; that is , who was pleased to undergo the wrath of his heavenly father , and all those scourges due to our sins , that we might be free from sin and sorrow , the power and danger of death and satan . 3. in god the holy ghost , who sanctifies him , and all the elect people of god ; that is , who guides and directs him , and who comforts and refreshes him in the ways of godliness . as he thus owns and acknowledges the holy trinity , so 2dly . he yields himself an absolute proselyte to the faith , of it , excluding all other gods , or any other authors , and patrons of religion . the● ▪ 3dly . he devotes himself to follow the rules , and obey the comands of this his new master , is always ready to be govern'd , and guided by him ; and by all cheerful dispatch of religious duties , demonstrates himself a very willing disciple of this blessed trinity . now this water , and these words , is called the form , or the outward part of baptism : and they have a great meaning in them , which is called the inward ; being a death to sin , and a new birth to righteousness : by dying to sin , is only meant leaving it off , washing away all pollutions , getting clear of them , out of the power and dominion of them . the apostle also calls it , a quickening of us , who were dead in trespasses and sins . and st. john calls it , overcoming of the world. for nothing makes a man more a slave than sin ; nothing betrays men more to servitude , then living in sin ; nothing else but sin can domineer : he then that overcomes it , is a brave commander , is truly master of himself , and enjoys the best liberty . and now very plain appears the meaning of a new birth to righteousness , and being born of god , mention'd so frequently in scripture ; which is only our lords enabling of us to live religiously , and act honestly , to have our conversation here in simplicity , and godly sincerity ; and to keep our consciences void of offence both towards god and man : so we prove our selves members of christ ; and he will plentifully bestow upon us the provisions of his grace and favour , that is , mercy , and peace , and pardon of sins here , and eternal life & glory hereafter . i come now to the second thing , to consider the necessity of baptism : the word is here , be baptized every one of you ; and this is , if you have a mind to be saved . besides which , in st. john's gospel , c. 3. v. 5. jesus himself says , except a man be born of water , and of the spirit , he cannot enter into the kingdom of god. that is , except a man be born again by the effectual working of gods spirit , as by the author of this new birth ; and ( in the ordinary course of gods proceedings in his church ) by the water of baptism , as the sign appointed by god in the sacrament of our regeneration , he cannot enter into the kingdom of heaven . therefore he says again , v. 7. let not this seem so strange a thing , marvel not that i said unto you , you must thus be born again . and i think , that christs own words , with such a condition , that without it , they shall not obtain heaven , is enough to urge the necessity of this holy sacrament . what then do they do ? what have they to answer , who with hardned confidence , and willful obstinacy , and scornful ignorance , keep themselves and their children out of the pale of the church , refuse and slight this great grace , and shut themselves out of heavens gate ? they are indeed in a most dreadful condition , who tho' light be come into the world , will love darkness rather than light ; and bereave both themselves and off-spring of that happiness , and those mighty favours of god. what value have these men for gods command , to take the sign and seal of his covenant of grace to his people , and their seed , throughout all generations ? what value have they for jesus christ , confirming the same , when he sent forth his apostles and appointed them to make all the nations disciples , and to baptize them all in the name of the father , son , and holy ghost ? which they did thro' all the world , where they came . but more dreadfull still is it , that the men of this perswasion , are generally so stubborn and resolute , as to be in danger of never repenting and returning to the church : some indeed , by the blessing of god , and a good disposition , have led the way ; may the rest of them speedily follow ; and let not that fate and doom of a reprobate , which is to be of strong delusion , and to believe a lye , ( the worst of all judgments ) let not that , or its imputation , any longer rest upon them . i am thirdly to speak to the qualification for this holy sacrament , which is repentance : repent and be baptized . repentance is that that re-enstates us in gods favour , assures our happiness , and makes joy in heaven . we all know our selves , to be fools and vile sinners ; and when ever we shall be brought to our senses , to acknowledge our sin and folly ; we shall act like men , and make our selves of the number of those that god will accept , that christ came to save and dyed for , and most certainly will receive into his everlasting arms , when he shall come again to make up his jewels . but our repentance must be made up of these parts , 1. there must be a sense of sin , 2. an hearty sorrow for it , 3. a free acknowledgement and confession of it , 4. an utter abhorrence and forsaking of it . 1. there must be a sense of sin , if we would heartily repent of it . that it is abominable , the bratt of the devil , that that god hates , the thing that he never can or will endure to behold with the least approbation . that it really grieves the blessed spirit , that it crucifies the lord of life afresh , and puts him to an open shame ; and that it made him , who is the same yesterday , to day , and for ever , to alter his decrees concerning man , and cancel that covenant of uninterrupted happiness . of so mischievous nature it is , that it turn'd angels into devils , men into beasts ; and tumbled them down from life to the grave , from a throne to a prison , from heaven , and a title to never-ceasing joys , to hell , and the assurance of eternal torments . this is sin , and thus we must acknowledge it to be exceeding sinful . and then , 2. we must proceed to godly sorrow for it . we must heartily bewail it , express sensibly our dissatisfaction in , and dislike of it ; and that from a true apprehension of its own vileness , and that most wretched folly , that betray'd us into it . and this sorrow must be not only because we have brought our selves into great danger , contracted guilt , and wrought our own ruin : but because also we have dealt so unkindly and ungratefully , with so good a god : because we have provoked so compassionate a father , slighted so gracious a redeemer , and quench'd the motions of , and grieved so blessed a sanctifier . thus should we abound in holy sorrow , with respect both to our god and our selves ; for our god , that we have thus basely , treacherously , and ungratefully , done as much as in us lay , to the very dethroning of him ; as well as for our selves , whom this filthy sin has sunk into so wretched a condition . 3. if we would perfect our repentance , we must truly acknowledge and confess our sins , not hide them , not palliate and excuse them , not stifle and endeavour to put them out of our minds , but to own them , and our selves for sinners . when ever we desire to enter the temple , when ever we prepare to return to our fathers house , and there hope to be receiv'd and wellcom'd , we cannot do better , then take to our selves the words of the old repenting prodigal , and say , father i have sinned against heaven , and before thee , and am no more worthy to be called thy son , st. luke 15. 21. thus freely should we expose our vileness , acknowledge our transgressions , and that we have worthily deserv'd gods wrath ; that we have added sin to sin , treasured our vices , and aggravated them with the most heightening circumstances . and who knows then , but at our meeting , as the tender father in the gospel receiv'd his rebellious son , so our heavenly father will receive us also , forgive us , and enthrone us in his kingdom . and here that i be not misunderstood , let me hint to you the excellency of our church , in this particular . we are not obliged to an exact discovery of every secret of our hearts to men of cunning and art , and yet of like passions with our selves ; which is the arbitrary management of other churches and sects ; by which the poor people are lyable to be ruin'd on earth , their secrets being extorted , and they thereby exposed to the shock and prey of cruel and unreasonable men. but our church requires general confessions only , such as she has provided ; as we have erred and strayed from thy ways like lost sheep , we have followed two much the devices and desires of our own hearts , we have offended against thy holy laws , &c. save in the matter of scruples ; and then also it is order'd with that ease and security for the quieting of the conscience , and relieving the troubled mind , as to demonstrate the divinity of the constitution , and that holy spirit which conferr'd the directions . all this i have said is of our church and publick confessions ; but for our private ones , those in our closets , we must be sure there to ransack every corner of our hearts , to confess and bewail every particular of our sins , to our god ; so he that seeth , he that heareth in secret , will reward openly ; we shall not fail then of pardon , and forgiveness , if we add that that 's next to be consider'd to make up our repentance , and that is , 4. a forsaking of all our sins , and an utter abhorrence of them for the future . he that confesseth and forsaketh , it is that shall find mercy . would we then perfect our repentance , and be truly welcome to our lord and saviour in his house and family ? thus we must do ; confess , and forsake ; own our former follies , and resolve upon a new and better life ; promise to our lord more faithful obedience , and then take care to perform it ; resign up our selves intirely to the will of god , and then indeavour to walk with him all the days of our lives . so shall we be truly wellcome to our lord now in this sacrament , and ever afterwards in his house ; so shall we enjoy the comfortable presence of the blessed spirit here , and even the lord of life in that spiritual banquet , the other sacrament . and when these earthly services and mercies shall fail us , we shall receive eternal comforts , be possest of blessings unspeakable and full of glory ; so shall none of our former sinful actions ever rise against us , to accuse or condemn us , or our consciences to affright us ; but in peace and quietness , in a sedate and calm composure of spirit , we shall at last resign our souls into the hands of god , in sure and certain hope of a joyful resurrection . i am now in the 4. place to consider the several duties we are engaged in by our baptism ; and these are exactly set down in our catechism ; when we vow and promise , 1. to renounce the devil and all his works , the pomps and vanities of this wicked world , with all the sinful lusts of the flesh . this vow is of three parts : the 1. to renounce the devil and all his works . by this the church generally understands renouncing of all false gods , and false worship . the world at the coming of our saviour , was full of idolatry ; and therefore it was very proper that all those that were willing to engage in , and be happy by the benefits of the true religion , should be obliged to renounce absolutely all the false : and this not only in tongue , but in heart also ; not only in profession , but in action . as we are not to believe in , & pay devotion to an idol ; so , nor are we to act any of those bruitish villanies which took up the lives of those idolatrous heathens . as we are not to consult witches and devils , so , nor must we have such low and mean apprehensions of god and his wise providence , as to sink our hearts , and suffer them to be betrayed to any base and unlawful compliances : and therefore more especially by the works of the devil here , was meant those abominable villanies ( the apostle says ) not to be named among christians ; which was the usual practise of those heathen idolators ; and for which the greatest of gods judgments have formerly been brought upon the earth ; even fire and brimstone , upon particular cities , famous for those brutalities ; nay , even that deluge of water upon the whole earth . but , besides those , there are others that may properly be called the works of the devil ; being such he delights in , and is very diligent in tempting us to . amongst these is pride , that usurping and ambitious desire that made the first devil , and dethroned him from an empire in heaven , to the infernal abyss of hell ; such also is lying ; for he is called a lyar , and the father of it , st. john 8. 44. such also is slandering , for he is famously also called the accuser of the brethren ; such also , is malice and envy , being hateful , and hating one another . these are the proper practises of him , whom the scripture calls a murderer from the beginning : and such also , is all pleasure , contentedness and delight in sin , and encouraging and tempting others to commit it ; all these are truly and properly called the works of the devil . the second part of the vow is , to renounce the pomps and vanities of this wicked world. by these were meant formerly some villanous and unlawful sports of the heathens , which we now ( thanks be to god ) know nothing of ; and as it respects us , may be understood by them mostly , all undue and sinful compliances with any of the things of the world ; whether they be riches , or pleasures , or honours ; whether it be meat , or drink , or apparel ; whether it be rest , or sport , or imployment ; or indeed any inordinate enjoyment of any of these earthly things . now many of all these things , as they are blessings , when well used ; so when abused , they become curses , pomps and vanities of this world , and to be renounced . the third part of the vow , is to renounce all the sinful lusts of the flesh ; that is , all vile affections , and beastly humours , and greedy cravings ; the conquering of which is true self denyal , and mortification , the great duty of the approaching season ; which i have endeavour'd to inculcate to you , and which you will have many opportunities of improving in the knowledge of , during lent. and so i come to the second part of the vow and promise , which is , to believe all the articles of our christian faith : which consists not only in the being rightly inform'd in the articles of our faith ; in learning , endeavouring to vnderstand , and giving full consent unto them ; but ( which perfects and compleats our faith ) in living accordingly , in doing those things that will prove and well demonstrate our faith. and particularly , to explain this in the apostles creed ; when i say , i believe in god the father almighty ; i must honour and reverence him , as my god ; love and obey him , as a tender father ; fear and own him , as he is almighty : maker off heaven and earth ; here i must attribute the glory of all the works of the creation to him ; admire his great love in communicating being to us and all his creatures ; give him only the honour and glory of preserving and blessing us ; and love , admire , and praise his universal providence over the world. at the same rate we must reduce to practise , all the rest of the articles of our faith ; and so doing is truly believing of them . the third part of our vow and obligation in baptism , is , that we keep gods holy will and commands , and walk in the same , all the days of our lives . by which is meant , that we will make it our business , as much as in us lies , to walk according to the direction of gods ways ; that we will use our best endeavours to work his righteousness , and apply our selves with all diligence and care to the discharge of all the several duties of our lives . that we will not practise holiness by fits and starts only ; allow time for devotions and holy duties , when we have nothing else to do ; as is too much the practise of some . but that our whole life shall be one continued act of honesty and piety ; and we always will endeavour to grow in grace , and in the knowledge and love of our saviour , jesus christ ; that we will keep true and undaunted to the end , and fight our good fight , and finish our course , and keep the faith ; knowing that all this labour will not be in vain , but that we shall receive an ample and most glorious reward in the final and compleat salvation of our immortal souls . and this leads to the last particular , the consideration of those glorious benefits of baptism . by this it is that we assure our salvation , we enter into covenant with the lord of life , who has engaged himself ( we performing our parts ) to make us easie and happy here , and glorious hereafter ; to afford us his grace and favour , his mercy and love in this life ; then to receive us to himself , to partake of eternal glory in the life to come . by this we become sons of god , heirs of heaven , and members of christ . by this we have our pardon sealed , and it is at our own will and pleasure afterwards , whether we will be happy or not , whether we will be saved or ruined . by this we have the favour and grace of god ascertain'd ; and in this , we enter upon all those glorious fruits of our blessed lords death and passion , of his glorious resurrection and ascension . and who can esteem these poor and mean things ? who , of any sense and thought , can count them indifferent ? who , but must highly value , and with all his powers attempt to obtain them ? happy most certainly are all they , who are thought worthy of them ; happy indeed all we who are capable of them ; who by the care of our parents , in our early adoption and good education , may be properly said to be born heirs to them . happy our nation that enjoys the best of churches , and happy all those people who are brought up in the most excellent discipline of it . happy all we who had christian and conscientious parents , and were early instructed in these noble principles ; thrice happy we , who have so great , and so many encouragements to our duty , and may perceive so much ease and pleasure , so much joy and satisfaction , in the discharge of it . happy are all they , who square their lives according to these rules , and makes it their business to follow the captain of their salvation . happy all they , who when denied and refused these blessednesses by the misfortune of education , or the force and violence of commanding relations , do at last by the grace of god , and the power of his righteousness in their hearts ; or by the conviction of their own sins , and misery in the want of a saviour , as the men of israel in the text , and these persons here present , do heartily desire , and in this sacrament , espouse jesus christ and him crucifyed . happy all those , who omit no opportunities of securing all this happiness , improving all these glorious priviledges : happy indeed , the people that are in such a case ; truly blessed all they , who thus have the lord for their god. i have still the application to press to us all on these two accounts , both as we have obtained , and as we have very early and long-ago obtained this happiness . to you first , who now have obtained this happiness , this christian fraternity ; as you are now admitted into the church of god , and made members of christ , suffer this word of advice . you see how glorious is your imployment , how great the reward of it ; how sacred the profession is which you have now undertaken , how serious and earnest are all the rules and laws of it . you see how good is your security of reward from your heavenly father ; how necessary therefore is it for you not to be behind-hand , but to make good your part . you see that all the conditions are absolutely in favour of you , and that if you keep faithful to the end , you 'll obtain such glory as does pass all understanding . you see that you have enter'd upon an holy employment , a serious and sacred conversation ; you see what you have now promised and engaged , even to put off and renounce your former natural habits , and sinful inclinations . nay , you solemnly have vowed before god and good witnesses , a great number of christians in this congregation , that you would do your best so to do , following the commands of god , and walking from henceforth in newness of life . lastly , you see what you lose , if you forfeit this your trust , and break your obligations ; and what you 'll gain : you lose then no less than god , and heaven , joys vnspeakable and full of glory ; and you 'll gain only disappointments , and vexations , torments and trouble , vneasiness and the gripes of conscience , while you 're on earth ; and afterwards anguish of soul , judgment with despair , all the treasures of hell , even eternal desolations . be assured then that this is no jest , 't is no less than your interest , than your best interest , the interest of your souls : and you will find that your duty will require your utmost care. baptism indeed begins an happy life , but yet a life not free from trouble and temptation ; the devil is always very busie with new-beginners ; as soon as our lord himself was baptiz'd , he had the impudence to attack and tempt him : but he who overcame him , will also guard you , if you keep true to him , and will take care that you shall not be tempted , above what in will enable you to bear ; and god grant that you may so consider all these things , as to answer the great end of this your noble and so glorious call. lastly , to all us who have been so long engaged in this mighty covenant , let one word be added . we were early admitted into the church , with all the ease and satisfaction imaginable ; with the comfort of friends , the joy of neighbours , the assistance of relations , and all manner of encouragement : we have frequently repeated this holy contract , solemnly renewed it in the other sacrament , that of our dear lords blessed body and blood. let us all remember , and most earnestly consider the sacredness of our obligation , the necessity of our obedience , and the wonderful indulgence of our lord and master ; who , tho' we have been so long bound , and frequently have forfeited our condition of the contract , and added many great , voluntary , obstinate , and vngrateful violations of that most holy covenant , yet is pleased not to take the advantage of us , but rather forgive us , and wait still for us , is still open and ready to receive us , willing and desirous to be fully reconciled to us . and therefore we see the reason for that fatherly admonition we lately received from our right reverend careful diocesan , that that holy sacrament be administred here in gods own house , at the place and times appointed by the church ; not only to keep up the honour of that holy sacrament of our lord , of late sunk to a most dreadful disesteem by many ; but also , that we our selves might there be reminded of our own promises , our own former vows and obligations , and brought thereby to a speedier examination how we have answered those our vows . let us all then who by this opportunity are refreshed with the remembrance of our duties , let us take care speedily to return to our lord , humble our selves before him , truly repent us of all our forfeitures and carelesness , and apply our selves more diligently in our masters service for the future : so shall we obtain mercy and ease , relief and comfort , joy and satisfaction , while we continue amongst men ; and when we shall have done with this world , we shall receive a welcome into the other , ev'n to god almighty our eternal father ; to our lord and master jesus christ , who was baptiz'd himself , who died and rose again for us , and to the blessed comforter who preserves and directs us : to which most glorious trinity , but one only god , let there be ascribed , by all men and angels , and created brings , all honour power and glory , might , majesty and dominion , both now and evermore . amen . finis . john baptist's decreasing and christ's increasing witnessed being a treatise concerning baptism in the type, and baptism in the mystery / by john gratton ... gratton, john, 1641-1712. 1674 approx. 67 kb of xml-encoded text transcribed from 30 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a41822) transcribed from: (early english books online ; image set 107516) images scanned from microfilm: (early english books, 1641-1700 ; 1634:10) john baptist's decreasing and christ's increasing witnessed being a treatise concerning baptism in the type, and baptism in the mystery / by john gratton ... gratton, john, 1641-1712. 54 p. s.n.], [london : 1674. place of publication suggested by wing. imperfect: slightly faded. reproduction of original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng john, -the baptist, saint. baptism. water -religious aspects. 2003-08 tcp assigned for keying and markup 2003-08 aptara keyed and coded from proquest page images 2003-09 emma (leeson) huber sampled and proofread 2003-09 emma (leeson) huber text and markup reviewed and edited 2003-10 pfs batch review (qc) and xml conversion john baptist's decreasing and christ's increasing witnessed : being a treatise concerning baptism in the type , and baptism in the mystery . by john gratton , well-wisher of the anabaptists , &c. printed in the year 1674. to the friendly unprejudic'd reader . friend , it is no desire in me , that because so many have appear'd in print , that therefore i would be one also that should be accounted eminent ; but having been one of the greatest sinners upon earth , and therefore have through infinite love and free grace much forgiven me , my love is so much to him that is lord of all , that i am not a little grieved to see his pure and precious truth so strongly on all hands incountered with , and fought against its comfortable and glorious appearance in the lord 's poor despised people , called by the scornful world quakers : and seeing that this of water-baptism hath been and is a thing , they that are not only adversaries to truth , but to their own souls , have so publickly made use of to fight us with ; i having both been an eye & ear-witness of the same , have been not a little exercised in mind about this matter , but have seriously considered and tryed all their arguments that i have been acquainted with for this thing , and i find them so far contrary to truth , and the mind of truth , that a necessity fell upon me to write what it pleased the pure eternal god to communicate unto me by his spirit ; so that what is according to truth & sound iudgment thou wilt here find written ( as to the tenor and substance of the matter ) from the spirit of god in me , and so is not mine but his ; to him be the glory wholely given forever ; but if there be any circumstantial defect for want of heed or exactness , which may either fall upon me or upon the printer , charge it in its right place , and lay it not upon the spirit of god. having given thee this caution ; i desire thee to observe in the next place my end in the publishing this little treatise , which is , first , to clear truth of scandals in this point laid to our charge : 2dly , to strengthen the owners and lovers of it : 3dly , to acquaint or inform them that are mistaken about it : and lastly , that i might so aswer that love so greatly bestowed upon me , as to be clear of all men , and stand single unto god , whose servant i am through mercy , and might bring glory , honour and praise unto his holy name forever . so now , before i leave thee , i shall only acquaint thee of the great differences amongst men about this thing , and then take leave : the presbyterian saith , water-baptism belongs to children of believing parents , and therefore they examine the parents of their faith ; now if the parent be an vnbeliever , then his child is not to be accepted to this ordinance , as they call it : from which i shall only now observt this , that if this be so , then is the child a sufferer for the sin of the father's vnbelief , which god hath said , shall never be ; the child shall not suffer for the sin of the father , nor the father for the sin of the child ; but the soul that sins it shall dye . 2dly , the episcopal saith , the child is by this regenerated and born again , sanctified and changed , and made a new creature ; and therefore if a child be in danger of death , great haste is made to get it sprinkled ; and if this be true , what further need of a saviour ? 3dly , the baptists say , believers only have right to water baptism : i grant , believers are only they that are truly baptized ; but that they are injoyn'd or commanded to observe this water baptism , they now so differently observe , i find not . but , i hope , if thou readest what follows with a single eye , thou mayst come to see all these dippers and sprinklers , and their shortness in this , and gain some acquaintance with the lord's mind , as thou waitest in his pure light , which makes all things manifest , to which i beseech thee to turn thy mind , and believe in it , that thou mayst be a child of light , and then thy fellowship will be with us , who are children of it ; and so we may praise the lord together , who is light ; to whom be all the honour and glory forever and ever . written by one of the least of all , yet one of the lord 's chosen ones , unknown to many , yet known by the name of iohn gratton . monyash , the 4th of the 3d moneth , 1674. a treatise concerning baptism . they that are baptized into christ , have put on christ , live in him , and are one spirit with , or in him ; are all united by one spirit into one body , and are members of his body , of his flesh and of his bones , and of his fulness receive grace for grace ; and know one lord , one faith , one baptism ; and are one in him , and he in them ; and so are come into the alpha and omega , the beginning and the end , the first and the last ; he , whose name is called the word of god , by which all things were made in heaven and in earth ; to him be glory forever . now the baptism of the spirit is one in all ; and all that are baptized by the one spirit , are baptized into one body , and are all made to drink into one spirit ; and these have no confidence in the flesh , but are they that worship god in the spirit , and are truly led and guided by the spirit , hear and know his voice , and are acquainted with his operations , life , power and vertue ; and can do nothing acceptable to god , but what they do in it ; and so it rather may be said , as in truth it is , that it is the gift or grace of god in them and by them , that works both to will and to do of his own good pleasure . now all other baptisms whatsoever , that are not in the spirit , are of no profit ; for the substance of all is come , i say , of all those shadows , figures and types , which had their day , and in their day were appointed to be used , according to the appointment of the father , but were but for an appointed time , until the seed came , to whom the promise was made , who is the heir , in whom all fulness dwells [ mark that ] that in all things he might have the preheminence ; for he alone , of himself , is sufficient and able to save to the uttermost them that come to god by him , & him only ; without the help of any outward washings , outward offerings & oblations , or whatever may be named , or hath been named either of things in heaven or in the earth , they are all to give place ; for him only hath god highly exalted , and given him a name above every name , that at his name every thing , though it hath been never so highly exalted , should bow ; and that in all things he only , who is heir of all , should rule as a son over his own house ; for all these were but as servants , and were not to abide forever ; i say , all those types and shadows , and whatsoever came before him , though useful in their place , and to be observed in their time , yet were all to give place , and pass away , and not to abide forever in the house ; for they were but servants ; and the son is over all , & hath power over all , and alone hath right singly to reign ; of the increase of his government and kingdom there shall be no end. so moses was faithful in all his house as a servant , and did faithfully minister in the law , which was added because of transgression , until the seed came ; but when the seed came , to whom the promise was , who was and is the heir , he , as a son over his own house , was and is established : i say , when he was come , then the servants services ended in that nature , gave place , and were taken away ; he took away the first that he might establish the second , and that forever , which will never be removed into a corner ; to him be all glory wholely forever . so iohn also was faithful in his day , as a fore-runner , or as one sent to run before him , whose way he was to prepare ; and he cryed ( for he was that one , fore-told of , whose voice was heard in the wilderness , saying ) prepare ye the way of the lord , make his paths straight : but the lord's voice , which is nigh in the heart , cryeth , this is the way , walk in it ; i am the way , the truth and the life ; no man can come unto the father , but by me [ mark me ] said christ , i am the way it self , walk and live in me , and abide in me ; in me ye shall have peace : he doth not say in me and john ; nor , i and john am the way ; no , no ; but , i am the way , the truth and the life ; i am the light , or , am come a light into the world ; he that believes in me shall not abide in darkness , but shall have the light of life [ mark ] not a lifeless , changeable or shadowy light ; but an unchangeable , pure , living light ; for his life is the light of men : he that hath it , hath life ; he that hath it not , hath not life , but is in darkness , under wrath. so iohn testified and said , i am not that light , but am sent before , to bear witness of that light , that true light that enlighteneth every man that comes into the world : i am not the way , but a forerunner , or one sent to run before , to make preparation for the way of the lord ; and he that sent me , sent me to baptize with water : but , greater is he that sends , then he that is sent : for though he came after me , yet he is and even was preferred before me , the latchet of whose shoe i am not worthy to untye ; he shall baptize with the holy ghost and fire : i indeed baptize with water , he with the holy ghost and fire : i must decrease , he must increase : that he might be made manifest to israel , therefore am i come , baptizing with water , as i was sent to do ; for this end , that he might be made manifest to israel ; and when he is made manifest to israel , then is the end of my so baptizing with water accomplished ; then must i decrease , but he must increase ; for , of the increase of his government and kingdom there shall be no end. now the day dawned , the sun appeared , and all lesser lights were overtopped , and all shadows fled away . now its true , iohn was a burning and shining light ; but iohn received all from above ; but he that 〈◊〉 above all , and gives to all men life and being , is the fulness of light and life ; and as he arises and ascends in his glory , he gives to all men liberally , as it pleaseth him ; glory to his name forever . now , that water-baptism , or baptizing into water , were only ascribed unto iohn ( as ●●ving commission ) both by our saviour christ , and his apostles , and by iohn himself , see mat. chap. 3. vers. 11 , 15 , 16. where iohn affirms , i , saith iohn , i , mark , indeed baptize you with water unto repent●nce ; but , mark here all ye water-baptists of all sorts , mind this , but he that coneth after , me [ mark ] what then i●hn ? thou must depart it seems , if he must 〈◊〉 after ; this word [ after ] signifieth io●●'s going away , or giving place to him that was to come after him : what then , iohn , thou art but for a time ? no ; i must d●crease , for he is mightier then i , whose she● latchets i ▪ am not worthy to unloose . well , iohn ; and what will he do for us ? will not he baptize with water ? i tell you , i baptize with water , that he might be manifested to israel ; but he will exceed me or my baptizing into water ; for he shall baptize you with the holy ghost and fire ▪ whose fan is in his hand , and he will throughely purge his floor , and gather his wheat into his garner and burn up the chaff with fire vnquenchable . well , they might still have said , john , this is a great work ; but will he not own thee & thy baptism , & establish it with his forever , or to the end of the world ? [ mind ] yes , might iohn have said ; for in effect he did say , he will own me ; for god sent me before ; and for this end , that christ might be made manifest to israel , therefore am i come ; but not that he will establish my baptism with his ; for i must decrease : and there is no necessity for it ; for his baptism is the substance of all other , and throughly purges and refines , and makes pure ; and i am but a fore-runner of him . well , but he comes to thee , to be baptized of thee ? yes ; but iohn forbad him , saying , i have need to be baptized of thee , and comest thou to me ? [ mark ] here was need for iohn ; i have need , said iohn ; well , jesus denyes it not but there was so , nevertheless suffer it to be so now [ mark now ] why now ? because now is thy time ; for thou wast sent before me for this end , might christ have said , and this dispensation is of god ; and thus , or therefore it becometh us to fulfil all the righteousness : why , then iohn suffered him . but some may object , and say , if it was righteousness to be baptized into water then , and that christ was , ought not we to follow christ in all righteousness ? i answer ; in all everlasting righteousness he ought to be followed ; not in all the outward or ministerial part of righteousness ; for there is the righteousness of god revealed within , from faith to faith , and the righteousness of the law without ; the law was righteous , holy , just and good , and christ fulfilled the righteousness of the law ; and had he not fulfilled the law in every tittle , he could not have said its finished ; but he fulfilled the law : and he also fulfilled iohn's dispensation , or he obeyed or did all the law commanded ; and he obeyed and did also all that was commanded by the dispensation of iohn ; and when all the righteousness requir'd was fulfilled , it was reason that he only should have place that had fulfilled it : so down to the circumcision he went , and to the passover , and to all the law called for ; he humbled himself , and became obedient as a servant , and serv'd it in its time & place , and fulfilled it in its time and place , and fulfill'd its will and requirements ; and not only so , but bore all the curse due to us that had broken it , and been disobedient unto it , and set us free from it , was the end of the law for righteousness to us that believe : so that we are not under the law , but under grace , or the gift of god that brings salvation to us , who have not the shadowy works of the law ; but are believers in and obeyers of him , who is exalted both above the law and the prophets . so also down into the water he goes , and fulfilled iohn's dispensation , or that righteousness required by it ; which when it was fulfilled , he only was worthy to have place , that had fulfilled it ; and having fulfilled it , he went up straight way out of the water [ mark ] he did not there abide or stay ; but straight way went out of the outward thing , and then came the word of power , and the heavens were opened , and the holy ghost descended like a dove and lighting on him ; then came the voice from heaven , saying , this is my beloved son , in whom i am well pleased . now is he descended that is also ascended , and is now established alone ; this is my beloved son , in whom i am well pleased , hear , hear , hear him : he that hath ears to hear , let him hear what the spirit saith : hear him of whom moses , and all the prophets , and iohn , who was more , spake ; for now he is come that is mightier then all , and all power is given unto him , not unto him and iohn , or unto him and moses ; no : but unto him , him only hath god exalted to be both king and priest unto israel ; and he alone is established a priest forever , of an unchangeable priesthood ; not changeable nor finite , but forever , of an unchangeable priesthood [ mark ye ] but not after the order of aaron , nor after the order of iohn , but after the order of melchizedeck , who met abraham and blessed him , him that overcame , and blessed him ; and will give to him that overcomes to sit with him in his throne , as he hath overcome , and is set down in his father's throne . not after the order of a carnal commandment , but after the power of an endless life : this is the sun that choathes the woman , who hath the moon ( with all changeable dippings in water ) under her feet ; and the least in his kingdom is greater then iohn , though he was more then a prophet . also in mark 1. 8. i indeed have baptized you with water , but he shall baptize you with the holy ghost . also luke 3. 16. i indeed baptize with water , but one mightier then i cometh , the ●atch●t of whose shoe i am not worthy to unloose , he shall mind ] baptize you with the holy ghost and fire . but he ever takes water-baptism to himself , and never asscribes it to christ jesus ; but speaks of a greater work to be done by him , a purging , purifying , refining , cleansing vvork ; and iohn's was but a type of what was a coming , and therefore ran before , and hasted to give place to him that came after , who alone is himself established , in all things to have the preheminence . now [ mark ] this word fore-runner , or one sent to run before ; one that runs makes haste away , that he may finish his course before his time be out . now it s plainly said , that as iohn fulfilled his course , he said , whom think ye that i am ? i am not he : mind ye , iohn was not he , not he that was to be established to abide forever , a priest forever , of an unchangeable priesthood , but was sent before him ; therefore when the apostle here comes in the 13th chapter of t●e acts and vers. 23 , 24 , 25. he speaks on this wise ( as he was preaching christ jesus , not iohn ; he was not , i say , preaching iohn , nor iohn's baptism , but christ , the seed of david ) of this man's seed ( saith he ) hath god according to his promise , raised unto israel a saviour , jesus , when john had first preached before his coming the baptism of repentance to all the people of israel : mind ye , all ye baptizers in water , when christ was raised unto israel , when iohn had first preached before his coming [ mark ] iohn had a time we grant and own with all our hearts ; but was it not before his coming here spoken of ? but when his course was fulfilled , when iohn had first preached the baptism of repentance [ first , mind ye ] then god raised up unto israel a saviour . oh! but iohn could not save ; but him whom god hath raised saveth to the uttermost them that come to god by him , him whom god hath raised : and so iohn honestly disclaims all the honour due to jesus christ ; and as one afraid lest the people should asscribe any of it to him said , whom think ye that i am ? as he fulfilled his course [ mark that ] iohn's course was fulfilled ; i am not he , but behold there cometh one after me , whose shoes of his feet i am not worthy to loose [ him ] behold he is the lamb of god that takes away the sins of the world ; but i am not he . and so in the 47th verse the apostle comes to declare in much plainness , how that christ is set or established , & he joyns none with him ; for so hath the lord commanded us ( saith he ) saying , i have set ther , saith the lord , to be a light to the gentiles , that thou [ mark , not thou and iohn , nor thou and moses , but in the singular term , thou ] that thou shouldst be for salvation unto the ends of the earth , isa. 49. 6. but again , in john 1. 2 , 26. the people came to john , and asked him , saying unto him , why baptizest thou , if thou be not that christ , neither elias , nor that prophet ? john answered them , saying , i baptize with water [ mark ] but there standeth one among you , whom ye know not , he it is who cometh after me , is preferred before me , whose shoe 's latchet i am not worthy to unloose : these things were done in bethabara beyond jordan , where iohn was baptizing . the next day iohn seeth jesus coming unto him , and saith , behold the lamb of god that takes away the sins of the world : this is he of whom i said , after me cometh a man that is preferred before me ; for he was before me , and i knew him not ; but that he might be made manifest to israel , therefore am i come baptizing with water . mark the end of iohn's baptism was , that he might be made manifest to israel therefore am i come , baptizing with water : so then this was the service of iohn's baptism , and it served for this purpose , and to this end , that christ might be made manifest . and so iohn bare record of him , and preached him , and not himself ; but cryed , behold the lamb of god ; look not at me ; b● hold not me , nor the lamb of god and me ; no , he never joyn'd himself to him ; but said , i am sent before him , and now he is come behold him , the lamb of god ; he taketh away the sins of the world ; but look not now at me ; i am not that light , but am sent before , a witness , and am come baptizing , that he might be made manifest ; and if he were manifest to israel , then were my desire answered , and the end of my labour in water-baptism accomplished , so that they might believe in him . iohn bare record , saying , i saw the spirit descending like a dove , and it abode upon him , and i knew him not ; but he that sent me to baptize with water , said unto me , vpon whom thou shalt see the spirit descending and remaining on him , the same is he that baptizeth with the holy ghost ; and i saw and bear record that this is the son of god. see how plainly iohn preached christ and his baptism , and all along put this distinction , i baptize with water , he with the holy ghost and fire ; i must decrease , he must increase . but they might have said , why john , why must thou decrease ? why , iohn might have said , because my baptism is but w●th water , that he might be made manifest ; but his baptism is with the holy ghost and fire , a baptism that exceeds mine as far as the light of the sun exceeds the light of the moon . so its clear , that iohn was sent to baptize with water , and christ was sent to baptize with the holy ghost and fire : and christ fulfilled iohn's , and the law , and all the righteousness required by them , and then was himself alone established , a priest forever , of an unchangeable , unalterable priesthood . but further ; for i am desirous to clear my self of this matter at this time from all opinions concerning this thing . i have already made it appear , that iohn himself was on my side ; and his record is clear to prove , that the baptism of christ jesus is that of the holy ghost , and that he himself was sent to baptize with water ; and he no where makes mention of any other that was sent to baptize with water but himself , i say , that was sent . in the next place , i shall bring the testimony of our lord and saviour jesus christ , who also at all times asscribeth water-baptism unto iohn . acts 1. 5. and being assembled together with them , commanded them , that they should not depart from jerusalem , but wait for the promise of the father , which , saith he , ye have heard of me ; for john truly ( or might he not have said , and is it not all to one sense had he said so , john , its true ) baptized with water : but mind , he doth not say , do you so too , or , i will baptize you with water also ; no , no : john , said he , truly baptized with water , but ye [ mind ye ] ye shall be baptized with the holy ghost not many dayes hence this is the baptism they were to wait for , and to be by christ baptized withal , no water at all injoyned to it by christ jesus , though he owned it in its time , and fulfilled it , as aforesaid : but [ mark ] now was the time of promise at hand , not many dayes hence ( saith christ ) ye shall be baptized with the holy ghost . so also peter , in acts 11. 16. saying , then remembred i the word of the lord , how that he said , john indeed baptized with water , but ye shall be baptized with the holy ghost . still water baptism is asscribed to iohn , by himself and by christ jesus ; let us hear what the apostles say concerning it . in acts 1. 22. peter in his declaration to the disciples concerning iudas , and choosing another in his stead , makes mention in the 22th verse , on this wise , beginning ( said he ) from the baptism of john [ mark ] unto that same day that he was taken up from us , must one be ordained to be witness with us of his resurrection . here it is still asscribed unto iohn . again , in acts 13. 23 , 24 , 25. paul speaking of the promise , god hath ( saith he ) according to his promise , raised unto israel a saviour , jesus , when john had first [ mark first ] preached before his coming [ mind ] before his coming , the baptism of repentance to all th● people of israel , and as john fulfilled his course . [ mind here paul still asscribes it to iohn . again , in acts 19. 1 , 2 , 3 , 4. and it came to pass , that while apollos was at corinth , paul having pass●d through the uppermost coasts , came to ephesus , and fi●ding certain disciples there , he said unto them , have ye received the holy ghost since ye believed ? and they said unto him , we have not so much as heard whether there be any holy ghost . and he said unto th●m , vnto what then were ye baptized ? they said , vnto john's baptism . [ mark ] had iohn's baptism been in the name of the father , son and holy ghost , then how should they but have heard of a holy ghost ? so that here , before i proceed any further , i shall take notice of this place a little . water baptism is still asscribed here to iohn ; i indeed baptize with water , said john ; john indeed baptized with water , said christ ; and say the apostles , john verily baptized with the baptism of repentance , saying unto the people , that they must believe on him that was to come after him , that is ( said he ) on christ iesus : so i shall yet bring no more proofs for this point , these being sufficient . but before i leave this place , take notice , that though they had been baptized unto iohn's baptifm , yet they had not heard whether there was any holy ghost ; which doth clearly manifest , that although it should be granted , that iohn's baptism was still of necessity , which far be it from me to do , yet how doth it thwart all our water-baptists of our age , who baptize with , or into water , using the words [ father , son and holy ghost ] which they cannot bring precept or example for . for though the apostles did by permission baptize , it was but in condescension unto iohn's baptism ; for commission they cannot bring from christ no where ; nor that they did use the words now used by you , saying , i baptize thee in the name of the father , son and holy ghost . so that your practice , all of you water-baptists , is contrary to the holy scripture ; for in this place paul baptized those in the name of the lord jesus : and peter ( in acts 10. ) commanded to be baptized , repent , and be baptized in the name of the lord iesus : but no where can they find , that either iohn , or any of the apostles used to say , i baptize thee in the name of the father , son and holy ghost : so that your practice in this is grounded of a sandy foundation , and will undoubtedly fall . prop as hard as you can , and take ye altogether , ye water-baptists of all sorts , and work never so hard with both hands , your babel-buildings will all fall , and great will be the fall thereof ; and all your props and all your cunning work will be broken to pieces , and you shall never be able to raise your buildings again ; but the chiefest of your workmen shall be ashamed of their own doings , and you shall gather paleness in that day . oh therefore be intreated in tender love , i beseech you , to return ! return out of babylon , unto the gift of god , the true light , that makes ye all manifest , and in which ye are all seen and comprehended : i say in the name of the lord my god , and in much love to your souls , be intreated to return unto it ; its near you to instruct you , and to make all things manifest to you , if you will come unto it . oh turn your minds ! how oft have you been reproved by it , and you never found guile in his mouth ; though he hath told you all that ever you have done , yet you regard him not , but prefer fading , finite and unprofitable things above him . oh! haste , haste out of babylon , tarry not ; the day of vengeance is near , and then will you come to know the true baptism is not into water , but into the name of the father , son and spirit ; and that christ ( in the 28th of matthew 18 , 19. ) when he sent his apostles out to teach all nations , and that the baptism there spoken of , & commanded by christ , was not into water , but into the name of the father , son and spirit ; neither is there any such a word as water mention'd in his words there spoken to them ; but into the name of the father , son & ho●y ghost he bad them baptize . but some may say , it must needs be water there intend●d , because that none can baptize with the holy ghost , but christ. i answer , true ; none can but he , and by his power only ; therefore he tells them in the first place , that all power is given unto me ( saith he ) both in heaven and in earth ; and they now must not go in their own strength or power , but in his power ; and it was his power in them and by them , that did the work he sent them to do ; and so he saith unto them , without me ye can do nothing : but lo , i am with you alwayes , even to the end of the world : and all power is mine . and now you water-baptists , let me ask , now where is iohn's power ? iohn hath now no power , nor moses hath now no power in a way of administration , if all be given to him , and be his , as i am satisfied it is : and here its plain , he only is here established . now it must not be admitted for any other to have a tabernacle standing or builded with his ; no ; though peter would have had three , one for moses , one for elias , and one for christ : that elias was already come [ mind ] and they have done to him whatever they would : and is it not plain to you , that this was iohn the baptist here spoken of and intended ? and yet , mind , neither moses nor elias must have a tabernacle built with his ; but a cloud came and took them away [ mark ] and christ only left ; and a voice from heaven came , saying , this is my beloved son , in whom i am well pleased , hear him . oh! what would you have ? how clearly is it manifest unto all who walk not in darkness , that he only is by himself established to be heard in all things : and saith the apostle , he that refuseth to hear this prophet shall be cut off from off the earth : and again , see ye refuse not him that speaketh ; for if they escaped not that refused him that spoak on earth , even moses , how shall ye escape , if ye refuse him that speaks from heaven , whose vo●ce then shook the earth ? but now says he , yet once more will i not shake the earth only , but also heaven [ mark ] that those things that cannot be shaken may remain : mind what must remain , and how he alone ( even christ ) is above all established . and it s said again by paul , god ( saith he ) who at sundry times and in divers manners spak● in days past to the people by the prophits , hath in these last dayes spoken unto us . by his son [ mark , not by his son and john but by his son ] whom he hath appointed heir of all things [ mind ] so all power is given unto me ( saith christ ) go ye therefore , teach all nations , baptizing them into the name of the father , son and spirit , or if you had rather have it [ holy ghost ] teaching them to observe whatever i command you ; and lo , i am with you always , even to the end of the world ; but tarry at jerusalem till ye have received power from an high ; for without me ye can do nothing : so 't is not ( saith peter ) by our strength or righteousness that this man is made whole ; why stand ye gazing upon us , as though by our power & holiness it was done ? be it known unto you , that by the name of jesus , whom ye crucified , even by faith in his name , is this man made whole . and said paul , i have laboured more abundantly then ye all , yet not i , but the gift or the grace of god that 's in me . and so it was in his strength that they were more then conquerors , and could do all things through christ , that strengthned them ; but before they could not , before ( i say ) that they went in his strength . so there was need for them to wait at ●erusalem , till they had received of his fulness , of which they all received grace to help in time of need. but now [ mark ] they had not need to have stay'd at ierusalem for power to have baptized with water ; for they had been doing that before , and were able enough for that baptism ; but now they were to en●er upon a greater work ; and it is not they must do it , but the gift of god in and by them , or the power they received ; so saith christ , lo i am with you ; and as many as received him , to them he gave power ; for , all power is given to me ( saith christ ) all [ mark ] so though the apostles , as men , could not baptize into the name of the father , son and spirit , no more then we , as men , can do ; yet [ mark ] christ in and by them can , or us either , and in and by them did ; and when the apostles laid their hands on them that believed , the holy ghost fell upon them and sometimes when they were preaching unto them , the holy ghost fell upon them ; yet it was not them that could so much as preach as they ought , but christ in and by them : god speaks by his son through his vessels of honour , fitted for his use ; so it s not them , but christ , who also raised the dead , opened the eyes of blind , healed the sick , cleansed the lepers , and many great and good works did they , yet not they , but the gift of god in them and by them ; and so they went in the demonstration of the spirit and of power , and preached christ the wisdom of god , and the power of god , the savour of life unto life in them [ mark , in them ] that are saved , and the savour of death unto death in them that perish . but they never cryed out , water-baptism is the door ; for christ jesus said , i am the door , by me [ mark , not me and water , nor me and iohn , but by me ] if any man enter in , he shall be saved ( oh he is of himself sufficient ) and shall go in and cut , and find pasture . the apostles never called it as you do , an initiating ordinance , and ( say you ) a command of christ : but who say so beside you ? where do you prove it ? prove , friends , whoever you are . i challenge all the whole vvorld to prove , that christ ever mentioned such a thing to any of his ministers , as by way of command , as water-baptism ; but said , as above said , ye ( said he ) shall be baptized with the holy ghost ; and go , teach all nations , baptizing them into the name of the father , son & holy ghost ; say not , we cannot , be not dismay'd ; for , lo i am with you ; and all power is given unto me , both in heaven and in earth ; therefore without me ye can do nothing ; but abide in me , and then ye shall bear fruit ; in me ye shall have peace . but though it were so , that he had meant as you baptists say he did , water baptism , and that that commission belongs to you , ( say you ) the world is ●ot yet ended , therefore ( say you ) it is still to be observed ; suppose this were granted you , then i ask you , how missed paul of it , that he had no share in this commission ? for paul saith in 1 cor. 1. 13. that christ sent me not ( saith he ) to baptize , but to preach the gospel [ mark ] how comes it to pass that you are greater sharers in this commission then paul ? and how must we do to know it ? for if it did not reach paul , who was converted , and one not behind the apostles , how can it reach you ? and though you may say , all are not sent to baptize ; then i ask you , how must we do to know who are , and who are not ? but say you , paul meant [ not only ] oh friends ! have you this hole to creep out at ? its a little one , too little to get out at . 't is your meaning : but we must not take your meanings when the lord lets us see he means otherwise ; for paul said not so ; nor dare any true christian say that paul meant so , but said what he meant , and meant what he said . well , but say you baptists , he did baptize . it s true , he did some few ; but he thanks god they were so few : but it seems though he did , he did not do it by commission ; for christ sent me not to baptize ( saith he ) but to preach . ) how then ? why , by permission as he also circumcised timothy by permission , because of the iews ; but not , because christ had commanded it ; for he had not . paul himself said , if ye ( speaking to the galatians ) if ye be circumcised , christ shall profit you nothing ; yet took that liberty for a particular end , because of the iews , to do that particular act. he also observed the law , and went under seven dayes purification , and had an offering bought according to the law , but not , because it was commanded by christ ; for christ had not commanded it , but because of the iews : yea , and had ( had he not ? another time his head shorn , and was under a vow . much might be said that was done by the apostles , that was not commanded by christ ; nor that they left no command to after . ages to observe . but it s also clear in acts 26. 15 , 16 , 17 , 18. that paul had no such word in his commission , as to baptize into water ; for i ( said the lord ) have appeared unto thee for this end or purpose , to make thee a minister and a witness , both of these things which thou hast seen , and of those things in the which i will appear unto thee ; delivering thee from the people , and from the gentiles unto whom now i send thee [ mark ] what to do ? not to baptize into water ; he mentions no such thing , no ; but to open their eyes , and to turn them from darkness to light , and from the power of satan unto god , that they may receive forgiveness of sins , and an inheritance amongst them that are sanctified by faith that is in me. this was paul's commission , if we may so call it , as he himself tells the king agrippa ; but here is not one word of water baptism , or not only to baptize , as you baptists say : but if you have no better weapons then these , the●e are too short to save your heads . but to proceed : you still say , the apostles did baptize . peter said in the second of the acts , repent and be baptized every one of you in the name [ mark ] of i●sus christ , for the remission of sins , and y● shall receive the gift of the holy ghost ( this baptism , being for the remission of sins upon repentance , was necessary to salvation ; but so is not yours ) for the promise [ mark ] is unto you . but the promi●e was not water-baptism , but , ye shall be baptized with the holy ghost , said the lord jesus by way of promise : and this is that which was spoken by the prophet , ioel 2. 28. and it shall come to pass in the last dayes , saith god , i will pour out of my spir●t upon all fl●sh [ mark ] was not this the promise of god to them and their children , and to all that are afar off , and so on ? and in vers. 21. then they that gladly received the word , were baptized ; and the same day were added unto them three thousand souls [ mark ye , the same day ] it was a great number to be baptized into water , as you do , all of one day , if it was so ; but it is not here so said , nor no mention made of water in this chapter ; so that this place will not carry your matter you would lay on it ; for all these ( its said ) continued stedfastly in the apostles doctrine ; and their doctrine i hope , you will own was for christ : if any preach any other doctrine then what is already preached , or lay any other foundation then which is already laid , let him be accursed : we preach christ ( saith paul ) to the jews a stumbling-block , to the greeks foolishness ; but unto them that belive , christ , the wisdom of god , and the power of god. it was christ they preached . but say you , philip baptized the eunuch , and the iaylor was baptized , and cornelius and those with him peter commanded to be baptized in the name of the lord ; and ( say you baptists ) when was that command repealed ? i answer ; though it was a command , yet it was but peter's command , and peter had not all reveal'd to him at first , but was ignorant of things that were afterwards revealed , and so were the rest of the apostles , witness peter's vision , and the apostles blaming peter for going to the gentiles , because they yet saw not into that fore-told mystery , nor many before them saw it not ; but it was revealed in the lord's time to them , how that the gentiles should be fellow-heirs , and partakers of the same glory : but you cannot prove that peter's command was obeyed : he commanded them ( it is true ) to be baptized ; and if they were , his command was fulfilled ; but who commanded you , or sent you ? shew us your commission ; for peter did not any where that i can find , command , that water-baptism should be observed to the world's end : no , no ; it was the baptism of christ jesus , with the holy ghost and fire , that was , and is , and will be to the end , established and commanded in mat. 28. by christ : and though the apostles did make use of iohn's baptism , yet they laid no stress upon us , that were to come after them , to use it ; neither was it commanded by christ for them to use . but come ; may not i say , that they saw not to the end of iohn's baptism ( though iohn had plainly said , i must decrease ) no more then they saw the coming of the gentiles , till it was shewed by a vision ; and that though christ had said , that the true worship was in spirit and in truth , yet that they saw not through the outward worship ; and have i not more ground for it then you have for paul's [ not only ] but if you were in the light , you would see that the apostles did see but in part , and no further then it was revealed unto them , no more then we do now . but though we should say , that they did see unto the end of iohn's baptism , and unto the end of all visible things , as i know they did in time , as i shall prove hereafter ; yet although they might , yet they that were daily added , might have stumbled , had they denyed them that of iohn's baptism , except they also had seen into the mind of god with them in this matter ; for they were but enterers in as little children , and not grown up to man's state at first , but went from strength to strength in the spirit of the lord , and so the apostles could take liberty for the furtherance of the gospel , to command iohn's dispensation , b●t were above it themselves , out from under its command , in the power of christ , who was greater then iohn , and had all power now himself ; and so it could not command them , but they it : and so philip said unto the eunuch , if thou believest with all thy heart , thov mayest ; not , thou must , no ; but if thou believest , thou mayest ; he would not deny it him , though i believe , philip knew , that it was the spirit 's baptism that must sanctifie , and that water could not reach the soul of any , nor any way sa●isfie the spiritual part of mankind . and yet took that liberty in the spirit , because of the weakness of their yet childish capacities to submit to their weakness in many things that belonged unto the law , as well as in this of iohn's . and is it not also clear , that the apostles would not yet seem to lay the building , if i may so call it , of john waste , until they had laid and builded on a more sure foundation ? nor wholely preach his baptism useless , nor the law neither , until such time as the gospel had got some hold of the people ? and then they testified of one lord , one faith , one baptism ; and that by one spirit they were all baptived into one body , and had been all made to drink into one spirit ; and that they were made able ministers of the new testament , not of the letter , but of the spirit : and came not with words man's wisdom teacheth , but with the words the holy ghost teacheth , with which they were now baptized ; comparing spiritual things with spitritual , not with carnal , or external , or elemental things with spiritual , as you do , no , no ; but spiritual with spiritual . now they saw by the revelation of the spirit into the mysteries of god's kingdom , and therefore in heb. 6. 1. the apostle comes in with these words , leaving ( saith he ) mark , leaving the principles of the doctrine of christ , let us go on unto perfection . come , friends , deal plainly for your own souls good and god's glory , and tarry not short of him that makes perfect , and cleanseth from all iniquity ; and be perswaded to come and wait for the true baptism of christ , which is with the holy ghost and fire , that ye may be sanctified and refined , and made every whit whole ; for it is in much love to your souls that these lines are written , by one that desires your salvation even as his own , and truly breathes for the prosperity of zion , and the establishment of truth and righteousness . but now some may object , and say , that the apostles could not have left them if they had not been in them , or in the vse of them. i answer , true , they had so ; and had also been in the use of those things the law had required ; but mark , all these could not make perfect ; the law made nothing perfect ( said the apostle ) as pertaining to the conscience . and the baptism of john ( say you ) was but a type : now if the type could make perfect , then there would have heen no need of the substance ; for if perfection had been by the levitical priesthood , then verily righteousness would have been by the law ; and now say i , if john 's baptism could have taken or have wash'd away sin , then verily righteousness would have been by john ; i mean , that men would have been then by it made perfectly and truly righteous : but iohn himself preached no such thing by himself ; but said , i am not he , but behold him , the lamb of god , that takes away the sins of the world ; this is he of whom i spak● one mightier then i cometh , he must increase , of the increase of his government and kingdom there shall be no end. and therefore saith the apostle [ leaving ] which word therefore seems to entail the fore going words in the chapter before , where he had bin telling them of their childishness ( he mentions the doctrine of baptisms , which cannot prove the imposing of water-baptism any more then all the rest ) and was now for bringing them on to a further state , where they might know perfection , and have meat that would satisfie , true bread , that comes down from heaven , and impowers to be sons of god. and it seems clear to me , that there was some need for those things they had so long lain like children weak , and like babes in , to be left ; therefore leaving these , let us go on to perfection ; and saith further , this will we do , if godpermit : but if they had been commanded by christ to have been used to the world's end , then why should paul ( for so i call that author ) have been so earnest at that day , which was soon after christ's ascension , to have had them then to leave them , and to go on to a more manful , powerful , perfect state : so that it is very clear to all whose eyes the lord hath opened , that though the apostles had by reason of their weakness , submitted to their childish capacities , rather then they would lose their hold they had got of them ; yet this or these things were not the thing they were driving at : but the aim and end of all they did , both in circumcision , passover , vows and seven dayes purification , and water-baptism , yea , and all those things they did concerning meats , and other things that they did by permission , and not by commission from christ , i say , their intents in all t●ese were never to establish them with christ jesus , to abide as long as the world lasted n● : but after they had held them in hand , in order to get them on , they took all occasions they could , to bring them on further & further , till they all come in the unity of the faith unto a perfect man in christ jesus , unto the measure of the stature of christ jesus ; and so these became useless , and all gave place to him , who is alone by himself established a priest forever of an unchangeable priesthood ; glory is wholy due unto him . and so , now they came to speak of one baptism , one faith and one lord , as a foresaid ; and that by one spirit they were all baptized into ▪ one body [ mark , they were all , he saith , all baptized by one spirit into one body ] and had all been made to drink into one spirit : but none can prove that [ all ] were baptized into water ; for paul was instrumental in the lord's hand , for the concinoing and converting of many : but he saith , he baptized none but crispus and cajus , and the houshold of stephanus , beside ( saith he ) i know not whether i baptized any other but many were convinced by him , doubtless very many , yea , multitudes ; yet no man can prove , that all that were convinced and converted by the gift of god in paul , were also all baptized into water ; yet saith he , ye are all baptized by one spirit , and have been [ all ] made to drink into one spirit ; and there is one lord , one faith , one baptism . well , but say you baptists , he doth not say , there is but one baptism . no , nor he doth not say , there is but one lord ; must we therefore say , there are more lords then one ? god forbid ; for to us there is but one lord : and he doth not say , there is but one faith ; must we therefore say , there are more faiths then one ? so he also saith , there is one baptism , and so say we too ; and that one was promised , and accomplished , and commanded ; for we believe as christ said , the works that i do [ mark ye , the works that i do ] shall ye do , and greater works then these shall ye do : but it s plainly said , that christ baptized not , i say , not with water , but with the holy ghost : and do you think that he used one baptism to them , and commanded them to use another to them that believed in him ? do you think that he baptized them with the holy ghost , and then sent them out to baptize with water ? i know , whatever you believe , you have said no less ; but you can never prove it : for , the works that i do , shall ye do ; but christ baptized not into water , nor never said that they should , that you or any other can prove ; for peter in the 11th of acts declares what the lord said , when the disciples were talking with him about his going in to the gentiles : then ( said he ) remembred i the word of the lord , how that the lord said ( mark ye christ's words ) the lord said , john indeed baptized with water , but you shall be baptized with the holy ghost . but he no where mentions water by way of commanding them to use it in baptism ; but said , ye shall be baptized with the holy ghost ; and , go ye , teach all nations , baptizing them into the name of the father , son and holy ghost ; and , lo , i am with you . but further , i remember you baptists have said , that your baptism into water doth signifie death , burial and resurrection : by which words you acknowledge it is but a type . and you further say , that no man ought to be buried before he be dead . now i conclude , that the dead you mean , are such as are dead to sin ; and if so , how can ye that are dead to sin live any longer therein ? know ye not ( saith paul in rom. 6. 2 , 10 , 7. ) that so many of us as were baptized into ( mark into ) iesus christ , were baptized into his death ; therefore we are buried with him by baptism into death , that like as christ was raised up from the dead by the glory of the father , even so we also should walk in newness of life : and in the 7th verse , for he that is dead is freed from sin. well , now let me ask you , are you thus dead , buried and risen with him by your water . baptism ? or can any man conclude , that paul here speaks of water-baptism ? is it not plainly said , into christ ; not , into water , but into christ , into death . and in gal. 3. 27. for as many of you as have been baptized into christ , have put on christ ; and they that are in christ , are new creatures ( behold , all ye water-baptizers ) all old things pass away , and all things become new , a new heaven and a new earth , in which dwells righteousness . and we say , that the sons of god inhabit in the new and living way , that which is pure , and changeth not , but endures forever , and in righteousness are they established , and act not by the power of a carnal commandment , but in the power of an endless life ; not in imitation of the letter , but in the demonstration of the spirit : for although it should be so as ye would have it , that christ had commanded the apostles to baptize into water , as he never did , nor can it be ever proved ; yet if it had been so , what is that to you ? who commanded you ? shew us your commission ; where did you receive your power and authority in this matter , that you both preach and baptize ? whereas paul saith , he was not sent to baptize , but to preach : and we say , and know what we say to be true , that we are not sent to baptize into water , but to preach the gospel ; and our authority came not by man , of man , nor from man , but by the grace of god we are what we are ; and his grace is sufficient for us , and ever hath been since we were a people , and so will be to the end. and we further say , we own that iohn was sent to baptize with water , and we own him in his day ; but where did iohn baptize using those words , father , son and holy ghost ? for they that had been baptized unto iohn's baptism had not so much as heard of a holy ghost ; so that this baptism ye practise cannot be iohn's , nor christ's it cannot be ; for he never had water asscribed to him : but iohn , who was a true minister in his time of water-baptism , said , he ( meaning christ ) shall baptize you with the holy ghost & fire : so then , if not iohn's , as its clear it is not ; for iohn's was a type of the true baptism of the spirit , and when the types , figures , vails and shadows were ended , and he , the end and beginning , first and last was arisen , and had rent the vail from the top to the bottom , i say , when his sun of righteousness did arise , the shadows fled away , and gave him place over his own house to rule , whose right it was , then was the true baptism known ; then came the holy ghost upon them ; then did the true light shine , and the darkness fled way ; then were they inwardly washed , and their understandings opened ; then was the circumcision of the heart known ; then was he entred into that within the vail , into the true tabernacle , which god pitched , and not man : and so iohn went before as a type , but willingly gave place to the substance . so that its clear , the baptism you use is not iohn's , and it it much more clear that it is not christ's baptism , and so it must needs be your own , done by you in imitation of the holy men of god gone before , who did what they did in obedience to the lord , and in his power , and were sent by him : but , oh ! who ever sent you baptists in this great and notable day of the lord ? it will one day be said , who hath required these things at your hands ? either shew us your commission , or else acknowledge your great error , & repent , and come unto the true light , and walk in it , prize it and obey it , that ye may be saved by it : for it is not a fair outside of the cup or platter , but the inward washing of regeneration by the spirit , and a living in the spirit ; and the whole worship of god , say we , and say the scriptures the same , that the true worship of god is in spirit and in truth ; but that your water-baptism is spiritual , i deny ; or that it ought to be observed in the worship of god , you cannot prove ; but iohn's was ordained to be used as a type ( before the spirit 's worship , or the true worship in the spirit was fully established ) and of it self a thing that i believe none of you dare say , doth in any measure sanctifie and wash the soul : and if it be of so little effect unto the soul , why , what necessity is there for the continuance of it to the world's end , since also ye cannot prove it so commanded ? for , once more let me tell you , that the baptism commanded in the 28th of matthew , was into the name of the father , son & spirit or holy ghost : but , i say , this was not iohn's ; for they that had been baptiz'd unto iohn's baptism had not so much as heard of a holy ghost ( acts 19. 1 , 2 , 3 , 4. which they must needs have done if they had been baptized with the use of these words , in the name of the father , son and holy ghost . but further , you acknowledge your selves that it is but a type ; well , i ask you then , what doth it type forth unto us ; or what is it a type of ? if it be a type of the baptism of christ , then i ask you , what further need is there of it , when the thing signified by it is come ? or do you think that the type and substance must remain together to the world's end ? was it not always from the foundation of the law , that when the substance came , that the shadows fled away ? but although you should still say , why then did the apostles use it after the spirit 's baptism was accomplisht ? i answer as before , the apostles had power over it after they saw beyond it , and could submit unto the weakness of believers capacities in many things , as above is mentioned ; but that they saw not beyond it till it was reveal'd unto them is clear ; but then they spoak of the one baptism , of the one lord & of the one faith. and so iohn himself , when he saw jesus walking , he said unto his followers , behold the lamb of god , that takes away the sins of the world : and john 's disciples leet john [ mark ] they left john , and walked no more with him : for iohn's baptism could not wash them from their sins ; but behold , the lamb of god takes away sin , puts an end to sins , finishes transgression & brings in everlasting righteousness ; he makes every whit whole , and fully saves to the utmost them that come to god by him , and makes clean them he washeth ; and if i wash thee not , saith he , thou hast no part in me : he satisfies ; for he is the bridegroom himself , but iohn was not ; he , its true , was the bridegroom's friend , and would not rob him of his prerogative or honour , but rejoyced to hear his voice , and when it was heard , said , this my ioy therefore is fulfilled . so we own iohn in his place and time , but we own the bridegroom above iohn , although iohn was his friend , & did what he was commanded , but thought not much to give him place who had commanded him . and so my dearly beloved friends , it is in much love to all , but chiefly to you called anabaptists , that this is written , as i can truly testifie in the manifestation of that true light spoaken of in the scriptures of truth , unto which i once more beseech you , to turn your minds , and believe in it , and come to walk in it , and obey it ; and then will you have fellowship with us , and truly our fellowship is with the father , and with his son christ jesus ; by whom we have also received the attonement , and in whom we live , out of whom we cannot live ; for he is our life ; to him be glory forever . written the 7th of the 1st moneth , 1674. iohn gratton . great hath been the travail of my soul for the prosperity of sion , and for her establishment above the top of all the mountains ; and , blessed be the lord my god , my eyes behold her , and see her beauty to exceed all the glory of the earth , and her coming out of her wilderness state is come ; i say , the time is come : and many have lyed or lain in the way side , to have drawn her aside , and would gladly have allured and inticed her from her beloved , & gladly would have had her turned aside unto other lovers , and have cryed out unto her , what is thy beloved unto anothers beloved ? and have spoken against her ; and when they could not prevail with her , have evil-entreated her , and per secuted her for her beloved's sake : and many have been her troubles , but the lord hath delivered her out of all : and great is her ioy at this day , and her glory exceeds all the glory of the nations : her beauty is perfect : she is a virgin , and never was defiled , but is all glorious ; the king's daughter is all glorious within , her garments are of wrought gold , wholely pure ; she has no blemish , she is all fair , without spot , the only beloved of the lord ; glory to his name . he hath remembred her in love , and her sorrows has he seen , and will plead her cause , and subdue kingdoms for her sake , and make her way plain before her . oh! come unto sion , all ye that desire her prosperity , and be not so foolish as to sit down short of her ; her city is free , her gates are open hy day & by night : she has no need of the sun by day , nor of the moon by night ; but the lord god & the lamb are the light thereof : her light will never grow dark , her sun will never set , night shall be no more upon her ; for her sun is arisen , and as one to run a race is marching on , his strength is as a lyon , his voice is heard to roar , and great fear is fallen and a falling upon the beast of prey . oh! who would not live in her ? her gates are paved with precious pearles , her inhabitants are all kings and priests unto god ; she is altogether comely , and her glory shall never have an end , amen . oh! who , who would not dwell here ? come , come unto sion , all ye that are sincere to what ye know : turn ye , turn at her call , and embrace her counsel : why will ye bestow your money for that which is not bread , and your labour for that which satisfieth not ? oh! come unto me , saith the lord , my voice is near you ; how often have i called , and ye regarded not , nor have not answered my requirements , but are imitating them whose life and power you are out of . but now turn ye unto the lord with all your hearts , believe in his light , and life will you know that never can have end ; but if you still refuse , you will one day know that you were warned and invited by one that truly seeks not himself , but earnestly travails for the welfare of all men , and is become servant to all for iesus's sake ; to him be all honour , praise , and dominion forever and for evermore . j. g. the end . baptismōn didachē, or, the doctrine of baptisms reduced from its ancient and modern corruptions and restored to its primitive soundness and integrity, according to the word of truth, the substance of faith & the nature of christ's kingdom / by william dell ... dell, william, d. 1664. 1697 approx. 79 kb of xml-encoded text transcribed from 37 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-08 (eebo-tcp phase 1). a37493 wing d916 estc r37724 17007855 ocm 17007855 105740 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a37493) transcribed from: (early english books online ; image set 105740) images scanned from microfilm: (early english books, 1641-1700 ; 1613:27) baptismōn didachē, or, the doctrine of baptisms reduced from its ancient and modern corruptions and restored to its primitive soundness and integrity, according to the word of truth, the substance of faith & the nature of christ's kingdom / by william dell ... dell, william, d. 1664. [8], 64 p. printed and sold by t. sowle ..., london : 1697. first 2 words of title in greek characters. reproduction of original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng baptism -early works to 1800. theology, doctrinal. 2004-03 tcp assigned for keying and markup 2004-03 apex covantage keyed and coded from proquest page images 2004-05 mona logarbo sampled and proofread 2004-05 mona logarbo text and markup reviewed and edited 2004-07 pfs batch review (qc) and xml conversion βαπτισμων διδαχη or , the doctrine of baptisms ; reduced from its ancient and modern corruptions ; and restored to its primitive soundness and integrity ; according to the word of truth , according to the substance of faith , & according to the nature of christ's kingdom . by william dell , minister of the gospel , and master of gonvil and caius college in cambridge . isa. 52. 15. that which hath not been told them , they shall see ; and that which they have not heard , they shall consider . london , printed and sold by t. sowle , next door to the meeting-house in white-hart-court in gracious-street , and at the bible in leaden hall-street , 1697. to the reader . the doctrine of baptisms hath been dark and obscure in the church , from the very primitive times , and hath had more of humane notion , than of divine truth in it ; and therefore zuinglius , writing , touching this point , speaks thus in the beginning of his book , entituled , de baptis . tom. 2. f. 57. illud mihi ingenuè circa libri initium dicendum est , ferè omnes eos , quotquot ab ipsis apostolorum temporibus , de baptismo scribere instituerunt , non in paucis ( quod pace omnium hominum dictum esse velim ) à scopo aberravisse : that is , in the beginning of my book ( saith he ) i must ingeniously profess , that almost all those that have undertaken to write of baptism , even from the very times of the apostles , have ( which i desire may be spoken with the favour of all ) not in a few things erred from the scope . and as he affirms , that almost all before him had erred in many things touching baptism , so did he himself also err as well as they , not in a few : and it is as free for me , or any body else , to differ from him and other late writers , as for them to differ from former writers ; especially if that be true which godly and learned chemnitius affirms out of augustine , that these things are not tanquam articuli fidei , a quibus diversum sentire piaculum sit anathemate dignum , chemnit . examen concil . t ▪ rident . 1. de bapt. and therefore , reader , i acquaint thee before hand that , in this point , i shall speak much otherwise than all former or later writers whatever , that i have met with : and though i do not ; without some fear and trembling , dissent from so many worthy and gracious men , that have been and are otherwise minded , yet it is the less grievous to me , because i differ from them , ( i can say it in truth before the lord ) not out of any desire to be singular , or for any worldly or carnal end whatever , but only that i might cleave to the clear and evident word of god alone , even there where i see the very faithful to leave it ; seeing i am rather to joyn to the word without men , than to joyn to men without the word ; and where i find the holiest men in the world and the word parting , i am there to leave them , and to go along with the word . and so , in all love and meekness , i tender this discourse to thee , desiring that if thou canst not at the present agree to what is there in contained , yet that thou wouldst not rashly judge and reproach it , seeing through god's goodness , it may come to pass , that what thou knowest not now , thou mayest know afterwards . but because i see this present generation so rooted and built up in the doctrines of men , i have the less hope that this truth will prevail with them , and therefore i appeal to the next generation , which will be farther removed from those evils , and will be brought nearer to the word ; but especially to that people , whom god hath , and shall form by his spirit for himself , for these only will be able to make just and righteous iudgment in this matter , seeing they have the anointing to be their teacher , and the lamb to be their light. the doctrine of baptisms , &c. the lord , fore-seeing how great an evil it would be in the church , to leave men either to their own or other men's opinions and iudgment in the things of god , did , in the very beginning of the gospel , command and bind all the faithful , to hear christ alone ; saying from heaven ( that we might give absolute credit to his voice ) this is my beloved son in whom i am well pleased , hear him : and the more the faithful have kept to the word of christ , the more they have been free from error ; and the more they have left this , and turned aside after the doctrines of men , ( though men in some measure faithful and holy ) the more have they been perverted and seduced ; insomuch that the true church of god , and the very faithful themselves , have received , held , and maintained divers errors . and false doctrines , and opinions , even for many ages and generations ; yea and have not been altogether free from some , from the very apostles times : and because many or most godly , men in former ages , held such and such opinions , therefore the following ages have taken them upon trust from them , and have entertained them as sure and certain , though not at all consulting in those points , with the great doctor and apostle of the new testament , iesus christ. and thus have the very elect themselves been drawn into much error , though they have still had christ for their foundation , and were built on him so firmly by faith , that the gates of hell could not prevail against him . now , to free the faithful from the former mistake , ( and consequently from all error ) there is no other way than this , wholly to forsake the doctrines of men , and to lay by all those opinions that we have sucked in from our very cradles , and which are now become even a natural religion to us ; i say , utterly to lay by , and wholly to forget all these things , and to come immediately to the pure unerring word of god , and to the voice of iesus christ himself by his spirit , wherein all things are true , sincere and perfect ; and not bring hearts to the word , that are prepossest with doctrines and opinions learned of men , but to come thither with hearts and consciences free and uningaged , and in all meekness uprightness and simplicity of heart , to hear what iesus christ , the faithful and true witness , will say to his spirit , which also is the spirit of truth ; and to receive and believe that alone , though never so differing from the opinions and doctrines of this present age , as well as of the former , and though perhaps the whole nation would be offended with it . and this is the course that i have observed , to come to some clear and certain knowledge in the doctrine of baptism : for having read much , and discoursed with many touching this point , and having seriously considered what they say , as one that searched after the truth , for it self only , and for the satisfaction of my own soul ; i do prosess , i could not find any thing almost spoken , for my spirit boldly and safely to lean on , as perceiving most of what they said , to be but the apprehensions and thoughts of men , and that they spake very much by conjecture and at uncertainty in this matter : and thereupon i resolved , wholly to withdraw from such discourse , and to lay down whatever opinions i had before entertained touching this point , and to come to the plain and manifest scriptures , & from thence ( after much seeking god ) to learn whatever the lord should please to teach me ; chusing rather to build on the clear word , though alone , than on any uncertian inferences and blind conjectures of men , tho' imbraced and magnified by all the world. now , in this inquiry from the word , i met with that place , heb. 6. 2. where the apostle speaking of some of the first and initial points of christian religion , names 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the doctrine of baptisms ; whence i perceived that in the primitive church they had the dostrine of baptisms in the plural number , and therefore did apply my self to search from the word what these baptisms might be , and so met with the baptist's own doctrine touching baptisms mentioned mat. 3. mar. 1. luke 3. and iohn 1. ( for all the evangelists make mention of this , it being a matter of so great concernment ) and luke makes mention of the ground of this doctrine of the baptist , chap. 3. 15. as the people were in expectation ( saith he ) and all men mused in their hearts of john , whither he were the christ or not , john answered , saying , &c. the people , it seems , had great and high thoughts of iohn , because he was the son of the high priest , conceived after an extraordinary manner , his parents being both well stricken in age , and past children , by the course of nature ; and then the manner of his life was strange , for he lived in the wilderness , out of the ordinary converse of the world : and his apparel and diet were unusual , being raiment of cammels hair , and a leathern girdle about his loyns , and his meat locust and wild honey ; but especially his ministry was mighty , being in the spirit and power of elias ▪ and his baptism new and famous ; so that all the people stood in great expectation of some work or event from him , that should manifest him to be the christ ; wherefore iohn , to take them off from that gross and dangerous mistake , plainly told them all , and that openly , that he was not the christ ; but that there was a great deal of difference between himself and the messias , and that both in regard of his person and office. first for his office. for he begins to shew the difference from thence , because the newness of his baptism was the ocasion of the peoples conceiving , that he was the messias ▪ whereupon he vilifies his own baptism in respect of christ's : saith he , i indeed baptize you with vvater ; that is , my baptism is but water-baptism , that washes the body only with a corporeal element ; but one mightier then i comes , for i am but a creature , he the power of god , i but a servant , he the lord of all , and one so infinitely excellent above all that i am , that the latchet of his shoes i am not worthy to unloose ; that is , i am unworthy , to perform the meanest and lowest office for him. and having thus first spoken meanly of his own baptism , and then magnified christ's person above his own , he ( saith he ) shall baptize you with the holy spirit and with fire ; that is , i that am a servant do baptize with water , but he that is the son baptizes with the spirit ; my bap●ism washes but the body from the filth of the flesh ; but his , the soul from filth of sin ; so that how much the spirit excels water , and god the creature ▪ so much his baptism transcends mine . now hence i gather clearly , even from the baptist's own mouth , that iohn's baptism and christ's were distinct baptisms , the one water-baptism , the other fire-baptism : and though our late writers and teachers , have and do affirm , that iohn's baptism and christ's make up but one entire baptism , yet all generally of the antient christians apprehended them to be distinct ; one whereof , saith , illud manifestum est , alium fuisse iohannis baptismum , alium christi : august . contra liter ▪ petil. 2. c. 37. and i could produce many more testimonies besides , but it is not my meaning to entangle any body with the authority of men , and therefore i shall make it plain by clear scriptures , and evidences from them , that iohn's baptism and christ's are distinct . 1. iohns baptism and christ's are distinct in their appellations in scripture ; for iohn's baptism was still so called , even when the apostles used it ; and it was not called by their names who administred it , but was still called iohn's baptism : yea after christ's baptism came in , iohn's still retained its name , as being distinct from it ; and therefore , act. 18. 24 , 25. it is said , apollos taught diligently the things of the lord , knowing only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the baptism of iohn . 2. the scripture saith , that christ's baptism was to follow iohn's , and did not ▪ accompany it at the same time , for mat. 3. iohn saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i do bapize you with water , but he that comes after me , i. e. in order of time , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall baptize you : and in luke 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i have baptized you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but he shall baptize you ; which places plainly declare , that christ's baptism did not go along with iohn's , but was to follow it , and that he was to baptize with the spirit , after iohn's water baptism had its full course , to wit , when he was risen from the dead , and ascended into heaven . and therefore christ , after he was risen from the dead , and immediately before he was to ascend into heaven , though his disciples had used water-baptism , or iohn's baptism , for above three years , yet affirms , that which iohn had said of him , touching his baptism with the spirit , was not yet fulfilled , but was shortly to be fulfilled , as appears acts 1. 4 , 5 , christ being assembled with the apostles , commanded them that they should not depart from jerusalem , but wait for the promise of the father , which , saith he , you have heard of me ; for john truly baptizeth with water , but ye shall be baptized with the spirit , not many days hence ; and this was fulfilled at the day of pentecost ; whence it is evident , that christ's baptism did not go along with iohn's , and make that up one entire baptism with it self , seeing it followed almost four years after ; and therefore iohn's baptism and christ's must needs be distinct . 3. it is evident , that christ's baptism and iohn's were distinct , in as much as the baptism of christ was necessary for those very persons , who had before been baptized with the baptism of iohn , whereas if iohn's baptism had been one and the same with christ ; that only had been sufficient ; but now , those whom iohn had baptized with water , christ was to baptize again with th● spirit , as in that place before mentioned ; i have baptized you with water , but one comes after me , who shall baptize you with the spirit ; even you whom i have before baptized with water ▪ and this was not a second baptism , but the first baptism of the new testament , iohn's baptism being more legal than evangelical ; and evangelical only in so much , as it pointed out this baptism of christ at hand . again , the baptist himself saith , i have need to be baptized of thee ; so that the very author or chief minister of water baptism stood in need of spiritual baptism himself : paul also , acts 19. when he found certain disciples baptized only with the baptism of iohn , he baptized them again in the name of christ , because they had not received the spirit ; and this baptism into the name of christ , was not the repeating of any water , but meerly the gift of the spirit ; for paul preached to them largely the doctrine of faith in christ , ( for the text relates but the abstract of the thing ) and laid his hands on them , and through his ministry the holy spirit came upon them ; and this was christ's baptism indeed , and no renewing of water at all , as the anabaptist would fain inforce from this place . by these things , it is evident that christ's baptism and iohn's are distinct ; and therefore as what god hath joyned , no man ought to put asunder , so what god hath put asunder , no man ought to joyn ; as if the baptism of christ were insufficient and incompleat , except we should add to it the baptism of iohn ; which is exceedingly to eclipse the brightness of the son of god , as to draw 〈…〉 ail over the greatest glory of the new testament , which is the baptism of the spirit . object . if the ordinary objection shall be offered against this , to wit , that iohn's doctrine was the same with christ's , and therefore his baptism also was the same with his . answ. i answer it is most true , that iohn did preach christ clearly , both in regard of his person and offices ; but this was not his proper work , as he was the baptist , but in so much as he preached christ in the spirit , he belongeth to the kingdom of christ , which is spiritual , as also abraham , moses , david , isaiah , and all the prophets , did in the same sense : but so far forth as he preached the doctrine and administred the baptism of repentance and both these not really and spiritually , but only in the letter and sign , so far he belonged to the old testament rather than to the new : here was iohn in his proper office. i say , so far as iohn preached christ spiritually , he did not that as iohn the baptist , but as iohn a believer : and so the same iohn , in regard of his baptists office , belonged to the old testament , but according to the revelation which he had from the father touching christ , and his faith in him , and confession of him , he belonged to the new , and except we learn thus to distinguish of iohn's doctrine , to wit , what he preached as baptist , and in his proper office , and what as a believer , who had the revelation of the father , we shall never understand his baptism aright : for iohn's baptism was the seal of his old testament-doctrine , and not of his new , or of his own immediate ministry , and not of christ's ; at the highest , iohn's ministry and baptism pointed out christ , but neither of them were the same with christ's . and thus having cleared from the word , that iohn's baptism is distinct from christ's , i shall proceed to speak of each of these baptisms apart by themselves , and to hold forth to others what my self have learned touching them from the same word ▪ and first i begin with iohn's baptism , as being the first in order of time . now the baptism of iohn was brought in besides the rite and manner of the law , and so was a sign of a great change to follow : the iews indeed had their baptisms in the law , for they washed their members , garments , vessels , &c. and by this they were cleansed from legal pollutions , but not from any sin or stain that did cleave to their conscience : but iohn was the author or first minister of a new and unwonted baptism , calling all men to repentance for sin , and to flee from the wrath to come , and awakening them to confession of sin , and amendment of life , and also pointing out one to come , and now at hand : who should do all these things for them indeed , which neither he nor his baptism could do . now touching iohn's baptism i shall shew , first , the honourableness of it in it self . and secondly , the weakness and imperfectness of it in reference to christ. and thirdly , the continuance and duration of it . 1. for the honourableness of it self : it appears in several passages . 1st . that though the baptism of iohn in it self were more legal than evangelical , yet in this it did excel all the former legal baptisms , that it pointed out christ's baptism near at hand ; for as iohn himself was greater than all the former prophets , because he pointed out with his finger christ the true and great prophet of the church ; so his baptism was more excellent than all the former baptisms , because it pointed out christ's great and glorious baptism no 〈…〉 at hand , as he saith , i baptize you with water , and he that comes after me shall baptize you with the spirit . 2. iohn's baptism was from heaven , and not from men , it had its institution from god , and was not an ordinance he took up of his own head , luke 3. 2. it is said , that at the beginning of iohn's setting forth to his baptism and ministry , that the word of god came to him in the wilderness ; that is , he was inspired , instructed , and taught by a word from god himself , touching his ministry baptism , and the discovery of christ he was to make ; and iohn 1. 6. there was a man sent from god , whose name was john ; and verse 33. he that sent me to baptize with vvater , said unto me : he went not of his own accord , but god sent him to baptize ; so that as god was the author of those inferiour baptisms of moses , so of this more high and excellent baptism of iohn ; and hereupon the publicans that received iohn's baptism , are said to justifie god ; and the pharisees and lawyers that refused it , to reject against themselves ; that is , to their own harm , the councel of god , luke 7. 29 , 30. 2. christ himself , who was born under the law , and subject to the law , submited himself also to the baptism of iohn , as the last and liveliest ceremony , mat. 3. 13. then cometh iesus from galilee to jordan to be baptized of him ; and so christ who had submitted himself to the circumcision of moses , submitted himself also to the baptism of iohn ; and as he submitted himself to all the ceremonies of moses , not for his own sake , but for ours , so also to the baptism of iohn . for seeing christ was free from sin , he stood in no need of repentance , and so not of that baptism , which was the baptism of repentance for the remission of sin ; but there the head , who was free from sin , was baptized for the body , which was full of sin , that he might fulfil all righteousness in his own person . and this was a great honour to the baptism of iohn , that christ ( though in reference to our flesh more than his own ) submitted himself to it . thus it appears , that the baptism of iohn was very honourable , and of high account in its time , so that the very disciples of christ took it up , and christ himself suffered them , because iohn's baptism was the sign and fore-runner of his , and because the time of his own baptism was not yet come ; but christ himself used it not , as iohn witnesses chap. 4. 2. saying , iesus himself baptized not , but his disciples ; to wit , with iohn's baptism , which was water-baptism . for it became not the son of god to baptize with a creature ; nor the lord of all to use the baptism of a servant . and thus having shewed how honourable iohn's baptism was in it self , ( wherein i conceive i have not done him , though a servant , the least prejudice , but have fully attributed to his office , whatever the word , or he himself a messenger from god attributes to it ) i shall now proceed to shew , that the baptism of john , how honourable and excellent soever , is yet far beneath and below christ's ; yea , and most weak and imperfect in comparison of his . for first , iohn's baptism was with a creature , with the element of water ; for the creature could baptize but with the creature ; that is , iohn with water ; and so this was far beneath the baptism of christ , which was the work of god by god , the work of the father by the son , and of the son by the spirit . 2. iohn's baptism was tantum exterius lavacrum , but outward , and reached the outward man only ; the baptism of water reached but the body , and it could pierce no deeper ; and after all the washing of the body with water , the soul still remained as full of filth , sin and corruption as ever ; and so it was far beneath christ's , which reaches the soul : the baptism of john was the baptism of bodies , but the baptism of christ the baptism of souls ; and only the baptism of the spirit reaches the spirit , and attains to the soul , conscience , and inner man , to purge and purifie them . 3. the baptism of iohn was but a sign and ceremony , though it had more life and light in it , than any of the signs of the law , as being nearer to christ , and more newly revived by god ; and so thought useful in its season , yet the efficacy of it ( after the manner of all signs ) was but weak . for first , it did not give the spirit , one drop of the spirit ; yea some who were baptized with iohn's baptism , did not know the vvay of the lord perfectly ; that is , had no certain knowledge of christ , the only way to god , as apollos , acts. 18. yea , some of them did not so much as know , whether there were any holy ghost or no , as those twelve disciples , acts 19. much less had received the spirit . secondly , neither did it give repentance and remission of sin ; ( for what was the plunging of a man in cold vvater towards repentance and remission of sin ? ) but these were the works of christ's own baptism , which is the baptism of the spirit : for no man can repent of sin , but by the presence of the righteousness of god in his heart , which is the work of that spirit , which is given in christ's baptism : neither can any remit sin but god : our sins are never forgiven by god , till god dwell in us through iesus christ , by the work of the spirit : so that repentance was given , and sin forgiven , not in hope only in iohn's baptism , but really and truly in christ's , which was the real baptism of repentance and remission of sin. thirdly , neither did it give entrance into the kingdom of god , for the kingdom of god is a spiritual kingdom , and no earthly or corporal thing can give entrance into it : the baptism in the water of iordan could deliver no man up into the kingdom of god , but the baptism in that river that makes glad the city of god , psal. 46. 4. in that river clear as christal , that proceeds from the throne of god and of the lamb , which is the spirit , which delivers up all that partake of it , first , into the kingdom of the son , and after thro' that into the kingdom of the father . the baptism of iohn left men in that old world , wherein it found them , but the baptism of christ delivers them up into the new world , or the kingdom of god. now , in all these regards , it appears that iohn's baptism did not do the work of the baptism of the new testament , for then that only had been sufficient , and there had been no need of christ to come . and thus you see that the baptism of iohn , as it is distinct from christ's , so it is far inferiour to his. and therefore great hath been the mistake of many , for several ages , who have made iohn's baptism equal to christs ; for what is this but to make the servant equal to the lord , and to set down the creature in the throne of the only begotten of the father ? tea , and it is the quite perverting of iohn's office , for iohn was to be a burning and shining light , to usher in christ the true light : he was to be as the morning-star to usher in christ the son of righteousness , and was not to be so much clouds and darkness to obscure him : he was but to point out christ , and depart again , and not to sit in equal glory with him , on his throne in the new testament . iohn said , he was not worthy to bear his shoes ; and therefore they do not well , who have prepared an equal crown for him with christ , who is king of kings ; and lord of lords . wherefore we must take great heed that we do not so magnifie iohn's office , as to intrench on christ's , and to make the son , out of the bosom of the father , to take up the baptism of iohn a servant , and to administer one , entirely his own ; surely this would not have been suitable to the glory of the only begotten son of god. the third thing i propound to speak to , touching iohn's baptism , is the time of its durance or continuance , and that was but very short : for iohn's baptism , as all the ceremonies of moses , was but for a time ; yea , this being nearer the truth and substance than they , was of less duration ; as the morning-star , though brighter than the rest of those heavenly lights , shines less while than they , because the hasty appearance of the sun swallows it up : and so iohn's baptism was of great use a little before christ's manifestation to israel , and continued till the time of his ascension ; and then , when christ's baptism began , the shadow was to give way to the substance , and the sign to the truth , and the letter to the spirit , and the servant to the son : so that christ's baptism put an end to iohn's , free-baptism to water-baptism , and spirit-baptism to creature-baptism : for as all the prophets were until iohn , so iohn was until christ ; and iohn must no more exceed his bounds , than moses and the prophets theirs ; but as the prophets gave up to iohn , so iohn must give up to christ. iohn's temporary ministry had a temporary baptism ; but the everlasting gospel , ( which is , that word in our flesh ) hath an everlasting baptism , which is the pouring out of the spirit . so then , iohn being a servant and forerunner of christ , christ was not to take up his baptism , but iohn was to resign up his baptism to christ ; yea , and as a servant to deliver up all things into his hands , as heir and lord : and so iohn's vvater-baptism was to last but till christ's fire-baptism should come in , and then the fire should lick up the vvater ; and as spirit baptism should increase , vvater-baptism should decrease . so that iohn's baptism or vvater-baptism ( which is all one ) belongs not to christ's kingdom , which is a kingdom not of the letter , but of the spirit , not of signs and shadows but of the truth : and therefore we leave it where we found it , even without the bounds and reach of christ's kingdom : for iohn's office and baptism reached unto christ's kingdom , but hath no place in it ; and to bring signs and ceremonies into the kingdom of truth , is ( if rightly understood ) to act against christ glorified . object . but some will say , this is strange indeed , that water-baptism should have no place in the kingdom of christ : and therefore pray stay a little , for we have many things to object against it . object . 1. why , this would rob us of our christendom . i answ. no : for it was not water but spirit baptism that makes us christians ; and water-baptism hath been an unlawful blending or mixing of the church and world together ; so that hitherto they could not be well differenced from each other , to the great prejudice of the congregations of christ. object . 2. but have so many ages erred , that have used water-baptism ? answ. for the errors of former ages , and their great mistakes in many of the truths of god , i have nothing to say , but that of the apostle , how unsearchable are his iudgments , and his ways past finding out . 3. object . but you are the first men , for ought we know , that ever opposed it . answ. one single mean man , with the word , may very justly and lawfully contradict the whole world without it : truth is not to be judged by multitudes , or an unity , but by the word . 4. object . but christ himself was baptized with water , and surely that perpetuates it in the church . answ. christ's being baptized with water , under iohn , no more perpetuates water-baptism in the christian church , than his being circumcised under moses , perpetuates circumcision in the christian church ; or his submitting to other mosaical ceremonies perpetuates them ; christ brings no temporal or carnal thing , into his everlasting or spiritual kingdom , though himself submitted to them under their several dispensations in the season of them . 5. object . but christ iustifies and commands water-baptism in john 3. except a man be born of water , &c. and mat. 28. teach and baptize . answ. i confess these are places that many have mistaken , to justifie the practice of water-baptism ; but i shall shew you , that they do indeed misunderstand them . for that first place , iohn 3. 5. except a man be born 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of water and the spirit , he cannot enter into the kingdom of god ; i confess , many of the ancients have by water here understood material water , and have interpreted the place of external baptism , which was iohn's only : and hereupon divers of them have exceedingly magnified water , and ascribed it to the washing of souls , and the regeneration of christians in some measure , they not considering , in the mean time , what christ saith in the very next verse , that which is born of the flesh is flesh , but that which is born of the spirit is spirit ; by which they might have learned , that outward and corporal water can do nothing but outward and corporal things , and can contribute nothing to the cleansing of souls and consciences from sin. so that this place cannot be understood of corporeal water ; and i could produce the testimonies of many godly men , of good note , to this purpose , but do forbear , because i would not have our faith built upon the authorities of men ; but the thing is evident from the text it self , for it saith , except a man be born of vvater , which shews the vvater he speaks of , must be such as is able to give a new birth , and to make a man a new , that is , a spiritual , holy , heavenly creature ; and no vvater can do this , but the spirit ; and therefore christ adds to vvater the spirit by way of explication ; as if he had said , no man can enter into the kingdom of god , except he be born again of water ; but the water i speak of , is no material vvater , but the spirit , which is able to produce in us a heavenly nature , through which only we can have an entrance into a heavenly kingdom , seeing flesh and blood cannot inherit the kingdom of god ; so that the water christ means in this place is the spirit : and many other places give witness to this , iohn 4. 10. if thou didst know who it is that saith unto thee , give me to drink , thou woudst have asked of him , and he would have given thee living water : and verse 13 , 14. iesus said unto her , whosoever drinks of this water ( meaning the water of the well , called iacobs well ) shall thirst again ; but whosoever shall drink of the water that i shall give him shall never thirst , but the water that i shall give him , shall be in him a well of water , springing up unto everlasting life ; and john 7. 37 , 38. iesus stood and cried , saying , if any man thirst , let him come unto me and drink ; he that believeth on me , as the scripture hath said , out of his belly shall flow rivers of living water ; but this spake he of the spirit , which they that believe on him should receive . now by water in all these places , is not meant material water , but the spirit , as christ himself explicates ; and sure his testimony alone is sufficient . but again , if in this place , except a man be born of water and spirit , you will needs understand material water ; why then , upon the same ground , you must needs understand that place in matthew of material fire , where it is said , mat. 3. 11. he shall baptize you with the holy spirit and with fire ; which is absurd to very reason to think : but water and fire , in each place , added to the spirit , shew only the efficacy of the spirit ; and so you may as well bring in the use of material fire in baptism , from the text in mat. as of material water , from the text in iohn . so that this place in iohn , proves no authority of christ for water baptism , in his kingdom , which is the church of the new testament . now the other place , mat. 28. 19. go ye and teach all nations , baptizing them in the name of the father , and of the son , and of the holy spirit , is also of as little force as the former , to prove water-baptism to be an institution of christ. indeed i find , that where ▪ ever men have met with the word baptism or baptize in the scriptures , presently their thoughts have descended to material water ; they not so well considering or understanding that water , which is the spirit , which is the only water that performs all the baptism in the kingdom of god. now for that place , go teach all nations , baptizing them , they understand it thus , teach them , and baptize them with material water , using this form of words , i baptize thee in the name of the father , &c. but herein they err from the mind of christ : for by these words christ leads his disciples from iohn's baptism to his own ; as if he had said , iohn indeed baptized with vvater , and ye have hitherto used his baptism , but i shall now shortly baptize you with my own baptism of the spirit ; and from that time i would have you go teach all nations , and by the ministration of the spirit , not baptize them , or dip them in cold vvater , ( as iohn did in his own baptism , and you in his ) but baptize them , or dip them into the name of god the father , son , and spirit ; and note , that he saith not here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the name , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the name of the father , &c. and by the name of god , is meant the power and vertue of god , or god himself ; as mark 16. christ saith , in my name they shall cast out devils ; that is in my power and vertue ; so that the sence lies thus , teach the nations , and baptize them into the name , &c. that is , by your ministry , which shall be of the spirit ▪ and not of the letter ; you shall baptize them , or dip them , or interest them into the name of god , who is the father , son , and spirit , as he hath discovered himself , in his last and most glorious discovery of himself in the gospel ; you shall ( i say ) dip them into his name , or sprinkle his name upon them , that they may be holy , iust , true , merciful , righteous , good , &c. that is , your ministry , after you have received the spirit , shall have such efficacy , that it shall cloath men with the name of god , and transform them into his very nature . so that this place cannot be understood of water , but instead of baptizing in material water , as iohn , he tells them , they should baptize into the name of god , in such sort , that they that were before sinful , corrupt , and evil men , should now be taken up into the glory of the name of god. neither can this place be understood of a form of words , which the apostles and their successors should use in baptizing , as most men have thought and taught , seeing no place of scripture can be named , wherein the apostles in baptizing , used this form of words , saying , i baptize thee in the name of the father , son and spirit ; which they had undoubtedly done , if christ had commanded it as an absolute form. and because many will presently be ready to be inraged at this assertion , i will a little cool their heat with what zuinglius saith of this place , who was one of the greatest enemies to the anabaptists that was in his time ; christus iesus ( saith he ) baptismi formulam , qua uteremur his verbis , non instituit , quem-admodum theologi hactenus falso tradierunt . zuing. lib. de bap. p. 56. tom . 2 oper. that is , jesus christ did not in these words institute a form of baptism , which we should use , as divines have hitherto falsly taught : and he affirms it upon the same ground i have mentioned before . again , if this place , go teach and baptize , be meant water-baptism , paul did very ill observe the command of christ , who baptized but two or three believing families a● the most , with water baptism , and yet preached the word in a circuit from ierusalem to illiricum , acts 15. 19. through many kingdoms , countries , villages , people ; but , i say , paul , though he used not water-baptism , yet did punctually fulfil the command of christ , and did teach them , and baptize them into the name of god. so that no question there were many churches planted in paul's time , who believed in christ , and received the spirit , and walked in fellowship with the father and the son , and with one another in the father and the son , who never were washed at all with water baptism ; but paul knew well , that no outward thing is of any account in the kingdom of god ; and that as circumcision and uncircumcision were nothing , so neither water-baptism nor the want of it , were any thing , but a new creature is all ; and if there be faith and the spirit , they are sufficient to the kingdom of god , without any outward ceremonies whatsoever . so that neither of these two places prove any institution of vvater baptism of christ , but that still remains iohn's baptism , and not christ's . 6. object . the last , and that which seems the strongest objection , is , that the apostles practise vvater baptism , not only before christ's baptism came in , but after ; and this is most evident in very many places in the acts of the apostles . answ. i answer , true indeed , the apostles did practise vvater baptism , but not from christ , but from iohn , whose baptism they took up ; and an outward ceremony of honour and account is not easily and suddenly laid down ; and hence some of the apostles used circumcision , and that after the ascension of christ ; for circumcision was an honourable ceremony used from abraham's time , and so they could not ( no not in the time of the new testament ) suddenly and abruptly leave it off , but they did use it for a time for their sakes who were weak , well knowing that the circumcision without hands , would by degrees put an end to the circumcision made with hands . for ceremonies are best laid down , and old customs best laid aside , by the efficacy of the spirit and power of righteousness . and so in like manner the apostles used the baptism of iohn , or vvater-baptism , it having been of high account in the dawning of the day of the gospel , and for the present still continuing so ; but they knew , that spirit , or fire-baptism , would by degrees consume water-baptism , and lick up all the drops of it ; for so iohn himself intimates , saying , he must increase , but i must decrease ; that is , the truth must eat out the ceremony , and the substance the sign , and the more his ministry and baptism come in , mine shall go out ; and the ministry of the son shall swallow up the ministry of the servant as the sun-light doth the moon-light ; and the baptism of fire shall devour the baptism of water ; and his spirit-baptism , by degrees shall put an end to my water-baptism : and therefore paul ( as you have heard ) after he had used this baptism twice or thrice , quite for bore it , and yet planted many churches of christ ; and probably by degrees did other apostles too ; for they knew , that christ's baptism included iohn's , and was fully sufficient of it self without it ; and therefore we find paul teaching in christ's kingdom but one baptism , and this the baptism of the spirit , eph. 4. from which the church of the new testament , both iews and gentiles , was to take its beginning , and not from outward elements ▪ or water washing . wherefore seeing these things are so , the anabaptists have extreamly mistaken who have made their water washing so essential a work of the new testament , that they would neither hear the word , nor have christian communion with any one that was not so washed ; yea though they were convinced touching them , that they had received the spirit : this , i say , hath been the great error of very many honest and well-meaning people , through misunderstanding the word , to make washing with material water so necessary a thing in spiritual worship , yea , and more essential to the communion of saints , than the very spirit it self , whom i do not therefore iudge , but pity . and this much for water-baptism , which was iohn's , and belonged only to that middle ministry , betwixt the prophets and christ. now the other baptism i am to speak of , is christ's , which is spirit or fire-baptism ; and this is the one and only baptism of the new testament , as we find paul affirming , eph. 4. 6. where he saith , that in christ's kingdom , where is but one body , and one spirit , and one hope of our calling , and one lord , and one faith , there is also but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one baptism ; and this is the baptism of the spirit , as the apostle elsewhere shews , saying , 1 cor. 12 13. for by one spirit we are all baptized into one body , and have been made all to drink into one spirit . now this spirit ▪ baptism did not go along with iohn's water-baptism , but followed it about four years after ( as you have heard ) and as appears by the forementioned place of christ , act. 1. 5. where he tells his disciples , saying , iohn verily baptized with water , but ye shall be baptized with the holy spirit not many days hence ; and this promise of christ , and of the father , was fulfilled at the day of pentecost , when the apostles being all met together , there came a sound from heaven as of a mighty rushing wind , and it filled the house where they were sitting , and there appeared unto them cloven tongues like as of fire , and it sate upon each of them , and they were all filled with the spirit . here was the first beginning of christ's or spirit-baptism , for it began not till after the ascension of christ into heaven , and his sitting down on the throne of god ; and iohn the apostle also witnesses to this , chap. 7. saying , the spirit was not yet given , because christ was not yet glorified ; but as soon as he was glorified , then did he begin to baptize with the spirit ; not the apostles only , but also the iews and gentiles , and all sorts of people that did believe in his name through the word of the gospel ▪ so that then christ's baptism began to take place , and to prevail , as you may see acts 8. when the apostl●s that were at jerusalem had heard that samaria had received the word of god by the preaching of philip , they sent unto them peter and john , who , when they were come down , prayed for them that they might receive the holy spirit , for as yet he was fallen on none of them : ( only , saith the text , they were baptized in the name of the lord iesus , i. e. they had only been baptized with iohn's baptism , who only baptized with water , saying , that they should believe on christ that was to come after : for iohn's baptism was yet usual , inasmuch as christ's bap●ism was but new begun : ) then did the apostles lay their hands on them , and they received the holy spirit : so that here now was the progress of spirit-baptism . and after , when peter preached to cornelius , and his family and friends , the holy spirit fell upon them , act. 10. and peter gives this account to those of the circumcision at ierusalem , act. 11. 15. and as i began to speak , the holy spirit fell on them as on us at the beginning ; then remembred i the word of the lord , how that he said , john indeed baptized with water , but ye shall be baptized with the holy spirit : so that peter evidently declares , the gift of the spirit by the ministry of the gospel , to be the baptism of christ , or the baptism of the holy spirit and fire , which christ promised at his ascension into heaven . and this is the only baptism wherein all the church of the new testament are to partake with christ , i say not the baptism of water , but of the spirit : he and we drinking into one spirit , and the same spirit descending on us as did on him. the pouring out of the spirit on the flesh of christ , was his new testament baptism , and it is ours too ; and all our true and sound comfort and happiness lies in this , that we are baptized with the same spirit that . he was ; for it would be as little spiritual comfort to be dipped in the same vvater with christ , as to eat with him at the same table , or to drink with him in the same cup , or to go along with him in the same ship , as iudas did , and divers of the unbelieving iews ; but to drink with him in one spirit , is to partake of one flesh with him , and to be one christ with him ; and this is a comfort indeed ▪ now the outward instrument of christ's , or spirit-baptism , is not material water , but the vvord , as christ shews , mat. 28. where he saith , teach and baptize , shewing that teaching the vvord is the outward means of baptizing with the spirit . and again , iohn 17. now are you clean through the word , not which moses , but which i have spoken to you ( and therefore is the gospel called the ministration of the spirit , because it proceeds from the spirit , and communicates the spirit , and christ baptizes with the spirit thro' the ministration of the spirit , which is the preaching of the gospel ) and eph. 5. 26. christ gave himself for his church that he might sanctifie and cleanse it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with the washing of water by the word ; that is , christ cleanses his church by such a washing of vvater , as is brought about by the vvord and the vvater with which the vvord washes in the spirit ; for by the vvord the spirit is given , and the vvord cleanses by the spirit , and the spirit by the vvord : and therefore it is also said , 1 cor. 7. 1. having these promises , let us cleanse our selves from all filthiness of flesh and spirit . from all this it appears , that spirit-baptism is not to be performed by water , but by the word ; and no man under the new testament , receives the spirit through the baptism of water , but through the ministry of the new testament , which is the only ministration of the spirit . to conclude , this baptism of the spirit , that is performed only by the word , is that baptism of which so many excellent things are spoken in the new testament : as , 1. this baptism of the spirit gives a new nature , and this nature is a divine nature , or the nature of god ; and hence it is said , exept a man be born of water and the spirit ; so that the baptism of the spirit gives a new birth , and so a new nature : and again , that which is born of the spirit is spirit ; so that the baptism of the spirit makes us spirit , and through the baptism of the spirit , we become that which the spirit it self is : and so the true foundation of christianity begins from faith and the new creature , and not from water-washing . 2. this baptism gives a new name , not iohn or thomas , &c. but as christ saith , rev. 3. 12. i will write upon him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , my new name : our own name is sin , and ignorance , and pride , and injustice , and envy , and covetousness and uncleanness , and all evil ; and this is the name which the first adam wrote upon ; but the name the second adam writes on us , is righteousness , and holiness , and truth , and love , and meekness , and wisdom , and all good , and this is the name the second adam writes on us , or his own new name ; for christ himself was baptized by the spirit into the name of god ; that is , was taken up into god , and the things of god , which are himself , as into the truth , wisdom , justice , mercy , power , &c. and all the whole flesh or humanity of christ , even all his members are baptized into the same name of god with him , and so are called by his new name ; so that this name of christ , this new name which is given us by god through the baptism of the spirit , is infinitely better than that name which is given us by parents or god-fathers in water-baptism . 3. christ's baptism translates us into a new world : except a man be born of that water ▪ which is the spirit , he cannot enter into the kingdom of god : no man can possibly enter into the church of the new testament , which is the kingdom of god , but through the baptism of the spirit ; the baptism of the spirit makes a new creature , and this new creature enters into a new world , which is the new ierusalem that comes down from god out of heaven . 4. spirit-baptism inables us to the same work with christ , that is , to the ministry of the new testament , saith christ , the spirit of the lord is upon me , for he hath anointed me to preach , isa. 61. 1. and he began his ministry from his spirit-baptism , which did immediately follow his water-baptism , but was in no sort one baptism with it ; and having , thro' the opening the heavens , received the spirit which taught him the name of god , he presently began to teach the name of god to others , and christ himself was not a minister of the new testament but thro' the baptism of the spirit . now all believers that are anointed with him in his unction , or which is all one , are baptized with him in one baptism of spirit , are anointed and baptized to the same ministry : for the anointing of the spirit is the teaching of god , and they that are taught of god themselves , ought also to teach others : and the spirit of christ is the spirit of prophecy , and they that have received that spirit must prophecy , as it is written , it shall come to pass in the last days , that i will pour out my spirit upon all flesh , and your sons and daughters shall prophecy ; which very place peter , act. 2. applies to the baptism of the spirit ; so that this spirit-baptism of christ , makes all prophets that partake of it . 5. spirit-baptism makes all those one with christ the head , who partake of it , gal. 3. 27. as many as havebeen baptized into christ have put on christ ; so that by the true baptism of the new testament we do actually put on christ , and are made one with christ , and this is not done by any water-washing , but by the spirit ; for through the gift of the spirit only are we made one flesh with christ , yea , through this we necessarily become one spirit with him too , as it is said , he that is joyned to the lord is one spirit ; so that not through water but spirit-baptism do we put on christ , the spirit carrying us into christ , and bringing christ into us , and being one and the same spirit in both ; and this is to be baptized into christ. now this baptism that makes us one with christ , makes us to partake hoth of his death and resurrection . 1. through baptism of the spirit we are dipt into the death of christ , rom. 6. 3 , 4. know ye not that somany of us as are baptized into iesus christ , are baptized into his death ? and this is , as the apostles unfolds it , vers . 6. the crucifying of the old man with him , that the body of sin may be destroyed , that henceforth we should not serve sin : and all this is done , not through any water-wash , but through the gift of the spirit ; for it is through the spirit only that we are able to mortifie the deeds of the flesh ▪ and nothing but the presence of the spirit in us is the destruction of sin ; so that the spirit of christ baptizes us into the death of christ. 2. spirit-baptism makes us partake of his resurrection as well as of his death , yea , therefore do we dye with him , that we may live a better life , rom. 6. 3 , 4. therefore we are buried with him by baptism ( that is , spirit-baptism ) into death , that like as christ was raised up from the dead by the glory of the father , i. e. the spirit , so should we also live in newness of life ; for if we have been planted together in the likeness of his death , we shall be also in the likeness of his resurrection , where you see the same baptism of the spirit that makes us dye with christ , doth also quicken us into his resurrection , and deprives us of our own life ; not that we remain dead , but that it may communicate to us a better life than our own , even the life of christ himself , that we that are men may live the very life of the son of god in our own souls and bodies , and may be quickned with him , and raised up with him , and set in heavenly places in him . 6. as spirit-baptism makes us one with christ the head , so with the church the body , 1 cor. 12. 13. for by one spirit are we all baptized into one body , whether we be jews or gentiles , whether we be bond or free , and have been all made to drink into one spirit ; so that by drinking into one spirit with the church , we become one body with it , and no other-ways : i say , not by being dipt into the same water , but by receiving the same spirit do we become one body with the church ; and it is not being of one judgment , or opinion , or form , or the like , that makes men one true church or body of christ , but the being of one spirit ; and there are no more of that church , which is the body of christ , than they that are baptized with that one spirit of christ. 7. spirit-baptism it truly washes and cleanses from sin : what water-baptism doth in the sign ; this doth in the truth , even cleanses from all carnal and spiritual filthiness : and no man is cleansed from sin but by the washing of the spirit ; the pouring forth of the spirit on all flesh , is the killing of sin in all flesh , 1 cor. 6. 9 , 10 , 11. neither fornicators , nor idolaters , nor adulterers , nor effeminate , nor abusers of themselves with mankind , nor theeves , nor covetous , nor drunkards , nor revilers , nor extortioners , shall inherit the kingdom of god ; and such were some of you , but ye are washed , but ye are sanctified in the name of the lord iesus christ by the spirit of our god : so that spirit-baptism cleanses from all sin whatever it is , and there is no man cleansed from sin , but through this baptism . and again , eph. 5. 26 , 27. christ gave himself for the church , that he might sanctifie and cleanse it with the washing of water by the word , that he might present it to himself a glorious church , not having spot , or wrinkle , or any such thing , but that it should be holy and without blemish ; and nothing doth thus purifie the church , till it be without spot , wrinkle , or blemish , and till it be perfectly holy , but the baptism of the spirit . and therefore , tho' the baptism of iohn was administred but once , yet the baptism of christ is a continued baptism , for as long as corruption is in the flesh , the baptism of the spirit is in use : so that the nature & life of a christian are under a constant and continual baptism , god every day pouring forth his spirit upon a believer , for the purifying and sanctifying of him , and making him meet for the immediate presence of god , whither no unclean thing comes , nor the least uncleanness in any thing . 8. spirit-baptism saves : whatever in us is washed with the spirit , is saved as well as sanctified ; and how much any one hath received of the spirit , so much is he already saved : tit. 3. 5. according to his mercy he hath saved us by the washing of regeneration , and renewing of the holy spirit , which he shed on us abundantly , through iesus christ our saviour : where the apostle teaches us how god saves , and that is not by iohn's baptism or water-washing , but by the laver of regeneration , which is the renewing of the holy spirit , poured on us abundantly through christ ; so that he calls the baptism of the spirit , the laver of regeneration , such a laver as renews the old nature , yea and begets a new one , so that a man through this baptism is wholly changed , not in a few good works , but in his whole nature ; and from his newness of nature flows newness of life , so that he is no more as he was , but is , and lives , and loves , and thinks , and speaks , and acts otherways than he was wont ; and this cannot be the work of water in any measure , but wholly of the spirit ; for where men are destitute of the spirit , tho' washed with water a thousand times , there is no change of nature in them ; but the change of nature , wrought by spirit-baptism , is so much present salvation , even in this present world. there is another scripture witnesses the same thing , and it is 1 pet. 3. 20 , 21. a few ( that is eight souls ) were saved by water , to to which figure baptism answering , doth now also save us , not that whereby the filth of the flesh is cast away , but whereby a good conscience answers well to god by the resurrection of iesus christ. peter having said that baptism answers to the flood , and saves the church now , as the flood did the church then , yea saith he , but i mean not the outward baptism , or the washing away of the filth of the body , but the answer of a good conscience towards god , by the resurrection of iesus christ : which place is difficult ; but i thus conceive it . the efficacy of christ's resurrection is the gift of the spirit , and the spirit of christ , in a believer , rectifies his conscience , and makes it good , so that it can return a sweet answer to god upon every word of his ; for the work of the spirit in the heart , answers every word of faith spoken from god ; particularly it can say to god , i was indeed filthy and unclean throughout , but i am now washed , and justified , and sanctified in the name of the lord jesus , and by the spirit of my god ; and this spirit-baptism is that that saves , and not the water , which puts away the filth of the flesh only , but leaves the filth of the spirit as much as ever . so that , in this place , peter puts an end to baptism in the flesh , as paul , rom. 2. 28. puts an end to circumcision in the flesh , saying , he is not a iew which is one outwardly , neither is that circumcision which is outward in the flesh , but he is a iew which is one inwardly , and circumcision is that of the heart in the spirit , and not in the letter , whose praise is not of men , but of god : that is , saith paul , in the kingdom of christ , where all things are spiritual : circumcision in the spirit puts an end to circumcision in the flesh : and in the same kingdom of christ , saith peter , baptism in the spirit puts an end to baptism in the flesh ; for he is not a christian who is one outwardly , neither is that baptism which is outward in the flesh , but he is a christian who is one inwardly , and baptism is that of the heart in the spirit , and not in the letter , whose praise also , is not of men but of god. for under the gospel , which is the ministration of the spirit ( as ye have been oft minded ) we can find nothing among all outward things , through the use and exercise whereof we may attain the cleanness and purity of righteousness in our natures ; and therefore christ hath put an end to all outward , carnal , and earthly things of the first testament , by the inward & spiritual & heavenly things of a second & better testament : and by his own death and resurrection only , not without us ; but within us , through the power and efficacy of his spirit , all the baptism of the new testament is fully and perfectly performed . and thus , in all these particulars , you see the infinite excellency and glory of the spirit-baptism above water-baptism , and this only is sufficient in the days of the gospel , as being the true and proper baptism of the new testament : for as christ himself only is sufficient to the faithful without iohn , tho' iohn were of use in this season to point our christ ; so the baptism of christ only is sufficient to the faithful , without the baptism of iohn , tho' the baptism of iohn were of use in its season , to point out the baptism of christ ; and the baptist himself was of this judgment , who said to christ , i have need to be baptised of thee ; which he means not of water-baptism ( for so christ himself as you have heard , did not baptize ) but with the baptism of the spirit , and so the baptist himself , who was never baptized with water , neither by christ nor the apostles , nor any body else , yet was baptized with the spirit , and the baptism of the spirit was sufficient for the baptist , without any water-baptism ; and so christ's spirit-baptism , by the word , is sufficient for all the faithful now , without iohn's water-baptism ; for he that is truly washed from all filthiness of flesh and spirit , and hath the holy ghost in him to renew his nature , and to conform him exactly to christ's own image , and to work him in this present world into the true similitude of heaven , and to be in him a fountain of water springing up unto everlasting life , what need hath he of cold material water to be poured on his body , under the pretence of any sign whatever , either of moses or iohn , when as , he hath the truth , substance , and heavenly thing it self ? now this , it may be , may seem strange and dangerous to some of low , and fleshly and customary religion ; but let all such ( if it be possible ) consider , that where the substance comes ; the shadow is at an end , and the ceremony were the truth comes , and the creature where god comes : and if they understand not this for the present , i hope they may understand it afterwards ; for we speak not at uncertainties in this point , but what we have in some measure seen , and felt , and handled of the word of life , that we deliver to you , that ye may have fellowship with us ? and truly our fellowship is with the father , and his son iesus christ , through the spirit . finis . philadelphia: or, xl. queries peaceably and inoffensively propounded for the discovery of truth in this question, or case of conscience; whether persons baptized (as themselves call baptism) after a profession of faith, may, or may not, lawfully, and with good conscience, hold communion with such churches, who judg themselves truly baptized, though in infancy, and before such a profession? together with some few brief touches about infant, and after-baptism. by j.g. a minister of the gospel of jesus christ. goodwin, john, 1594?-1665. this text is an enriched version of the tcp digital transcription a85408 of text r207109 in the english short title catalog (thomason e702_7). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 81 kb of xml-encoded text transcribed from 17 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a85408 wing g1189 thomason e702_7 estc r207109 99866180 99866180 118444 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a85408) transcribed from: (early english books online ; image set 118444) images scanned from microfilm: (thomason tracts ; 108:e702[7]) philadelphia: or, xl. queries peaceably and inoffensively propounded for the discovery of truth in this question, or case of conscience; whether persons baptized (as themselves call baptism) after a profession of faith, may, or may not, lawfully, and with good conscience, hold communion with such churches, who judg themselves truly baptized, though in infancy, and before such a profession? together with some few brief touches about infant, and after-baptism. by j.g. a minister of the gospel of jesus christ. goodwin, john, 1594?-1665. 32 p. printed by j.m. for henry cripps, and lodowick lloyd, and are to be sold at their shop in popes-head alley, london, : 1653. j.g. = john goodwin. annotation on thomason copy: "june. 22.". reproduction of the original in the british library. eng baptism -early works to 1800. infant baptism -early works to 1800. a85408 r207109 (thomason e702_7). civilwar no philadelphia: or, xl. queries peaceably and inoffensively propounded for the discovery of truth in this question, or case of conscience;: w goodwin, john 1653 14643 21 30 0 0 0 0 35 c the rate of 35 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2007-09 tcp assigned for keying and markup 2007-09 apex covantage keyed and coded from proquest page images 2007-10 elspeth healey sampled and proofread 2007-10 elspeth healey text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion philadelphia : or , xl . queries peaceably and inoffensively propounded for the discovery of truth in this question , or case of conscience ; whether persons baptized ( as themselves call baptism ) after a profession of faith , may , or may not , lawfully , and with a good conscience , hold communion with such churches , who judg themselves truly baptized , though in infancy , and before such a profession ? together with some few brief touches about infant , and after-baptism . by j. g. a minister of the gospel of jesus christ . i thank god that i baptized none of you , but crispus and gaius . — and i baptized also the boushold of stephanas : besides , i know not whether i baptized any other . for christ sent me not to baptize , but to preach the gospel . 1 cor. 1. 14 , 16 , 17. for ye are all the children of god by faith in christ jesus . gal. 4. 26. for in jesus christ , neither circumcision availeth any thing , nor uncircumcision , but faith which worketh by love . gal. 5. 6. circumcision is nothing , nor uncircumcision is nothing ; but the keeping of the commandments of god . 1 cor. 7. 19. deus nobis imperavit congregationem : sibi servavit separationem . august . in mat. 13. 47. infantibus minime negandus baptismus , quos deus adoptat , & filii sui sanguine abluit . calvin . harm. p. 253. london , printed by j. m. for henry cripps , and lodowick lloyd , and are to be sold at their shop in popes-head alley . 1653. queries about lawfulness of communion , with churches deemed unbaptized ; as also about infant and after-baptism . i. whether is there any precept , or example in the gosp●l , of any person , how duly soever baptized , who disclaimed christian communion , either in church fellowship , or in any the ordinances of the gospel , with those , whom he judged true beleevers , upon an account only of their not having been baptized , especially after such a manner , as he judged necessary for them to have been ? or in case there be neither precept , nor example found in the scriptures to warrant such a practise , upon what ground are the consciences of such men , who practise it , satisfied or emboldened , in their way ? or if it be replyed , that there were no beleevers in the apostles days , who were not baptized , and that truly , and consequently , that there was no occasion of scrupuling communion with any beleever in these days ; 1. how can this ever be proved , ( viz. that there were no beleevers unbaptized in the apostles days , ) the contrary being apparant ( as may be touched hereafter ? ) 2. be it granted , that there were no beleevers unbaptized , or unduly baptized , in the apostles days , upon what ground notwithstanding can the practise now queried , be justified , or maintained , unless the practisers certainly know , and can satisfie themselves , that in case there had been such beleevers in these times ( i mean , who had been un-baptized , or unduly baptized ) those duly baptized would have declined such communion with them , as that specified ; especially considering that positive actions ( such is a declining , or withdrawing from , communion with the saints in church-fellowship ) cannot be justified upon negative grounds , at least not further then in point of meer lawfulness , or indifferency , no nor thus far , in case of scandal ; which is the case of those , who withdraw from church-communion to the offence , both of that church from which they withdraw , and of many others ? ii. whether can it be proved from the scriptures , or by any argument , like , or meet , to satisfie the conscience of any tender and considering christian , that the apostles or other christians in their days , would have declined church-communion with , or denyed church-communion unto , such persons , whom they judged true beleevers in christ , and partakers of like precious faith with themselves , only because they had not been baptized or dipped in water , after a profession of their beleeving ; especially in case they had been baptized , and solemnly consecrated by washing with water , unto the service of jesus christ before , considering that the apostle paul expresly saith , that in jesus christ [ i. e. under the gospel , or profession of christ in the world ] neither circumcision availeth any thing , nor vncircumcision , but faith which worketh by love a : and again ; that circumcision is nothing , nor vncircumcision is nothing , but the keeping of the commandments of god b ? meaning , that under the gospel , and profession thereof , neither did the observation of any external rite or ceremony [ circumcision , by a synecdoche speciei , being put for all kind of external rites , or ceremonies ] avail or contribute any thing towards the commending of any person unto god ; nor yet the want of any such observation , discommend any man unto god , or prejudice his acceptation with him : but that which was all in all unto men , and which availed any thing , in , and under the gospel , that which being sound in men , rendered them accepted and approved of god , and the want of it , disapproved , was such a kind of faith [ not such , or such , a kind of ceremony , or such or such a kind of baptism ] which by the mediation or interveening of that heavenly affection of love , uttereth and expresseth it self in keeping the commandments of god , [ viz. so far as they are made known unto them , and as humane infirmity will well bear and admit . ] or is it to be beleeved , that either the apostles , or other christians taught by them , would have rejected those from their communion , who were weak in the faith , and were not convinced of every thing that was in any degree necessary for them to know , and to do , only for want of such an external observance , of the lawfulness whereof they were unconvinced , and which , had they submitted unto it , would have availed them little or nothing ? iii. whether can it be proved by any text , or passage of scripture , either directly , or by any tolerable consequence , that christian churches were ( in the apostles days ) constituted by baptism , or that none were reputed members of churches , or admitted into christian communion with those who were baptized , but only such who were baptized likewise ; considering that that text acts 2. 41. [ commonly , and only , as far as i know , pretended for proof of such a thing ] doth not so much as colour , much less cotton , with such a supposal , or conclusion ; the tenor of the place being only this , then they that gladly received his word , were baptized : and the same day there were added unto [ them ] about three thousand souls ? for , 1. it is not here said , that all they that gladly received the word , were baptized ; but indefinitely only , they that gladly received , &c. now indefinite expressions in scripture are not always equipollent to universals , but sometimes to partitives , or particulars . when the apostle , speaking of beleevers under the old testament , saith , that they stopped the mouths of lions , quenched the violence of fire , &c. [ hebr. 11. 33 , 34. ] he doth not mean , that they all did either of these ; nor indeed that many of them did either . see mat. 27. 34. compared with vers . 48. ( to omit an hundred instances more of like import . ) yea many times universal expressions themselves are to be understood with limitation and restraine . these things are sufficiently known to persons any thing conversant in the scriptures . 2. neither is it here said , nor is it a thing in it self much probable , that only they who were baptized , were added unto them , [ i. e. to the pre-ex●stent number of disciples , ] but only and simply that there were the number of three thousand added the same day . within which number it is the probable opinion of some , that the children , and families , of those , who are said to have gladly received the word , are comprehended ; it being no ways likely , scarce possible , that 3000 men should distinctly hear the voyce of a man speaking : especially unless we shall suppose , that these 3000 stood nearest unto him that spake , and with the best advantage to hear , there being many thousands more present ; which can hardly be the supposition of any considering man in the case in hand . nor , 3. is it said , or so much as intimated or hinted in the least , that any of the whole number of the three thousand who were added unto them , were added by means , or upon the account , of their being baptized , although this addition be not mentioned till after their baptizing . it is ten degrees more probable , that their beleeving , or discipleship , which according to the principles of those brethren themselves with whom we now argue , were precedent to their baptizing , and not their being baptized , were the reason and ground of luke's saying , they were added unto the church , or former number of disciples ; considering , 1. that the original , main and principal foundation of the holy brotherhood amongst the saints , and that which makes them fellow-members , or members one of another , is , not the ceremony of their external baptism , but their fellowship and communion in the divine nature , and inward relation unto the same christ by one and the same precious faith . 2. that it cannot be demonstratively proved from the scriptures , that those hundred and twenty disciples [ act. 1. 15. ] unto which it is here said that three thousand were added , were , or had been , all of them baptized , in as much as ( as will presently appear ) there were divers members of churches in the apostles days , who were unbaptized ; no , nor can it any whit more be proved from scripture , that the apostles themselves mentioned act. 1. 13. had been baptized , then that john the baptist was baptized . 3. ( and lastly , ) that had the church , or persons , unto whom these three thousand are said to have been added , been estimated by their having been baptized , ( which must be supposed , if those who are added to them , are said to have been added upon the account of their being baptized , ) their number must needs have far exceeded an hundred and twenty , considering the great numbers and vast multitudes of persons , that had been baptized by john , mat. 3. 5 , 6. compared with mark 1. 5. luk. 3. 7 , 21. as also by christ himself and his disciples , joh. 3. 22 26. yea had the church been estimated , or constituted , by baptism , the evangelist luke , intending ( questionless , act. 4. 4. ) to report the increase of the church and progress of the gospel , with as much advantage as truth would afford , had prevaricated with the cause , which he intended to promote , in reporting their number to have been about five thousand only ; when as , upon the said supposition , and the tenor of the late premisses , he might with as much truth have reported them about forty thousand , yea and many more . howbeit many of them which heard the word , beleeved : and the number of the men were about five thousand . in which passage , the increase of the church , or addition unto the former saints , is with much more pregnancy of intimation ascribed unto their beleeving , then in the other place it is unto their being baptized . therefore both men and women , who are indeed tender of conscience in things appertaining unto god , had need have a better foundation to bear them out in their practise of rending and tearing churches [ or , if this name will not pass , of rending and tearing holy societies and fellowships of saints ] then any thing that can be so much as tolerably inferred from the text now argued , act. 2. 41. iv. whether did not the church of christ at rome in the apostles days , and so also the churches in galatia , hold church-communion with some , who were not baptized , considering , 1. that the apostle to the former writeth thus : know ye not , that so many of us as were baptized into jesus christ , were baptized into his death ? rom. 6. 3. and to the latter ( after the same manner ) thus : for as many of you as have been baptized into christ . gal. 3. 27. 2. that this particle , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , as many as ( used in both places ) is , in such constructions as these , always partitive , distinguishing or dividing the entire number of persons spoken of , some from others , by the character or property specified , or at least supposeth a possibility of such a distinction . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , as many as touched [ the hem of his garment ] were made whole , ( mat. 14. 36. ) this clearly supposeth , either that there were some , or at least that there might be some , who did not thus touch . so again : they brought in all as many as they found , &c. mat. 22. 10. so , as many [ i. e. as many men and women ] as are of the works of the law , are under the curse . gal. 3. 10. see also mark 3. 10. & 6. 11 , 56. luk. 4 40. ioh. 1. 12. act. 3. 24 ( with others more of like tenor and import , almost without number . ) therefore is it not without controversie and dispute , that the apostle saying to the church at rome , and to those in galatia , as many of you as have been baptized , &c. supposeth , either that there actually were , or at least that ( for ought he knew to the contrary ) there might be , sundry of their members , who had not been baptized ? and if he had either known , or so much as by conjecture supposed , that all the members of these churches had without exception been baptized , is it credible that he would have expressed himself thus unto them ( respectively , ) as many of you as have been baptized , and not rather , you having all been baptized , or the like ? v. whether did not the church at corinth ( in the apostles days ) entertain members , and hold communion with those , who had not been baptized ; considering that he demandeth thus of this church : else what shall [ or , what will ] they do , which are baptized for the dead , if the dead rise not at all ? why are they then baptized for the dead c ? or doth not this imply , that there was a corrupt and superstitious practise on foot in this church , to baptize one or other of the surviving kindred , or friends , in the name of such persons ( respectively ) who dyed unbaptized , and that this church thought and supposed , that such baptism was available for good unto the deceased in such a case ; which practise and opinion of theirs the apostle here insisteth on as inconsistent with that most dangerous and pernicious error of denying the resurrection of the dead , which had now gotten head amongst them ? and if there were such a practise as this in this church , i mean to baptize some of the living members , in the name and stead of some that were dead , is it not a plain case that there were some of these members , who lived and dyed unbaptized ? vi . whether , when paul , soon after his conversion , assayed to joyn himself to the church and disciples at jerusalem ( act. 9. 26. ) did this church make any enquiry after his baptism , as whether he had been baptized , or no , in order to his reception amongst them ; or did they know that he had been baptized ? or did barnabas , in giving satisfaction to the apostles and church concerning his meetness to be admitted into communion with them , so much as mention his being baptized , but only declared unto them how he had seen the lord in the way , and that he had spoken to him , and how he had preached boldly at damascus in the name of jesus ? acts 9. 27. vii . whether , upon a supposal , that it cannot be proved from the scriptures , that any unbaptized , or unduly baptized person , was ever admitted into church-communion by christians in the apostles days , or that any duly baptized person held communion with a church , the greatest part of whose members he deemed either unbaptized , or unduly baptized , is such a defect of proof sufficient to justifie a withdrawing of communion by a person , who conceiveth himself duly baptized , from such a church , the generality of whose members he supposeth are either not baptized , or unduly baptized ; considering that very many things may be matter of duty , and necessary to be done , which are not warranted for so much as lawful , by any example in the scriptures of like action in all circumstances ? it is the duty of churches , and of every member respectively , to admit their women-members to the lords table ; yet cannot this practice be warranted by any example recorded in the scriptures . yea in case at the time of this sacramental administration in a church , all the men-members should occasionally be absent , except only the administrator , and ( it may be ) a deacon or two , and only the women-members present , there is little question to be made , but that the administration ought to proceed notwithstanding , and the elements be administred unto this female congregation , though there be no example of such an administration as this in the scriptures . there is no example in scripture of any person worshiping the holy ghost : yet it is a great duty lying upon christians to worship him . when david , and the men with him , entred into the house of god , and did eat the shew-bread a , he had no scripture-example to justifie his action ; no more had the disciples to justifie theirs , when they plucked the ears of corn as they passed through the fields on a sabbath day : yet were both these actions lawful , and ( to a degree ) necessary . the reading of the scriptures translated out of the original languages into english , welch , dutch , french , &c. is not only lawful , but necessary , in the christian churches in these nations ; yet is there no example extant in scripture of any such practice in the primitive times , no nor so much as of any translation of the scriptures at all . it were easie to add more instances of like consideration . viii . whether is an action or practice , suppose in matters relating to the service or worship of god , upon this account evicted to be unlawful , because it hath neither precept [ i mean , no particular or express precept , and wherein the action or practice it self , with all the circumstances under which it becomes lawful , is named , ] nor example , to warrant the lawfulness of it ? or hath the practice of admitting women to the lords table , any such , either precept , or example , to justifie it ? or in case a minister shall preach to a congregation consisting of young men only , and from rev. 22. 3 , or 4 ▪ &c. would such an act as this be unlawful ? or is there any such precept , as that mentioned , or example in scripture , for the warrant of it ? or when david , and those that were with him , went into the house of god , and , contrary to the letter of an institution , eat the shew-bread , had they either such a precept , as that mentioned , or any example , to bear them out in such a practise ? or doth not our saviour in the gospel justifie that action of theirs notwithstanding ? or if the case , or law of necessity , or of peril , either of health , or life , be pleadable for the justification thereof ; is not the same law altogether as , yea & much more , pleadable , on the behalf of such persons , who being of tender , weak , and sickly constitutions , dare not tempt god , or expose themselves to the imminent hazard of health or life , by being doused in their apparel over head and ears in the water ; especially considering that god hath testified from heaven his dis-approbation of the practice , by suffering some to be grievously afflicted in their bodies , and some also to miscarry in life it self , by means ( in all likelyhood ) of the temptation ? or hath not god sufficiently and plainly enough declared his mind and pleasure in all such cases as this , in saying , i will have mercy , and not sacrifice a ? or if it be pleaded , that all danger of miscarrying in either kind , may be prevented , by chusing a warm room , and warm water , for the transacting of the baptismal dipping , is it not queryable hereupon , whether this be not to alter and change , to new-mold , shape , and transform the ordinance of god , as men please , and this under a pretext of observing it ? or is there not as much difference between hot water , and cold , as is between a child , and a man ? ix . whether , when god hath by faith purified the hearts of a people walking in a christian brotherhood and fellowship together , hath he not sanctified them ? and in case any person shall now despise , or decline their fellowship , as unholy , doth he not sin against that heavenly admonition delivered by special revelation unto peter ; what god hath cleansed [ {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , i. e. sanctified , or purified ] call not thou [ or , make not thou ] common a ? or can a man ( lightly ) call , or make , that common , which god hath sanctified , in a more opprobrious and contumelious way , then by fleeing from it , as polluted or unholy ? x. whether doth , or needs , a man contract any guilt of sin before god , by walking in such a society of men , who being otherwise confessedly christian and holy , have only some practice amongst them in the judgment and conscience of this man not approvable , in case , 1. he shall at any time openly declare his dislike of this practice ; and , 2. be no ways constrained , or solicited to communicate in this practice ? or , when men may separate that which is precious from that which is vile , and enjoy it thus separated , and apart , without suffering any inconvenience by that which is vile , is it a point of wisdom in them to deprive themselves of the enjoyment of what is precious , because there is somewhat , which they suppose to be vile , near to it ? xi . whether may persons , who are weak in the faith , be rejected by a church from communion with them , in case they desire it , only because they question , or dissent from , the sence of the generality of this church , in some one point of doubtful disputation ? or is not the practice of a man , who pretends to be strong in the faith , in renouncing communion with a church ( or , which is the same , in rejecting a church from his communion ) which he judgeth weak in the faith , only because they more generally dissent from him in a matter of doubtful disputation , a practice much more unchristian and unwarrantable , then the former ? or is not the practice , especially the necessity , of dipping , after infant-ablution , or infant-baptism , a matter of doubtful disputation ; unless ( haply ) by matters of doubtful disputation , we mean , not whatsoever is questioned , opposed , or denyed by any man , or any sort of men , being asserted and held by others ; but only such things , which are controverted and disputed with good probability on either side , by men of gravity , worth , soberness of judgment , throughly versed and expert in the scriptures ? &c. and whether , in this sence or notion of matters of doubtful disputation , is the necessity of the said practice of after-baptism so much as matter of doubtful disputation , the generality of christians so qualified , as hath been expressed , unanimously agreeing in the non-necessity , yea and ( which is somewhat more ) in the irregularity of it ? xii . whether did the lord christ , pointing to any river , or water , say , vpon this water will i build my church ? or did he not , speaking either of himself , or of that great truth , viz. that he was the son of the living god , which peter had confessed , say , vpon this rock will i build my church a ? or is there the softest whisper , or gentlest breathing in the scripture , of any such notion , or opinion , as this , that a true church of christ cannot be constituted , or made , no not of the truest and soundest believers in the world , unless they have been baptized after their believing , how , or after what manner soever , they have been baptized before ? xiii . whether is an error , or mistake , about the adequate or appropriate subject of baptism , of any worse consequence , or greater danger , then an error or mistake about melchisedec's father , as viz. in case a man should suppose him to have been noah ( which he must be , in case melchisedec were the same person with sem ) when as he was some other man ? if so , how , or wherein doth the excess of the danger , or evil of the consequence appear ? if not , whether is it christian , or any ways becoming the spirit of the gospel , to abandon communion with such churches , which ( being interpreted ) is to proclaim them polluted , hated and abhorred by christ , only because a man supposeth them to lie under the guilt of such an error , or mistake ? xiv . whether may not the importune contest , or question , about the appropriate subject of baptism , as it is stated by the brethren of new baptism , in opposition to the judgment and practice ( almost ) of the whole christian world , justly be numbered amongst those questions , which the apostle calls foolish , and unlearned , and adviseth both timothy and titus to avoyd , as being questions which ingender strife a , and are unprofitable and vain b ; considering , 1. that the experience of many years in the reformed churches abroad , and of some years amongst our selves at home , hath abundantly taught and informed us , that the said question hath yielded little other fruit unto those that have set their hearts to it , yea and unto others also , but contention , strife , emulations , evil surmizings , distractions , confusions , alienations of mind and affections amongst christian brethren , evil speakings , vilifyings , revilings , needless and wastful expence of time , loss of many precious opportunities for matters of greatest consequence , unprofitable disturbings and turmoylings of weak consciences , shatterings , scatterings , rendings , and teerings of such churches , and christian societies , who , till this root of bitterness sprang up amongst them , walked in love , and with the light of gods countenance shining on them , holding the unity of the spirit in the band of peace , edifying one another in their most holy faith , &c. 2. that the said question , in the nature and direct tendency of it , leadeth unto very little that is considerable , or of much consequence for christians to know ; and that what is brought to light ( of moment and consequence ) by occasion of the ventilation of it , is nothing but what might arrive at the knowledg of christians , in a more peaceable , and less troublesom way : and , 3. ( and lastly ) that those who are most confident that they have found the treasure of truth , which the question we speak of , seeketh after , are no ways , as far as any ways appeareth , or can be discerned , spiritually enriched by it , but rather impoverished ( at least the generality of them ) losing by degrees , that christian sweetness , meekness , humility , love , patience , soberness of mind , fruitfulness of conversation , &c. which were observable in them before ; as if their new baptism had been into a new , or another jesus , altogether unlike unto him , whom paul preached ? xv . whether is any member of a christian church , or society , at any more liberty , or under any greater necessity , to excommunicate , cut off , or separate this church , or all the members of it , from his communion , only upon his private conceit or perswasion , suppose according to truth , that they walk not in all things according to gospel-rule , then this church is to excommunicate him , upon a true and certain perswasion , that he walketh not in every thing according to the rule of the gospel ? or if churches either be at liberty , or under an obligation by way of duty , to excommunicate every of their members ( respectively ) because they judg them not to walk in all things according to the gospel , are they not at liberty , or bound in duty and conscience , thus to cast out all their members one after another ; considering , that not in some things only , but even in many things ( as the apostle james speaketh ) we offend all ? or hath any single member of a church any more liberty , or authority , to adjudg and determine without the scriptures , upon what grounds or occasions , his departure from a church is justifiable , then a church hath to make laws and constitutions of her own for the ejecting of her members ? or is it anywhere a case adjudged in the scriptures , that if a church in any part of the world , suppose under the frozen zone , shall not practice dipping after sprinkling , or other washing , in the name of jesus christ , every member thereof stands bound in conscience , yea or is so much as at liberty , to reverse , or disoblige himself from , his solemn and sacred engagements to it ? xvi . whether did not paul and barnabas hold christian communion with those christian converts which they made at antioch , acts 13. 43 , 48 , 52. and with those also , which they made soon after in great numbers at iconium , acts 14. 1 , 4 ? or doth it any ways appear from the scripture , that these converts , during the continuance of paul and barnabas with them , yea or at any time after , were baptized ? if not , is it any ways necessary that we should believe , or ought it to be any article of our faith to believe , that they were baptized ? if it be not necessary , then we are at liberty to believe , that paul and barnabas did hold christian communion with unbaptized christians ; especially considering , that the tenor of the history diligently consulted , especially concerning those , who were converted to the faith at antioch , and the short abode of paul and barnabas with them after their conversion , together with the troublesom oppositions which the jews of the place made all the while against them , makes it probable in the highest , that they were not baptized , at least whilest these men continued with them ? xvii . whether , in case any member , one or more , of any christian church , or society , which he judgeth faithful in the main , and willing and ready to walk up to their light , shall verily think and be perswaded , that he hath discovered some defect , or error in this church , may such an one lawfully and with a good conscience give himself a discharge from all care & service otherwise due from him unto it , by renouncing the communion thereof upon such a pretence , or occasion ; especially before , or until , he hath with all long-suffering and meekness , and with the best of his understanding , endevored the information of this church in the truth , and the rectifying the judgments of the members thereof ; considering , that as in the natural body , so in the spiritual or church-body , the members ought to have the same care one for another , and if one member suffereth , all the members to suffer with it a , ( as the apostle speaketh , ) and consequently no one member , being healthful and sound , ought to desert its fellow-members being sickly and weak , especially whilest there is yet any hope of their cure and healing ? xviii . whether ought a company of true believers , concerning whose lawful church constitution there can no other thing with reason and truth be objected , to be vilified , or separated from , as a false church , or no church of christ at all , only because , either , 1. they do not practice contrary to their judgment and conscience , such things , one , or more , which some men conceive it meet they should practice ; or , 2. because , either god hath not enlightened them to see every thing , which some other men see ; or else because satan hath not blinded them , so as to make them ignorant of such truths , one , or more , whereof some others are ignorant , judging them to be errors ? xix . whether is it reasonable or christian , that a company of true believers , who have met together in the simplicity of their hearts in the fear of god , in the name of jesus christ , mutually engaging themselves , as in the presence of god , to walk together in all the ordinances of the gospel , as far as they shall from time to time be revealed unto them , and walking accordingly , should be infamously stigmatized as no church , no true church of christ , and consequently be esteemed but as a rabble rout of the world only pretending churchship , and this by some one , or a few persons , only because they cannot see with their eyes , or practice that as necessary , the necessity whereof , after much and earnest prayer unto god , after much enquiry and search , and this with all diligence and impartialness , in order to their conviction and satisfaction , doth no ways to them appear ? xx . whether is it christian , or meet , for any one person , man , or woman , to bid defiance unto an whole church or fellowship of saints being many , and who are otherwise sober , grave , and conscientiously faithful in all their walking , onely because they cannot with a good conscience say amen to every notion and conceit , which these persons themselves judg worthy of reverence and honour , and particularly , because they cannot , against the sence , judgment and practise , as well of all christian antiquity , as of all the reformed churches ( very few , if any , excepted ) in the christian world , thus spiritually court their private apprehensions about the time and manner of an external administration ; especially considering , that they neither have , nor can , either shew precept , example , or any competent ground otherwise , from the scriptures , to commend these their apprehensions unto the conscience of any man ? or is there any precept , which injoyns baptizing , or dipping , in the name of christ , after a baptizing in infancy into this name ? or is there any example in scripture of any baptized after profession of faith , who had been baptized , or who judged themselves , and were generally so judged by others , to have been baptized , before ? if neither , is it not a clear case , that here is neither precept , nor example in scripture , which reacheth home to the case , or which warranteth the practice , of the children of after-baptism amongst us ? and as for any competent ground otherwise to justifie the practice , hath such a thing ever seen the light of the sun hitherto ? xxi whether do not they , who magnifie the ceremony or external rite of baptism to such an height , as to estimate christianity by it , or to judg them no true or sound christians , who are without it , stumble at the same stone of danger and peril of soul , at which the jews stumbled , when they practiced and urged circumcision as necessary for justification ; to whom , upon this account , paul testified ; behold , i paul say unto you , that if ye be circumcised , [ meaning , with an opinion of a necessity of your being circumcised for your justification before god , ] christ shall profit you nothing a ? considering , 1. that circumcision was an ordinance of god , yea as great and solemn an ordinance , as baptism ; and 2. that when paul threatened those who so magnified it ( as was said ) with lofing their part and portion in christ , it was as lawful , though ( haply ) not so necessary ( and yet in some cases it was necessary too ) as baptism it self ; yea and the apostle himself administred it , as well as he did baptism , yea and pronounced it profitable , ( rightly understood and practiced ? ) rom. 3. 1. 2. or might not the same threatening ( i mean , of losing the great blessing of justification and salvation by christ ) have been with altogether as much truth and necessity , administred upon a like occasion and account , unto persons so opinionated of circumcision , as the galathians were , even when , and whilst , the use and practice of it was every whit as necessary ( or rather more necessary ) as the use of baptism now is ? xxii . whether is there any precept , or example in the scriptures , of any person baptized after many years profession of the gospel , or after any considerable measure of assurance of the pardon of sin obtained , or at any other time , save at , or about , their first entrance upon a profession of christ ? or is there any competent ground , either in reason , or religion , why either such a thing should have been practised by christians in the apostles days , or why it ought to be practised by any in these days ; considering , 1. that it is uncomely , and contrary to the law , which god hath established , both in nature , and in grace , to return or fall back from perfection to imperfection , from that which is more spiritual , to that which is more carnal ; and , 2. that types and figures , which are not rememorative ( as the passover was , and the lords table now is ) but either only significative , or obsignative ( as baptism is ) should be used , after the substance of the things typified and figured by them , have been of a long time exhibited unto , received , and enjoyed by those , who use them ; 3. that a profession of the name and faith of christ by an holy and blameless conversation for many years together in the world , by a long continued course of mortification , self-denyal , fruitfulness in well doing , &c. is the truth and substance , the heart , life , and soul of that profession , which is made by being externally baptized ; 4. ( and lastly ) that that which is a duty at one time , in respect of such and such circumstances , may cease to be , or may not be , a duty at another time , when circumstances are changed , many instances whereof might be readily given ? xxiii . whether ought not the law of edification [ 1 cor. 14. 26. ] to over-rule all laws and precepts concerning spiritual and church-administrations , as the law of salus populi ought to umpire and over-rule all politique laws and constitutions , in their respective executions ? if so , ought not the administration of baptism to be rather appropriated unto infants , then unto others , considering , 1. that god himself adjudged the administration of the ordinance of circumcision ( an ordinance the same with baptism , though not in the shape and form of the letter , yet in strength and substance of the spirit , as evidently appeareth from rom. 4. 11. well understood , and diligently compared with mark 1. 4. luk. 3. 3 , &c. ) unto infants , to be most edifying in the church of the jews ; otherwise it must be said that he ordered the administration of it to the spiritual detriment and loss of those , to whom he gave it ; and , 2. that there can no reason , nor colour of reason be given , why , or how , the administration of baptism unto infants in christian churches , should not as well be more edifying unto these , then an after-administration of it would be , as the like administration of circumcision was unto the jews ; 3. ( and lastly ) that whatsoever the wisdom of men may pretend and plead colourably and plausibly to the contrary , ought to give place to the determination and resolution of god himself ? be silent , o all flesh , before the lord , zech. 2. 13. the lord is in his holy temple ; let all the earth keep silence before him , habak. 2. 20. although it be demonstrable enough , even by clear grounds and principles in reason , that to baptize in infancy , must needs be more edifying to the church , then to transfer the administration to maturity of years . xxiv . whether is not the baptizing of children , by the apostles and other baptists appointed by them in their days , sufficiently signified and implyed in those passages ( especially in conjunction with the known law and custom of circumcising children amongst the jews ) where they are recorded to have baptized housholds , or families , without exception of any person in any one of them ? as act. 16. 33. 1 cor. 1. 16. act. 16. 15. &c. or can there any arguments or conjectures be levyed from the scriptures to prove the contrary , which will balance or hold weight against these ; considering , 1. that it is at no hand probable , that god , who had made a law against him , that should open or dig a pit in his field , and not cover it d , would , not only have left the precept and perpetual example of circumcising infants by the jews , as a pit uncovered for believers , both jews and gentiles under the gospel , to fall into , by baptizing their children , without giving the least notice of the alteration of his mind in this behalf , but also have digged this pit yet broader , deeper , and wider , by causing the baptizing of several families to be recorded in the new testament , without the least mention or intimation of the passing by children in the administration ; 2. that that which is commonly replyed to disable these passages as to the proof of infant-baptism , is extreamly weak , and no ways satisfactory ; viz. that it is elsewhere said of whole housholds and families that they believed , which ( say the replyers ) doth not imply , that children are here included , or that they believed , this ( i say ) is unsatisfactory ; in as much as , 1. children may in a sence ( and this very frequent in the scriptures ) be said to believe , i. e. to be in the state and condition of believers , in respect of the love and favor of god , in title to the kingdom of heaven , &c. yea and are by christ himself ( in these respects ) expresly said to believe , mat. 18. 6. and , 2. were it granted , that children are in no sence capable of believing , and in this respect cannot be included , when it is said of whole houses , that they believed ; yet are they as capable of being baptized , or ( as our brethren will needs have it ) of being dipped ( yea in some respect more capable hereof ) as men ; and consequently can upon no tolerable account be thought to be excluded , when it is said of whole houses or families that they were dipped ; as ( for instance ) because , when johns disciples said , and all men come unto him , [ joh. 3. 26. ] children must needs be excluded , and not contained in the word , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , all men , in as much as they were in no capacity of coming ; it doth not follow from hence , that therefore when the apostle saith , that christ by the grace of god tasted death for all men , [ heb. 2. 9. ] and so again , that it is appointed for men ( meaning , all men ) once to dye , [ heb. 9. 27. ] children must be here excluded also , and not be comprehended in the general term , all men ; in as much as they are as well capable as men , of such a grace , as christs dying for them imports , and so of dying themselves , though they are not capable of coming unto any man to be baptized : 3. considering , that men ought not to contend with god , or to reject any part of his counsel or will , because it is only somewhat sparingly , and with some scantness of evidence , discovered in his word , but to rest satisfied with that measure or degree of revelation of things , which he judgeth meet to vouchsafe unto them , until further light shall shine : 4. that they who are dissatisfied with that discovery , which learned paedobaptists make unto them from the scriptures , of the will and mind of god for the baptizing of infants , do readily embrace and entertain many other notions and opinions upon far weaker , and less lightsom grounds of conviction , as viz. the common doctrines or tenents concerning original sin , admission of women to the lords table , the observation of the sabbath on the first day of the week ( yea some of them on the last day , ) the reception of the soul into heaven , and happiness , immediately upon death , ( with many other things , which we shall not now mention , ) not that i mention these with dislike of the common opinion about them all , but only to shew , that as the generality of the jews rejected the true messiah notwithstanding all the true and real miracles which he wrought amongst them , and yet entertained false messiahs one after another , with their counterfeit and lying miracles ; so do the generality of anti-paedobaptists reject infant-baptism , notwithstanding the many real and substantial proofs , by which it is commended and confirmed unto them , in the mean time bowing down their judgments and consciences to such doctrines , which have little but hay and stubble to support them . 5. ( and lastly ) that god doth expect , that men should dig for the treasure of truth , and of his counsel , even where it lies much deeper under-ground , then infant-baptism doth in several of those texts of scripture , which have been argued by learned men of that judgment , in proof thereof ; yea and hath reproved men for their unmanlike oscitancy , and neglect in this behalf ? peruse and consider diligently these texts and passages at your leasure ( because it would be too long to argue them , ) mat. 12 3 , 4 , 5 , 7. mat. 23. 16 , 17 , 18 , 19 , &c. mat. 22. 29 , 31 , 32 , &c. luk 24. 25 , 26. acts 7. 25 , 26. ( to omit others . ) xxv . whether is the practise of demanding , or submitting unto , a baptismal dipping , after a solemn dedication unto the service of jesus christ by a baptismal sprinkling , or ablution , anywhere countenanced in the scriptures , or enjoyned , either by particularity , or expressness of precept or example ? if not , is not the practise of it traditional , and the product of humane discourse , as well , and as much , as the baptizing of infants ? and do not they who practise it , presume every whit as much , or rather far more , upon their own judgments and understandings , in making infant-baptism to be a meer nullity or nothing , the scripture no where giving any such sentence , nor any syllable , letter , or tittle of any such sentence , against it , as they who make it an ordinance of god , or rather ( to speak more properly ) a meet and necessary administration of an ordinance of god ? considering , 1. that baptism it self , i. e. the external act of baptism , rightly so called , ( whether it be dipping , washing , or sprinkling , is not material to the case now in hand , infants being alike capable of them all ) is by expressness of scripture , an ordinance , or appointment of god ; and 2. that infants ( at least , of beleevers ) not onely , are no where excluded by god from part and fellowship in the administration , but are in several places and passages more then overtured as the most proper and meet subjects of it ? xxvi . whether , was not a dying the death of the uncircumcised c under the law , and so a being punished with the uncircumcised d , matter of threatning , and an intimation of anger and displeasure in god ; importing , that the lives of uncircumcised persons in the world , were nothing so precious in his sighte , nor so tenderly watched over , nor so carefully protected and preserved by him , as the lives of those who were circumcised ? yea did not the threatning of the uncircumcised man-child , that his soul should be cut off from his people , because he had broken gods covenant , ( gen. 17. 4. ) plainly signifie , that children uncircumcised , were much more obnoxious unto the stroke of death from the hand of god , then they would have been , or need to have been , if circumcised ? if then it be supposed , that baptism is altogether as necessary , or of as high esteem with god , under the gospel , as circumcision was under the law , can it reasonably be judged , or thought , that he is as tender and providentially watchful , over the lives of children or others , unbaptized , as he is over the lives of those who are baptized ? and if so , do not they who neglect or refuse , the baptizing of their children , reject the counsel of god against their lives and preservations , depriving them of that interest in the speciall providence of god for their peace and safety , which they might , and ought to , intitle them unto by baptizing them ? and when children unbaptized are taken away by any sudden or strange hand of death , have not the parents just cause to question , whether they were not accessary to their death , by leaving them amongst the unbaptized ones of the world ? xxvii . whether were not the children of israel , notwithstanding the express and strict institution and command of god for the circumcising of the males amongst them on the eight day , blameless under their non-circumcision for forty yeers together , upon the account of that bodily inconvenience and danger , whereunto circumcision , during their journying and travel through the wilderness , would in the eye of reason have exposed them ? or had they not sinned , by tempting the providence of god , if under a pretence , or plea , of the commandment of god for their circumciseing , they had caused either themselves , or their children , to be circumcised , during such their travel , how long soever it had continued ? if so , do not they sin by tempting the providence of god who are authors , either to themselves or others , of being dipped over head and eares in water , where , and when , and whilst , such dipping cannot , both according to the principles of reason , the natural course and operation of second causes , yea , and frequent experience it self , but endanger either their healths , or lives , or both ; yea though this be upon a pretext , or plea , that such dipping is the institution , or command of god ? xxviii . whether doth the requiring of faith , or a profession of faith to be made by men and women in order to their being baptized , by any better consequence prove , that infants without such faith , or profession of faith , ought not to be baptized , then pauls injunction , which he commended to the thessalonians , viz. that if any would not work , neither should he eat a , proveth , that neither ought children to eat , unless they work too , as well as men or women , who are healthfull and strong , and so capable of working ? or then this prohibition of god of old concerning the eating of the paschal lamb , no uncircumcised person shall eat thereof b , proveth , that his intent was , that no person of woman kind , whether yong , or old , though daughters of abraham , and otherwise sanctified , should eat thereof ? xxix . whether , if dipping , or a disposing , or conveying of the whole body under water , be of the essence and necessity of baptism , are not they rather se-baptists , or self-baptisers , then baptised ( according to the order of christ ) by others , who themselves convey or dip under water their whole bodies , leaving onely their heads above the water to be bowed down , forced , or thrust under water , by the baptizer ? or is there either vola or vestigium , little or much of such a practise as this to be found in the scriptures , where they speak of baptism ? or can he in any tolerable sence or construction be said to be the architect , or builder of a turret , or steeple , who onely setteth the weather-cock on the top of it , and not rather he , who buildeth the rest of the body and fabrick hereof ? xxx . whether , is there any particular or express institution of baptism to be found in the scriptures ; i mean , any such institution , as there is of circumcision , and the passover in the old testament , or of the lords supper in the new ; or which prescribeth and determineth all circumstances essentiall unto baptism , as all the other do prescribe and determine all circumstances essentially requisite to their administrations respectively ? if not , do not they {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , make themselves wise above that which is written , & ( constructively ) obtrude upon the consciences of men an institution of their own , in the name of the ordinance and institution of god , who undertake to prescribe and determine , either particularity of subject , or manner of administration , in baptism ? xxxi . whether did not they amongst us , ( or at least the generality , and far greater part of them ) who have accepted and entred into the way of new-baptism , and at present walk in it , receive that precious faith from god , together with all those graces or fruits of the spirit , whereby they are , whatsoever they are in christ , and towards god ; did they not ( i say ) receive all this blessedness from god , under the dispensation of their infant-baptism ? or is there one of a thousand of those ingaged in this new way , who have added so much as the breadth of the least hair of their heads unto their former growth and stature in christ , i do not say , by vertue or means of this their new ingagement , but since , or after it ? or is there not a visible and manifest change for the worse in very many of them , and this ( in all probability ) occasioned by an overweening conceit , that by means of their new baptizing , they are more excellent then their neighbours , and too holy and near unto god to suffer themselves to be numbred amongst the members of other churches ? or do such things as these any way favour or strengthen the claim , which their way of baptizing makes of being a divine ordinance , yea the onely true baptism of god ? xxxii . whether , amongst men and women , whose consciences have at any time been surprized with a religious conceit of a necessity of new baptism , and have accordingly submitted to it , have not the most christianly-meek and humble on the one hand , and the most judicious and learned on the other hand , upon a little experience of this way , grown cool , and very indifferent in their thoughts about it ? yea and many of them repented of their surprizal and weakness in this kind , as johannes o●colampadius , johannes denkius , johannes gaster , men of great learning , worth , and humility , ( with several others ) about luthers dayes ; yea and some of like character , of late amongst our selves , who might be named , if it were necessary or meet ? xxxiii . whether , because baptism is termed the baptism of repentance {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , i. e. for , or towards , the remission of sins , ( mar , 1. 4. ) doth it a whit more follow that children ought not to be baptized , either because they cannot repent , or because they have no sins to be remitted unto them , then it doth , that children ought not to have been circumcised ; considering that circumcision , the nature of it , and counsell of god in it , considered , may as truly be called , the circumcision of repentance , for the remission of sins , as baptism , the baptism of repentance for the remission of sins ; yea , the apostle paul himself giveth a definition of circumcision , for substance and import of matter , the same with that of baptism , when he calleth it , the seal of the righteousness of faith , ( rom. 4. 11. ) and however , children are altogether as uncapable of faith , as they are of repentance ; and have no more need of the righteousness of faith , then they have of remission of sins , these being but one and the same thing ? xxxiv . whether , when the apostle peter speaketh thus to his new converts , acts 2. 38 , 39. repent , and be baptized every one of you in the name of jesus christ for the remission of sins , and ye shall receive the gift of the holy ghost : for the promise is to you , and to your children , &c. doth he so much enjoyn or exhort them to repent in order to their being baptized , as encourage them both unto the one duty , and the other , upon the account of the promise relating both to them , and their children , and the certainty of its being fulfilled and made good unto them both , upon their repentance , and submission unto baptism , respectively ? and if their title unto , and interest in , the promise , be a ground or motive unto them [ the parents ] to be baptized ; is not the like title and interest , in the children , a ground and motive also why they should be baptized ? xxxv . whether doth god smell the assemblies [ or , in the assemblies ] of those , who judg themselves the onely baptized persons under heaven , with any such pleasure or delight , as he smelleth many the assemblies of those , who are called unbaptized , by the other ? or are the church-meetings of the former filled with the glory and presence of god at any such rate , or to any such degree , as many the holy assemblies of the latter are ? or are there any such manifestations of the spirit , either in gifts , or in graces , in the tabernacles of the baptized , as there are amongst those , who bear the reproach of vnbaptized ? or are the powers of the world to come any wayes so busie , active and stirring in the churches , which call themselves baptized , as they are in many the congregations , which are cast out to the gentiles , as unclean and un-baptized ? or is not that good word of god , ( the scriptures , ) as a sealed book in many the assemblies of the former , whereas even the deep things of god contained in it , are by the holy ghost revealed in many churches of the latter ? or are such differences as these , of no authority , interest , or import , to umpire or decide the controversie depending between the two baptisms ? xxxvi . whether are not children oft-times in scripture comprehended under , or with , their parents , men and women , &c. where they are not expresly mentioned , or named ; and particularly jos. 25. 26. 1 cor. 10. 1 , 2 * even as subjects are under the names of their kings , and families and descents , under the names of their heads ? &c. yea , are not both women and children to be understood , where men only are named ? ( see mark 6. 44. joh. 6. 10. compared with mat. 14. 21. ) if so , doth not this argument or plea against infant-baptism , halt right-down ; in the scriptures we find no mention of the baptizing of children , either by christ , or his apostles , or any others : therefore no children were baptized by them ? indeed if we could here find no mention of the baptizing either men , or women , then the non-finding any mention neither of children baptized , were an argument of some authority and credit to prove , that there was none of this capacity , or age , baptized . xxxvii . whether , in case it could be proved ( which yet hath not been proved , nor , i am full of belief , ever will be , the proofs lying much more strong and pregnant for it , then against it ) that there were no children baptized during the apostles days , doth it by any whit better consequence follow from hence , that therefore children ought not now to be ( or might not then , as to point of simple lawfulness , have been ) baptized , then from the non-circumcising of the jewish children for forty years together ( jos. 5. 5. ) viz , during the whole time of their journeying through the wilderness , it follows , that neither ought they to have been circumcised afterwards , especially considering , 1. that there may be many more , and more weighty , reasons ( though possibly unknown unto us ) why neither christ , nor his apostles , should baptize children in their days , though the lawfulness , yea and necessity of their baptizing , at other times , and in some cases , be supposed , then there was why the israelites should omit the circumcising of their children for those forty years together , which were specified ; and , 2. that the apostle paul saith , that he was not sent to baptize , but to preach the gospel ; [ meaning , that baptizing , whether personally , or by commissioning or delegating others hereunto , was not only not the principal , but not any considerable end of his sending , but the publishing and preaching of the gospel , ] for if he was not sent to baptize [ meaning , neither one age , nor one sex , or other , ] neither could he be sent to baptize children ; and if he was not sent to baptize , either one , or other , [ in the sence declared , ] neither was the lord christ himself , nor the rest of the apostles sent about this work ( in such a sence , ) what marvel then is it , that persons sent about matters incomparably greater and more weighty , should not be so throughly intent upon things of a secondary and lighter consequence , as to prosecute them to the uttermost of what they lawfully might , yea and in case of a lighter burthen upon their shoulder in those more important affairs , had been bound to do ? or are there not many cases , wherein a man may break a law , [ i. e. a standing law , or a law provided for ordinary cases ] and yet be blameless ? yea and some cases , wherein he may do it with commendation ? see mat. 12. 3 , 4 , 5. 2 cor. 11. 17 , 18 , 21. 1 joh. 3. 16. xxxviii . whether is not that principle , or humor , in the children of new baptism , of making such sacred treasure hereof as generally they do , estimating christianity it self , and acceptance with god , by it , counting all persons unclean and unholy , and not meet for church-communion , who submit not unto it &c. thus making gods nothing , their all things ; is not this humor ( i say ) the express character of such persons in all ages , who have unduly , and without cause , broken the bands of unity , love , and peace , wherein they had been sometimes bound up in a sweet bundle of christianity with other churches , to walk in some crooked and by-way of particular choyce by themselves , to the offence , grief , and reproach of those churches , from which , upon such an account , they rent themselves ? or did not eunomius the heretique , who maintained this doctrine ( by way of dissent from the churches of christ ) that the son of god is altogether unlike the father , and the holy ghost unlike the son , notwithstanding the groundlessness and erroneousness of it , yet attribute this high and sacred priviledg unto it , that whosoever believed it could not possibly perish , how wickedly soever he lived a ? or did not the donatists ascribe all christian worth and excellency to their sect and opinions , denying that there was any true church of christ in all the world , but only amongst them , and despising all other christians , but themselves , and yet giving entertainment to most vile and wicked men in their communion b , as if the giving of the right hand of fellowship unto them in their way , rendered men religious and holy , in the midst of the practice of all wickedness ? or did not theophanes attribute so much to the use of images in religious worship , that he censured constantine the emperor ( by-named , copronymus ) as an apostate from god , for opposing images , and idol-worship c ? or did not some jewish teachers labor to possess men with such an high opinion of their tradition and practice of washing hands before meat , as that they ought to look upon him , who should neglect or not observe it , as one that lieth with an harlot d ? or did not the author and abettors of that hideous doctrine , that god seeth no sin in persons justified , pronounce all those traytors to the blood of christ , that held the contrary e ? or did not the monks , who ( generally ) were the compilers of the histories of this nation in former times , place so much of the very essence ( as it were ) of religion , in reverencing bishops and monks of these times , that ( as daniel , a late english historian observeth ) they personated all their princes , either religious , or irreligious , as they humored , or offended , the bishops rochet , and the monks belly f ? or did not theodore the abbot , give this advice to a monk , who ( as himself informed the said abbot ) was threatened by the devil , that he would never cease vexing and molesting him by temptations unto fornication , until he left worshiping the image of the blessed virgin ; did not ( i say ) this abbot give this advice to the monk in his case , that it were better that he frequented all the stews in the city , then not to worship christ and his mother in an image g ? or do not all these instances ( with many more that might be added unto them , of like consideration ) plainly shew and prove , that to conceit and speak glorious things , of any private opinion , or by-practice , is an argument of very great probability ( at least ) that this , both opinion , and practice , are mens own , or from themselves , and not from god , or agreeable unto his word ? or are there not several grounds , and these near at hand , very material and weighty , to strengthen this conjecture ? yea and when the apostle peter saith , that those that are unlearned and unstable , pervert , or wrest , the scriptures , to their own destruction , doth not this great danger or misery arise from hence , that they who do wrest the scriptures , are inordinately conceited of , and confidently rest and build upon , such notions , sences , and opinions , which are engendered and begotten in their minds or consciences , by this scripture-wresting ? xxxix . whether , is not the testimony of that worthy , zealous , and learned martyr mr john philpot ( recorded in a letter written by him to a freind of his , a prisoner in newgate at the same time ) worthy credit and beliefe , wherein he affirms , that auxentius , an arrian heretique , ( with his adherents ) was one of the first that denyed the baptism of children , and next after him , pelagius the heretique ? or can augustin be suspected , at least by those who have any competent knowledg of his unparallel'd candor and ingenuity , to speake any thing but the truth , when he saith that the baptizing of infants was a custom of the christian church in his days , salubriter firmata , wholsomely ratified and confirmed a : in another place , that the universal church of christ always held , or retained the custom of baptizing children even from the apostles , and that it was not instituted by any council ; and that no christian would say that children were impertinently , or in vain baptized b ( with much more to like purpose . ) or is not the testimony of ierome worthy to be received , who affirmeth , that he ( with the orthodox christians in his days ) held one baptism , which they affirmed ought to be administred in the same sacramental words unto infants , and those of riper years . c xl . whether can it proved from the scriptures , or by any argument whatsoever , that either faith , or a profession , of faith , is either the only , or the best ground , either divisim or conjunctim , whereon to build a baptismal administration ? or whether did not the apostles and those who baptized by their direction and order in their days , insist upon believing , and profession of believing , with men and women , who were willing , or desirous , to be baptized , onely for want of better , and of better assured grounds , whereon to proceed to the baptizing of such persons ? or did they insist upon either of these qualifications , in reference to the said administration , simply and meerly , as , or because , they were such , or in respect of their positive and absolute nature , and not rather , in respect of their relative natures , or properties , viz. as they were significative , or declarative unto them [ the baptizers ] and unto others , of the happy estate of those in whome they were found , as being persons in grace and favour with god ? otherwise , how could the lord christ himself , having no such faith , as that which the apostles and their baptists required ( together with the profession of it ) in those , whom they baptized , be a meet or duly qualified subject of this administration ? or will any man presume to say , that he was baptized , either contrary unto , or besides , the rule , or mind of god , touching persons meet to be baptized , especially when as himself renders this account why he submitted himself unto , and desired , biptism , viz. that it became him to fulfil all righteovsnes a ? and besides , is it not altogether irrational to imagine or think , that faith should be required in order unto baptism , simply for faiths sake ? or profession of faith , meerly for this professions sake ? or that god , or christ , should enjoyn a requirement of them upon such a slender account as this ? or that they would ever have been nominated by them for qualifications unto baptism in men and women , unless they had been so significative or declarative , as hath been said , i mean , of the gracious acceptance of such persons , in whom they are , with god ? yea or unless they had been declarative in this kind , upon the best terms , whereof persons newly converted from ways of sin unto god , are capable , there being no other way , or means , more effectual or proper for such persons to make known their standing , or being , in the favor of god , unto others , then by a profession of their believing in jesus christ ; how ever it be most true , that even such declarations as these , many times deceive those , who accept of them , and trust to them , though without sin in those , who are so deceived ? now then , if faith , and profession of faith , qualifie for baptism , meerly in respect of their relation , and as they report ( with such credit as appertains to them , and is meet to be given them by men ) the persons in whom they are , and from whom they proceed , to be in an estate of grace and favor with god , is it not as evident as the sun at noon day , that all persons of mankind , who are , or may be known by more assured testimonies and declarations , then any mans own profession of his own faith amounts unto , to be in the same , or like grace and favor with god , to be every whit as regularly , and as compleatly qualified for baptism , as the greatest and loudest professors of their faith under heaven ? if so , are not infants and children before the commission of actual sin , to whom god himself hath given a loud and express testimony from heaven , that they are in grace and favor with him , and that to them , and such as they are , belongeth the kingdom of heaven , &c. are they not ( i say ) upon this account fully declared to be , not only or simply , regular and meet subjects of baptism , but subjects in this kind of the highest , and most unquestionable qualifications ? for by one spirit [ not by one , or the same , water , or dipping ] we are all baptized into one body . 1 cor. 12. 13. what therefore god hath joyned together , let no man put asunder . matt. 19. 6. baptismus sine impietatis scelere contēmni nequit : & gravissimam reprehensionem coràm deo & hominibus merentur , qui tantum beneficium differunt , vel sibi , vel suis liberis accipere . b●za opusc. p. 334. tingimus pueros , tingimus provectioris aetatis : — nullam aetatem praecepit baptismo christus , sed neque ullam vetuit , ecclesiae norlingensis pastores . scultet . annal. anno 1525. finis . notes, typically marginal, from the original text notes for div a85408e-340 a gal ▪ 5. 6. b 1 cor. 7. 19. c 1 cor. 5. 29. v● . cameron . myroth . p. 229. & ambross●m in locum . i know the place is much vexed with interpreters and interpretations , but certain i am that the sence here supposed and argued upon , is the m●st grammatical , and best comporting with the propriety of he words and phrase● . a 1 sam. 21. 6 a matt. 12. 7 a acts 10. 15 a matt. 16. 18 a 2 tim. 2. 23 b tit. 3. 9. a 1 cor. 12. 25 a gal. 5. 2. u●de multi post baptismum proficientes , & maxime qui infantes vel pueri baptizati sunt , &c. aug. de baptismo contra donatistas lib. 4. c. 14. d exod. 21. 33 34 similia similium occupait nomina . hur . grot. in act. 13 33. multa offi●mantur simpliciter & formaliter , quae per equivalentiam seu comparationem tantum sunt intelligenda : vid. ●ai , 66. 3. 1 tim. 5. 8 matt. 19. 12 rom. 11 , 15 , &c. c ezek. 28. 10. 31 , 18. 32. 19. 21. d jer. 9. 25. ezek. 32 19. ●1 sam. 17. 26 , 36. a 2 thes. 3. 10. b exod. 12. 48. vide scultet . annal. anno 1521 , & 1525 , &c. * see also mat : 4 : 4 : & 12 : 12 : ( besides many others . ) a eunomius — defendit hanc haeresin , dissimilem per omnia pa●r● asse●ens filium , & filio spiritum sanctum . fertur etiam usque adeo fuisse bonis moribus inimicus , ut asseveraret , quod nihil cuique obesset quorumlibet perpetratio ac perseverantia peccator rum , si hujus , quae ab il o docebatur , fidei particeps effet . aug. de haeres . c. 54 b nam illi [ donatistae ] dicebant universum orbem christianum ecclesiam non habere — deinde , qui prae le omnes alios christianos condemnabant , severitatem censurae in suos relaxaverant , & in suis coetibus homines impurissimos , ut optato● , gildoniano● , primianosque patiebantur . p. mar●y● , loc. class. 4. c. 5. sect. 15. c theophanes miscel. . l. 21. c. ult , & joseph mede , apostacy of latter times . p. 131 d ainsworth in levit. 15. 12 e p. gunter , sermon of justification , printed anno 1615. preface to the reader , p. 3. f smectymnuus vindicat. p 8. g mede , apostacy of latter times , p. 140 a de peccatonum meritis &c. lib. 3. c. 13. b quod traditum cenet universitas ecclesi●… . cum parvuli infantes baptizantur , nullus christianorum dixerit eos inaniter baptizari . et si quisquam in hac re authoritatem divinam quaerat , quanquam quod universa tenet ecclesia , nec conciliis institutum , sed semper retentum est , non nisi authoritate apostolica traditum rectissime creditur , tamen veraciter continere possumus quid valeat in parvulis baptismi sacramentum ex circumcisione carnis , quam prior populus accepit , &c. aug. de baptismo contra donat. l. 4. c. 23. c baptisma unum tenemus , quod iisdem sacramenti verbis in insantibus , quibus etiam in majoribus , asserimus esse celebrandum . hieron. t. 4. symboli explan. . ad dama●um . a mat. 3. 15 that children are in favor with god , and so declared , see briefly redemp. . redeemed , p. 330 , 516 , 517. a doubt resolved, or, satisfaction for the seekers wherein the case touching an administrator of gospel ordinances, in these times, is handled : wherein also some other questions are more briefly touched, viz. i. whether water-baptism was to continue in force after the ministry of john the baptist ceased, ii. vvhether gospel ordinances are things spirituall, or carnall, iii. vvhether a power to preach by immediate revelation of the spirit, be necessary in every gospel minister?, iiii. what is is to be baptized with the spirit : well worthy the consideration of many who in these times are unsetled in their judgements touching these points / by william allen. allen, william, d. 1686. this text is an enriched version of the tcp digital transcription a23664 of text r15502 in the english short title catalog (wing a1063). textual changes and metadata enrichments aim at making 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(eebo-tcp ; phase 1, no. a23664) transcribed from: (early english books online ; image set 48350) images scanned from microfilm: (early english books, 1641-1700 ; 482:4) a doubt resolved, or, satisfaction for the seekers wherein the case touching an administrator of gospel ordinances, in these times, is handled : wherein also some other questions are more briefly touched, viz. i. whether water-baptism was to continue in force after the ministry of john the baptist ceased, ii. vvhether gospel ordinances are things spirituall, or carnall, iii. vvhether a power to preach by immediate revelation of the spirit, be necessary in every gospel minister?, iiii. what is is to be baptized with the spirit : well worthy the consideration of many who in these times are unsetled in their judgements touching these points / by william allen. allen, william, d. 1686. 37 [i.e. 39] p. printed by j.m. for h. cripps, and l. lloyd ..., london : 1655. reproduction of original in union theological seminary library, new york. eng sacraments -early works to 1800. baptism -early works to 1800. a23664 r15502 (wing a1063). civilwar no a doubt resolved, or satisfaction for the seekers. wherein the case touching an administrator of gospel ordinances, in these times, is handl allen, william 1655 16790 11 0 0 0 0 0 7 b the rate of 7 defects per 10,000 words puts this text in the b category of texts with fewer than 10 defects per 10,000 words. 2006-02 tcp assigned for keying and markup 2006-05 spi global keyed and coded from proquest page images 2007-05 taryn hakala sampled and proofread 2007-05 taryn hakala text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion a doubt resolved , or satisfaction for the seekers . wherein the case touching an administrator of gospel ordinances , in these times , is handled . wherein also some other questions are occasionally and more briefly touched . viz. i. whether water-baptism was to continue in force after the ministry of john the baptist ceased . ii. vvhether gospel ordinances are things spirituall , or but carnall ? iii. vvhether a power to preach by immediate revelation of the spirit , be necessary in every gospel minister ? iiii. what it is to be baptized with the spirit . well worthy the consideration of many who in these times are unsetled in their judgements touching these points . by william allen . 2 thess. 2.15 . therefore bretheren , stand fast , and hold the ordinances which ye have been taught , whether by word or our epistle , london , printed by j. m. for h. cripps , and l. lloyd , and are to be sold at their shop in popes-head alley . 1655. a doubt resolved , or satisfaction for the seekers . section . i. the great enemy of truth , the devil , perceiving that in these times of light and reformation , he could no longer detain men in the erronious and superstitious use of ordinances , as heretofore ; now labours by all means to perswade them , either that they have no need of ordinances at all , or else that there is now none to be found who are in a capacity to administer them . it is true , the devil for the most part deals more subtilly then at first dash to perswade men that they are above , or have no need of ordinances , but first hee labours to stumble them about an administrator , by which means he prevails with them , first to suspend the use of ordinances , and so gains a great advantage thereby , to perswade them after a while that there is no need for them now to live any longer under ordinances . a devise by which he hath brought them into a greater errour , they having recovered themselves out of that which was less : for by perswading men to cast off ordinances , he hath quickly drawn very many to cast off all religion ; these times furnishing us with too many instances , not only of such who having suspended the use of ordinances so long upon the scruple about an administrator as till they are grown from persons of an excellent savour in things of the gospel , to be as dry as a chip , but also of such who having first laid the foundation of their apostacy in their scrupeling an administrator , have proceeded by degrees so far as to lose all religion , and to fall into all loosness and prophanness . wherefore to check this growing evill , and out of tender compassion to those who i apparently perceive to be in this snare of the devill , i shall in the ensuing discourse offer that which i hope , through the blessing of god , may be found sufficient to role this great stumbling block out of the way of as many as shall impartialy weigh the same . sect. ii. and for a ground-work whereon to proceed , i shall lay down that prophesie of moses , deut. 18.18 . as applyed by peter unto the person of christ , acts 3.22 . moses truly said unto the fathers , a prophet shal the lord your god raise up unto you of your brethren , like unto me , him shal ye hear in all things whatsoever he shal say unto you . christ is said to be a prophet like unto moses , in that he is the prophet of the new testament , as moses was the prophet of the old. now moses was so a prophet of the old testament , as that by him the children of israel received from god , such standing laws , as by which they were to be steered both in matters of worship , and of conversation otherwise , throughout their generations , until the coming of christ in the flesh : therefore the law is said to be a schoolmaster untill christ , gal. 3.24 . luke 16.16 . in like manner , christ as the prophet of the new testament , hath delivered and given forth such doctrines , rules , and precepts , as by which all men , especially those of his houshold , are to be ordered in point of faith , worship , ordinances , and all manner of conversation , from the time of his leaving the world , unto the time of his return or visible appearance in the clouds of heaven . in which respect christ is said to be faithful in his house , as moses was in his , heb. 3.2 . and now all nations are to be taught to observe all things whatsoever he hath commanded , unto the end of the world , mat. 28.20 . sect. iii. if then christ be thus a prophet like unto moses , then it follows , that as those who lived under the ministration of moses , were to hear him in all things he delivered to them from god , so those that now live under the ministration of christ , are to hear and obey him in all his sayings , mat. 3.17 . and 17.5 . act. 3.22 . and if they escaped not who refused moses that spake on earth , how shal they escape which shall refuse christ which speaketh from heaven ? heb. 12.25 . & 2.2 , 3. act. 3.23 . sect. iiii. furthermore , if christ be a prophet of the new testament like unto moses the prophet of the old , then it follows , that as no man under the ministration of moses might add to or diminish from the law , by omiting any of the ordinances thereof , or by inventing any other way of worship then was by that appointed without provoking god against them , deut. 12.32 . levit. 10.1 , 2. 1 chro. 13.9.10 . with 15.13 . so in like manner , no man under the ministration of christ in the gospel , may presume to add to , or take from the word of the gospel , in omiting any the ordinances thereof , or teaching men so to do , or by inventing any other way of worship then what is by that established , without incuring a curse from god , gal. 1.8 , 9. rev. 22.18 , 19. a word which may well make both the ears of them to tingle , who either cry down all ordinances as fleshly , as some ; or water-baptism as a thing out of use , as others ; or else change the ordinances of jesus christ as they do , who only sprinkle in stead of burying in baptism , or else baptize persons presently after their naturall birth , in stead of baptizing them presently upon their new and spirituall birth , according to the way of the new testament : i pray god open their eyes to see , and awaken their consciences to consider their errour , least he rise up to smite them with a curse . sect. v. neither is that like to prove a shield and buckler to defend them here from , which yet some take hold on for that purpose , viz. that water baptism ( to touch that a little ) was legall , and continued in force but only under the ministery of john the baptist , and if used afterwards , it was but arbitrarily as circumcision was . for the ministry of john and so his baptism , was not legal but evangelicall , in which respect it is called the begining of the gospel of iesus christ the son of god , mark 1 , 2 , 3 , 4. and the date of the ministration of the law and the prophets , was until iohns ministry began , not ended ; for when christ said , the law and the prophets were until iohn , and that since that time ( speaking of a time already past ) the kingdom of god is preached , and every man presseth into it , ( as they did to the baptisme of iohn ) luk. 16.16 . i say when christ spake these words , referring unto a time past , iohns ministry was not as yet finished , he being then alive , as you may perceive plainly if you read , mat. 11. from vers . 2. to vers . 13. and therefore those words vntil iohn , cannot refer unto the ending , but unto the beginning of iohns ministry : which is also yet more manifest , in that christ said , even while iohn and his ministry were yet in being , mat. 11.12 . from the days of iohn the baptist vntil now , the kingdom of heaven suffereth violence , and the violent take it by force : which words from the days of iohn the baptist until now , could not be spoken of the ending of iohns ministry , because when this was said his ministry was yet on foot as appears v. 2. so that cleerly , iohns preaching the baptism of repentance for the remission of sins , was the preaching of the kingdom of god , to wit , the gospel of the kingdom , as that which is distinguished from the ministration of the law and prophets , and therefore not legal but evangelical . besides , ( to shew yet further that water baptism was not limited unto iohns ministry ) iohns ministry was confined within the territories of canaan ( or rather judea ) as was also that of the apostles , till after the resurrection of christ , mat. 10.5 . whereas , after the resurrection of the lord , and immediately before his ascention , christ gave commission to his apostles to teach and baptize all nations , in the doing of which as of other his commands ; he promiseth his presence with them to the end of the world , mat. 28.19.20 . which clearly shews that baptism was not confined to iohns ministry . sect. vi . but if they say , that 's not water baptism , but the baptism of the spirit , of which christ speaks , mat. 28.19.20 . ( which yet is too unreasonable to affirm ) yet the practice of the apostles acting upon this commission , will evince that they understood it otherwise . for surely when peter exhorted the iews to repent and be baptized , for the remission of sins , act. 2.38 . he did not perswade them to be baptized with the spirit for the remission of sins , because the baptism of which he there speaks , he perswades them to use in order to their receiving the spirit , as it there follows : repent and be baptized , &c. and ye shall receive the gift of the holy ghost . and those that will construe the baptism here spoken of , of the baptism of the spirit , take course to render the apostle to speak as little sence , as they do truth , as will appear if you read the words according to their interpretation , thus , repent and be baptized with the holy ghost , and ye shal receive the gift of the holy ghost . and whereas the eunuch desired philip to baptize him in water , act. 8.36 . will not every man conclude that philip , in preaching the gospel to him , had convinced him of it as a christian duty ? how , or why else should he desire baptism up on philips preaching ? besides , when philips answer to his desire of being baptized runs thus ; if thou beleevest withall thine heart , thou mayest , does it not cleerly imply , that water baptism is a priviledge peculiar to beleevers ? for if it had been then to be used only as a thing indifferent , as they suppose circumcission was , it might have been lawful for him to have been baptized , whether he had beleeved or no , unless we will suppose that his not beleeving would have made an indifferent and lawful thing to become unlawful to him . nor can it reasonably be thought that the men and women of samaria , deluded till then by symon the sorcerer , would have been baptized by philip ; but that they were by his preaching convinced that it was their duty so to be , act. 8.11.12 . nor will any i hope be so unreasonable , as to say this was the baptism of the spirit , since in the 15.16 . verse , this baptism is cleerly distinguished from that of the spirit : for the spirit ( saith he ) was fallen upon none of them , only they were baptized in the name of the lord iesus . so that this baptism went before their receiving the spirit , and therefore could not be their being baptized with the spirit . and when peter said concerning cornelius and his company , can any man forbid water , that these should not be baptized who have received the holy ghost as well as we , acts 10.47 . and withall , commanded them to be baptized in the name of the lord iesus , verse 48. will any imagine that peters commanding them to be baptized , was beside the business for which he was sent thither of god , and not in direct pursuance of his commission ? or that mens having the spirit , though in an excellent degree , as they had , is any excuse from water baptism ? or that it was a thing indifferent to be baptized or not baptized ? especially considering that the angel had told cornelius , that peter should tell him what he ovght to do , act. 10.6 . and declare to him words , by which he and all his should be saved , acts 11.14 . and cornelius his expectation accordingly , was not to hear from him things which might be done , or let alone ; but such things as were commanded him of god , act. 10.33 . and doubtless when peter commanded cornelius to be baptized in the name of the lord , cornelius had reason to conclude , that this , as well as any thing else , was that which he ought to do , and that those words as well as others , were words by which he should be saved , according to the item before given him by the angel . or can it enter into the heart of any christian to think , that the holy apostle would be so prophane as to command and cause a thing to be acted and done in the name of the lord , which the lord had not commanded ? all which considered , what is more plain , then that water baptism was no indifferent thing ; but the express will of god , even after such time as the ministry of iohn baptist was at an end ? sect. vii . and whereas when we alledge the use and practise of water-baptism after the ministry of iohn ceased , they to counter ballance this , aleadge the use of circumcision at the same time , though circumcision was at that time de jure abolished , as they say : to this i answer likewise . 1. if circumcision was used as an indifferent thing ; yet it was not commanded and enjoyned by the apostles , to be used in the name of the lord , as baptism was , act. 10.48 . nor for remission of sins , and in order to mens receiving the holy ghost , as baptism was , acts. 2.38 . nor as a priviledge belonging onely to beleevers , as baptism was , acts 8.36 . therefore water-baptism was not practised upon the same terms as circumcision was in the apostles times . 2. if circumcision was allowed as lawful , and so practised by any , with consent of the apostles , yet this was onely among the iews . and therefore though timothy was circumcised , yet it was in that his mother was a iewesse , acts 16.1.4 . whereas when the same thing was desired in the behalf of titus , the apostle would by no means consent unto it , for as much as he was a greek ; the apostle aleadging that as a reason of his refusal , gal. 2.3 . and further , tels the gentiles , that if they were circumcised , christ should profit them nothing , gal. 5.2 . and the decree of the apostles , was express herein , ( when some would have had the beleeving gentiles circumcised ) that those among the gentiles that were turned to god , should not be troubled with any the jewes customes , but onely that they should abstain from things strangled and from blood &c. acts 15.19.20 with v. 28.29 but now water baptism was used among the beleeving gentiles , as well as the beleeving jews , all along , as well after this decree of the apostles , as before , act. 16.15.33 . and 18.8 . which clearly evinceth the baptism we speak of , to be no jewish rite as is pretended , nor yet to be practised upon like terms as circumcision was in the apostles days . sect. viii . to those that lay aside not onely baptism , but other ordnances also as things fleshly , i shall in short say but this to convince them , that those notions which lead them to this , proceed not from the holy spirit , but from the foul spirit the devil . 1. the lord jesus himself , whose measure of the spirit was greater then any mans , and the apostles and other saints in their times , whose measure of the spirit were greater then any in these times can reasonably pretend to , in that they did such works then , as none now can do , yet they were guided by the holy spirit to use , and to enjoyn others to use water baptism , the word , breaking of bread and prayer as the history of the new testament doth abundantly witness . and therefore for those that have not so much of the spirit , yet to conceit themselves to be elivated higher in the spirit , and to be carryed above those forms which those that had more of the spirit were directed to use , is such an immagination , as may be sensibly felt to be a delusion of the devil , and not any inspiration of the spirit of god . those in the apostles days who separated themselves from the churches of christ , and communion with them in ordinances of the gospel , though probably upon the same pretences with men of like separation in our times , are charractorized by the apostle , to be sensual , not having the spirit , jud. 19. 2. therefore secondly , what ever is meant by mens knowing of christ not after the flesh , 2 cor. 5.16 . or by other scriptures of like import : most certain it is that this is not the meaning of them , that men should not know christ in ordinances , because the apostles themselves knew christ in these , and had communion with him , and with his saints in these , yea and it was their business to perswade others hereunto : and i hope no man will think that the spirit inspired them to speak contradictions : for as god is true ( saith the apostle ) our word toward you was not yea and nay , 2. cor. 1.18 . 3. when the appostle opposeth the spirit unto the letter , in 2. cor. 3.6 . he doth no● mean by letter , gospel ordinances but the ministration of moses ; for that which he calls the letter in this 6 verse , he also calls the ministration of death , written and engraven in stones ▪ verse 7. which can rightly be understood of nothing else but the ministration of moses . and therefore they bewray much ignorance , who from this scripture cry down gospel ordinances , as being but the letter , when as indeed the apostle doth oppose the whole gospel ministration ( which as to the external part , is made up of ordinances ) as being spiritual , unto that of the law which was but litteral . and the reason why the ordinances of the gospel are said to be spiritual , and those of the law but litteral , you may understand by the sequel of the apostles discourse , in this chapter , which is this , viz. because the end and spiritual meaning of the ordinances of the law , was little understood or discerned ; but was vailed and hid under those shaddows , so that as he says , verse 13. the children of israel could not stedfastly look to the end of those things , which now are abolished : whereas the end , scope , spirit , and meaning of gospel ordinances , is plainly revealed , and may cleerly be discerned ; and therefore the apostle by way of magnifying the ministration of the gospel above that of the law , saith , verse 12.13 . we use great plainness of speech , and not as moses , who put a vail over his face , &c. and again , vers. 18. we all with open face , behold as in a glasse , the glory of the lord . and therefore it is doubtless in respect of this difference , that the gospel ministration ( the outward part whereof consists in ordinances ) is in other scriptures , as spiritual , opposed to the ordinances of the law as things fleshly . gal. 3.3 are ye so foolish , having began in the spirit , are ye now made perfect by the flesh ? their folly was this , for which he chids them ; in that they having first embraced the doctrine and ordinance of the gospel , by which christ had before their eyes been evidently set forth , as crucified among them , verse 1. and by which they had received the spirit , vers. 2. yet were so weak as to think to better their condition at last , by taking up the ordinance of the law , which in comparison of those of the gospel which they had already received , were but weak and beggerly elements , chap. 4.9 . most evident it is , that those galatians began their christianity in the beleeving the gospel , and putting on christ in baptism chap. 3.26.27 . which here in chap. 3. vers. 3. the apostle calls their having began in the spirit . if so , then certainly they are not of the apostles mind , who deem ▪ water baptism to be but fleshly . if then the ordinances of the gospel , as a great part of the gospel ministration , be spiritual , and in scripture opposed to carnal ordinances , as we see they are , then most manifest it is , that those poor souls , whom the devil hath so far beguild , as to conceit themselves so spiritual and subline , as to be above ordinances , are indeed , and in truth , so poor , low , as and carnal , to be grosly ignorant of the mind of god , thus plainly laid down in scripture . sect. ix . my next coralary from my first position shall be this . if christ be a prophet of the new testament , as moses was of the old , then it follows , that as the law first given by moses , was a standing rule , according to which the jews upon all back-slidings , were to reform themselves , in worship , and all other things ; until the coming of christ in the flesh ; so likewise the gospel in all the doctrines , precepts and ordinances thereof , first delivered to the saints , either immediately by christ , or immediately by his apostles , is to remain stedfastly as a standard , according to which all men are to reform , in point of faith , worship , discipline , and conversation , otherwise , until christ shall come again at the end of the world . sect. x. that the prophets themselves , though men of extraordinary inspiration , when they found the iews to have corrupted themselves and the worship of god , did still call upon them to reform , according to the written law of moses , and that good men did reform accordingly , will appear by these and the like scriptures , ier. 6.16 . isa. 8.20 . 2 kings 17.13 . and 18.6 . and 23.25 . neh. 10.29 . and indeed whether they had prophets among them , or whether none , yet still the written law was their rule , mal. 4.4 . psal. 78.5.6.7 . in like manner ( the prophetical office of christ , answering the prophetical office of moses ) the doctrines , ordinances and commands which christ first gave forth , do remain stedfast , as that standing rule according to which all reformations in the church of god , ought to be managed . this appears further by heb. 2.1.2.3 . therefore we ought to give the more earnest heed to the things which we have heard lest at any time we let them slip , &c. the things which they had heard , and which they had first been taught , he lays down chap. 6.1.2 . viz. repentance from dead works , faith towards god , doctrine of baptism , and laying on of hands , &c. these and the like things which they had heard , are so to be heeded , that they may not at anytime be let slip . again , 2 thes. 2.15 . therefore brethren , stand fast , and hold the ordinances which ye have been taught , whether by word or our epistle . where note likewise , that the ordinances of the gospel , whether taught by word or by writing , as we have them , are to be held fast . and if it be demanded how long ? christ himself resolves the case , rev. 2.25 that which ye have already , hold fast till i come , which cannot be meant of his spiritual coming into the hearts of men ( to which sence some would pervert the words ) because thus he was come to his church of thyatira , and the rest of the seaven churches of asia , before he gave them this charge , for he walked in the midst of the seaven golden candlesticks ; to wit , those seaven churches , rev. 1.13.20 . which notes his coming to them , and abiding amongst them . besides , can any be so weak as to think when paul , 1 cor. 11.26 . directs the church of corinth , to shew forth the lords death till he come , by the breaking of bread , that he means it of christs spiritual coming by his spirit into their hearts ? since it is evident enough , that thus he was come to them already , in as much as the apostle stiles them sanctified ones in christ jesus , and called to be saints , and such as were by him inriched in every thing , waiting for the coming of our lord jesus christ , chap , 1.2.5.7 , again , the same command or law , according to which tymothy was to manage the affairs of the church then in his days , is to be kept without spot , unrebukeable , until the appearing of our lord jesus christ , 1 tim. 6.14 . and when there is any degenerating , backsliding or falling off from the first pure ways of the gospel , there men in repenting and reforming , are to do the first works , rev. 2.5 . sect. xi . many there are indeed , upon whom the spirit of ranteterism hath not yet so far prevailed , but that they acknowledge water baptism in its proper subject , true beleevers , and all other gospel ordinances to be still in force , and agreeable enough to that spiritual worship required under the gospel , were it so that they had but oppertunity of enjoying them in a due way of administration : but that now they make a considerable obsticle in their way of coming into church-communion , gospel ordinances , viz. the want of a right administrator : for they suppose that since that general apostacy , from the purity of faith and gospel order , which befel the churches , upon the entring of the papacie into the world , there hath none appeared sufficiently authorized by god , to rally again what had been routed by hand of the enemy , or to gather churches , or administer ordinances ; all due admistrators in this kind , being perished from the earth : and that therefore we must be content to wait till god shall raise up some such , whose authority in this behalf he shall attest with visible signes of his presence , by gifts of the holy ghost ; and divers miracles , as at the first erection of gospel churches and ordinances . to the solving of which doubt , i shall now apply my self , as unto that which i principally intended . sect. xii . 1. therefore , suppose it were granted , that all right administration of gospel ordinances , did totally cease during the time that papal darknesse over spread the world ; yet this upon such a supposition , would put men but in like condition with the people of god the jews , during the time of their captivity in babylon , in which the temple lay waste , the dayly sacrifice ceased , and all use of publike worship was cut off , and yet when god gave them the oppertunity by bringing them out of babylon , they presently fell to restore the use of decayed ordinances , though prophets extraordinarily inspired by god to direct them , were altogether wanting . and though the temple at the first , might not be built but according to gods own direction , 1 chron. 28.12.19 . yet the jews , though now they had no such extraordinary directions ( ezra 2.63 . ) nor in conclusion did attain the perfection of the temple as at first , ( ezra 3.12 . hag. 2.3 . ) yet they by the light of that written law , set upon restoring of temple and worship , according to such opportunity as they then had . and that they did well in so doing , appears in that after they had begun , and did again desist from the work the lord raised up two prophets , haggai and zachary , to reprove them , for that they had let their hands slick from the work , hag. 1.1 . to 12. ezek. 5.1 . all which considered , together with this , that christ is a prophet in his time , like unto moses in his , may greatly encourage such who are but lately come out of the bondage of mistical babylon , to put to their hands to the restoring of the decayed ordinances of the gospel , to the uttermost of that opportunity they have , and according to that gospel pattern we finde in the writings of the new testament , do but parralel their case with ours , and see if we have not as great reason to be doing this way , as they . 1. have we no men extraordinarily inspired , to lead the way herein , neither had they till such were raised to reprove them for their negligence therein . 2. suppose we should in some things want opportunity of comming up to the utmost of the first gospel pattern : yet they were under the like disadvatage in their low reformation . hag. 2.3 . 3. was the written law a sufficient ground for them to proceed on in this case to restore decayed ordinances though upon terms of some disadvantage , in comparison of what they formerly enjoyed ? then why should not the written gospel in this case , as wel be a rule and ground to us ? 4. were they reproved for leaving off the work till they had prophets sent to quicken them ? and shall they think to escape rebuke from god who now neglect the restoration of gospel ordinances till god raise up men extraordinarily inspired to put them in the way ? 5. did the prophet assure them of the presence of god with them , in the work of reformation and restitution of temple and ordinances , as well as their forefathers enjoyed it , before any such decay fell out ? as we see he did , hag. 2.5 . then why may not we expect that presence of christ with us , in the restitution of his ordinances , which he promised to those that should observe his commands , even to the end of the world ? mat. 28.19.20 . sect. 13. ii. whereas it is supposed by the persons whose scruple i am now labouring to satisfie , that all right administrators , and administration of gospel ordinances , perished from the earth , in times of papal darkness , to this i answer . 1. that so to say , is a meer presumption which cannot be made good . in that great apostacy of israel , eliah that great prophet thought indeed that he , even he alone was left , whereas god had in secret seven thousand which had not bowed the knee to baal , 1 kings 19.14.18 . rom. 11.3.4 . so that we see it s no good argument to conclude , that because in times of great and general apostacy , there is no visible appearance of the faithful servants of god who have not defiled their garments , that therefore there is none . and who knows but that god might as well reserve unto himself in secrets , seven thousand in the time of papal apostacy , as he did in the baalish apostacy . sect. xiv . 2. if that promise of christ , mat. 16.18 . vpon this rock will i build my church , and the gates of hell shall not prevail , against it , be to be understood as commonly it hath been ( and i know no sufficient reason to depart from that received interpretation ) that maugre all the slight , policy and power of satan and his instruments ; yet christ will have a true church on earth to the end of the world , then we must conclude that christ had a true church in being , even all the time of the greatest antichristian apostacy , and popish darkness , though the footsteps thereof could not be discovered in history . a conclusion to which that of the apostle seems to add much strength , eph. 4.11.12.13 . for in that he saith , he gave some apostles , prophets , evangelists , pastors and teachers , for work of the ministry , perfecting of saints , and edifying of the body of christ , tell we all come in the unity of the faith , and of the knowledge of the son of god , unto a perfect man unto the measure of the stature of the fulness of christ ; he cannot reasonably be understood to mean less , then that some of these officers should remain and continue unto the coming of christ at the end of the world , when , and not till when , this unity of faith , and knowledge , and the measure of the stature of the fulness of christ , shall be attained by all saints . for the apostle paul himself , who was a saint of the largest growth , and i think we may say came the nearest to the stature of the fulness of christ of all other ; yet he acknowledged , that whilest he was here in the flesh , that he had not as yet attained , or was already perfect , phil. 3.13 . and that he knew but in part , 1 cor. 13.12 . and if not he much lesse the saints that have lived since him in times of degeneration . and if that estate be not yet attained for the compleating of which the lord jesus gave unto his church the officers aforesaid , then they remain in being unto this day , or else christ hath not given them to remain vntill we all come , viz. paul and all the rest of the saints unto a perfect man , which yet the apostle affirms that he hath . but those that will needs suppose all church officers and administrators to have been utterly extinct when once the popish apostacy took place , go about to make the contrary to what the apostle affirms , to be true , and do say in effect , that christ gave some apostles , prophets , evangelists , pastors and teachers , untill the churches and saints came to the measure of the stature of antichrist , and not to the measure of the stature of the fulnesse of christ . sect. xv . 3. but then thirdly , there is much to be said from history , and that in great part of the adversaries own penning , to prove that there hath been a continuance of a true church and a right administration of ordinances , even from the apostles days down to this very time in which we live . there was a people in the darkest times of popery , who opposed themselves against the corruptions of the times , sometimes distinguished by the names of waldenses , and albigenses , and lionists . for their qualifications , a certain frier saith thus of them : that men and woman little and great day and night cease not to learn and to teach , and that divers of them could perfectly deliver all the new testament : a man saith he , would not hurt his enemy , if he should meet him upon the way accompanied with one of these hereticks . they were said to be modest , simple , medling little with bargains , to avoid lying and deceit , living upon their labour , being content with a little chast , sober , and inviting others by their example to every good thing . for the time of their continuance , or being in the world , du plessit an approved author , in his history of the papacy , pag. 330. brings in one rainerius a frier , as writing about the year , 1250. speaking thus of them . among all the sects that are ( saith he ) or ever will be , none can be more pernicious to the church of god then that of lyons , for three causes . first because it hath continued a longer time then any , some say it hath been ever since the time of sylvester , others say from the time of the apostles . the second because it is more general , for there is not almost any country where into this sect hath not crept . the third because all the other procure horrour by their blasphemies against god , this of the lyonists hath a great appearance of piety , in as much as they live uprightly before men , and put their trust in god in all things . sect. 16. though i will not say that all of this way , were such as were nick-named anabaptists , for possibly it may be made out that some of them were tainted with that errour of the times of baptizing their children , yet there is good reason to conceive that many of them did not . for first bernard , who is reported to have lived about the year 1002. which was 250. years before the foresaid frier wrote , this bernard in his 65 sermon on cant. pag. 144. as mr. blackwood in his storming of antichrist pag. 31. but as quoted by mr. tombs , in his 66 sermon , hath this complaint against this people . they laugh at us , saith he , because we baptize infants , because we pray for the dead , because we require the prayers of saints , &c. by which it appears they held the baptizing of infants ridiculous . sect. 17. secondly , it may further appear that this people , or at least many among them , were called anabaptists , because when luther and calvin rise up in their times , they bitterly inveigh against the anabaptists , as well as the papists , as their writings do abundantly declare , by which it appears that they in their times found such a people in being as well as papists . and that these were of the same sort of people , of which bernard , and the frier had formerly complained , may well be conceived , inasmuch as the foresaid author du plessis , saith , they were so spread abroad in germany and france ( where luther and calvin had to do ) as that their prints and footsteps are to be discerned throughout the course of all histories , pag. 403. and that we see their churches out live so many miseries , and even untill these times consist and continue flourishing and largely propagated , pag. 565. and history also relates , how the anabaptists in germany spread themselves into the netherlands , and as it seems from thence into england . for as mr. fox relates in his acts and monuments , vol. 2. fol. 95. in king hen. 8. time , there were two and twenty dutchmen anabaptists apprehended , and about ten of them put to death , in the year 1535. since which time there hath remained in the low countries or england , or both , of the same race unto this every day . if then this kind of people by adversaries own confession , did continue from the apostles days , and that their prints and footsteps are to be discerned throughout all histories till luther's time , and so downwards , why should any man be tender of being confident , ( especially having those scriptures of mat. 16.18 . epk. 4.12 , 13. to back him ) that there hath a successive line of true churches and true gospel administrators , run along throughout all ages , from the apostles times to this day ? sect. 18. thirdly , though it should be granted ( which yet may not ) that the line of succession both of duly constituted churches , and of all due administrators of gospel ordinances , had been cut off by the prevailings of apostacy in times of popery , yet it would not hence follow that there neither is nor can be now , true churches or right administrators of ordinances , because we have upon the matter , and in substance and effect , the same apostolical power now amongst us , to plant and settle churches , & to administer ordinances , as was injoied in the apostles days . the ground upon which i build this assertion is this , viz. because we have the same instructions and directions from the apostles in their writings , about things of this nature , as they had who lived in the apostles times . for though the beleevers then , were sometimes taught the use of ordinances by word of mouth from the apostles , yet other while they were taught the same , but in the same way as we also now are , that is to say , by their writings , or however , their writings were as authentique this waies as their preachings and instructions were , when they were present ▪ this is plain from 2 thes. 2.15 . therefore brethren stand fast , and hold the traditions which ye have been taught , whether by word or our epistle . the word here translated traditions , would surely be better translated ordinances , as it is 1 cor. 11.2 . as those that are well skild in greek do inform , and so mr. tindal hath translated it in this place . in this text there are two things chiefly to be observed to our purpose . 1. that the apostles instructed or taught men about the use of ordinances , as well by their epistles , as by word of mouth . 2. that men were to use , practice and keep those ordinances they had been taught by the apostles writings , as well as when they had been taught the same by word of mouth : their writings did as well authorise , yea oblige them to hold fast ( to wit in use and practise ) the ordinances they had been taught thereby , as any other way of teaching used by the apostles . sect. 19. neither did the epistles of the apostles ( if any should make a doubt of this . ( so appropriately belong to those to whom first and immediately they were directed , but that they also were intended for the good of all that call on the name of the lord jesus christ , for so the 1 cor. 1.1.2 . shews , being directed as well to all those which in every place cal on the name of jesus christ , as unto them . for so the words run : paul called to be an apostle of jesus christ through the will of god , and softhenes our brother , unto the church of god , which is at corinth , to them that are sanctified in christ jesus , called to be saints , with all that in every place call upon the name of our lord jesus christ both theirs and ours . so that if we or any others in any place of the world , call upon the name of jesus christ , this epistle as well belongs to us , as it did unto the corinthians in like cases . besides many of the epistles of the apostles are called general epistles , as being intended indefinitely to all whom they might concern : so the 1 and 2 epistle of peter , 1 epist. john , and the epist. of jude : and the 7 epist. to the 7 churches in asia though immediately directed to them , yet even every one that hath an ear to hear is to hearken what the spirit saith unto the churches , as you have it in the close of every epistle , revel. 2.7.11.17.29 . & 3.6.13.23 . seeing then that the apostles writings do as well concern us , as they did those to whose hands they first came , what being written aforetime , being written for our learning as the apostle teaches , to reason , rom. 15.4 . and since also these writings of theirs do sufficiently direct men about , and authorise them in the use of gospel ordinances , it thence follows , that we have in substance and effect the same apostolical power among us to direct and warrant us in the use of ordinances in church communion , as those beleevers had who lived in the apostles daies . sect. 20. and because the knowledge and beleef hereof is of soveraign use to cure that infirmity which troubles many , and keeps them out of the way of jesus christ , and to resolve the main doubt , therefore i shall yet make this further manifest by what follows . i. then since christ jesus is the prophet of the new-testament , as moses was of the old ( as hath been oft-minded ) it will not be amisse to shew , that moses by his writings was a minister to the jews , as well when he was dead , as while he was alive , john 5.45 . there is one that accuses you , even moses in whom ye trust , saith christ to the jews , in that the doctrine of moses which they had in writing did accuse them , moses himself is said to accuse them . again ver. 46 , 47. for had ye beleeved moses , ye would have beleeved me , for he wrote of me , but if ye beleeve not his writings , how shall ye beleeve my words ? where we see 1. that to beleeve moses , and to beleeve the doctrine of moses in his writings is the same thing . and 2. that christ held it altogether unlikely , that those that would not beleeve and obey those matters of doctrine whilst commended to them in the writings of moses , should ever beleeve and obey christ himself teaching the same things . and by rule of proportion it holds well , that if those that would not beleeve moses writings , could not beleeve christs words , he speaking and moses writing the same thing , neither would they beleeve and obey the apostles themselves , or men of like qualifications , if they should come again amongst us , who now will not obey those doctrines rules and precepts , which they have left us in writing . and hereto agrees that also luke 16.31 . if they heare not moses and the prophets , neither will they be perswaded though one rose from the dead . again john 7.19.22 . did not moses give you the laws , and yet none of you keepeth the law , ver. 22. moses therefore gave unto you circumcision , &c. how did moses give them the law and circumcision , when as he was dead many hundreds of years before they were born ? why in that they had the writings of moses , and were as well concerned in what they imported , as those were to whom moses first delivered the law , in that respect moses was said to give them the law , as well as to their fore-fathers . acts 21.21 . they are informed of thee , that thou teachest all the jews which are among the gentiles , to forsake moses saying , that they ought not to circumcise their children and to walk after the customes . where likewise we see , that to forsake the doctrine of moses , is to forsake moses and luke 16.13 . they are said to have moses and the prophets , when yet they had but their writings ; so that to forsake moses and to forsake his doctrine , and to have moses and the prophets , and to have their doctrine in writing , is in scripture language and account the same thing in effect and substance . and there is altogether the same reason , why to have the ministry of the apostles , and to have their doctrine in writing , to forsake the one , and to forsake the other , should be substantially the same thing . and let every man be sure of this , that if christ jesus at his first comming did interpret mens neglect of moses in his writings , to be an neglect of moses in his ministry , that he likewise at his second comming , will account mens neglect to observe his ordinances and wayes delivered us in the writings of his apostles , to be an neglect of the apostles ministry , yea of christ himself , whose embassadours they are to the world , and to the saints , as well by writing as speaking , as i shall shew further by and by . sect. 21. 2. the same thing is true also of the doctrines and writings of the prophets ; for they by their writings are as wel ministers to those under the new testament , as they were to those to whom they in their life time preached under the old , so far as their doctrine concerns men now ▪ 1 pet. 1.10 , 11 , 12. of which salvation the prophets have inquired & searched diligently , who prophesied of the grace that should come unto you — ver. 12. unto whom it was revealed , that not unto themselve but unto us they did minister the things which are now reported to you , by them that have preached the gospel unto you where note 1. that the prophets are said to minister to us who now live under the new testament , the things of the gospel , the same things which those have reported who preached the gospel , and to minister to us , and to be ministers to us of the grace of the gospel , is in effect the same thing . but then 2. how or by what means are the prophets ministers to us of this grace , but by their writings ? and if they by their writings are ministers unto us , then much more are the apostles ministers to us upon the like account . again eph. 2.20 . and are built upon the foundation of the prophets and apostles , &c. if then the doctrine of the prophets transmitted in writing , was as wel the basis and foundation upon which the churches in the apostles times were built , as the doctrine of the apostles themselves , as by this text it clearly appears that it was then by the same rule , the doctrinal writings both of the prophets and apostles , are a sufficient foundation whereon to build churches now in these times . and therefore the apostle saith , rom. 16.25.26 . that by the scriptures of the prophets , as well as by the preaching of the apostles christ jesus is made known to all nations for the obedience of faith . if then the scriptures of the prophets , be a sufficient ground for men in all nations , in faith to act upon , for so much of the gospel as is revealed in them , as you see by our apostle they are , then without doubt the scriptures of the apostles also are a sufficient ground for men in all nations , in faith to act upon , as touching all those doctrines , ordinances , rules , and precepts of the gospel contained in them , john 20.31 . but these are written that ye might beleeve , that jesus is the christ the son of god , and that beleeving ye might have life through his name . sect. 22. 3. i shall yet further strengthen my principal assertion touching the presence of an apostolical power now amongst us , directing and authorizing men in the gathering of churches , and administration of ordinances ; i say i shall further confirm this by several considerations , taken from the nature , manner , and extant of the apostolical ministration . sect. 23. 1. the apostles were and are apostles to men as well by their writings being absent from them , as by their preachings when present with them . for this , consider first rom. 15.15.16 . neverthelesse brethren , i have written the more boldly to you in some sort , as putting you in mind , because of the grace that is given me of god , that i should be the minister of jesus christ unto the gentiles ministering the gospel of god . two things would be noted here touching our businesse in hand . 1. the act of paul , he wrote , and wrote boldly unto these romans . 2. the reason or ground why he did so write , and that was because by the grace of god he was made the minister of christ to the gentiles , such as they were , to minister to them the gospel of god . by which we gather , that in that he wrote this epistle to them , it was in direct pursuance of his office , as being the minister or apostle of the gentiles , and that he discharged his office and trust towards them , and that they were made partakers of his ministry , even by that epistle which he now wrote to them . which is also further manifest by rom. 11.13 . for i speak to you gentiles , in as much as i am the apostle of the gentiles i magnifie mine office . how did he speak to them but by his epistle ? and why , but because he being the apostle of the gentiles , he hereby magnified his office ; that is , laboured to make the most of it , or to improve it to the utmost . and therefore when he wanted opportunity otherwise , he discharged his office of an apostle by writing . if so what else is the consequence , but that men by the apostles writings , are partakers of the apostles ministry . sect. 24. and it is worth observing , and that which makes this scripture case the more applicable to us , viz. in that when the apostle wrote this epistle to these romans , he had not as yet been personally with them at rome , as may easily be made out , by comparing rom. 15.23 , 24 , 25 , 26. with acts 19.21 . together with the precedent history of paul's travels , in the book of the acts . for if paul were an apostle to those that had his mind and doctrine in writing , who otherwise never saw his face , then the apostle is an apostle to us also , who have his writings as well as they then had . to the former scriptures you may adde col. 2.1 . compared with chap. 1. ver. 25. it should seem that paul had never seen the faces of those colossians to whom he writes . i would ( saith he ) that ye knew what great conflict i have for you , and for them of laodicea , and for as many as have not seen my face in the flesh . from which those that write upon this epistle gather , that paul had never seen the face of these colossians when he wrot this epistle to them . which opinion is much confirmed by the 6 , 7 , 8 , 9. ver. of chap. 1. where it appears that they came to the knowledge of the gospel by the ministry , not of paul , but of epaphras , who having acquainted paul with the successe of his ministry , paul thereupon takes occasion to write this epistle to them . by the writing of which epistle he acted the part of a minister , or an apostle towards them , as you may see chap. 1.25 . whereof i am made a minister according to the dispensation of god , which is given to me for you to fulfill the word of god , or fully to preach the word of god as the marginal reading hath it . where note , that paul had received from god , such a dispensation ( or stewardship as it s rendred by some from the greek ) to them ward , or on their behalf , according to which he was made a minister of the church in general : and this stewardship he discharged towards them by writing , not having opportunity of discha●ging it otherwise . so that still we see that the apostles were ministers and apostles to men by their writings , as well as otherwise . and should the apostles come again personally amongst us , yet doubtlesse they would preach but the same thing for substance , which now we have in their writings , 2 cor. 10.11 . let such an one think this ( saith he ) that such as we are in word by letters , when we are absent , such will we be also indeed when we are present . and it must needs be so , because the gospel is but one simple and unchangeable thing , whether preached or written , 2 cor. 1.18 . but as god is true , our word toward you , was not yea and nay . sect. 25. 2. the ministry of the apostles reaches as far as their doctrine reaches rom. 10.14.15 . how then shall they call on him in whom they have not beleeved ? and how shall they beleeve in him of whom they have not heard , and how shall they hear without a preacher ? and how shall they preach except they be sent ? here the apostle makes all mens beleeving the gospel to depend upon the apostles preaching of it ; i say , upon the apostles preaching of it . for when he saies , how can they preach except they be sent , he speaks of those that were first sent to preach the gospel , to wit the apostles , who indeed could never have found out nor have preached such a doctrine to the world , as the gospel is , had they not been sent on this errand , had they not been indued with power from on high wherwith to do it : the apostle denies any such sufficiency to be of themselves , and ascribes it wholly unto god , 2 cor. 3.5 . that the sending here spoken of rom. 10.15 . is christs sending his apostles to preach the gospel , will further appear , if you compare the effects with their causes , as here set down in order by the apostle . how can they ( saith he ) beleeve in him of whom they have not heard ? that 's a principle in reason , that a man cannot beleeve that , of which he hath never heard . and how shall they hear without a preacher ? here 's another thing as manifest in reason , ( for which cause the apostle makes themselves judges in the case ) a man cannot hear that of which no report hath been given , or of which no declaration hath been made . and how shall they preach except they be sent ? that is how should any man at the first have divulged the gospel and doctrine of salvation ; had he not first been taught it of god , and impowered with knowledge and utterance from him , wherewith to preach it ? which was the apostles case . and that the preaching and sending here spoken of , is the preaching and sending of the apostles , appears yet further by the 18. verse of the same chap. where having continued his discourse of the hearers and preachers , of which he had spoken three verses before ; ver. 14.15 . he here saith of the same preachers , that their sound went into all the earth and their words unto the ends of the world ; which all acknowledge to be spoken of the apostles . if then every mans beleeving depends upon his hearing the gospel , and if his hearing of i● likewise depends upon their declaring or preaching it who first received it from god , viz. the apostles , ( for if they had not declared it , we had never heard it ) then it is a thing out of doubt that every mans beleeving the gospel , doth depend upon the preaching and ministery of the apostles . and if so , then the apostles by their doctrine are preachers to all those that in all places and ages where the gospel comes do beleeve . sect. 26. which thing viz , that the apostles ministry extends as far as their doctrine , may be further illustrated and confirmed thus . the apostles commission was to preach the gospel to every creature in all the world . mark . 16.15 . and the apostle paul whilest he was yet living , affirmed that accordingly it had been preached to every creature under heaven , col. 1.23 . but how did twelve apostles think we in their own persons carry the gospel to every man and woman under heaven ? why surely no , that is not lightly imaginable . they indeed first set it on broach in the nations , but there were many others who were instrumental to hand it up and down the world . many of whom the apostle upon that account calls fellow-labourers , fellow-helpers , and fellow-workers , together with them both of men and women , 1 thes. 3.2 . phil. 4.3 . rom. 16.3.2 . cor. 8.23 . col. 4.11 . philem. 1.24 . it was indeed the apostles sound that went into all the earth , and they were their words that went to the ends of the world , rom. 10.18 . they made the whole world to ring with their doctrine , but yet the beleevers which were also made such by their preaching , helped to carry this sound from one place to another , till it had filled the world . in which work the beleevers at rome had not the least share , they having a greater advantage and opportunity this way then many others , inasmuch as the place of their abode was , in the metropolitan city of the world , where the emperour thereof had his seat and residence , whither and from whence upon that account men had recourse from , and to all parts of the known world , whither the influence of the imperial government did extend , and by that means the same of the faith of the gospel professed at rome , went out into all the world , as the apostle informs us , rom. 1.8 . i thank my god through jesus christ for you all , that your faith is spoken of throughout the whole world . but whoever were the immediate instruments , the apostles themselves were the original ministers , even to all that beleeved . in which respect all those that have beleeved the gospel , in what place or age of the world soever since the apostles , are all said to beleeve through their word , john 17.20 . for when christ saith ( speaking of his apostles ) neither pray i for these alone , but for them also which shall beleeve on me through their word , he plainly implies , that all that ever should thereafter beleeve , should beleeve through their word , unlesse we will suppose that christ did not pray for all beleevers . in which respect likewise i conceive christ promiseth his apostles to be present with them , to wit in their ministry , unto the end of the world mat. 28.20 . which also shews , that their ministry in their doctrine , should continue even unto the end of the world . if then the ministry of the apostles be of the same extent with their doctrine , and that the one is as broad and as long as the other , and that whomsoever the one reaches , the other reaches 〈◊〉 , the affirmative whereof i conceive hath been abundantly proved , then the case is clear and out of doubt , that the ministry of the apostles is now amongst us , to direct and authorise in what is to be done in the christian life , in matters of worship , ordinances , and otherwise , as well as it was among those churches which were planted in their days , because we have the same doctrine with us in the scriptures , by authority whereof churches were planted , and ordinances administred in the first times of the gospels publication . and that the different terms , upon which we now have , and the beleevers then had , the same doctrinal instructions and directions , from the apostles , the one by word of mouth , the other by writing , doth not alter the case so as to leave us out of that capacity of injoying gospel ordinances which they were in , i shall now come further to clear in the next head of this discourse , therefore sect. 27. 3. the weight , efficacy , authorizing and obliging vertue of the apostles doctrinal instructions about matters of salvation , worship , administration of ordinances and the like , did not depend upon the apostles themselves ; as they were such and such men , but upon the will , pleasure , and grace of god which was indeed made known by them . for which cause the apostles frequently labour to carry mens thoughts and expectations off from themselves , as touching the import , energie , operation and vertue of the things ministred by them , and to charge the same wholly upon god ; that is upon his will and appointment , and the influence of his power and grace , as concurrent with his own appointments , 1 cor. 3.7 . so then , neither is he that planteth any thing , neither is he that watereth , but god that giveth the increase . though paul plant and apollo water , yet the effects which the gospel doth produce in men , depend no more upon paul or apollo , then the increase of the seed depends upon the hand of him that plants or waters it , which by the blessing of god is wont to grow and increase by what hand soever planted and watered . again 2 cor. 4.7 . but we have this treasure in earthen vessels , that the excellency of the power may be of god , and not of us . where we see likewise , that the excellency of the power of this treasure , did not depend upon the vessels as such ( to wit the persons of the apostles ) in which it was brought but upon the will , grace , and power of god , how weak , or earthen soever the vessels are , in which it is carried unto men , see further for this 1 cor. 15.10 . and 2 cor. 3.5 , act. 3.12 . this being so , it follows that we having the same will of god now made known to us by the writings of the apostles , by which men were directed , authorized and warranted to beleeve be baptized , gather into churches , and to hold communion in all ordinances in the apostles days , that therefore we also are every whit as well authorized and required to repent beleeve , be baptized , unite in church bodies , hold communion in all ordinances of the gospel as they were , for the will of god which is the ground and foundation of all , is the same , whether it be expressed by speaking or writing . and i fear it will be found a slender excuse for men in the great day of reckokoning , to say , that therefore they had not kept his orninances , because he did not deliver his mind about them upon the same terms to all as he had done to some , when as notwithstanding he hath sufficiently enough discovered his mind & will herein . and why should any think either that god will more excuse men in these days from obeying him in his ordinances , then he did in the apostles times , or that men have lesse need now of the help and benefit of all the ordinances of the gospel , then they then had ? sect. 28. what hath been said already touching the presence of the apostolical ministry among us , and the validity of their writings as being equivolent with their personal speaking , to authorise men in the use and administration of ordinances , may i suppose abundantly satisfie any that are desirous of satisfaction , touching an administrator , and mens power of administring baptism now in these daies ; yet because men might in this kind have good measure , heaped up , pressed down , and running over into their bosoms , i shall speak yet something further to that particular case . the question is , what power any man hath in these days to administer baptism ? the answer is , even the very same that those men had , whom the apostles in their time did put upon this work . and the reason hereof is because the power of appointing men then to administer baptism , was not arbitrary , or in the liberty of the apostles own wills , for they were but instruments and ministers of jesus christ to declare , who and what manner of persons he would have imployed therein ; but it was the will of god ( when known ) whose work it is , that did impower men to administer baptism . this was proved above in section 27. not onely in relation to this particular administration , but all others also . and the very truth is , the whole power of administration of any of the things of the gospel , not onely by men of a lower rank and degree , but even by the apostles themselves , yea which is more , even by christ himself is charged upon the will of god , 1 cor. 1.1 . and 2 cor. 1.1 . gal. 1.1 , eph. 1.1 . col , 1.1 . 2 tim. 1.1 . john 6.38 . and 12.49 . heb. 3.2 . now look then what manner of persons stand declared in the scriptures of the new testament , as allowed by god in the apostles dayes , as meet for this work of baptizing , the same manner or sort of men , are likewise in the same capacity of doing it now ; for the will of god herein , respects the qualifications of men and not their person . sect. 29. but now the scripture is expresse , that this work of baptizing , was not restrained or tied to the apostles as such , but might be done , as usually it was by the disciples , 1 cor. 1.17 . for christ sent me not to baptize , but to preach the gospel . the meaning is not that christ did not in his commission appoint paul to preach baptism , to presse and perswade men upon their repentance to be baptized ( as peter did , whose commission was the same , acts 2.38 . ) for this being one of the beginning doctrines of christ , heb. 6.1 , 2. could not be left out of the commission , mat. 28.18 . nor is this the meaning as if christ had not impowered him to baptize when occasion was , for he confesses that he did baptize crispus and gaius , and the houshold of stephanus among these corinthians , ver 14.16 . but his meaning is , when he saies christ had not sent him to baptize , that christ had not imposed any such thing upon him , as that he should himself , and with his own hands baptize all those that he converted to the faith , but this was such a work as in which other common disciples might ease paul . so that though paul begot them all to the faith by the gospel , chap. 4.15 . and though they were all of them baptized , as appears chap. 1.13 . and 12.13 . yet as he declares he baptized but few of them himsel● , chap. 1.14.16 . and it should seem by this of paul and that of peter , acts 10.48 . ( who is said to have commanded cornelius , and his , to be baptized that it was an usual thing with apostles to leave the administration of baptism to disciples . christ also who was never backward in any thing that was necessary for him to do , left this work of baptizing to his disciples and followers , john 4 1 , 2. jesus made and baptized more disciples then john , though jesus himself baptized not , but his disciples , [ what a disciple is , see jon. 8.31 . ] by which it appears to be a work rather belonging to followers then to leaders . and philip at that time when he baptized the eunuch , acts 8.38 . was for ought appears but a deacon . ananius also , who it seems baptized paul , is described but as a disciple acts 9.10 . and whereas three thousand were baptized , and added unto the church in one day , yea in lesse then a day since it was the third hour , when peter began his sermon , acts 2.15 . it s no wise likely , but that many of the hundred and twenty disciples that till then had kept together , were imployed thereabout , otherwise it s not like , so much work could be done in so little time , but by many hands , acts 2.41 . if then beleevers or men-disciples as such , are sufficient administrators of water baptism in scripture account , as by what hath been said may appear , then for as much as that through the grace of god , there are many such among us now in these days , no man need to keep out of this gospel way , for want of a fit administrator . sect. 30. if any shall here object ( as its like there will ) that the apostles did never appoint those to baptize others , who were not first baptized themselves , as those are suspected to have done who first began the practise of baptizing among us , since reformation began . answ. 1. to this i answer , 1. i cannot say that the apostles did set any to baptize others , who were not first baptized themselves , neither is it likely they did , there being no such need , seeing there were other enough in that capacity to do it : yet this i may say , though we find baptism pressed on men as a duty , acts 2.38 . and 10.48 . yet we do not find that they were injoined to be baptized by men so and so qualified , but onely indefinitely to be baptized , by which , we may gather that the care of being baptized , is a matter of greater consequence , then what manner of administrator should do it . 2 john the baptist questionlesse did administer baptism , while he himself was yet unbaptized , for if he were the first instrument of erecting that ordinance , then of necessity he must baptize somebody before he himself could be baptized , which shews , that under some circumstances it is not unlawful for one to be baptized , by one that is himself unbaptized , viz. where it appears to be the will of god that baptism should be received , and yet none willing to administer it , but he who is not baptized . and therefore should we suppose that the line of such administrators of baptism had been cut off , as had been duly baptized themselves , yet in the restitution of this ordinance unto its primitive use and purity , there would be the same necessity for some one to renew this administration who is not baptized , as was at the first to begin it . sect. 31. nor do i know any reason to make the weight and benefit of baptism received , to depend upon his personal baptism that does administer it , seeing neither is he that planteth any thing , nor he that watereth , but god that giveth the increase , 1 cor. 3 , 7. besides , though we find men in scripture injoined baptism , yet we do not find them injoined to receive it from such and such hands , as namely from such as are baptized , or else not at all ; but it rather seems to be injoined in this respect as circumcision was , which was indeed injoined to all the males among the jews , but not determinately appointing it to be administred by such or such hands . so that if there be no positure law in this case , there can be no transgression . sect , 32. 3. i might bring an argument ad hominem , from the practise of many of those men themselves , who keep off from baptism upon the scruple of an administrator ; for they themselves preach the gospel , which is a greater thing then to baptize , and therefore why should they scruple to baptize , or at least to receive baptism from one who is able to preach the gospel , for he that may do the greater , may do the lesse also . now that it is a greater matter to preach the gospel , then to administer baptism , is most evident by that of the apostle , 1 cor. 1.17 . christ sent me not to baptize , but to preach the gospel : meaning that to preach the gospel was more apostolical , then to administer baptism ; the latter might better be done by inferiour hands then the former , as i shewed before . the true tendency therefore of this opinion , that none may receive baptism , because there is none duly qualified to administer it , is to eject and cast all preaching of the gospel out of the world , a● well as baptism , for if there be none qualified to administer baptism which is the lesse , there is none qualified to minister the word , which is the greater . sect. 33. but because some also are gone so far out of the way , as to think that none may preach the gospel ; except they were so indued with power from on high , as were the apostles , and could speak by immediate revelation of the spirit as they did , i shall here insert one word from the scriptures to prove the contrary . it doth sufficiently appear , that even in the apostles days , whilest yet extraordinary gifts were abroad , men might prophesie , who yet could not speak by any such immediate and infallible revelation of the spirit as the apostles did . therefore the apostle cautions those that prophesied in the church at rome , to prophesie according to the proportion of faith , rom. 12 6. that is , either according to the rule of faith , or according to that measure of faith and knowledge , which they had attained in the doctrine of the gospel , which caution were needlesse , if they had prophesied according to the immediate dictates of the spirit , as they did who speak as the spirit gave them utterance ; for then they could not be in danger of erring in their prophecying , because prophesie in this kind , came not at any time by , or according to the will of man , but holy men of god , spake as they were moved by the holy ghost , as the apostle peter hath it , 2 pet. 1.21 . yea if any had the spirit of prophesie in this sence , they could not , though they had a desire to speak otherwise then the spirit moved them , as appears in the case of baalam , who said , if balak would give me his house full of silver and gold , i cannot go beyond the commandement of the lord , to do either good or bad of mine own mind ; but what the lord saith , that will i speak , num. 24 13. and it is not unlike but that the extraordinary prophets , sometimes spake things by the guidance of the spirit , which they themselves understood not ; i heard , saith daniel , but i understood not , dan. 12.8 . see 1 pet. 1.10.11.12 . but these who are directed to prophesie according to the proportion of faith , are to keep within the bounds of their own knowledge , and not undertake to teach others , what they do not well understand themselves . besides the apostle describing the subject matter of those prophecyings , which were used in the churches saith , he that prophecieth speaketh unto men to edification , and exhortation and comfort , 1 cor. 14.3 . which to do , were things not peculiar to extraordinary prophets , but common duties among christians , 1 thes. 5.11 . wherefore comfort your selves together , and edifie one another , even as also ye do , and exhort one another daily , heb. 3.13 . and 10.25 . as every man hath received the gift , even so minister the same one to another , as good stewards of the manifold grace of god . 1 pet. 4.10 . in which the apostle gives this caution , verse 11 , if any man speak let him speak as the oracles of god , that is , according to , and as becomes the words of god ; of which caution there had been no use as i said before , if none had spoke in a way of prophecying , that is , to edification , exhortation and comfort , but onely such as spake by immediate revelation . and whatever the gift was which timothy received by the putting on of paul's hands , 2 tim. 1.6 . or which afterward he received by prophesie , and the laying on of the hands of the presbytery , 1 tim , 4.14 . i say what ever other gift it was , it seems it was not a gift of preaching the gospel by immediate revelation of the spirit , because in order to his teaching he is exhorted , to give attendance to reading , 1 tim. 4.13 . and is admonished also , to take heed unto his doctrine , verse 16. and directed to hold fast the form of sound words , which he had heard of paul , 2 tim. 1.13 . for all which there had been no place , if what he had taught , had been onely by the immediate dictates of the spirit : for he that speakes by immediate revelation and infallible guidance of the spirit , needs not give attendanc● to reading , in order thereunto , nor is in danger ( unlesse he take heed ) of miscarrying in his doctrine , or of expressing himself in unsound words . nor doth the apostle in his directions about the choice of elders , 1 tim 3. where he insists at large on the qualifications requisite in such officers , speak one word of those extraordinary gifts . and as the apostle would not have the prophecying then used in the church to be despised , so he would not have ought delivered therein , to be received without examination and tryal , 1 thes. 5.20.21 . despise not prophecying , prove all things , &c. which shews , that those that did then prophesie , might possibly deliver errour as well as truth , which those who spake onely as the spirit gave them utterance could not do ; but of this onely by the way . i shall now return to add a word more towards their satisfaction who lay so great a stress upon a baptized administrator of baptism , as for the supposed want whereof they are content , that both baptism , and all those other ordinances in church communion which depend thereon , should lie desolate and wast . sect. 34. 4. that therefore which i shall say in the last place to such , is , that the want of a baptized administratour , can be no just plea for any among us to keep off from obeying jesus christ in submitting to the ordinance of baptism , because blessed be god , there are many amongst us meet to administer that ordinance , who have been themselves baptized by such as were baptized also . neither is it necessary , nor indeed reasonable , for any man to suspend his submitting to baptism , till he be able to make out by clear proof , not onely that he from whom he is about to receive baptism was baptized , but also that that third person , from whom the second received it , and a fourth from whom the third received it , and so on to john the baptist or the disciples of christ , who first administred the same ; for there would have been no end of scrupling , nor hardly a possibility of satisfaction in this case , no not in the apostles times , and that successive time in which this administration was not corrupted , if such a thing had been necessary . nor can it easily be imagined how the eunuch could have come at satisfaction in this point touching philips meetnesse to administer baptism to him , if such a lineal demonstration had been requisite hereunto . nor can it reasonably be thought that that mans baptism should be the lesse available to him , who in uprightnesse of heart , submits himself thereto , though he should be mistaken about the meetness of the administrator ; for paul doubtlesse would never have rejoiced as he did , that christ was preached , though but in pretence by some , as in truth by others , but that he knew that a benefit would redound even by their preaching of christ to those that with honest hearts received the word from them , their unmeetnesse to minister the gospel otherwise notwithstanding , phil. 1.18 . a postscript . in as much as there are too many in these times , who to render waterbaptism unnecessary , do construe most of those scriptures as meant of the baptism of the spirit , which speak of baptism , after the ministry of john the baptist ceased , and who also do interpret those words , 1 cor. 12.13 . by one spirit we are all baptized into one body , to be meant of the baptism of the spirit ; and so do take themselves as having the spirit , to be duly incorporated visibly into this one body of christ which is his church , by vertue of their being baptized with the spirit , whether they have ever received water-baptism or no : therefore having this opportunity , i shall here adde a word to convince such from the scripture , of their delusion and mistake herein . in order hereunto , let such know , that for men to receive of the spirit of god , onely unto their own personal regeneration , and sanctification , is one thing , & to be baptized with the spirit , is another . those whom john baptized , at least many of them had received of the spirit to their own personal regeneration and sanctification , mat. 21.32 . luke 7.29 . and yet they were not then baptized with the holy ghost , but were directed to expect that from him that was to come after john , to wit christ jesus , mat. 3.11 . those eleven apostles of christ also , who being assembled together , and christ with them , a little before his ascension , had at that time certainly received , of the spirit to their own regeneration and sanctification , yea and to a good degree for the edification of others also ; and yet at that time they were not baptized with the holy spirit , but they then received a promise from christ that they should be baptized with the spirit not many days thence , acts 1.5 . the baptism of the spirit then , properly , is such a being filled with the holy spirit , as by which men are able to speak with other tongues , and to act and do things of like high and extraordinary import . this is evident , first , from the tenor of that saying of the baptist , mat. 3.11 . i indeed baptize you with water unto repentance , but he that commeth after me , is mightier then i , whose shooes i am not worthy to bear , he shall baptize you with the holy ghost and with fire . which accordingly was fulfilled to as many of the jews as were professedly the disciples of christ at the day of penticost following the ascention of christ . for speaking of the hundred and twenty disciples which were all with one accord in one place , it s said that there appeared unto them eleven tongues , like as of fire , and it sate upon each of them , and they were all filled with the holy ghost , and began to speak with other tongues as the spirit gave them utterance , acts 2.1.3.4 . 2. that such a being filled with the holy spirit , was meant by the promise of being baptized with the spirit , appears by the words of christ , acts 1.5 . compared with acts 2.1.2.3.4 , and acts 11.16 . christ commanded the disciples that they should not depart from jerusalem , but wait for the promise of the father , which said he , ye have heard of me : for john truly baptized with water , but ye shall be baptized with the holy ghost , not many daies hence , acts 1.4.5 . which accordingly they were as we had it before , acts 2.1.3.4 . which yet is more evident in acts 11.15.16 . where peter rehearsing the effect of his preaching the gospel to cornelius and his company , saith , and as i began to speak the holy ghost fell on them , as on us at the beginning , then remembred i the word of the lord , how that he said , john indeed baptized with water , but ye shall be baptized with the holy ghost . where note , that the falling of the holy ghost upon cornelius and those with him , as on the apostles and disciples on the day of pentecost , causing them to speak with tongues as they did , acts 10.46 . this peter deems , to be a like act of grace vouchsaled the gentiles , as was that which christ promised his disciples when he told them that they should be baptized with the holy spirit not many days after . the reason why such a rich measure of the spirit is expressed by this metaphor of being baptized with it , is i conceive because of that analogy which is between this metaphorical baptism , and that which is literal and proper : for as no man is litterally and properly baptized without abundance of water , john 3.23 . so much as in which he is buried , col. 2.12 . so no man is metaphorically baptized with the spirit , but he that receives ▪ it in great abundance likewise . sufferings also which are another metaphorical baptism , a man is not said to be baptized herewith whilest they be but ordinary and common , but then onely when they are very great and many , such as that he may say concerning them , i am come into deep waters , where the floods overflow me , psal. 69.2 . and therefore christ when he speaks of his being baptized in this kind , doth appropriate it to his suffering the sorrows of death , luke 12.50 . and not to those lesser degrees of suffering which befell him in the former part of his life . if then to be so filled with the spirit , as by means thereof to be able to speak with other tongues , and the like , be in scripture sence to be baptized with the spirit , and not otherwise ; then those that will needs make a being baptized with the spirit , the condition of the injoyment of gospel priviledges , and the means of mens being made members of that one body of christ which is the church ( 1 cor. 12.13 , ) as many now a daies do , on purpose to exclude water-baptism altogether here-from , do not onely thereby exclude themselves , but also all others now living ( so far as known to us ) from all part and fellowship in such gospel priviledges , in as much as neither they nor any other visible to us , are in a scripture account baptized with the spirit . finis . notes, typically marginal, from the original text notes for div a23664e-220 note this . note this . note . the defence of iohn etherington against steven denison and his witnesses their accusatons and depositions vvherein their whole proceedings and ground whereupon he was censured and committed to prison by the high commission court is in brief declared : which he having now opportunitie and speciall occasion also urging, thought needfull to publish. etherington, john, fl. 1641-1645. this text is an enriched version of the tcp digital transcription a38702 of text r7935 in the english short title catalog (wing e3384). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 134 kb of xml-encoded text transcribed from 33 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a38702 wing e3384 estc r7935 13103419 ocm 13103419 97442 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a38702) transcribed from: (early english books online ; image set 97442) images scanned from microfilm: (early english books, 1641-1700 ; 256:e179, no 21) the defence of iohn etherington against steven denison and his witnesses their accusatons and depositions vvherein their whole proceedings and ground whereupon he was censured and committed to prison by the high commission court is in brief declared : which he having now opportunitie and speciall occasion also urging, thought needfull to publish. etherington, john, fl. 1641-1645. [2], 62, [1] p. s.n.] [london? : 1641. errata: p. [63] reproduction of original in thomason collection, british library. eng denison, stephen, d. 1649 or 50. etherington, john. baptism -early works to 1800. a38702 r7935 (wing e3384). civilwar no the defence of iohn etherington against steven denison, and his witnesses, their accusations, and depositions. vvherein their whole proceedi etherington, john 1641 25760 22 0 0 0 0 0 9 b the rate of 9 defects per 10,000 words puts this text in the b category of texts with fewer than 10 defects per 10,000 words. 2002-04 tcp assigned for keying and markup 2002-06 aptara keyed and coded from proquest page images 2002-07 judith siefring sampled and proofread 2002-07 judith siefring text and markup reviewed and edited 2002-08 pfs batch review (qc) and xml conversion the defence of iohn etherington against steven denison , and his witnesses , their accusations , and depositions . vvherein their whole proceedings and ground whereupon he was censured and committed to prison by the high commission court , is in briefe declared . which he having now opportunitie , and speciall occasion also urging , thought needfull to publish . prov. 19. 5. a false witnesse shall not be unpunished , and he that speaketh lyes shall not escape . levit. 19. 15. ye shall doe no unrighteous iudgement ; thou shalt not respect the person of the poore , nor honour the person of the mightie . deut. 1. 17. yee shall not respect persons in iudgement , but yee shall heare the small as well as the great . printed in the year , 1641. the defence of iohn etherington against stephen denison , and his witnesses , their accusations , and depositions : upon which he was censured by the high commission court . vnto all christian people of what estate or calling soever , which in your hearts doe preferre the love of god the father , and of the lord iesus christ , his grace and truth , to judge righteous judgement , to shew mercy , to defend the innocent , to releeve the oppressed , to comfort the afflicted brethren of christ , to suffer affliction with them , and so your owne eternall happinesse before all temporall honour , pleasure , profits , promotions , and reputations of this world . the love of god the father , and of the lord iesus christ , his grace and truth , mercies and peace , and an assured hope of eternall happinesse be with you all , amen . beloved christians , for of what degree soever yee be , a more honourable and blessed title yee cannot have , being so indeed . if a christian that is despised , reviled , and persecuted , having all manner of evill that evill man can invent against him , and that by persons professing a strictnesse in religion above others , as well preachers as professors of that kinde ; not onely in their private talke and conferences together , but publickly in pulpits and printed bookes , and in the open streets and parts both of city and countrey , as ( among the rest of the evils ) that he will equivocate , lye , deny and forsweare all things before authoritie , which he beleeveth , sayth , and doth privately , and submit with his body and word to any religion , and not suffer persecution for any thing . if such a one may be admitted to speake for himselfe in his owne defence , and that his words may possibly be regarded , then give me leave a little now once at last i humbly beseech you , and regard my words so far forth as charitie and truth may bind you thereunto . it is so well knowne to many in this city of london , both how my adversary , before named , hath dealt and proceeded against me from his first beginning to this present , as also how i have dealt with him , and what my minde concerning religion , that if i should set downe any thing that were untrue , either in one respect or other , i should be soone taxt for the same . not onely by mine enemies ( who having done so already without cause , will doe it againe quickly when there is cause ) but by others also which know me and understand truly how things are . and so i shall give all men just occasion to reject me , and to account me a false deceitfull man ; which yet i am sure i have not done , and which is more , i shall corrupt my conscience toward god , and provoke him to displeasure against me , unto whom now , notwithstanding all the evill of man , and malice of satan , i can appeale with a good conscience , and make my petition and complaint vnto him , as a childe to a most gracious father and just avenger of all his childrens wrongs . therefore whatsoever i here write , though it be but little in comparison to that which hath been said , sworne , and published against me , yet as prizing a good conscience farre above either liberty of my body , or favour of the world , through the grace of god , it shall be true , and so cleare , and full in all things , as i shall be able in so short a space to expresse . my accusers are many , the first and chiefe of all , the common accuser onely excepted , is mr. stephen denison , vicar of katherine cree-church in london ; the rest as they stand recorded by the register , are , rowland thomson , thomas rogers , joyners . christopher nicholson , chandler . peter worcester , drawer . susan price , a porters wife . henry robrowgh , curate . iohn okey , clothworker . george dunne , chirurgion . thomas stephens , clarke . these are the full number of mr. denisons witnesses , whose testimonies were taken by the register , and stand for proofe of the articles against me . their accusations are these following . their first accusation . that the said iohn etherington , being a boxmaker by his trade , about five or six yeares since , gave over his trade of box-making , and betooke himselfe to the expounding or interpreting of the holy scriptures to others besides those of his owne family , and hath so done since the 20 of december 1623. and taken upon him to instruct many persons , not being of his owne family , in poynts of doctrine and matters of faith . these are the words conteined in the sentence , as they are set downe by the register , to which rowland thomson , thamas rogers , christopher nicholson , henry robrowgh doe testifie . the deposition of thomson . to the first article he saith and deposeth , that this deponent hath known the said etherington the space of these seven yeares last past , about the beginning of which time he the said etherington professed the trade of a box-maker , and followed that trade for many yeares together ; and also saith , that the said iohn etherington hath of this deponents certaine knowledge , and in his presence and hearing , oftentimes tooke upon him to expound sundry places of scripture , and to instruct many persons not being of his owne family , in poynts of doctrine and matters of faith , tending to the salvation of the soule ; and this he hath done within the time aforesaid , and since the 20 of december 1623. the deposition of rogers . to the first article he saith and deposeth , that the articulate etherington , being for some yeares past ( as this deponent hath heard ) a box-maker , and professing that trade , did about the time in the article mentioned , give over his said trade and vocation , since which time being since the 20 of december 1623. this deponent hath heard him take upon him to expound some part of the scripture , to sundry persons not being of his owne houshold . the deposition of nicholson . to the first article he deposeth and saith , that he hath knowne the articulate etherington for the space of six or seven yeares last past , at which time this deponent beleeveth , that he the said etherington professed the art of a box-maker , but since that time he utterly forsooke his said trade and vocation ; and further saith , that he the said etherington ( as he this deponent verily beleeveth ) hath of late time , and since the 20 of december 1623. endevoured to instruct divers persons inhabiting in severall places in or neere unto the citie of london , in new and strange poynts of doctrine , and also to expound the holy scriptures unto them , and that he the said etherington doth take upon him as a teacher in matters of doctrine , and is so generally reputed among his proselites and followers , as he this deponent hath heard and beleeveth . the deposition of robrowgh . to the first article he deposeth and saith that he hath knowne the articulate etherington for these foure or five yeares past , or thereabout , and knoweth that he for most part of the time articulate professed himselfe to be a man able to interpret the scriptures , and that to those which are not of his owne family or houshold , because he hath opposed some ministers of the church of england in disputation , which his writings between him and this deponent , and likewise his printed bookes doe plainly shew , and also because this deponent once meeting with him and his company to dispute of matters of religion , told him the said etherington , that he this deponent was exhorted by a minister not to trouble himselfe in disputation with him ; whereupon the said etherington replyed , that the said minister so spake it , because he was afraid to contest with him the said etherington . these are the words as they stand recorded by the register . my answer and defence . here mr. denison and his witnesses at their very first entrance doe plainly shew forth and discover their evill conspiring mindes against mee ; for it is well knowne ( which they could not be ignorant of , neither if they were will it in this case excuse them ) that although i left the trade that i had used , which they so often mention by the name of a box-maker , in scorne and der●sion as any man may well perceive , though it may beseeme a poor christian , like my selfe , well enough , if it were meaner then it is ; yet did i not then or thereupon betake my selfe to the expounding or interpreting of the scriptures , as a teacher or instructer to many persons as they speake ; neither did i leave it for any such end , nor to live or have any maintenance thenceforth for such a thing , as they my accusers by their cunning article and deceitfull testimonies would make the court and the world beleeve ; but i betooke my selfe to another kinde of trade or worke , as low and servile as it , touching the conveyance of water in pipes that i made of earth , which i had used seven or eight yeares before , and had now necessary occasion requiring me to follow altogether , by reason of a worke i had to do for the serving of the city of westminster with water , and not utterly leaving or forsaking the other , as they depose , but made use thereof also as need required in things concerning this , which i have followed with much labour and paines night and day , as well for the maintenance of my selfe , my wife , and children , as for the good and benefit of others ; as all or most of the inhabitants of westminster , and sundry other gentlemen and inhabitants of london , and other parts of the kingdome , for whom i have done the same kinde of worke , will testifie for me , and wherein i should at this present time also be imployed for the supply of my own , and my wife and childrens present wants , and for the good of the common-wealth , if i were not ( through the envy of my for-mentioned enemies , & pleasure of the court ) restrained by imprisonment ; for god doth know , that as i hold it to be a more blessed thing to give , then it is to receive , as christ hath said , and st. paul testifieth , so i doe desire in my heart to give and doe service in that kinde to others , rather then to receive of any . neither have i ever in my life taken upon me , or any way assumed to my selfe , the office , name , or place of a teacher , or instructer over any people in any private conventicle or meeting whatsoever , nor have so much as to imitate ministers or teachers in any manner of forme , gesture , expounding , or interpreting , or to be as a chiefe leader , or to have proselites or followers , or a company , as they my accusers charge me , but doe utterly dislike all such bold presumptuous practices , and have opposed and reproved them , as some that know me well , and things that i have writ , can witnesse . neverthelesse , this i confesse , that not onely for five or six yeares past , but for these five or six and thirty yeares , since the time that it pleased god of his gracious goodnesse to call me from the pleasures of the sinnes of my youth to seeke him , i have given my minde with earnest desire of my heart and prayer unto god , to reade , heare , and understand the word of god , to the end , that understanding the truth and way of life conteined in the same , i might walke therein all the dayes of my life , to the honour of god and my owne comfort and salvation . for i remembred that christ commanded to search the scriptures : and foretelling of the abomination of desolation that was to come , warneth his people , that who so readeth , should understand : and how he doth pronounce them blessed , that reade and heare the words of his prophecy , and keepe those things which he hath spoken , because the time of his comming is at hand : and as god vouchsafed to shew his grace and mercies unto me , and give me understanding in the same his truth and way of life , so i have endeavoured to impart that which i understood , with admonition to my wife and children , neighbour and friend , desiring in my heart , and praying unto god in secret , that he would vouchsafe the same grace unto them . this i confesse , i have done , though in great weaknesse , and so , as holding it alwayes a speciall poynt of wisdome , to be more ready in this respect to receive , then to give , to heare , then to speake ; and i confesse , i have not been in all this time of thirty-five yeares so conversant and sociable with the prophane multitude of the world , as i have been with the sober and well disposed , the wise in heart . i have desired to converse with such especially above all other wheresoever i have come to talke and confer together of the word of god , which wee have either heard or read , or had in our hearts and memories , edifying one another in the faith & hope of eternall life . this on the first day of the weeke , and so daily as opportunitie might permit , i confesse , i have done in societie with such persons ; remembring the charge given by st. paul to every christian , saying , take heed brethren , least there be in any of you an evill heart of unbeliefe in departing from the living god , but exhort one another daily while it is called to day , least any of you be hardened through the deceitfulnesse of sinne . and againe , let us consider one another to provoke unto love and to good workes , not forsaking the assembling of our selves together as the manner of some is , but exhorting one another , and so much the more as yee see the day approaching . all which i suppose the meanest christian of the lowest degree or place that is , may doe , and that it concerneth him as much as it doth any other , though never so great . if in this i have offended against the law of the church of england , i have offended it , i confesse , but i doe suppose , nay , i verily beleeve there is no law in this christian kingdome , now at this time , forbidding these things . in the times of papistry , it was not held lawfull for the scriptures to be in the english language , nor for the lay people to reade the same . but thankes be to god , it is not so now , those dayes of desolation are shortned in this realme ; according to the word of christ as he foretold , saying . but for the elect sake those dayes shall be shortned . the scriptures wherein the light of the truth and way of salvation is conteined and held forth , which by antichrist and his church hath beene so long obscured , are by the lawes and authoritie of this land translated into our owne native tongue , and by the same authoritie , all men young and old , have free libertie to reade and consider the same , to talke and conferre thereof one neighbour with another ; and as the men of berea after they had heard paul preach , did search the scriptures daily ; so may we doe after we have heard ; and as timothy did know the scriptures of a childe , which were able to make him wise unto salvation , so may wee even of children know the scriptures . therefore we are greatly bound to be thankfull unto god for this inestimable treasure , and for those his servants , who have beene the meanes of this so great good unto us . and god forbid , that ever the authoritie or law of this christian kingdome should prohibit the same againe . so that whereas steven denison and his witnesses doe charge me that i have oftentimes taken upon me to expound sundry places of scripture , as a teacher or instructer to many persons , &c. they charge me very falsly , for i never did otherwise then as one christian neighbour or friend may and ought to doe to and with another ( so far forth as god hath given him grace and understanding ) as i have sayd . but because it will be conceived , that all this that hath been said and done against me , was not for nothing , i must therefore request the favour and patience of the reader , to give me leave to relate the beginning and ground of all , which was this ; first , it is true , i confesse , i did and doe still hold as a maine truth of the gospel of christ ( contrary , as it appeareth , to mr. denison ) that repentance doth necessarily goe before remission of sinnes , and so before justifying faith also , as well as before justification or remission ; and this , i confesse , i have endeavoured to maintaine against some that have held the contrary . which thing mr. denison having heard of , he tooke upon him with great violence , in his pulpits to oppose the same , calling it a damnable errour , a familisticall poynt of doctrine , and that none but familists held it , and naming me often by name and by trade , as if i were the author thereof , and charged me also with many other things very false , vilde , and wicked . and this was before he began his suite in court against me , and not at all knowing me , or having once ever spoken with me , but being onely informed and set on by his two first witnesses thomson and rogers , as thomson afterward acknowledged . these two thomson and rogers , are men that i was never acquainted or conversant with , either in one kinde or other ; neither have i ever been in their company , but by their owne occasion or procurement , or some of their owne or mr. denisons sociates , and alwayes with some others with them , and under pretence of refuting the forementioned poynt of repentance before justifying faith , which i held , or , ( after mr denison had begun so in his pulpits ) under colour of friendship , as seeming to be desirous to know my minde in matters of religion more fully , to the end they might informe mr. d. thereof rightly , and so stay his proceedings in his pulpits ; for this thomson and rogers were his speciall devotaries and inward with him . i say under these forementioned pretences , they procured me into their company three or foure times , which i for my part never sought . and when i was in their company , they or some of their fellowes spake as much or more then i , and especially mr. robrowgh , who for most part of the times was one with them ; and the speech was not in any manner of teaching or expounding as a teacher or instructer for my part especially , but in the way of reasoning and answering to their questions and demands ; and the chiefe matter was concerning repentance , which i hold for a principle of truth , is and must be before justifying faith ; i say not all kinde of faith , but justifying onely . we must repent , that is to say , returne from the pleasures of our vaine and evill wayes , and sinnes , to a true and deepe sorrow and mourning for the same , and in humblenesse and contrition of heart confesse them unto god , and like the publican , standing a far off , as not daring ( because of our sinnes and vildnesse ) to looke up to heaven , but smiting our brest as truly confounded , earnestly desire god to be mercifull to us sinners . this repentance , being a principle of christ , and part of the gospel , doe i hold , is and must be before justifying faith ; as these scriptures doe declare , matth. 4. 17. mar. 1. 15. luk. 24. 47. act. 2. 38. act. 3. 19. act. 5. 31. act. 13. 23 , 24 act. 19. 4. luk 18. 13 , 14. which mr. robrowgh being their chiefe disputer , denied , and opposed as a damnable errour ; denied , i say , repentance to be before justifying faith , but acknowledging it to be before justification and remission of sinnes ; for he maketh repentance and sanctification ( meaning a holy and new life ) to be both one , and will have them to fall in and come betweene justifying faith and justification , as in the writing which he before in his deposition mentioneth , passed betweene him and me , is to be seene ; as if justifying faith could be one moment of time , without or before justification or remission of sinnes , which are in effect both one ; for , to have ones sinnes forgiven , is to be justified from them , and so of necessitie it will follow , that if repentance be before remission of sinnes and justification , it must be before justifying faith , because where remission of sinnes is not , there can be no justifying faith . hereupon it is that the said thomson and rogers doe depose that i have often times taken upon me to expound sundry places of scripture , and to instruct many persons in their presence and hearing , and therefore they name no time , place , part of scripture , poynt of doctrine , nor person to be present besides themselves , least their cunning equivocations should be discovered , but since the 20 of december 1623 : they are very carefull to have set down , because they would not have king iames his pardon by any means to relieve me against their wicked conspiracy . and henry robrowgh , he sayth not that i have often times taken upon me to expound sundry places of scripture , and to instruct many persons in his presence and hearing , &c. which he might have deposed as safely as they , having all one and the same ground , hereby seeming to have some more honesty in him . but that i professe my selfe to be a man able , and sets downe the reason thereof to be , because i have opposed some ministers in disputation , naming himselfe onely , and the writing that passed betweene him and me , for proofe thereof . whereas , as it is well knowne , he was the man that desired it , and promised faire and friendly proceeding , though he now hath shewed himselfe otherwise ; and mentioning also my printed bookes , as in his deposition , for further ground . as if a man may not reason , or dispute with a minister , nor speake or write of religion , or of the scriptures , but he therein taketh upon him as a teacher or instructer , and professeth himselfe to be a man able ; for this is the thing robrowgh drives at , as well as thomson and rogers , to prove against me to the court ; which for my part , i never did professe , nor take upon me , although i know a man may through the grace and gift of god , be in some measure able , that dareth presume to take the office , name , or profession of a teacher or instructer upon him . and such gifts of god , as to prophecy , if in a man of the lowest degree , place , or calling in the church of god , shepheard , clown , carpenter , or other , ought not to be dispised or envied at for his low estate , or meannesse of his person sake . nay , a greater messenger of god then ever mr. robrowgh was or will be , sayd once of some that for the same causes were so envied , and complained of ; i would that not onely they , but the whole host of israel did prophecy . and st. paul sayth without excepting the meanest artificer , desire the best gifts , and chiefly that yee may prophecy . mr. robrowgh forgets that they were but envious scorners , though scribes and pharises , who once upon such tearmes , so slighted and dispised the lord himselfe , his works and words . so that mr. r. comes nothing short of thomson and rogers in false witnes-bearing and scorning ; i will not equall him with the old scribes and pharises , because of the honour and grace of him whom they so dispised . and for nicholson , the other witnesse , a man that i was never in any sort conversant with , nor have had one halfe houres time of speech with in my life , whose testimony therefore is altogether as he hath heard and beleeveth , and so , what he hath heard and beleeveth , he presumeth to sweare ; what those new or strange poynts of doctrine are , in his deposition , he nameth not , nor any one of those sundry persons that i should expound the scriptures unto , whom he calls my proselites and followers , and me their teacher in matter of doctrine . but howsoever , though his deposition be but upon hearesay onely , and as he verily beleeveth , yet the court hath so credited his testimony , that the most of the words and matters of this first accusation in the sentence , are his words , and grounded chiefly upon his deposition ; and so he is and will be found a false witnesse like the rest , and the count , i suppose , cannot be excused , but i referre all to the understanding reader to judge how rightly i have been dealt withall by my accusers and the court . but now let me yet give the reader a little further to understand , that before mr. denison began his suite in court against me , after he had begun to revile me in his pulpits , and i having used all meanes both by writing and friends of his and my own to speake with him , to informe him rightly of things concerning my selfe and my minde in matters of religion , before some men of understanding , that they might heare and discerne truly thereof , and so pacifie him , and stay his violent course , and could by no meanes obtaine either the one or the other , but that he still persisted both at cree-church and great allhallowes for neere halfe a yeare together , reviling me by name in most bitter manner , calling me viper , serpent , heretique , familist , and many other vile reproachfull and scandalous names , unseemly to be spoken , and shamefull to be uttered by a minister in a pulpit , and charging me with many very false and wicked things , and saying to the people , this is one etherington a box-maker , whither he be dead or alive with god or the devill , i cannot tell , i know him not if i meet him in my dish , &c. and utterly refusing still to be spoken with , gave out in his pulpit , as a flat deniall , saying , must i speake with every heretique before i may reprove him openly ; nay , it hath been told me by them of the houshold of cloe , and i beleeve it to be true . then i being much urged and provoked by reason of some that began to conceive and say , if things were not so , and that i were not such a one as he had charged me to be , i would complaine . hereupon , i confesse , i did complaine by petition to doctor martin , who was then chancellor ( for so i was advised ) certifying him how matters had passed , and requesting that he would send for mr. denison , and examine the reason of his so strange and unlawfull proceedings , and to stay the same , and appoint that the things of difference in opinion , or howsoever , might be heard before some ministers , if he thought fit ; to which he answered , you have brought me here a strange petition , i know mr. denison to be a very honest man , i know not you , i will not send for him dic ecclesia . then as thinking it but my dutie to seeke to the rulers of the people , whose office is to defend the innocent , and to rebuke the offenders , and as hoping still things would be heard , examined , and ended in peace . i did complaine to the bishop of london to the same effect , who granted my petition , and sent for mr. denison , who at the time appointed came , bringing with him his friend mr. robrowgh , to assist him ; and so the bishop having questioned some thing about the matter , and a little blaming him , spake when to have another time of hearing , which mr. denison presently opposed , saying , i meant to have had him into the high commission court , if he had not prevented me , dr. martin being also there present , and speaking to his purpose , as his speciall friend , furthering his motion , the bishop answered , you may then doe so yet ; which when i perceived , and that mr. d. had such a friend of dr. martin , i did with as much speed as i could petition to the archbishop of canterbury , certifying him also how things had passed , and requesting that he would be pleased to send for mr. d. and appoint that the matter might be heard & ended without suite of law , if it might be . to which he answered , that mr. d. had been with him the day before , and shewed him a scrowle of strange things against me , and so contradictory one to another , as never was knowne to be in any heretique whatsoever , and that he thought it not possible therefore they could be all true , yet told me that he had letters missive granted him , but willed me to be at the court the next thursday , and he would order that i should cleere my selfe according to my owne conscience upon my oath ; which accordingly was done ; whereat mr. d. murmured , and said , my lord , i have witnesses that will sweare against him ; to which the bishop answered , peradventure you may have two or three evill persons that will sweare and cause a man that is innocent to be condemned , he shall cleere himselfe upon his oath . and so i did according to the order , give into the register office full answers upon oath to all steven denisons articles , which are to be seen . this being done , and mr denison perceiving that i was to be cleered thereupon , and seeing that matters would then fall foule with him , and having no way to heale himselfe , but by wounding and suppressing me , moved to the court , vehemently affirming that i was a familist , and would forsweare and deny all things in publique which i held and did in private , saying i have twenty witnesses that will sweare against him . whereupon dr. m. stood up , and spake so to the furthering of his motion , as that the archbishop was turned against me ; way was given him , the order of my clearing upon my oath was crossed , my answers to his articles rejected , and never might come to the view or hearing of the court . and so his witnesses being all of them either those his associates and devotaries which first set him on , as aforesaid , or such as he had in his pulpit ( three or foure dayes before he was to goe before the bishop of london ) charged to assist him , saying , whosoever hath any thing against iohn etherington , let him come to my chamber to morrow by eight a clock ; as yee love the ministers of god , now stand for them , for they goe about to silence all the good ministers in the citie , such as by this meanes , and by his diligent search and inquiry through the citie , partly by faire perswasions , partly by threatnings , had gathered together to conspire against me ; laying also plots to get me into their company , that so they might finde occasion , and get matter whereof to accuse me ; these came readily together with him to the court , to take their oathes against me . then upon motion and petition of complaint , which i againe made of mr. denisons unlawfull proceedings in his pulpits , the court did order that i should bring in my articles against him , and i should be heard . which to the end things should be the more cleared , i did ; but the day that he was to make his appearance unto them , doctor martin with another speech which he then made , caused my articles to be rejected , and this order also , as the former , to be crossed , so that i might not proceed in court against him , till his suite against me were ended . then after his witnesses had beene examined , i had upon motion a defence granted me ; but king iames then dying , the great plague of pestilence immediately ensuing , the court for a yeare or thereabout ceasing , and i supposing that he my adversary ( as being by this time in conscience rebuked , had let fall his suite , and i not willing of my selfe , to stirre the matter up againe , partly , because of the great charge , and for that i saw he was , by reason of his great friends in court , too strong for me , though i knew my cause to be better then his ) i neglected it , he prevented me , the matter was ordered to sentence before i knew or thought it was once againe called upon ; after which , though in all humblenesse , i moved and requested severall times for a defence , i could not have it granted , doctor martin his voice , which so greatly swayeth the court , as at other times , so now likewise withstood me , and so upon the last court day of michaelmas tearme 1626. the depositions of mr. denisons witnesses were by his councell read , and as their manner is , aggravated against me to the court , and i was censured without any defence or permission to be heard speake for my selfe . this hath been the beginning , proceeding and prosecution of this businesse and cause hitherto , which being first knowne and considered , will make all things more plaine and cleare to be understood . the rest of the matters conteined in the sentence , and the testimonies of the witnesses , which stand for proofe , with my defence unto them , follow . the second accusation , as it is in the sentence . that the said etherington since the 20 of december aforesaid , hath been and is a man disaffected to the government and discipline of the church of england now by law established , and agreeth with the sect of the familists and other sectaries , having said and writ touching their conventicles and unlawfull meetings , that caesar may command a place in publique , so he forbid none in private ; and further , that he maintaineth and agreeth with the familists , in the perfect puritie of the soule . touching the government and discipline , rowland thomson , thomas rogers , and george dunne , doe depose and testifie . the testimony of thomson . to the second article this deponent saith , that by reason of some opinions , that he the said etherington holdeth , this deponent conceiveth him to be a man disaffected to the government and discipline of the church of england . the testimony of rogers . that this deponent knoweth that the articulate etherington , for all or most part of the time articulate , hath beene and is a man disaffected to the present discipline of the church of england , in regard this deponent hath in the time articulate heard him the said etherington maintaine some opinions , contrary to the received judgement of the said church . the testimony of george dunne . that this deponent well knoweth that the articulate etherington for these twentie yeares together , hath beene and is a man disaffected to the government and discipline of the church of england , in regard this deponent hath often conversed with him the said etherington . these are their words as they stand recorded by the register . my answer and defence is this . these three witnesses in these their testimonies , howsoever it may stand with a good conscience , they laying that aside , have shewed themselves very willing men , as before to the first article , so here to the second , to witnesse any thing against me , though never so falsly . thomson saith , he conceiveth and holdeth it to be so by reason of some opinions which i hold , but nameth none . rogers saith , he knoweth it to be so by reason of some opinions he hath heard me maintaine , but nameth none . george dunne saith , he knoweth it to be so , by reason he hath often conversed with me , &c. yet nameth nothing that he hath heard me say or knowne me practice or doe in all this his said time of twenty yeares , tending to that purpose or any other . as it the court would trust to their understandings of the discipline & government , and to their judgements and conceivings of my opinions , and not heare the opinions , nor a word or practise mentioned , and so passe sentence ; for who can know a mans affections , but by his words or deeds ? first , for dunne , i will excuse him in this , that he nameth neither word nor deed , because the truth is , he never conversed with me in his life , nor i with him , neither had i ever any kinde of dealing with him in my life , except onely that about nineteene or twenty yeares agoe , my wife having sore eyes , he came ( by whose meanes i know not ) and laid something to them , for which i payed him . so that dunne could not well name any thing upon the ground of often conversing with me , yet he is a false witnesse neverthelesse , and a foresworne man every way to his owne knowledge ; first in this , that he upon his oath saith , he well knoweth that which he knows he knoweth not , and sets downe that for his reason and ground , upon oath also , which he knowes is false . there are other matters wherein george dunne hath upon his oath also testified falsly , which because they are not taken for proofe of any thing conteined in the sentence , i passe them over untill some further occasion . but for thomson and rogers they might have named what the opinions had beene , for they heard me maintaine them , they say . it seemeth they meane by opinions , those before mentioned against robrowgh and denison , which rogers calleth the received judgement of the said church , as holding their doctrine to be the discipline and government of the church of england ; for such a devoted conceit have they of these two men , and some other of their straine , as if the church of england , doctrine , government , discipline , and all matters else thereof did consist in them ; for it is to be noted , that these words , now by law established , which are in the sentence , are not in any of their testimonies . but i leave the testimonies of these men to the consideration of the understanding reader , to judge how good and sufficient they are , and how judicially the court hath proceeded against me , to condemne me upon such evidence . and as touching the second part of this second article passed in the sentence , that i doe agree with the sect of the familists and other sectaries , &c. rowland thomson , thomas rogers , henry robrowgh , doe testifie . the testimony of thomson . that the said etherington doth agree with some of the sectaries articulate in many tenents and opinions , which he this deponent knoweth , in regard he hath been present when he the said etherington hath strived to maintaine the same . the testimony of rogers . that he the sayd etherington doth agree in some points and tenents with the familists articulate , which he hath published in this deponents presence . the testimony of robrowgh . that the said etherington concurreth with the separatists and sectaries in private assemblies , which this deponent knoweth by report , and also by his printed booke against separatists , where he sayth , caesar may command a place in publique , so he forbid none in private , page 82. and he agreeth with the familists in the perfect puritie of the soule after regeneration , as one iesop confessed to this deponent to be his and the said etheringtons opinion . my answer and defence . thomson pretends now to speake upon knowledge , as well as rogers ; their grounds are both one ; the one saith he hath heard me strive to maintaine , the other to publish tenents and opinions , and both of them , like brethren in evill , are still agreed to forbeare to tell what the tenents and opinions are , least by naming them they should disable their testimonies to their purpose . no doubt they are the tenents and opinions before mentioned , which mr. denison had told them in his pulpits , was a sure mark whereby they should know a familist , and so they presumed upon his judgement , and by concealing what the tenents are , make them serve their turne for this as well as to be against the government and discipline , how sufficient the testimonies of these two men are , to prove the things in the sentence , and how concionably they have dealt , i referre to the christian reader to consider . my defence against robrowghs testimony . to the first concerning private assemblies , what mr. r. knowes by report , that he may safely depose and say , so god helpe him , i refer to the reader to consider . but where he sayth , and also by his printed booke against separatists , &c. i confesse , i wrote such a booke , which being allowed , was published in the yeare 1610. where in pag. 82. these words are , caesar may command a place for the publique , so he forbid none in private ; yet neverthelesse , mr. robrowgh hath shewed himselfe a very evill minded man in two respects ; first , in that he leaveth out the words and matters going before and following after in the said booke , which would have cleared my meaning more fully , and taketh onely those words as may most seeme to make for his purpose . and secondly in this , that whereas my words are , caesar may command a place for the publique , so he forbid none in private ; he gives it into the court upon his oath , caesar may command a place in publique , &c. leaving out two of my words , and putting in one of his owne in stead of them , to alter the scope and intent of those few words which he doth take , to make them serve his turne against me , for who knoweth not , that the leaving out or changing one word for another in a sentence , doth oftentimes alter the intent and scope thereof ; as to build a house in a citie , and to build a house for a citie , are two differing things ; the king may build a house in the citie of london for his owne use , but if the king , say i , build this house for the citie of london , all men will understand , he meaneth for the cities use : againe , the king may command a place in publique , for himselfe to come and worship god therein ; but to command a place for the publique , is for the people also publiquely : so whereas i say , caesar may command a place for the publique , my meaning is , that the king may lawfully with authoritie from god , and warrant from his word , command a place and places for the publique worship of god , to all his subjects , in and throughout all parts of his dominions ; which if the king may , and that my words doe intend and expresse so much , ( as i thinke no man that is wise and conscionable will deny ) then all the kings subjects are bound to obey the king , and come to the publique worship of god in those publique places ; and as it is for place , so it is for time , and other such like circumstances , ( as in the 83. pag. of the said booke against anabaptists is also set downe ) alwayes provided ( as it must be understood ) that it be the true worship of god that is commanded , and not any idolatry or heathenish superstition ; as is now in the church of rome commanded and practised : these things being so , then i reason thus , further ; if caesar , or our king , law and authoritie , may command a place and places , times , &c. for the publique worship of god , that is to say , for the assembling together of the people of god , to prayer , preaching , reading and hearing of the word of god , the administration and participation of the sacraments , praising and giving thankes unto god for all his benefits , &c. and that all true christian subjects are bound to obey the king , law , and authoritie , and come to the publique worship of god in those publique places , times , &c. then no christian subject may separate or schisme therefrom , nor make any private assemblies , speake , practise or doe any thing in opposition or contradictory thereunto ; nay , but on the contrary , every christian subject , young and old , is bound to be thankfull unto god day and night , that hath vouchsafed to dispose the hearts of kings , princes and authoritie of that nation whereof he is a member and a subject , to set their helping hands to build the walls of ierusalem , to cast out the abominations of the heathen , and of antichrist , and restore the morning and evening sacrifice of praise and thanksgiving , ( as in the former time and in the dayes of old ) which the kings , princes , and authority of this our nation have in some good measure done , to the great benefit of the same , thankes be unto god therefore . so that taking my words right as they are , caesar may command a place for the publique , and this will be the true and necessary consequence of them ; and then these words , so he forbid none in private , will receive of all charitable minded christians , a more favourable construction , then to tend to the maintaining of the private assemblies of familists , separatists , or other sectraies ; but onely to preserve the libertie that every christian hath , to worship god , to pray unto him , and doe him service , at all times and in all places , every where , even in our secret chambers with humble and contrite hearts , lifting up pure hands , as the scriptures speake , ioh 4. 23. mat. 6. 6. 1 thes. 5. 17 , 18. 1 tim. 2. 8. and as it is in psal. 111. 1. how false and deceitfull therefore henry robrowgh hath here sworne and dealt , i refer to the indifferent discreet reader to consider . and secondly , in that the chargeth me to agree with the familists in the perfect puritie of the soule , after regeneration , and onely upon the report of one iesop , as himselfe saith : i refer also this to the wise to consider , how safely he may depose the same of me upon the report of another , whereas for my part , whatsoever iesop hath said or holdeth , i never held any such thing , but doe hold the soule of the holiest man living to be impure ; and although as paul faith of himselfe , a regenerate christian doth in his minde serve the law of god , yet neverthelesse through the law and strength of his corrupt members , he even his soule is led captive to the law of sinne , and of death , and so is a captive to sinne , but not a servant . neither did i ever agree with the familists , or any other such like blasphemous sect , in any of their tenents and opinions , but have opposed and disproved them , according to my abilitie , as in the aforesaid booke against anabaptists is to be seene , and as some can testifie , so that herein also mr. robrowgh is a false witnesse ; how rightly i have been condemned by the court for these things upon these testimonies , i refer to the discreet christian reader to consider . their third accusation , as it is in the sentence of the court , according to mr. denisons fourth article . that the said etherington within the time aforesaid , hath also maintained and published , that the church of england is no true church of christ , and that it teacheth false doctrine . to the first part , that the church of england is no true church of christ , rowland thomson , thomas rogers , and henry robrowgh doe depose and testifie . the testimony of thomson . to the fourth he deposeth and saith , that he this deponent hath within the time articulate heard the said etherington maintaine or publish some of the opinions articulate , viz. that the church of england as it is now by law established , is no true church of christ . the testimony of rogers . to the fourth article he deposeth and saith , that the said etherington hath within the time articulate , and since the 20 of december 1623. held and published , in this deponents and his precontest thomsons presence , that the church of england as it is here by law established , is no true church of christ . the testimony of robrowgh . to the fourth article he deposeth , that the articulate etherington hath of this deponents knowledge , within the time articulate , maintained and published , that the church of england as it is here by law established , is no true church of christ , because he teacheth this true church to consist of the regenerate onely , as in his booke against separatists , pag. 15. my answer and defence . thomson and rogers , they as two confederates keepe close together in their conspiracy against me , for although i neither published nor spake to or in the hearing or presence of them , or any other , that the church of england as it is now by law established , is no true church of christ , nor any thing to such purpose ; yet these two joyners as well acquainted before hand with mr. denisons articles , and being with henry robrowgh the chiefe of his counsell in the inventing and making them , to confirme what they had begun , by a secret equivocation they depose upon some words which i spake in answer to their questions and demands , that i had published , as aforesaid , and because they will be sure to agree in one tale , they come both together to the office to be examined , and there rogers standing by thomson while he was examining , which is the reason why the examiner calleth thomson rogers precontest , as being examined immediately before him and in his presence and hearing ; which my selfe comming to the office the same time saw ; let not the reader therefore marvaile that they so well agree . they name no time , place , nor person to be present besides themselves , rogers and his precontest , when i should publish this thing , and i was never in company with these two men alone at any time . christ sayth , he that doth evill hateth the light , and he that doth well commeth to the light , &c. wherefore if these mens consciences had not accused them of their false and evill dealing , and that they had not feared their evill deeds to be discovered , they would no doubt have named both time and place , and some of the persons that were present beside themselves , for by that meanes their testimonies would have carried a more faire and honest countenance then now they doe , but since the 20 of december , that must not be omitted , they will not have me pardoned by any meanes . i doe well remember , that about the time that mr. denison first began his suite in court against me , after he had a long time before reviled me in his pulpits , these two men , thomson and rogers , sought to get me into their company , rogers being the sollicitor or earnest suit or for the same to one salomon seabright , being of his acquaintance and one that knew me , to bring it to passe , pretending and promising that if they might speake with me , and should finde things to be otherwise then they had conceived , they would enforme mr. denison thereof , and cause him to cease his course and proceedings against me . whereupon i did consent to speake with them , so that they would appoint the time and place , for i suspected it to be a plot layd between mr. denison and them , to get matter against mee , either to prove a conventicle or otherwise to entrap me in my words , being forewarned by one that knew some of their secrets , that such a thing was plotted and intended by them , which accordingly so proved ; so the place being at the said salomon seabrights neere algate , i met them there at the time they appointed , where in the hearing of sundry persons , they moved many questions unto me , concerning repentance and faith , the church , and other things , to which i did answer them according as i did understand and beleeve . as touching the church , they asked mee , what i held the true church of christ to be ; to this i answered and told them plainly , that i held the true church of christ to be and consist of the true regenerate servants and people of god , sanctified in heart by faith in christ jesus , lively stones , built upon the rock jesus christ , the chiefe corner stone , according to the words of christ , and as s. peter describeth it , which st. paul calleth the body and spouse of christ , the pillar and ground of truth ; according also as it is conteined in the creed , i beleeve in the holy ghost , the holy catholique church , the communion of saints , &c. then they asked me of the outward state of the church of england , if all in generall were the same true church of christ , or of it ; to which i answered , nay , i could not say so ; then if any whole parish that i knew were , to which i also answered , nay , i knew no such parish that i could so conclude of all , god knoweth who are his : then lastly , if i did not hold some private company with my selfe to be the same true church of christ ; to which i answered also and told them , nay , but that all of all degrees and callings in the whole kingdome , whose hearts were sanctified by faith in christ jesus , were the true church of christ here of england : and that if i , or they that asked those questions , or the rest there present , were so sanctified in heart , then were wee of the same true church of christ , else not , and that there was never any church , generally considered as it was outward and visible to the eye of man , but some , yea many times the most part , and of the greatest of them in most eminent place in the church , as well as of the lowest and meanest , have been unfaithfull , ungodly , unholy , and so , not of the church , though they were in it : and i told them plainly , that i held the church of england as it was by the authoritie of princes and by law established , to be the best reformed , so generally considered , this day in the world , and that i did beleeve god had a speciall respect unto it above any one nation or kingdome whatsoever ; and that he had many faithfull servants , sonnes , and daughters therein , and much people to save , for whose sakes the rest doe fare well , and are the more happy . these were my answers to their questions , touching the church , or to this very effect , as some that were there present and heard me , as well as they , can testifie . it seemeth that upon my answer to their question of the outward state of the church of england , if all in generall were the true church of christ , or of it , because i said , nay i could not say so , therefore they presume to sweare , that i held and published , that the church of england as it is now by law established , is no true church of christ , as if i would have some other outward forme established , to make a true church , or that none could be in the outward state of the church , and partake with it in the outward calling of the ministry , preaching , administring , hearing ; receiving , but regenerate persons onely , all which was far from my thought ; so that in this also as well as the former , they are very false witnesses . and concerning robrowghs testimony , who deposeth that because i say the true church doth consist of the regenerate , therefore i teach and maintaine that the church of england as it is now by law established , is not a true church of christ . my answer is , that if mr. robrowgh can , and when he shall prove that the church of england as it is now by law established , is not part of the holy catholike church of christ , whereof all are saints , then will i grant his testimony to be true ; in the meane time , he is a false accuser , and one that doth deny the church of england now by law established , to be part of the true holy catholique church of christ , of the communion of saints ; proving himselfe guiltie of that whereof he chargeth me . it would small avayle the church of england to have the name of a true church , and not to be of the holy catholike church , which the creed and the scriptures doe describe unto us , and require us to beleeve and acknowledge for christs true church , his body , his spouse , &c. for although all be not saints that are in the church , as touching the outward estate and societie thereof , yet as touching the true spirituall communion , all are saints that are of it , and are one body and one bread , being all made partakers of that one bread christ jesus , and baptized by one spirit into one body , and made to drinke into one spirit , as st. paul declareth , according as st. iohn testifying against some antichrists of his time ; they went out from us , but they were not of us , for if they had been of us , they would no doubt have continued with us , but they went out that they might manifest that they were not all of us : and st. paul againe ; but christ the sonne over his owne house , whose house are wee , if wee hold fast the confidence , and the rejoycing of the hope firme unto the end . so that they onely which are truly faithfull , and hold fast the confidence , &c. are the true church of christ . if mr. robrowgh doth or will deny himselfe to be one of these , i dare then deny him to be one of christ true church , notwithstanding he hath the office of a curate in the outward state thereof . and secondly , whereas i stand charged in the sentence to have said , that the church of england teacheth false doctrine , and upon the testimony of susan price onely , a woman greatly devoted to mr. denison , and an associate of thomson and rogers ; my answer is , shee testifieth falsely , unlesse the church of england doth consist of mr. denison , mr. robrowgh , and some other of their corrupt humour , as many such women ( and some men also as unwise as they ) doe conceive it doth , and therefore dare sweare that whatsoever is spoken against them and their doctrine , is spoken against the church of england . their fourth accusation . that the said etherington within the time aforesaid , viz. since the 20th of december 1623. hath maintained and published , that the sabbath since the apostles times was of no force , and that every day is a sabbath , as well as that which wee call the lords day or sunday . to this first position of the fourth article , rowland thomson , thomas rogers , suzan price , peter worcester , heury robrowgh , doe depose and testifie . the testimony of thomson . that he this deponent hath within the time articulate , heard the said etherington maintaine or publish , that the sabbath was of no force since the apostles times , and that every day is a sabbath as much as that which wee call the lords day or sunday . the testimony of rogers . he deposeth and saith , that he the said etherington hath within the time in this article mentioned , and since the 20 of december 1623. held and published that the sabbath was of no force since the apostles time , and that every day is a sabbath as much as that which we call the lords day or sunday . the testimony of suzan price . that shee this deponent doth certainly know that the articulate etherington within the time articulate , maintained and published , that the sabbath was of no force since the apostles times . the testimony of worcester . that he this deponent hath within these eight moneths last past , before his examination , heard the said etherington maintaine , that there is no day to be set apart for outward rest , by vertue of any commandement . the testimony of robrough . that the articulate etherington hath of his deponent● knowledge within the time articulate , held , maintained , and published , that the sabbath is of no force , and that we are not now bound to keepe it , by vertue of the fourth commandement . my answer and defence . the words of tomson , rogers , and susan price , which are the words contained in the sentence , i never spake in my life , much lesse maintained or published as they depose , nor yet the words of henry robrough , but i doe hold the sabbath to be in force according as i shall hereafter manifest , and that the first day of the weeke is to be observed . and as touching worcester and his testimony , for him he is a man that i was never conversant with , onely i have beene in his company two or three times , and the last time was as he saith , and at the house of one master pike in east-cheape , where hee the said worcester with some other of master denisons favorites , had occasioned me to meet them , under pretence of friendship also , and of making peace , but being indeed another traine to intrap me . this worcester with some of his sociates then present , were very importunate with me to reason with them concerning repentance , and the sabbath , which i refused to doe , being forewarned of their conspiracy , and that this worcester with others of them , had given out threatning words , tending to the taking away of my life , one saying it is pitie that he liveth , hee deserveth to be burned , another , i will never leave him till i make him fry , and others to the like effect , and because i held it not a thing fitting to make a controversie of this matter of the sabbath , which they most desired to have me speake of with them , neither did i ever contend with any man about it , untill master denison had begun to revile me in his pulpits , and charging me falsely in many things concerning it , nor had i then , but that i was drawn to it once through faire pretences also , with one master cleaver , at which time we seemed to part friends , and not so disagreeing as there need to be any enmity between us for the difference . so that i only told worcester and the other with him , my mind in few words , but not in way of maintaining as he deposeth , for the words , it is like i did say thus or to this effect , that if the fourth commandement , as it did concerne the outward bodily rest of the seventh day , be abrogated ( as i thinke all the christian churches in the world doe hold it is ) then there is no commandement in the word of god requiring the same outward bodily rest upon any other day instead thereof : and this i say still , yet not denying the observation of the first day of the weeke , as i shall declare , so that thus farre i deny not worcesters testimony , though otherwise , and in other matters he is false like the rest . but whence these two sworne brethren thomson and rogers ( whose testimonies : because they so well agree , are so oft the words of the sentence ) susan price and henry robrough , have had the words they depose , i cannot tell , neither doe themselves declare , nor mention any time , place , or person to be present , when i should publish , and maintaine them as they speake , and i am sure i never said to any man living , that the sabbath was of no force , but doe hold that it is in force , and the commandement also according to the spirituall intent therof ; i meane by sabbath the true and perfect rest of god , which hee did rest the seventh day , having finished all his workes , therefore called his rest , as hee saith , if they shall enter into my rest . and that it is here entred into of us , and kept not through the law , by doing any kind of worke or works therein contained , but through the promise , eventhe the gospell of jesus christ by beleeving , as saint paul saith ; for wee which have beleeved doe enter into rest , as h●e said , as i have sworns in my wrath , if they shall enter into my rest , although ( saith he ) the workes were finished from the foundation of the world , for hee spake in a certaine place of the seventh day on this wise , and god did rest the seventh day from all his workes ; and in this place againe , if they shall enter into my rest , heb. 4. where the apostle declareth plainely , that the rest of god , which hee is said to rest the seventh day , and this in david , which the faithfull doe enter into , is all one and the same rest , and that it is preached unto us in the gospell , as it was to the israelites in davids time , and in the wildernesse ; and the reason why they that fell in the wildernesse entred not in ; was their hardnesse of heart and unbeleefe , as in the 15. ver. of the 3. chap. and the 2. ver. of the 4. chap. he declareth and saith further , that they that are so entred ●●ve ceased from their owne workes , as god did from his ; that is , from seeking their owne pleasures , and speaking their owne words , from all their corrupt carnall and sinfull pleasures and delights of the world , wherein their soule as well as their bodie and members thereof had walked ; ( the whole man being corrupted through the fall ) and which are therefore called their owne workes and their owne pleasures , and their delight is now in the lord , and in his holy and heavenly wayes , seeking his face continually , & honouring him , &c. as the prophet esay saith ; and they that are so entred here by faith and keepe the lords holy sabbath , will the lord cause to ride upon the high places of the earth , and will feed them with the heritage of iacob their father , for the mouth of the lord hath spoken it , which heritage of of iacob is the everlasting kingdom , the heavenly country and citty promised which all the holy fathers looked for and is to be manifested and fully accomplished , when christ shall come in his glory , and all things shall be restored according to the prophets . and so i hold the sabbath spirituall , and eternall to be in force , and that the outward rest of man and beast commanded the jewes on the seaventh day was but a shaddow thereof and is now ceased to christians ; so that as wee are 〈◊〉 bound to circumcision , nor other ceremonies of the law , which is manifest by acts 15. gal. 4. and other places of scripture , neither are we to the strict observation of any litterall sabbaths of yeeres , times , moneths , or dayes , as the jewes were by the law , but are free as saint paul sayth let no man judge you in meates or in drinkes , or in respect of an holy day or of the new moone , or of the sabbath day , which are a shaddow of the things to come , but the body is christ , and he said to them of galatia , who were by false teachers brought to an extreame in that kind more then the law it selfe , ( ever intended ) ye observe dayes , and moneths , and times , and yeares , i am afraid of you , &c. in both which places , the apostle speaketh of the seventh day sabbath , and concludeth of it as of the rest , in gal. he beginneth with it before the monthly sabbathes , as besides which before the monthly there is not another to be rekoned , and in col● . he ends with it , in reckoning next after the new moones or monthly sabbathes , except which after the monethly there is not another to be named , and counteth it with the rest a shadow of things to come . and this , no doubt was the reason why the apostles and christian churches to this day , have left it with the rest of the signes and shadowes of the law , as holding that christians are free , as touching their consciences in all such respects . if this be true , that the litterall rest of the seventh day commanded in the law be a shadow , as by the apostles words , is most cleere and past all contradiction , then the first day of the weeke used in the apostles times , and ever since in the christian churches , for the assembling together of the people of god to breaking of bread and prayer , and preaching , and hearing the word of god , for exhortation , spirituall communion , edification and comfort one another , praysing the lord , &c. was taken up freely , and is a free observation , and not by force of any commandement of the law or of the gospell . and this doth the apostle further declare in rom. 14. where he plainely sheweth , as he doth also in colo. 2. the in●iferency now under the gospell of eating and not eating of meates , and of esteeming and not esteeming one day above another . so that although christians be now free in these things , as touching the conscience , in respect of the law , and are not bound , yet , they not only may observe a day to the lord for the ends before mentioned , and forbeare therein their common worldly affaires , but ought , it so being ordained and appointed by the state and church wherein they live , and so farre wee are bound by the command of the word of god , in all good and lawfull things to obey ; and some day or time is needfull , and the more time the bett●r , and hee that makes the most use of the same time to the same ends doth the best ; and the first day of the weeke may very well be the day , rather then any other , because it was for some reasons , no doubt , taken up , and used for those ends in the apostles times , whither because they might be more free therein in respect of the jewes , then on the sabbath day , or for what reason else , it is not written , being not so needfull to be knowne . and so in respect of this spirituall use and end , it hath beene and is appointed and imployed unto , it may be called a sabbath day , though not by force of the commandement . but whosoever shall lay such a burthen upon the consciences of christian touching the day , as master denison and some others have done , charging the people upon heavy curses and condemnation to doe , and not to doe such , and such kind of things as they prescribe , these things . which although you may lawfully leave them undone upon any other day and not sinne , you are bound to doe them in this day in paine of condemnation . and these and those kind of things or actions , which although you may lawfully doe them on any other day and not sinne , you are bound not to doe any of them in this day on paine of condemnation , and whosoever doth not constionably , so observe the day cannot be a true christian ; wherewith they have so inthralled the minds of many people , some of tender consciences zealously affected towards god , and have brought them to such distraction and unquietnesse of spirit , by reason they are not nor can be satisfied in every particular action , what they are so bound to doe , and what not to doe upon that day , when to begin and when to end , that there is more talke and questioning among them , and and more resorting to ministers for satisfaction about the same , then about any matter of religion whatsoever . this doctrine ( i say ) is very unsound , and just like unto that which the false apostles and teachers taught and charged them of antioch and them of galatia touching circumcision and the sabbath of the law , which was very erroneous , even in the time of the law ; and a burthen as saint peter saith , which they nor their fathers were able to beare , for such doctrine had beene taught the jewes by such pharisees and false teachers , a long time before peters dayes , and is by the church , in acts 15. and by saint paul in gal. 4. condemned for false and very erroneous doctrine , and to be a dangerous step of falling from christ , for saint paul testifieth plainly , that the gentiles which had not that law of circumcision , and the sabbaths , &c. might have the truth and effect thereof in their hearts , and be a iew inwardly in the spirit though not outwardly in the flesh , so that there was never such a necessity as those false teachers taught , and most part of the jewes conceived , nay , they ought to have knowne , that although themselves that had the law , ( to whom especially it was given ) were bound to observe it to the utter-most of their power , yet if they fayled in any part ( as all did in many ) and so in all parts , they might be saved another way , through the grace and mercy of god in the gospell , and that of this there was alwayes a necessitie , and without the same no man could be saved ; and that a gentile having the same grace , should be saved , though he were ignorant of the law ; for this is the effect which was signified by those signes and shadowes which are now ( as it was a law to the iewes ) ceased to christians . unto all this doe agree the best approved writers of the christian church , both of the antient and latter , s●●ce the apostles times , as hierome upon gal. 4. augustine in his epistles ch. 19. and in his booke conscientiae diaeta , and of the spirit and letter , chap. 14. and upon these words of christ , take up thy bed and walke , tract. 17. tertullian also in his booke adversus iudae●s , and others ; and of the latter master tindall in his answer to master moores first booke , page 287. doctor barnes in declaration of the cause of his condemnation , page 106. master f●ith in his declaration of baptisme , page 96. master calvin and others , and as it is contayned in the harmony of consessions of the reformed churches , page 473. and page 499. besides sundry writers of this present age ; so that in this i am not singular , though i differ from master denison . their fift accusation . that the bookes of esdras are and ought to be esteemed part of the canonicall scripture . they that testifie to this are rowland tomson and susan price , their testimonies are both according to the words of the sentence . my answer and defence . their testimonies to this also , as they have given it into the court are false , for i never said that the two last bookes of esdras ( which it seemeth they meane ) are or ought to be held canonicall , or part of the canonicall scripture , but this i say , and doe beleeve , that esdras was a holy prophet and true servant of god , and that those his two last bookes are as well as the rest , holy and true , as sundry divines have esteemed him , and written of them , and one booke now publike , printed first in queene elizabeths dayes , and presented to the lord robert devoreux earle of essex , upon the 11. chap , of the last booke of esdras , wherein matters of great moment , are manifested worthy , i dare say , to be regarded of every true christian that desires understanding . and i dare say further , that they have done and doe very wickedly which rayle against him , calling and counting him a counterfeit , a lyer , a blasphemer , as some have done , it had beene farre more wisdome for them to have left him in these his last bookes , and suspended their judgements untill time , the tryer and discoverer of truth from falshood , should manifest things more clearely , that so upon cleare proofe of experience , they might have judged rightly of that , which through want of understanding , they could see before . their sixt accusation as it is in the sentence . that the said iohn etherington within the time aforesaid , hath kept private conventicles or exercises of religion by the lawes of the realme prohibited , and taken upon him in such conventicles to be the chiefe speaker or expound●r of the scripture , and hath many adherents disciples and followers of his doctrine , and giveth many oppositions contrary to the received opinions taught in the church of england , saying , that outward ordination of a minister doth snot make a true minister , and hath useth many reproachfull speeches , to and of the ministers of the church of england , and by this meanes hath seduced and drawn many from th church of england to be scismatiques and separatists , and caused them , or some of them to forbeare to participate with us in the celebrating of devine service and sacraments . they that testifie to this are rowland tomson , thomas rogers , christopher n●cholson , peter worcester , susan price , henry robrough , iohn okey , george dunne . here like pursuers of blood , they cry out together with open mouth , as if they meant now at last to swallow me up quite and cleane , this being the maine toyle which they ( from the beginning ) had layed , whereby above all , they made sure account to take me . their depositions to this sixt accusation are not onely many , but so long and tedious , that if i should set them all downe , with answers to every particular thing in them , it would require more time and space then all that is already past , and would weary any sober mind to read them over , i will therefore give my answer & defence to that which is contained in the words of the sentence , as being the maine and summe of all , as also to the chiefe of their depositions , and leave the rest untill some further occasion shall serve . my answer and defence . to the first , concerning private conventicles and exercises of religion by the lawes of this realme prohibited , my answer is . it is a false accusation , i never kept any such , nor have done otherwise then i have acknowledged in my defence to their first article , as one christian neighbour or friend , may and ought to doe to and with another , which i am out of all doubt , the lawes of this realme doe not forbid , neither i hope ever will . and secondly , whereas they say that i take upon me to be a chiefe speaker or expounder of the scriptures , and to have many adherents , disciples and followers , &c. my answer is , they charge me in this also very falsely , i am so farre from taking upon me such things as that i doe reject , the very thought thereof in my selfe , especially , and have opposed and reproved such as have so done and beene so affected , as some can witnesse , although i confesse i have beene free , and alwayes ready to speake to my neighbour and friend , and children , &c. whatsoever i have knowne and understood of the word , and wayes of god , as i have beene also to heare and recite , and so i hope i shall continue to doe , as time and occasion shall serve , so long as i live . thirdly , in that they charge me to give many expositions contrary to the received opinions taught in the church of england . the chiefe besides those before mentioned of repentance , &c. ( which i confesse are contrary to m●ster denisons and robroughs doctrine ) being ( as it seemeth ) this contained in the sentence , that outward ordination of a minister , doth not make a true minister , deposed by henry robiough from the foresaid booke against anabaptists . to which i answer and confesse , that the words are in the place of the booke , and i am not afraid to justifie them to be truth agreeing with the scriptures , and with the doctrine of the church of england , as i meant them , i doe not say that out ward ordination of a minister doth not make a lawfull minister outwardly , nay , i acknowledge it doth . so as that hee may lawfully minister , and people may lawfully receive the word and sacraments with him , according to the 26. and 36. articles of the church of england , and as it was in the apostles times , and in the church of the iewes , with christs approbation . but this , i say , that outward ordination doth not make a true and faithfull minister inwardly , in gods accounts he may be a deceiver , a false prophet , an antichrist , notwithstanding which they that are true in gods account , called and sanctified of him by a more speciall , heavenly , inward calling may not , for they are built upon the rocke , the gates of hell shall not prevaile against them . otherwise , if outward ordination of a minister did make a true minister inwardly in gods account , then all they of the church of rome must needs be true ministers , for they have outward ordination , as they have also outward baptisme , and such as wee doe not hold needfull to be cast off , ( if any come out from them ) and receive another outward ordination and baptisme before they may administer , or be received for true ministers or true christians , ( as the anabaptists opinions is , so that of necessity there must be some more excellent thing or things besides outward ordination and outward baptisme to make a true minister and a true christian in gods account . neither were the words spoken or given in a private conventicle to adherents or disciples of mine , as my doctrine to them , as my answers seeme to depose , or at least as the register set it downe and is in the sentence , but they were written in defence of the calling of the ministers of the church of england , and of the sacrament of baptisme here administred against the separatists and anabaptists , who denyed the same , and was published in print with licence of the bishop of london . being first viewed over by himselfe and by his appointment by master crashaw , then minister of white-chappell , who did also approve of the same , and suscribe to them , which is well knowne to be true . and this deponent henry robrough chargeth me further , saying , that hee knoweth the articulate etherington doth teach and maintaine opinions which doe derogate from the iurisdiction of bishops , because he interpreteth that place of scripture , math 18. tell the church to be understood of the little ones borne of god , as in his booke against separatists , page 74. to which i answer , that if master robrough can , and when he shall infallibly prove as he doth here in effect sweare , that bishops are not not can be of the little ones , borne of god , spoken of in mat. 18. then will i grant his deposition to be true , in the meane time hee proveth himselfe a false accuser , and one that denieth bishops to be of the holy catholicke church of christ , which i doe not . for although it be true that the little ones borne of god , the lively stones built on the head corner-stone iesus christ , be the true church of christ , against which the gates of hell shall not prevaile , and to which christ hath given the keyes of the kingdome of heaven , as in mat. 16. and matt. 18. and 1 pet. 2. and other scriptures is evident . and that the places and iurisdictions of bishops be now great , and great and high places be dangerous and slippery places , as the scriptures speake , and experience ( lamentable ) hath a long time and often proved , yet notwithding , i undoubtedly beleeve , that bishops have been , or may , and shall be found to be of the little ones borne of god , and so of christ true church , against which the gates of hell shall not prevayle , &c. when many a one of as low a place in the church as master robrough shall come short of being of that number . for i know that he that is greatest may be as the least , and he that is chiefe , as him that serveth , according to the word and commandement of christ , and it greatly concerneth every such one so to be , and to beare with his weake christian brother , and not to constraine him with any kind of violence , either in words or deeds , to doe things against his conscience , which he is not , nor can yet be perswaded of , though otherwise lawfull , because whatsoever is not of faith is sinne . that so ruling in wisedome , and judging alwayes righteous judgement , instructing with truth in the spirit of meekenesse and love , shewing mercy with good works of charity , hee may receive double honour of his christian brethren , and so continuing , be found one of those of whom christ sayeth , blessed is that servant whom his lord when he commeth shall find so doing . but otherwise , if any one so intrusted in place of authority , shall begin to smite his fellowes , to eate and drinke with the drunken , &c. the same servants lord will come in a day that hee is not aware of , &c. and will hew him in peeces , and give him his portion with hyporites . and iohn okey , the man that vowed hee would not leave me till he made me fry , to this of the fourth article he deposeth saying , that he knoweth that the said etherington held , that hee was as elias , left alone , and that he knew none to be of the visible church of god but himselfe . these are okeys words as they stand in the deposition , which in the briefe that was read to the court , are altered and set downe thus . that within the time articulate the said etherington , hath affirmed , that he was as elyas , left alone , and that he knew none of the visible church of god but himselfe . and to this deposition of okeys is also added another of henry robroughs , his words as they stand in the briefe which was read to the court are these . that the author of the epistle to the church of rome viz. iohn etherington affirmeth , that he knoweth no man in the flesh that holdeth with him , that the said etherington is the author of the book intituled the epistle to the church of rome . looke page 9. my answer and defence . first , for the words of okey , they are a very false accusation in both places . i never held , neither affirmed , nor thought any such thing of my selfe , but doe hold it a vile and wicked thing for any man so to thinke , much more to affirme to himselfe or of any other . how okey knoweth that i held this of my selfe , which he deposeth in the first place , or who heard me affirme so of my selfe , in the second place he mentioneth not . and for him , he is a man that i never had any acquaintance or dealing with , neither have i beene in his company , to my knowledge , one halfe houre together in my life , nor have spoken two words with him these twenty yeares at least , but onely , about three or foure yeares agoe , i having heard that he had threatned me , spake to him at a book-sellers stall in cheape-side , who heard what i said unto him . and secondly , for robroughs testimony , as touching an epistleto the church of rome , i confesse i have seen & read such a booke , which was published in the yeare 1588. when i was not eighteene yeares of age , and therefore farre unable to write such a book , as i am still , i confesse ; so that i could not possible be the author thereof . and whereas robrough directeth to the ninth page of the said booke for proofe of his deposition , where the author having described to the church of rome the true church of god and her true children , sayth himselfe , being ( as it seemeth ) then in rome . and yet thou sayest , let me see her , behold be that writeth testifieth before the throne of god and all his holy angels , that hee knoweth no one this day after the flesh , that taketh part with him ; what then shall i say , i am left alone ? god forbid , for i see and heare with the eares and eyes of my soule , the groanes , the chaynes and teares of seven thousand , whose obedience is greater then mine , and of which number i am the least and as a poore and miserable , and borne out of time , am not worthy to be one of them , and this is she who once balam walkes in thy streets , and all the earth was filled with her beauty , &c. and a little before in the same page of the booke he sayeth , whose modest countenance , whose chast and comely steps walke in our streets , &c. meaning here in england , himselfe being an english man . so that henry robrough doth here also declare himselfe to be a very evill minded man in severall respects . first , in that hee altereth the authors words , where he sayeth , that he knoweth no one this day after the flesh that taketh part with him , and sets it downe , that hee knoweth no man in the flesh that holdeth with him , as if the author meant and affirmed , that there was no man living of his opinion , so altering not onely his words , but his very intent and meaning to another purpose , for so it is set downe in the briefe that was read to the court , that i affirmed that there was no man of my opinion but my selfe . secondly , in that hee leaveth the words going before and comming after , which doe plainely shew , that he speaketh not of his opinion , but of his sorrow and teares of repentance , and therefore sayeth , that he saw and heard with the eares & eyes of his soule , the groans , the chaines , and teares of seven thousand , whose obedience was greater then his , and judges himselfe not worthy to be one of them , so that although at that instant he knew no one after the flesh , yet he saw thousands after the spirit with the eyes of his mind , whom hee preferreth before himselfe . and thirdly , in that the said robrough deposeth and would prove by the said page of the said booke , that i am the author thereof , that so by making himselfe another false witnesse with okey , he might accomplish okeys vow against me , that hee would never leave me till hee made me frie ; for okey deposeth as it seemeth from the same page of the said book , ( judging also me to be the author ) that i affirmed that i was as elyas left alone . whereupon the voyce of one bishop in the passing sentence against me , was that i should goe the same way to heaven that elyas went , through fire , though he thought ( he said i should never come there as elias did ) whereas the author doth not say hee was as elyas left alone , but what then shall i say , i am left alone ? god forbid , which is the cleane contrary ; and therefore these two evill men ( as before with the rest of their fellowes ) so here from the fountaine and evill treasure of their hearts , they have brought forth their evill and bitter fruit , which any judicious christian may perceive . and whereas i am charged to have used many reproachfull speeches of the ministers of the church of england , which though they be not set downe in the sentence , yet they are in their testimonies , the speeches are these , that there is a generation of pharisees among the ministers of the church of england . they that testifie to this , are peter worcester and susan price , and the ministers that i should use these speeches of , susan price nameth master denison , and master robrough , for the principall , and worcester another whom i will not here name . my answer and defence . i would it were not true , that there is a generation of pharisees among the ministers , as well as among the people , and although it be not an usuall thing with me so to speake of any minister by name , yet i might well say it of these two , which this woman nameth for principall , and doe them no wrong at all , and no doubt they have more fellowes , else were the church of england the rarest church that ever was in the world . and lastly , whereas they charge me that i have by this meanes drawne many from the church of england to be schismaticks , and separatists , and caused them or some of them , to forbeare to participate with us , &c. my answer and defence is . this is a very false accusation , not withstanding their mouthes be all open to witnesse it . first , for my selfe it is well knowne in all places where i have lived , what my behaviour hath beene , for so it is , that since the beginning of the yeare 1588. now above these forty yeares , i have lived in or nere unto the citty of london , and untill now , that master denison and his sociats had thus prosecuted against me . i was never presented , nor once complained of , for any neglect or ill carriage towards the church of englands either in one respect or other ; and that i have frequented the publike assemblies and sacraments , for neere twenty yeares last past before my imprisonment , i have sufficient certificate and testimony , for proofe of the same , which i had ready to shew to the court , if my defence had beene admitted ; and i never was in any private assembly in my life , where i have either received the sacrament my selfe , nor seene it done by others ; so that for mine owne part , i am neither schismaticke nor separatist . and for others , i know there is not a man living that can truely say , much lesse depose , that i have drawne , or caused any one to schisme or separation from the church of england , not to refuse to participate , either in prayers , preaching , or sacraments , nay , i am sure , that neither master denison , nor all the enemies else i have in the world , are able to bring forth one . but on the contrary there be sundry can witnesse that i have beene a meanes of the withdrawing and disswading some , from schisme , separation , anabaptisme , familisme , and other corrupt opinions and unlawfull practises , so that their testimonies to these things also , are all likewise false . this hath beene the passage and proceeding of this businesse and cause against me , these be the things contained in the sentence , and these be the testimonies that are for proofe of them , for which , and whereupon i was censured by the high commission court on the last day of november 1626. not having any defence , nor being heard what i could say for my selfe . the sentence or judgement of the court is this , i was fined five hundred pounds to the king , to pay cost of suit , i was committed to the new prison there to remaine during the pleasure of the court , and injoyned to make a publike recantation in such words as should be set downe by the court . and although master denison had prevailed thus farre , and that i was layed up in prison , yet was he not herewith satisfied , but in the beginning of hillary terme next following , he moved and requested to the arch-bishop and the court , that he might preach at pauls crosse the last sunday in the said terme , and that i should bee brought to stand there before him during his sermon , which his request as unreasonable and unnaturall as it was , ( by sir henry martins meanes ) was soone granted him . and i was by a pursuivant and a keeper , the same day , brought to stand there before him , in the view of the people , and being come to the place , they having a paper contayning the chiefe things of the sentence , written with large letters , which i taking in my hand , protested against unto the people , as falsly charg'd upon me , and falsly , by false witnesses , deposed against me . but they , the pursuivant and keeper laying hold of my armes , took the paper from me , and pinned it on my brest , and so held me till i intreated them to let my armes loose , and promised that i would not remove it , that so he my adversary and prosecutor might make open shew of me the person whom he had so long hunted for , and having me now under his clawes , might prey on me at his pleasure , and make knowne to all men , that what he had done before in his pulpits , without & against all law and christianity , he could doe now boldly with authority . and how maliciously , contemptuously , and falsly , he there spake and dealt , ( reviling me by the names of ) this seducer , this woolfe iohn etherington , that stands heere before you , this varlet , hereticke , faruilist , with sundry other vile , false , and evill speeches which he there uttered of me , many that then heard him can witnesse . and so , i having stood there before him about the space of three houres , he took forth a paper wherein the words for my recantation ( which the court had ordered ) were written , and began to read them , saying ; whereas i iohn etherington stand by the depositions of sundry witneses judicially convicted before the kings majesties commissioners appointed for causes ecclesiasticall , for that since the 20 of december 1623 , i have maintained &c. ( the words following being all the matters contayned in the sentence which they would have had me to acknowledge as justly proved and so condemne my selfe , and justifie all their proceedings . ) so hee having read a part twice over , called upon me twice to say after him , which i refused to doe , knowing my selfe to be cleere , as i have before declared , onely i answered and testified to the people , that the witnesses were false witnesses , and their testimonies false , and that he had delivered many lyes and false things of me , and so i was taken away from the crosse to the prison againe . and yet , further , for after all this , he got lycence to publish a booke of that sermon in print , partly refined of some of the palpable untruths , and bitter reviling speeches he then uttered , and partly filled with more malice and falshood , by which , in the most disgracefullest manner , as ( i thinke ) ever was knowne . he hath devised to defame me , my name , and posterity for ever , if it be possible for the spirit of wickednesse by evill inventions and lyes to doe it . and except christ had foretold , that men should not onely revile and persecute his servants , but that they would falsly say all manner of evill against them for his name sake , all manner of evill , nothing excepted , that the evill heart of man can invent , i should never have beleeved that there had beene or would be such manner of evill things invented , spoken , and practised , published , and beleeved , against any one , as hath beene , all fasly ( god knoweth ) against me , the most unworthy to be so blessed , and to have such cause of rejoycing , as christ testifieth and promiseth to such , though for the present as touching the body and outward name and estate : i with my wife and children doe suffer and undergoe distresses , scandals , defamations , and reproaches of the world . in all which , how unchristian-like , and unnaturally i have beene delt withall , by this steven denison , how evill , false , and dishonest his witnesses have manifested themselves to be in their practises and depositions , and how rightly and upon what just grounds the court hath proceeded , judged , imprisoned , appoynted , and given way for all these things to passe and be done against me , i referre to the judicious understanding christian reader , of what estate or calling soever , to weigh and consider . i doe confesse , that after master denison had done his pleasure against me at the crosse , i having complayned of the great wrong i had sustained by him & his witnesses , first by a letter that i wrote to the bishop , then of durham , now of winchester ; whom i made bold to acquaint with the matter , by reason i had beene with him some few dayes before this unexpected sentence was passed against me , to speake with him about the conveyance of water to his house of akeland in the county of durham , and was by his apoyntment to come to him againe to speake further of the same ; but being now prevented by imprisonment , i wrote , giving him to understand the cause therof , ( for he was not at the court when i was cenred . and requesting his favourable helpe to relieve me , who hereupon with the bishop of rochester tooke the matter into their consideration , & began to commiserate my case , so that when my petitions of complaint came to the court , they were willing to have them read , & moved for me to the arch-bishop that things should be yet further examined according to my request . whereupon the matter was referred unto them , and i acknowledge they took pains therein , & were very willing to relieve me , perceiving that i was wronged , & as they found the falshood of the accusations , and of the depositions of the witnesses caused the register to write them downe . but denison my adversary , accuser , and prosecuter , being there present at my elbow , when things were now examining , and knowing that my cleering would discover his unjust and evill dealing , moved the bishops with another poynt , not in the sentence , concerning baptisme , which i could not deny ; but indeavored to maintaine for a truth , and they much apposed me in , and alledged the words of the booke of common prayer , that god had sanctified the flood jordan and all other waters , to the mysticall washing away of sin , and said unto me , as thou dost convey water in thy pipes , so is grace conveyed in the act of baptisme , and so it was by circumcision &c. and doctor cozens he being by , withstood me also in that i said , and affirmed withall , as touching the lords supper , that the very flesh of christ was eaten with our teeth , which i could not but say was grosse popery , so upon these occasions the bishops displeasures were kindled against me , things were left without any further examining , and i was sent again to prison wherewith straighter usage then i had before , i have now endured above these twenty months , and he my accuser was now further allowed to publish what he listed against me , not onely in print , but in his pulpits also , as hee still doth , his booke hee presenteth to the king , and made suite as i heere , to have me put to death , for it was my blood he thirsted after , as his sermons and bookes doe prove , the cause you have seene related . otherwise if this point of baptisme , which he ( as it seemeth ) knew , would moove the bishops against me , had not beene by him forced unto them , i had no doubt been cleered by them . therefore , because inow suffer for it as well as for any things else , i will declare my minde therein more fully . the point or tenent is this : that outward baptisme doth neither conferre nor confirme grace to the heart of any man no more than circumcision did ; in the aforesaid booke against anabaptists , page 61. which i doe acknowledge and justifie to bee true , in defense of the baptisme and doctrine of the church of england against anabaptists , arminians and papists ; against anabaptists who held that all such as they baptised with outward baptisme , were thereby confirmed to bee true christians , inwardly in the sight of god ; against arminians and papists , who hold that outward baptisme doth conferre grace to the heart , and maketh a christian inwardly ; from which doctrine of each , falling away after regeneration from the estate of salvation to everlasting condemnation , doth necessarily follow , free will ; and other absurd and unsound points of doctrine , which they likewise hold and teach ; contrary to the doctrine of the church of england , ( which are also disproved in the same book against anabaptists ; the book being viewed over by the bishop of london , and by himselfe allowed as is aforesaid ; i doe acknowledge as i also believe , that outward baptisme is a visible signe or outward signification of the new birth from above , and of that baptisme wherein wee are said to bee buried with christ and risen with him , and to put him on , and which saveth ; and that it doth signifie and set forth the same unto us ; and i doe believe also that it is a seale or token of the covenant which god hath made with the faithfull and their seed , as circumcision in the flesh was to faithfull abraham and his seed , as in gen. 17. 7. 8. 11. and rom. 4. 11. not all that came of abraham after the flesh , nor all that were circumcised or that are now baptised in the flesh , but 〈◊〉 god said to abraham , in isaac shall thy seed be called ( that is , as saint paul saith ) they which are the children of the flesh , these are not the children of god , but the children of the promise are counted for the seed , rom. 9. 78. they that are circumcised in heart , and are of the same faith , as rom. 4. 16. for that is the sure seak of the covenant . and on our parts wee doe thereby give our names to christ and covenant with god to bee his people , and to serve him ; and so it giveth us the name and state of a christian outwardly , as circumcision on the flesh did the name and state of a jew outwardly ; it doth no more give or conferre grace to the heart to make a christian inwardly , then circumcision in the flesh did to make a jew or a christian inwardly ; for , to be a jew inwardly , and to be a christian inwardly is all one in truth ; as also to bee circumcised in heart , and to bee baptized in heart is all one in trueth , as saint paul declareth ; coloss. 2. 11. 12. and so it followeth , that circumcision in the flesh , and baptisme in the flesh are both one in signification and operation . wherefore if these things bee so , and that hee is not a jew which is one outwardly ; nor that circumcision which is outward in the flesh ; but he is a jew which is one inwardly , and circumcision is that of the heart in the spirit , not in the letter , whose praise is not of men , but of god , as paul saith , then , neither circumcision in the flesh nor baptisme in the flesh doth give or conferre or worke grace in the heart , to make a jew or a christian inwardly ; neither are they or either of them any part of the new birth , from above , or of that baptisme wherein wee are said to put on christ , and to bee buried with him , and which saveth , as saint peter also confirmeth saying ; the like figure whereunto , even baptisme , doth also now save us ; not the putting away of the filth of the flesh , but the answer of a good conscience toward god , by the resurrection of iesus christ . 1. pet. 3. 21. otherwise if either circumcision or baptisme on the flesh did conferre grace to the heart , then all are thereby set in the state of salvation ; and so the errour of falling away , which the anabaptists , arminians and papists hold , will necessarily follow ; because it is evident that all are not saved , that have beene circumcised or baptized in the flesh ; or , if either of them were a part of regeneration , then no one could be saved without the one or the other , because every part of regeneration is of necessitie to salvation . but it is certaine , that many are saved which were never circumcised nor baptized in the flesh , as ( besides all those faithfull that lived before either circumcision or baptisme on the flesh was instituted ) all the holy women of the jewes ; that every part of regeneration is of necessitie to salvation the lord jesus hath irrevocably concluded saying ; except a man be borne of water and of the spirit , he cannot enter into the kingdome of god ; iohn 3. both the parts of this new birth are of necessity to salvation . these words , except a man bee borne , doe stand as firme for the first part ( of water ) as for the second part , of the spirit . and under the name man , every child of man , born of flesh young and old , male and female , are comprehended , so that whosoever dyeth without the first part of this birth , the baptisme of water here meant , shall as certainly be excluded from entring into the kingdome of god , as he that dyeth without the second part , the baptisme of the spirit ; that the first part of this birth from above is something called in scripture by the name of baptisme , besides that which is called the baptisme of the holy ghost , is out of question ( i thinke ) to all . outward baptisme it cannot be , for the reasons before mentioned , because one may be saved that is never baptized therwith , as hath been proved ; then without all doubt it must bee some speciall necessarie principle of christ called in scripture by the name of baptisme , and signified also by outward baptisme , because it is layd downe in the first place as a necessarie part of the new birth , and first plantation of a christian . and there is no principle of christ so speciall and necessary called by the name of baptisme , and signified by outward baptisme , that is required to the first plantation of a christian ( besides the baptisme of the holy ghost ) but onely repentance ; that repentance is a speciall principle of christ is evident by marke 1. 1. 2. 3. 4 luk. 24. 47. act. 20. 21. heb. 6. 1. that it is so necessary is also evident by christs owne testimony in luke 13. where hee urgeth it with the same words of necessitie saying , except yee repent , yee shall all likewise perish ; vers 3. that it is called by the name of baptisme , and signified by outward baptisme , is manifest by mat. 3. 11. mar. 1. 1. 2. 3. 4. luke . 3. 3 act. 10. 37. act. 13. 24. act. 19. 4. and that it is required in the first place to the first plantation of a christian is also manifest by sundry scriptures where the holy ghost saith , repent and believe the gospell , repent that your sinnes may be blotted out ; repent and be baptised every one of you , in the name of iesus christ for the remission of sinnes ; and ye shall receive the gift of the holy ghost . mar. 1. 15. act. 3. 19. act. 2. 38. therefore the first part of regeneration is the baptisme of repentance , even the same which iohn the baptist a speciall minister and patterne thereof preached in the power and spirit of elias , wherewith hee made ready a people prepared for the lord , as it was prophesyed of him esay 43. and is a turning and dissolving of the heart , which naturally through sin , is hard and stony , to water as it were , to flesh , as the scriptures speake , even to weeping and mourning and humble confession of sinnes unto god , as christ himselfe expresseth it in a parable saying : wee have lamented unto you , and yee have not wept , and is caused by the speciall power and working of the holy ghost , and is of the gospell , and not of the law . the second part of this birth from above is that baptisme of christ which iohn the baptist also spake of to his disciples , whom he had prepared by the baptisme of repentance , saying , i indeed baptise you , with water to repentance ; but he that commeth after me is mightier then i , hee shall baptise you with the holy ghost and with fire , as if hee had said , i indeed through the power and spirit of god preaching unto you repentance , have prepared you ready for the lord . i have brought you into the travell of the birth , to weepe and mourne for your finnes , the first laver of regeneration . but christ which cometh after me , he is mightier then i , he by a more excellent gift of the spirit ( as it were with fire ) will purge and sanctifie your hearts by faith and so justifie you from all your finnes , he will deliver you that labour and are heavy loaden and accomplish in you the new birth , comfort you that mourne , bind up your broken hearts , and speake peace to your soules : for although repentance be a part of the gospell in a generall confideration , the first principle , and of the purchase of christ , as it is manifest by luke 24. 47. 48. act. 20. 20. 21. heb. 6. 1. &c. yet the word preaching peace by iesus christ the glad tidings of remission of sins to the repentant is the gospell , and so called in a speciall distinct manner from repentance , and the preaching and the enjoyment thereof by faith is a more excellent thing then the ministery and enjoyment of repentance . and in this regard hee that is the least messenger of the latter , is greater then hee that is the greatest messenger of the first . as christ himselfe testifieth , matth. 11. 11. this is it which the prophet esay prophecied of before concerning christ , saying , the spirit of the lord god is upon me , and hee hath annoynted me to preach glad tidings to the poore and to bind up the broken hearted &c. he saith not to all or every one in the world , but the poore , the broken in heart onely . &c. this is that word preaching peace by iesus christ which is said to begin to be preached after the baptisme of repentance which iohn peached , not but that it was preached before this time even in all ages from the beginning , but because no one did receive it or had it so preached unto him in such a speciall peculiar manner , but such a one as was first prepared by repentance , therefore it is said to begin to be preached after . and because it was now to bee done in a more plentifull and larger manner then ever it was before . therefore was iohn sent before the face of the lord in the power and spirit of elias to prepare his way before him . this is it which christ sent iohn word of saying , goe tell iohn , the blind doe see , the lame doe walk , and the poor have the gospell preached unto them , as much as to say , the humble repentant sinners , the poore and contrite in heart , they have the glad tidings of peace and remission of sinnes preached unto them , and ministred unto their soules according to the prophecie of esay , and they receive the same , or believed it with joy and peace in their heats , for this preaching implieth such a believing or receiving . and so doth saint paul interpret the words of iohn concerning this baptisme of christ in act. 19. where he saith iohn verily baptized with the baptisme of repentance , saying unto the people , that they should believe in him which should come after him , that is in christ iesus , iohns words beeing , he shall baptise you with the holy ghost & with fire . so that , as , to bee baptized with the baptisme of repentance , is to repent , to weepe and mourne for our sinnes , washing them as it were in this first laver : so , to bee baptixed with the holy ghost and with fire , is to believe in christ , to bee justified and purged from our sinnes by faith in him . these are the true parts of regeneration , the special and most necessary principles of christ , the foundation , as saint paul calleth them the briefe or sum of the gospell , as christ declareth . this did christ preach at the first , saying repent and believe the gospell , this did the apostles preach after him as he commanded them , act. 2. 38 act. 〈◊〉 and act. 20. 20. 21. where saint paul saith , i kepte ●●ching backe that was profitables , but taught and testified both to the iewes and also to the greeks repentance towards god . and saith in our lord iesus christ . this did moses and the prophets also , before christ came in the flesh , preach and require of the people , as the most necessary things to be attained if they would be saved . this abel , hen cb , noah , and all the blessed of their times attained unto , and had it wrought in them from above . and abraham also before circumcision in the flesh , was required . this all the holy patriarchs , prophets and righteous men and women of the jewes had . and that woman which is so specially remembred unto us in the gospell , whose baptisme of repentance is so truely manifested by her plentifull teares wherewith she washed christs feet . and her baptisme of the holy ghost and justification by faith from her sins , by her true and much love to christ expressed in her washing and kissing his feet , and anoynting them with oyle . for every one that is borne from above , of water and of the spirit , is inwardly of the same heavenly nature all the dayes of his life after , whose fruit doth alwayes in his due times and seasons , according to his measure , ( like the tree planted by the river side ) shew forth the fame . this al the elect of god that ever were , now are or hereafter shal be , have had , have & must have , yea the youngest child dying in the birth or the womb , if not in outward expression , yet inwardly in the true nature thereof , for no one child of man begotten of flesh can be saved , except he be begotten from above , of water and of the spirit , and so changed or renewed from the polluted and inthralled estate of nature , which we all had and received originally in the very conception , into the estate of grace and love with god in christ . and god may worke this change , this new birth , or rebegetting , in the wombe if it pleaseth him , as he did in iohn the baptist , or at the time of outward baptisme , if he so please , or before it , as he did in abraham before circumcision in the flesh , and as in the apostles times he did to some , or after it , as he had done formerly after circumcision and now most usually doth , since all are so generally baptized in their young estate . for we may not limit god , neither hath he tyed himselfe to any time or estate of nature in us , nor to any one outward action performed by man unto us , although he hath ordained sundry excellent , holy out ward meanes whereby he doth direct and lead us , ( as it were by the hand ) to the things that are spirituall and indeed necessary , which we are bound to imbrace with much thankfulnesse to god , and to use with reverence , and not to despise the least of them , nor in any part wilfully neglect them , in paine of gods high displeasure . but the death and resurrection of christ , the sacrifice of his body and blood , the value , vertue , price , and purchase thereof , he hath tyed himselfe unto , so as that without it , and some powerfull administration the same to the soule of man , there is no salvation , as christ pronounceth saying , except yee eate the flesh of the son of man and drinke his blood , yee have no life in you , iohn 6. 53. the sacraments of baptisme and the lords supper , have both respect unto this . baptisme to the new birth , wherein weare set in the estate of life thereby ; the lord : supper to the continuall commmunion which every one that is once made alive by it , hath therein to eternall life , and so the flesh of christ is meat indeed , and his blod is drinke indeed , to them , according to the word of christ , iohn 6. 54. 55. not as if any man did or could eat the very flesh or drinke his blood carnally , as doctor cosins affirmed ; not that the bread of the sacrament or the wine is turned into the flesh or blood of christ , either before we receive them , or after , & so conveied into us as some would make us beleev ; nor any other kind of way is the flesh or blood of christ conveied , or infused into our bodies or soules , to set us in the estate of life , or to continue us in the same ; nay , then how could they that were before christ came in the flesh be saved ? for the same necessity of eating his flesh and drinking his blood , was to them then , even from the first fall of adam , as is now to us ; but it is the grace purchased thereby , which we doe receive in our hearts by faith , and which by his mediation is continued with us . for as the law ( which is the minister of death ) came by moses , ●o● grace and truth which bringeth life , is by jesus ghrist ; and therefore the apostles so often write and say , the grace of our lord iesus christ bee with you &c. for although the very body and blood of christ , be the price of the purchase , & in that respect the only mediate cause of our life and salvation , yet doth not his body and blood enter into us to revive and save us ; nay , so it profiteth nothing , as christ himselfe said against some that conceived his words , in such a carnall manner as now at this time many doe ; what and if you shall see the son of man ascend up where he was before ? it is the spirit that quickneth , the flesh profiteth nothing ; the words that i speake unto you , they are spirit and they are life ; iohn 6. 62. 63. neither doe we by the acts of eating the bread or drinking the wine of the sacrament , eate or drinke the grace of god purchased by the body and blood of christ , neither is grace conferred , or any way secretly conveied to our hearts in the bread or wine , or by them , nor by any thing inferior unto it selfe ; but it is conferred to the heart of man by the spirit of god , through the word of his promise , therefore called the word of his grace . and the instrument , hand or mouth wherewith wee doe receive the same , is faith in the heart , caused also therein by the operation of the same spirit , as paul declareth , for the habit and estate of eternall life , and the promise of raysing up at the last day ; which christ doth certifie to those that eate his flesh and drinke his blood , doth he assure to them that beleeve in him ; so that to beleeve in christ , is to eate his flesh and drinke his blood , according to his meaning ; and therefore a sinner is sometimes said , to be justified by grace , sometimes by the blood of christ , sometimes by faith , because in the act of our justification , all these doe concur , and are together , the grace of god the father , being the prime and chiefe cause therof ; the body and blood of christ the second principal or mediate cause , & faith the instrumentall and inferiour cause ; and the justified are said also to live , and to be saved by the grace of god , by the flesh , and blood , and life of christ , and by faith . and in this consideration , ( because christ is the onely mediator and reconciler between god and man ) doth he so often speake of himselfe , and say , my father giveth you the true bread from heaven ; the bread of god is he which commeth downe from heaven , and giveth life unto the world , i am the bread of life ; this is the bread of life which commeth down from heaven , that a man may eate thereof and not dye ; i am the living bread which came down from heaven ; if any man eate of this bread , he shall live for ever ; and the bread that i will give is my flesh , which i will give for the life of the world ; except yee eate the flesh of the son of man and drinke his blood , yee have no life in you : who so eateth my flesh and drinketh my blood , hath eternall life , and i will raise him up at the last day . for my flesh is meate indeed , and my blood is drinke indeed ; he that eateth my flesh and drinketh my blood , dwelleth in me , and i in him ; as the living father hath sent me , and i live by the father , so he that eateth me , even he shall live by me . &c. and in this manner spake he afterwards of the sacrament of the supper , which hee left and commanded unto his church to bee done to shew forth his death , untill his second comming ; saying of the bread , take ● eate , this is my body , and of the cup ; drinke yee all of this , for this is the blood of the new testament which is shed for many for the remission of sinnes matth. 26. 26. 27. 28. and saint paul likewise saith of the same sacrament ; the cup of blessing which wee blesse is it not the communion of the blood of christ ? and the bread which wee breake is it not the communion of the body of christ ? for wee being many are one bread , for wee are all pertakers of that one bread , 1 cor. 10. 16. 17. as if he should say is not this the spirituall intent and true meaning or signification thereof ? doth it not shew forth and give us to understand the communion that is betweene christ and his church and every member of it ? how hee hath purchased it and life , and eternall salvation for it , with his owne body and blood , and that although the members thereof bee many , yet they being by faith made partakers of him , the true and living bread , are all in a spirituall manner , one body with him , and one bread , and doe live by him . the like whereof hee had said before to the same corrinthians , of the forefathers : moreover , brethren i would not that yee should bee ignorant , how that all our fathers were under the cloud , and all passed through the sea , and were baptized unto moses in the cloud , and in the sea , and did all eate the same spirituall meate , and did all drinke the same spirituall drinke , for they dranke of that spirituall rocke which followed them , and that rocke was christ , 1. cor. 10. 1. 2. 3. 4. so that all the holy fathers , not onely they that had passed through the sea with moses , whom saint paul doth here instance for proofe , but all that were before them and after them to his dayes , were baptized with the same spirituall baptisme , wherewith hee himselfe and all the faithfull to this day have beene and are baptized , and did all eate the same spirituall meat , and drinke the same spirituall drinke , as wee now doe ; having all the same benefit of christ and of the sacrifice of his body and blood , as wee now have , and are all of him and one body with us , and wee with them , as saint paul also further manifesteth saying ; for as the body is one and hath many members , and all the members of this one body being many , are one body ; so also is christ ; for by one spirit are we all baptized into one body , whether we be iewes or gentiles , whether we be bond or free , and have beene all made drinke into one spirit . 1. cor. 12 12. 13. for although christ dyed but once in the latter time , and in one place of the world , yet his death was as avayleable with god , ( with whom all things to come and past , are present ) before his comming in the flesh , and death as since ; and as effectuall to his elect of all nations , in all times , and in all places , then , as now ; for there is but one way of salvation in him , and by him , unto all , in all times , and in all places , though it be not declared in a like manner and measure to all , in all times , and in all places . these things i doe beleeve to be true , for which , if i shall still be judged vile , and continued a prisoner , i must still have patience : if otherwise and that i shall find reliefe , i hope i shall be thankfull unto god , and not forget my duty to my relievers . from the new prison in maiden-lane in london , 1627. i doe now confesse againe , that after all these things i having indured three yeares imprisonment , and having often petitioned to the court within the same time , shewing my wrongs and grievances , and requesting my liberty ( those two fore-mentioned bishops of winchester and rochester , doctor ne● , and doctor buckridg , furthering my request to the arch-bishop ) i was discharged and released without any kind of justification , either of the courts proceedings or the witnesses depositions , or any part of denisons doings , or acknowledging my selfe guilty of the things wherewith i was charged further then i have declared . the last court day of michaelmas terme , in the yeare 1629. for if i would but have acknowledged to the court that i had been judicially convicted . which i could not doe , i might have beene discharged long before . but notwithstanding this , that i am now at libertie from prison , yet the scandalls and reproaches of my adversaries , remain still all over this land , and other parts likewise , by reason , not onely of that unrighteous sentence of the court passed on me upon those insufficient and false depositions , but especially of those wicked infamous sermons and bookes which my accuser and prosecutor denison hath published against me , and are disperst through the kingdome . so that not onely my person , but my name is odious and hatefull to many , my friends , my children , and all that beare my name suffer by this meanes . but why should it so much grieve me , or trouble them ? seeing that the more any one suffereth for the truth sake , the more he hath cause to rejoyce , because so much the greater is his reward in heaven , as the lord himselfe , who is the way , the truth , and life , hath said , mat. 5. so commending the judicious true christian reader , to the grace of god , and of the lord iesus christ ; i rest his true christian friend , john etherington . and if any shall thinke i have not yet answered that booke of the sermon preacht against me at the crosse , tituled , the white w●olfe , by doctor denison , ( for he hath now by reason of that worke as it seemeth , obtained the name of doctor , which before he had not ) let such a one but consider well without partiallity , what is declared in this my defence , and i hope he shall see every thing in the doctors white w●olfe that conserneth me , in substance fully answered , and whether he or i have played the ravening woolves part , i refer to the judicious christian reader ( that hath read both ) to consider . and so i rest his christian friend , wishing him all true wisdome from above whereby to discerne betweene truth and falsehood , and betweene true prophets , and false , that so he be not deceived . i. e. errata . in pag. 1. l. the last after invent , read spoken against him . in pag. 2. l. 19. read mind i● , in pag. 12. l. 23. for dareth read dareth not . in pag. 31. l. the 1. for his read this . in pag. 36. l. 18. for sabbath read sabbaths . in pag. 38. l. 19. read could not in pag. 38 1. 25. for oposition read exposition . in pag. 38. l. 28. for used read useth . in pag. 39. l. the last . recit read receive . in pag. 41. l. the 7. for answers read adversaries . in pag. 41. l. the 16. for suscribe read subscribe . in pag. 42. l. 6. for or may , read are , may . in pag. 44. l. 14. for walks read walt . notes, typically marginal, from the original text notes for div a38702e-160 matth. 25. acts 20. john 5. 39. matth. 24. 5. revel. 1. 3. heb. 3. 12 , 13. heb. 10. 24. 25. mat. 24. 22. heb. 6. mark , 1. 1 , 2 , 3 , 4. mat. 16. 18. 1 pet. 2. 4. 5. 1 cor. 10. 17. & 12. 12 , 13. 1 joh. 2. 19. heb. 3. 6. esay 58. col. 2. gal. 4. page 70 & 71. mat. 4. 8. mat. 11. 17. mat. 3. 11. 12. esay 61. 1. 2. ● . act. 10. 37. act. 13. 23. 24. mat. 11. 5. luke 7. 22. heb. 6. luke 24. 47. 48. mar. 1. 15. act. 2. 38. act. 3. 19. act. 20. deut. 30. 6. 7. 8. 9. 10. 11. 12. 13. 14. esay 57. 14. 15. esay 66. 1. 2. iere. 4. 4. hose . 10. 12. ioel 2. 12. 13. psal. 51. 16. 17. psal. 95. 7. 8. 11. &c. rom. 16. 14. 1 cor. 16. 24. 2 cor. 13. 14. gal. ● . 18. philip . 4. 23. 1 thes. 5. 28. rev. 22. 21. 2 cor. 3. 3. col. 2. 12. iohn 6. 54. ver. 35. 40 : and 47. ioh. 6. 32. 33. 35. 48. 51. 53. 55. 56. 57. 58. &c. a refutation of three opposers of truth by plain evidence of the holy scripture, viz. i. of pardon tillinghast, who pleadeth for water-baptism, its being a gospel-precept, and opposeth christ within, as a false christ. to which is added, something concerning the supper, &c. ii. of b. keech, in his book called, a tutor for children, where he disputeth against the sufficiency of the light within, in order of salvation; and calleth christ in the heart, a false christ in the secret chamber. ii. of cotton mather, who in his appendix to his book, called, memorable providences, relating to witchcrafts, &c. doth so weakly defend his father increase mather from being justly chargeable with abusing the honest people called quakers, that he doth the more lay open his fathers nakedness; and beside the abuses and injuries that his father had cast upon that people, c. mather, the son, addeth new abuses of his own. and a few words of a letter to john cotton, called a minister, at plymouth in new england. by george keith. keith, george, 1639?-1716. 1690 approx. 145 kb of xml-encoded text transcribed from 39 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-09 (eebo-tcp phase 1). a47167 wing k199 estc w21703 99830161 99830161 34611 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online 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(eebo-tcp ; phase 1, no. a47167) transcribed from: (early english books online ; image set 34611) images scanned from microfilm: (early english books, 1641-1700 ; 2032:16) a refutation of three opposers of truth by plain evidence of the holy scripture, viz. i. of pardon tillinghast, who pleadeth for water-baptism, its being a gospel-precept, and opposeth christ within, as a false christ. to which is added, something concerning the supper, &c. ii. of b. keech, in his book called, a tutor for children, where he disputeth against the sufficiency of the light within, in order of salvation; and calleth christ in the heart, a false christ in the secret chamber. ii. of cotton mather, who in his appendix to his book, called, memorable providences, relating to witchcrafts, &c. doth so weakly defend his father increase mather from being justly chargeable with abusing the honest people called quakers, that he doth the more lay open his fathers nakedness; and beside the abuses and injuries that his father had cast upon that people, c. mather, the son, addeth new abuses of his own. and a few words of a letter to john cotton, called a minister, at plymouth in new england. by george keith. keith, george, 1639?-1716. [2], 73, [1] p. printed and sold by william bradford, philadelphia : annno 1690. "water-baptism no gospel-precept, &c.", "a brief answer to the weak and impertinent arguments of benj. keach, ..", "a brief answer to cotton mather .." and the letter to john cotton have caption titles; register and pagination are continuous. reproduction of the original in the friends house library, london. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng tillinghast, pardon, 1622-1718. -water-baptism plainly proved by scripture to be a gospel precept. keech, benjamin, 1640-1704. -instructions for children. mather, cotton, 1663-1728. -memorable providences relating to witchcrafts and possessions -controversial literature -early works to 1800. cotton, john, 1584-1652 -early works to 1800. baptism -controversial literature -early works to 1800. lord's supper -early works to 1800. witchcraft -early works to 1800. 2003-04 tcp assigned for keying and markup 2003-05 spi global keyed and coded from proquest page images 2003-06 john latta sampled and proofread 2003-06 john latta text and markup reviewed and edited 2003-08 pfs batch review (qc) and xml conversion a refutation of three opposers of truth , by plain evidence of the holy scripture , viz. i. of pardon tillinghast , who pleadeth for water-baptism , its being a gospel-precept , and opposeth christ within , as a false christ. to which is added , something concerning the supper , &c. ii. of b. keech , in his book called , a tutor for children , where he disputeth against the sufficiency of the light within , in order to salvation ; and calleth christ in the heart , a false christ in the secret chamber . iii. of cotton mather , who in his appendix to his book , called , memorable providences , relating to witchcrafts , &c. doth so weakly defend his father increase mather from being justly chargeable with abusing the honest people called quakers , that he doth the more lay open his fathers nakedness ; and beside the abuses and injuries that his father had cast upon that people , c. mather , the son , addeth new abuses of his own . and a few words of a letter to iohn cotton , called a minister , at plymouth in new-england . by george keith . zephaniah 3.4 . her prophets are light and treacherous persons , her priests have polluted the sanctuary , they have done violence to the law. philadelphia , printed and sold by william bradford , anno 1690. water-baptism no gospel-precept &c. pardon tillinghast , after i had read thy small treatise in print , wherein thou undertakest to prove water-baptism to be a gospel precept , by plain scripture ; i was sorry on thy account , to find thee with such confidence , to publish thy ignorance and folly , as well as thy great bitterness of spirit and prejudice against the truth , and the witnesses of it , so openly in the face of the world. but when i call to mind how that god in his infinite wisdom permits men to rise up to oppose the truth , that the truth it self may be the more clearly discovered , by the breakings forth of gods light still more and more ; the more that the truth is opposed , i am truly comforted and encouraged . and for thy reviling and reproachful words against me , i regard them not , further , than to pity thee , and heartily to desire , that god may open thy eyes , and give thee true repentance & forgiveness ; for i have that charity , that what thou dost in this thy work of opposition , it is through thy ignorance and therefore upon thy repentance is pardonable . but as for me and my brethren , it is a small thing for us to be reproached and falsly accused by thee , seeing thou art so ignorantly bold and fool-hardy to reproach the lord iesus christ in his inward appearance , and light , in the hearts of men , calling him a false christ , as if these who preach christ in the hearts of gods saints , were those of whom christ foretold , that should come in the latter days and preach a false christ , saying , he is in the secret chamber , which thou understandest as if christ had meant , the secret chamber of the heart , following herein thy brother in iniquity & darkness , benjamin keech , who in his book called , the childs instructor , hath these express words in that section concerning the light within ) therefore believe not him that saith , behold he is here in the secret chamber , viz. the heart . the which expression thou seemest to have borrowed from the said book : but if thou hadst any true knowledg in the mystery of christ , thou wouldst sooner have chosen , that thy right hand , that pen'd these words , had been cut off , than to have used them . but by this , and other the like expressions in thy treatise , thou plainly discovers thy self to be a man altogether ignorant of the true knowledge of christ ; yea , thou seemest ignorant of the very letter of the scripture , which in plain and express words doth mention christ dwelling in the heart , and christ within the hope of glory , the mystery hid from ages and generations ; and said paul to the corinthians , know ye not that iesus christ is in you , unless ye be reprobates ? and said christ in his prayer unto his father , thou in me and i in them : and when he told the pharisees , who looked that the kingdom of god should come with observations , as to say , lo here , or lo there , he said , for behold the kingdom of god is within you , luke 17.21 . and surely , where the kingdom of god is , there are god and christ● so that the plain letter of the scripture is against thy most absurd and anti-christian doctrine , that the christ in the hearts of men , yea , even of the saints , as thou wouldst have it ( for thou makest no distinction ) is a false christ ; for the plain tendency of this thy work of darkness is to make people believe , that christ is not a light within the saints , because , as thou alledgest , the light within was not crucified for us , but iesus christ of nazareth . and in this absurd distinction and dividing of christ , thou acts the part of socinus and his followers , who are called socinians , that affirm most absurdly , that christ is only a meer man , and that he had no being nor existance before mary . but if thou say , thou believest that christ is both god and man , and that he was from the beginning , to wit , that word by whom all things were made , then , why dost thou deny that christ , as he is that word , is in the saints ? for though christ only suffered in the flesh , and as man upon the tree of the cross , yet he who suffered , was not meer man , but god and man , and yet still one christ. and thus also christ within spiritually and inwardly revealed in the saints , is not another christ from him that came in the flesh , and was crucified for us , even jesus of nazareth . and hadst thou taken a little pains to read my book and consider it impartially and fairly , thou shouldst have seen what a plain and single account i give of mine and my friends faith concerning the man christ iesus , as he came in the flesh , and dyed for our sins , and rose again and ascended , &c. even jesus of nazareth ; and that true faith in christ jesus is not only a believing in him , as he is the word , &c. but as the same word did take flesh and was god manifest in the flesh , &c. to wit , christ crucified and risen again , made of a woman , made under the law , &c. and that the true faith of a christian doth not divide christ , &c. as false christians do , who say , they believe in christ without them , but do not believe and receive christ within them , as god the father doth inwardly reveal him , or as ranters and other high notionists , who pretend to believe in christ , as the word and light in them , but slight and blaspheme against christ that was crucified without them , as is plainly to be seen in my late book , pag. 131 , 132 , 133 , and pag. 103 , 104 , 108. and p. 229. and hereby it doth plainly appear how safely i guard against both extreams of false teachers , some preaching christ without , but denying him within , as thou pardon tillinghast , and most of thy brethren called baptists , most anti-christianly have done , and yet continue to do ( oh pardon ! pardon ! god almighty give thee pardon , through unfeigned repentance , for this thy great sin ) others , not these sober people called in scorn quakers , but ranters , and high notionists , who pretend to own christ within them , but deny him without , as come in the flesh , &c. and though thou call'st thy self in thy title page a servant of iesus christ , yet thou hast plainly discovered , that thou yet art ignorant of him , and in this thy work thou hast rather proved thy self a servant of anti-christ ; for what greater opposition can anti-christ make against christ , than to oppose the presence and in-being of christ in his people , who is their life ? and if he who is their life be not in them , they cannot live , yea , if christ live not in thee , thou art dead in thy tre●passes and sins , and the old man is alive in thee , and his servant thou art , and christ is not like to live in thee , as he did in paul , and as he doth in all true christians , so long as thou judgest , that the christ in the heart is a false christ. oh , pardon tillinghast ! thou hast made too great haste in this thy undertaking , as in many other thy works , wherein possibly thou mayst imagine thou art tilling and plowing in gods field ; but remember , that the scripture saith , the plowing of the wicked is sin ; and when thou makest haste to till , without the true knowledge of god and christ , thou hadst better let alone , and imploy thy self in some other lawful occupation . hast thou no other way to defend thy idol of water-baptism , but to smite against the lord jesus christ , in his inward appearance in his saints ? but know , o vain and foolish man ! that as that idol dagon did fall before gods ark , so thy idol of water-baptism shall fall before the lord jesus christ , inwardly appearing in thousands and ten thousands of his saints ; and let none be offended that i call thy water-baptism an ●dol ; for whatever man sets up in opposition to the inward appearance of christ in his people , they make it unto themselves an idol , and it will fall , and they together with it . but as for iohn's baptism with water , or that baptism with water that others of the disciples of christ used , i call it not an idol , far be it from me , it had its blessing and service in its day , and pointed , as a figure , to christs inward and spiritual baptism ; and if there be an inward baptism of christ , then is not christ the inward baptiser , and minister of this inward baptism ? yea , certainly ; and yet thou denyest christ within , calling him , a false christ in the secret chamber of the heart . and as for thy undertaking to prove thy water baptism to be a gospel precept by plain scripture , i question not , but through gods assistance , i shall prove , that thou hast grosly perverted & mis-applied the scriptures , not understanding the scriptures nor the power of god , like unto the sadduces of old . thou comparest thy self to david with his sling , & his few stones smiting at goliah . but , alas , poor man ! that sling and these stones , and that river or brook , out of which he did take these stones , according to the deep mystery , signified under that figure or allegory , thou understandst not , it is a dark riddle and parable unto thee , and thou thy self art more a kin to goliah than to david . in the beginning of thy work , thou dost not fairly state the question ; first , that thou takest no notice of my plain and express words in my book , pag. 184. where i say expresly as followeth , if any were raised up by the lord as john was , and could prove and instruct their being sent to baptize with water , as he was , these to whom they should be sent , ought gladly to receive it ; but to do it by bare imitation , or a meer pretended call , which they cannot prove to be either mediate or immediate , is great presumption , yea , superstition . this one short section is enough to overthrow thy whole work , and yet thou hast made no reply to it , nor given the least notice of it in thy book ; and all that thou hast said for water-baptism doth not in the least give any ground for thy water-baptism thou and thy brethren set up in your vain imaginations , without any call , either immediate or mediate from god ; so that your work in your water-baptism is a will-worship . secondly , thou dost not fairly cite my words , in thy stating the question , saying , that i affirmed , that the apostles practiced it viz. water-baptism , only by permission , &c. the word [ only ] is thy addition and is not in my book : but my words are these following , the apostles generally thought fit both to use and tolerate the use of water-baptism , that belonged to john , and divers other things of the law , which was by permission for a time , and not by any gospel standing commission , &c. now the word [ only ] being added , doth derogate from my words , as if i did understand that the apostles only baptized by a bare dry or naked permission ; whereas i did understand , and so i do still , that it was not a meer or bare permission , but they they thought fit both to use it , and tolerate the use of it ; and that which made them think and judge it fit to use it for sometime , was really the spirit of god in them , that gave them , not only a spiritual and chearful freedom to use it for some time , but let them see a great service and conveniency in it for somtime , until men began to contend about it , and lay more weight on it , and other things of the like nature , than they ought to have done ; for as in the change of an outward form of government , or a new administration of worldly and civil laws , the former laws and the execution of them , cannot in an instant be removed , but gradually , otherwise great inconveniences would follow ; as when a house is to be supported with new pillars , the o●d pillars must not be first removed , else the house would be in danger of falling ; but the new pillars must first , in great part , be well placed and fixed , and then the old are by degrees safely and wisely removed : even so iohn's baptism and other things of like nature , were not presently and suddainly to be removed , because many , both iews and proselited gentiles laid great stress and weight on them ; and therefore , i say , the apostles , not by a meer bare and naked permission , but in the wisdom and counsel of god used water-baptism for a time ; and yet all this will not prove that it is a gospel precept , or a standing gospel ordinance that was to continue in the church to the end of the world nor art thou more successful in managing this controversy about water baptism , than in stating it ; for almost throughout thou fight'st against thy own shadow , and takest much pains ▪ and usest many arguments to prove many things no wise denyed by me ; as first , that the outward form and inward power of godliness may not be seperated : this we affirm as well as thou , and much better than thou ; for seeing thou denyest christ within the heart to be the true christ , how canst thou really own the inward power of godliness ? can there be any inward power of godliness , without christ living , dwelling and ruling in the heart ? again , many of you baptists affirm , that men may be called of god both to preach and baptize , and yet have no true piety or holyness : which a baptist teacher affirmed to me in the hearing of divers witnesses last summer , in the shop of one of our friends at newport in rhode-island ; and whether this be not thy own perswasion , thou art concerned to clear thy self . but further , how many hypocrites and vain persons do ye baptize with water , that no real signs do in the least appear in them , that the inward power of godliness was joyned with their being baptized with water : now the thing that thou shouldst have proved , was , that your water baptism , taken up by you , without any true command , or so much as a true inward liberty by the spirit of god in your hearts , is a gospel-precept . but this the apostles witnessed , when peter baptized , or caused to be baptized , cornelius , and others with him , no doubt , he both saw and felt his liberty , and good allowance , by the revelation of gods holy spirit in his heart , so to do ; and therefore he might well command it at that time to be done ▪ & yet it doth not follow that it is a gospel-precept . i say further , the outward form of godliness is intire without water baptism , as at this day administred , though when it was practised by the command of god , it was a part of the outvvard form . and vvhereas thou sayst , iohns preaching and baptizing related to christs gospel disenspation , citing for this , mark 1. cap. 1 , 2 , 3. v. ● ansvver ; all this may be granted in a true sence , yea , i do readily grant it in the true sence , & so did all the figures & types of moses law , all which obscurely and darkly pointed at christ , & the pure gospel dispensation , & were , as it were , a symbolical way of preaching christ & his gospel ; and therefore it was a good and worthy observation that many antient christians have made , that the gospel and new testament lay hid within the vail of the law and old testament ; all these figures and shadows of the law , shadowing and figuring gospel mysteries unto those whose eyes are spiritually enlightned to see and understand them . and whereas thou citest mark 's words in the beginning of his book , saying , the beginning of the gospel of iesus christ the son of god. if i grant thee that both iohn's preaching and baptism , in a true sence , is a beginning of the gospel , what gainest thou by it ? doth it therefore follow that water-baptism is a pure gospel precept , and to be observed to the end of the world ? i deny the consequence : and the vanity and falshood of it i shall , by gods assistance , plainly demonstrate but first , i shall lay down a few plain positions , which i hope scarce any professing themselves christians , that are in any degree intelligent , can deny . 1 st , the gospel did begin to be preached by the lord to our first parents immediately after the fall , when he gave the promise , that the seed of the woman should bruise the head of the serpent : and this was before any law of types of figures was given , and before water baptism . 2 dly , this gospel promise was in a solmn way renewed by the lord to abraham , that in his seed all nations of the earth should be blessed ; and this was 430 years , as paul noticeth , before the law of moses : and the same paul saint , that the gospel was preacht to abraham ; which is the everlasting gospel , & is one & the same in all ages of the world , & therefore , to spake strictly , did not take its beginning neither at the beginning of the book of mark ( that beginneth with a voice crying in the wilderness , prepare the way of the lord , that as it related to iohn's ministration in part , so it hath a further reach , as pointing to an inward ministration ) nor yet of luke , who goeth further backward , to wit , to zacharias his burning incence in the temple ; and matthew goeth yet farther backward , to abraham , isaac and iacob ; and iohn furthest of all , to the word that was in the beginning , which word is christ , by whom all things were made , and are upheld . 3 dly , this one everlasting gospel hath had it various and divers breakings forth and administrations in clearer discoveries and dispensations from age to age , until the fullness of time , & before that fulness of time , until christ had suffered for the sins of the world , rose again , ascended and gave the holy ghost to all true believers , the gospel dispensation remained among all the faithful in all ages , but as vai●ed , or as the kirnel within the shell of the figures and types of the law. 4 thly , the law was never given alone by the lord , nor was ever intended by him , that any should have eternal life by the bare observation of the figures and shadows of the law , but by faith in christ , and true gospel obedience to him ; but it was as a schoolmaster to lead unto christ , as paul hath declared . 5 tly , these several more clear discoveries and dispensations of the gospel , may be branched forth , or distinguished into several degrees , and these several degrees may be reduced into three , each of which dispensations had their peculiar and proper divine inward illuminations and influences of grace and truth , to wit , first , that discovery that god gave to men by moses , and the written law and the prophets , until iohn . secondly , from iohn until christ dyed and rose again , & gave the holy ghost . thirdly , that last and most glorious discovery and revelation by the giving of the holy ghost generally to all true believers in a peculiar influence and operation , beyond what ever formerly was given in a general way to believers . again , these three may be reduced into two , viz. law and gospel , called by paul the two covenants , which ( until the last greatest and most excellent discovery of the gospel ) have been administred , as with an excellent mixture , as when water and wine are mixed together , though the liquors be only two in kind , yet they admit of many various mixtures ▪ all which are serviceable , according to the desire , and ability of the drinkers . and therefore whereas thou sayst , nor is there any third dispensation , that is neither law nor gospel of john's , as is imagined . in this , as in many other things , thou fightst against thy own shadow ; for though in my late book i writ of three dispensations , and prove them sufficiently out of the scriptures , yet i never imagined that there was any one of these three dispensations that vvas neither lavv nor gospel : but i thus distinguish them , the first is both legal and evangelical , but the evangelical doth but obscurely and hiddenly appear , and therefore the first may be called more legal , and in that respect is called by paul , and others , the law , by a synecdoche , the denomination being taken from the larger part ; and this dispensation continued until iohn , according to christs own words , the law and the prophets were unto john. the second dispensation of the same gospel may vvell enough be understood to begin at iohn , according to acts 1.22 . beginning from the baptism of iohn , unto that same day that he vvas taken up from us ; see also acts 10.37 , 38. and to continue until the plentiful pouring forth of the holy ghost , both at and after the day of pentecost ; and this second dispensation comprehendeth all the time of christ his being on earth in the flesh , vvhich , though a more clear and glorious dispensation of the gospel yet vvas in some degree vailed vvith the figures of the lavv , for not only iohn's baptism , but the vvhole lavv of moses vvas in force until christ suffered on the cross , and became a sacrifice of a svveet smell unto god , and a propitiation for the sins of the vvhole world , and thereby put an end to all these sacrifices of rams , lambs and bullocks , &c. for christ himself being made of a woman , vvas made under the lavv , and fulfilled it , both in his being circumcised and baptised ; and he preached the law and gospel , and sent one vvhom he had cured of his leprosie , to the priest , according to the lavv , and told the iews , that their paying tythes , which wholly belonged to the law , was a thing to be done , but that withal , the greater things of the law , as mercy and iudgment were not to be neglected : and christ told that it is written in the law , they shall be all taught of god ; which is a gospel promise : so that the gospel and law were united and joyned together in both these former dispensations ; and the gospel was in the law , as some precious treasure hid within some vail . the third and last dispensation began from the giving of the holy ghost at pentecost most apparently , and was to encrease until it should come to its meridian or noon-tide glory , as so it may be said , it did really so come in the days of the apostles , before their decease ; and this third dispensation of the gospel is that which ought to be called , the pure and perfect gospel dispensation , purely and perfectly unvailed and uncovered , declaring and revealing that great mystery of christ , and of eternal salvation by faith in him , both as he came and suffered outwardly in the flesh , and dyed for us , and rose again , and ascended , and is now in heaven , at the right hand of majesty , making intercession for us , and also as he doth come inwardly to live , dwell and rule in our hearts ; for both his outward and inward coming are a most choice and excellent doctrine of the gospel of our salvation , but the one without the other is lame and defective ; for as it is most glad tidings ( which the word gospel or evangel signifieth ) that christ hath dyed for us , & purchased to us the forgiveness of all our sins , ( through faith in his name ) so likewise , that the father hath given him to us in our hearts , to kill and destroy the very life of sin in us , and perfectly to sanctifie and renew us into the image of god ; and no vails , nor figures , nor types of things to come belong to this third dispensation of the gospel , but the truth of the gospel is held forth , purely and perfectly in its own native lustre , beauty and glory , without any figure or shadow of the law , such as circumcision and iohn's baptism was . these positions thus being laid down and well understood ( the substance of which are sufficiently laid down in my late book , tho' not so largely , or in so many express words , ) may serve sufficiently to answer to every one of thy objections against us , without a particular application to every particular of thy treatise . and thus it plainly doth appear , how it may be granted that iohn's ministry and baptism was the beginning of that second dispensation of the gospel , that as yet had its vails and figures in some degree remaining , & vailing that more abundant glory that was to follow : but it doth not follow , that iohn's baptism or water baptism of any that did baptize , did really belong to the third dispensation of the gospel , as any part thereof ; and this third dispensation is ( being the gospel perfected and consummated , as it cometh to its meridian or noon-tide glory and brightness ) that which is most commonly and frequently called the gospel in the new testament , being cleared and discharged from all these vails and figures of the law ; even as when christ arose , he laid aside his grave clothes , and did not after his resurrection re-assume his garments , which he did use as a cloathing before he suffered , but left them to remain with the souldiers that put him to death ; a figure of this very mystery . and thou art at great pains to prove , that john was sent to baptize with water , and christ's disciples baptized with water , and so did the apostles after the giving of the holy ghost ; and a great many other things thou bringest , no wise contradicted by us the people called quakers , and therefore thou might'st have spared thy needless pains . but the great thing for thee to prove , was , that john 's baptism , or water baptism is any part or precept of the gospel dispensation , and administration , as it began to take place after the death and resurrection of christ , and the giving of the holy ghost ; this thou hast not done in the least , and therefore thou hast done nothing to purpose . and whereas thou pleadest , that christ sent john to baptize and preach ; i answer ; and so i say , as truly he sent moses to give the law and circumcision ; for the spirit of christ was in moses , and in aaron , and in the holy priests under the law , that circumcised and sacrificed ; and christ gave both the law and gospel , and was the mediator under both , and the minister of both ; for without christ , the word , that was in the beginning , by whom all things were made , neither law nor the prophets could have been . but the thing thou shouldst have proved , that christ , as the mediator of the new-covenant , in the pure and perfect dispensation of the gospel , in the last administration of it , ever commanded water baptism ; or that christ after he rose from the dead , commanded water baptism , which thou dost not do in the least . thou seemest to lay great stress on these words , acts 10.48 . that peter commanded them to be baptized who had received the holy ghost , to wit , cornelius and his company . but this i have answered already , and i say further , this doth not prove that water baptism is a gospel precept , but only that that second dispensation being not yet vvholly abolished , peter savv a service in it , in the wisdom of god , revealed in him , and therefore he might vvell command it for that time , tho' no gospel precept . but vvhereas thou sayst , that peter and the apostles did command in christ iesus , the lords name , water baptism , is a thing utterly false , the scripture saith no such thing ; but that peter commanded them to be baptized in the name of the lord ; so that the name of the lord is relative to their being baptized , & not to the command , and their being baptized in the name of the lord doth plainly signifie , that their being baptized vvith water vvas som outward sign , that they became the lords , and were true believers in him . next , vvhereas thou sayst , i affirm that water baptism was at that time an abolished ceremony , is false , i said no such thing ; it was beginning to be abolishing and decaying , and was decreasing , as john said in respect of his baptism , i must decrease , but christ must encrease : but that it vvas then totally abolished , i say not ; for it could not be safely abolished all at once , but by degrees , and after some time , as i have above demonstrated . and novv that i call this third and last dispensation , that began to take place after the death and resurrection of christ , the pure and perfect dispensation of the gospel , i understand it not , as if the first and second dispensations before and under moses , or before and under christ , as he vvas present in the flesh , had any mixture or impurity of sin or evil , nay , far be it from me ; but i call it pure and perfect as having none of these figures and types of the lavv mixed vvith it , as formerly . and though the apostles , after the giving of the holy ghost , did grovv up into the attainment of this most pure and perfect gospel state and dispensation ; yet many christians vvho had a measure of sincere faith in christ , vvere short of it , and for the cause of such vvho vvere vveak , and but as babes in christ they savv it meet in the wisdom of god to use it for some time . but after the days of the apostles and their successors , about three or four hundred years there-after , the true gospel spirit was generally lost ( a remnant excepted of hidden ones , who in some measure retained it ) and the inward power of godliness departed from , and then water baptism , and many other things belonging to the outward form , became as a dead thing , and was more fit to be buried than to be used . and none ought to presume to raise it up again , unless it could be said , that the power of god had raised it , or renewed it in the users or practisers of it , and that they could sincerely say and prove , that god had sent them , or given them authority to use water baptism , and other the like things ; but this i do not find that any called baptists so much as pretend unto , and if they did pretend to it , their bare pretence , without some real and effectual prooff , were not to be believed . and that peter caused water-baptism to be administred to cornelius , and other gentiles , doth not prove it to be a gospel precept ; for under the law the gentiles who became proselites of the covenant , so called , were generally baptized into water , as well as circumcised , long before iohn's time , as the iews books plainly declare , and as may be gathered from scripture , and as divers christian writers relate from the iews , and particularly thomas godwin in his book called moses and aaron , lib. 1. cap. 3. and seeing it was so commonly practised by the iews , as well before iohn's time as then , and thereafter , as both iewish and christian writers affirm , and as the epistle to the hebrews doth plainly declare , heb. 9.10 . how that the law had its divers baptisms ( so the greek translated into english , washings ) and carnal ordinances , until the time of reformation ; it doth more plainly evince , that water baptism was a legal thing , tho' both it & circumcision , with all the other types and figures of the law , pointed at gospel mysteries , and in so far may be said to relate or belong to the gospel in its more obscure administration ; but that whole dispensation both of moses and the prophets , is in scripture stile , call'd , the law , altho' moses himself and all the prophets saw beyond the figures of the law , and were truly endowed , in great part , with a gospel spirit . that , thou say'st , if water baptism had not been comprehended in paul 's commission , then he had done evil in baptizing so many . i answ. it doth not follow , any more than that he did evil in circumcising timothy ; for things may be done upon occasions without a command from god , and that not only by a bare or simple permission , but in a sweet heavenly freedom of gods holy spirit inwardly revealed , which is the only chief and principal rule of every true christians freedom , as well as of their obedience . how many good christians joyn in marriage , having no command so to do , but knowing and enjoying an inward liberty by the spirit of the lord so to do , and therein receiving the blessing of the lord ; and many other the like cases might be mention'd . thou givest a very strange and exceeding strained gloss upon paul's words , that he was not sent to baptize , but to preach the gospel , to wit , that water baptism was not so bound to paul , or any other sent to preach the gospel , that they with their own hands must needs perform that work of baptizing ; and paul and the other apostles had such and such for their ministers , as john , timothy and others . but what then ? what paul commanded other disciples to do , is all one as if he had done it himself , as thou arguest in another case , but not to thy purpose ; and therefore it cannot be reasonably judged , that if paul had been sent to baptize , either by himself , or making use of others to assist him in that work , he would have said , he was not sent to baptize ; for that would imply a plain contradiction , to be sent , and not to be sent . but this thy strein'd gloss on pauls words is grounded upon a meer supposition of thine , that paul was sent to baptize with water , which thou hast not in the least proved , nor art ever like to do ; matth. 28. saith nothing of water . thy similitude betwixt solomons temple and the gospel-church , as thou dost apply it , is exceeding vain & foolish , and proceedeth from great ignorance , as if the stones that were the foundation of solomon's temple , cut out of the mountains , and the timber-work , did signifie , that the foundation of god's spiritual house should be water-baptism . but this is plain contrary to scripture , that saith , the church is built on the foundation of the prophets & apostles , iesus christ himself being the chief corner stone ; and thou that sets up water-baptism as the foundation of the gospel church , preachest another foundation than christ jesus , and another gospel . if solomon's temple had been built on the waters , thou mightst have had some slender pretext or colour to use such a comparison ; but what resemblance stone and timber hath to water baptism , i do not understand . and if water-baptism be the foundation of the church , then the church hath had no foundation for many ages past ; for infant baptism , by sprinkling , ye baptists do not acknowledge to be any true baptism at all , but a meer fiction or invention , and yet for many ages there hath been no other water-baptism used , but that of sprinkling infants ; for that party or society of people called baptists or anabaptists did but appear about luther's time , or since , and therefore if water baptism be the foundation of gods church , the church hath had no foundation for many ages , and therefore hath quite ceased to be ; for she cannot be or subsist without a foundation . and as concerning the allegorical and spiritual signifycation of solomon's temple , it is very well understood without your water baptism ; for solomon's temple , as it was a figure of christs body , which was crucified and rose again , and ascended into glory , so also it was a figure of the gospel church under the pure gospel dispensation , the foundation whereof is christ jesus , as he came in the likeness of sinful flesh , and took upon himself the form of a servant , and humbled himself unto death , even the death of the cross , made of a woman , made under the law , the seed of abraham and david : i say , christ thus come in the flesh , and crucified for our sins , as the mystery of him is inwardly revealed by the holy spirit in the hearts of all true believers , in respect of his thus humbling himself , and taking hold of the seed of abraham , may well be compared to the stone & wood of solomons temple , which were but mean , and not very costly materials , but the fullness of the godhead , that dwelt in christ bodily , and his being anointed with the holy spirit without measure , being the only begotton son of god , full of grace and truth , of whose fullness all true believers do plentifully receive , and grace for grace , and the many most rich and excellent divine virtues wherewith both christ and his church are most richly endued , and adorned , are well signified by that great plenty of gold and silver , and other precious furniture , wherewith the temple of solomon was beautified . but it is much thou didst not make the sea in solomon's temple to signifie water-baptism ; possibly some of thy brethren may judge this a great omission or neglect in thee ; but hadst thou brought it , it could have made nothing for thy water baptism ; for that sea in solomon's temple was not a figure of outward water ( which it self was but a figure ) but of these spiritual waters of the sanctuary , mentioned by the prophet ezekiel , chap. 47.1 , 7 , 8 , 9. and by iohn , c. 4. v. 6. and rev. 22.1 . but this most idle and ignorant gloss and comparison of thine , is like to that other passage in thy book , where thou sayst , repenting believers , baptized with water ( being a sign and token from god to them of the remission of sins ) are the only true heirs of the promise of the holy ghost , &c. which assertion thou dost falsly ground on peter's words to the iews , repent and be baptized , every one of you ( mind it ( sayst thou ) every one that expects salvation ) in the name of iesus christ for the remission of sins , and you shall receive the gift of the holy ghost . but whether water baptism is to be here understood , or not , thy arguing , that it must be water baptism , is most weak and idle , as if to render it only spirit , is to charge the spirit of god in peter with gross impertinencies and tautologies , as if he should say , repent and be baptized with the holy spirit , and you shall receive the holy spirit . to this i answer ; this is no impertinency nor tautology in the least , but very proper , as it is very proper to say , white cloth being dip't into the dyers fat , that hath a red dye , receiveth the said red dye ; even so , the soul being dipt into that spiritual water of gods holy spirit , receiveth it , as the cloth receiveth the dye : but this to thee is a mystery and parable , and therefore it is not strange thou talkest such gross impertinencies . and it is plain by these words of thine , thou makest water baptism equally necessary to salvation with faith and repentance , and therefore all are eternally and finally lost , who have not been baptized or plunged into water . o monster of uncharitableness ! this most uncharitable doctrine damneth all to the pit of hell , for many ages , that never received water baptism ; this is like one of thy brethren , who printed a book with this title , dip or damn . it is no wonder to find you baptists generally so bitter and peevish ; for this your uncharitable doctrine of condemning all to hell , who are not baptized into water , begetteth this evil nature in you , even as the narrow doctrine of the presbyterians as touching the grace of god , maketh them of the like evil nature ; for evil principles and perswasions have a great influence upon mens hearts and lives . and now i find thee in this thy work against us , joyn'd with the priests of new-england , and particularly these of boston ( tho' formerly some of thy brethren suffered great persecution by the priests of new-england ) where it seems thou hast got thy book printed , — and so like herod and pontius pilate joyning together against christ , as he came in the flesh , so ye joyn together against him , as he is come , and coming more abundantly in spirit ; but this stone , which ye builders of babylon have refused , will god exalt , and is exalting , to be the head of the corner . thou art as idle and impertinent to alledge , that by water and blood , mentioned 1 iohn 5.6 . this is he that came by water and blood , is to be meant water baptism , and that call'd the supper , in giving and receiving bread & wine . but this being thy bare alledgance , without any shadow of proof , it is altogether denyed ; and the virtue of both the water and blood , together with the spirit , are inwardly and spiritually felt , which three agree in one , and are inseperable ; but so are not your water baptism and bread and wine , which ye your selves confess are oft seperated from the spirit , as the many vain persons among you , and the many dry and barren souls of your society , too palpably demonstrate ; for who more gawdy and vain in their attire and cloathing , both men and women , than many call'd baptists ? as i have seen and observed , in part , to my great grief ; who greater enemies to the spirits inward revelation , and to christ's inward presence and appearance in believers , than thou , and the baptists generally ( perhaps some few excepted ? ) and therefore the spirit , and your water baptism , and breaking of bread , agree not in one , and are not in unity . and whereas thou chargest it on me and my friends , the people called in scorn quakers , as if we did presume or boast of our being arrived to a state above or beyond the apostles , after they had receiv'd the holy ghost ; for thou say'st , here we may note the pride that this boaster is filled with , counting even the master builders of god's house , but children in comparison of them , &c. and again , thou sayst , the generation of quakers , it seems , are got into an higher degree of stature and fullness , thinking they are in an higher dispensation , than they had attained , &c. all this is a most injurious and gross perversion of my words , and of our principle ; i never said , writ or thought any such thing . but take notice on what false foundation he grounds this his perversion , because i said in my last book , if they who are so zealous for water baptism , were cordially zealous for the inward and spiritual baptism , they might be the more born with , as men bear with children , &c. and charity might be allowed them in that case , to be as children or babes in christ. i intreat the readers to take notice , that i say nothing here of the apostles , or any living in that age , but of these now living in our age , who are generally too zealous for the water baptism , but have little or no zeal , most of them , for the inward and spiritual , plainly denying inward divine revelation , as the priviledge given to the saints in our age , and calling christ in the hearts of the saints , a false christ , as this pardon tillinghast hath done , and as many others do . and though the apostles , after they received the holy ghost , used water baptism , yet it was not for themselves , who saw beyond it , and were attained to that one baptism , not the putting away the filth of the flesh , but the answer of a good conscience , as peter declared ; but in the apostles days , there were babes in christ and many scarce arrived at the true state of spiritual babes , whom the apostles saw meet to baptize into water ; but yet that water baptism was not the milk where with they were fed , but rather as stilts or crutches that these babes or lame persons used for some time . and whereas thou further sayst , that we called quakers are born monsters , not babes to be fed with milk , as the saints heretofore . here thy scornful spirit , full of bitterness and prejudice , doth plainly appear : how many thousand babes in christ have been , before ever baptism with water was in being , and since it received its burial ? and whoever seek to raise it again , or restore it in their own self-will , and meer imaginations , from what they falsly infer or draw from the letter of the scripture , they but raise a dead thing , that is not the sincere milk ; for the milk of babes , is the sincere milk of the word , and that is not water-baptism and whereas thou alledgest , that to pretend to the power , and deny the form of godliness , is as hypocritical as the other is formal : this we agree unto ; but it remaineth as yet to be proved , that water baptism is any part of the form of godliness , since the form and practice of it hath generally ceased , since the apostles , for many ages past , and but again is raised up by the meer will of man , without any divine call or authority , so far as ever i could yet learn ; for i never yet heard that any in this age , or since the apostacy began , did pretend to an inward divine call for water baptism . but whether when the gospel shall have it free course to be yet preached to all nations , any shall be raised up to baptize with water , by a divine authority , belongs not to the present debate . and thus i hope it will appear to the impartial readers , that i have sufficiently answered to thy objections and pretended reasons , from plain scripture , which thou hast but grosly wrested and perverted . in the close of thy book thou sayst , i strike as well at the lords supper as at water baptism ; alledging further , that i say , our common eating that we use , is the lords supper , whether two or three , more or less ; but both these are thy false alledgings , and none of my words , nor justly can be gathered from my words . and first , as to the lords supper , i say , where christ is not inwardly and spiritually seen , tasted and fed upon , by his inward revelation in mens hearts , there is not the lords supper , altho' they gather together with ever so great a solemnity , as outwardly , to eat outward bread and drink outward wine in remembrance , as they pretend , of christ. secondly , there is neither number of persons , nor any set times appointed by christ , in relation to the outward eating and drinking , which ye call the supper ; and therefore as the church of england use it once quarterly , and some baptists monethly or perhaps some weekly , why may not others , with as good reason , use it daily ; and seeing the number of persons is no essential part , as ye must confess , then why may not two or three , as well as some hundreds , use it with equal solemnity and religious devotion , viz. eating and drinking together , both with a holy fear and chearfulness , remembring the lords death , even until his last coming , as well as until his more abundant inward spiritual coming into their hearts . and whereas i queried in my last book , wherein we are behind you , or wherein we fall short of you , or what excellency , worth or value hath your supper above and beyond ours ? to this thou hast not answered one syllable , nor hast thou shewed any one particular instance wherein your eating and drinking excelleth ours , and therefore i return it again unto thee to be answered . and i thus further query , is the difference about the bear name , that ye call it the supper of the lord , and we have no freedom to call the bare outward eating and drinking , unless christ be inwardly enjoyed , the supper of the lord , but where christ is inwardly enjoyed and fed upon , together with the outward eating and drinking , as most frequently is witnessed , to god's praise , that we can freely call the lords supper ? or , 2 dly , is the difference , because ye have some priest , or pastor , or gifted brother , to consecrate the bread , and make it more holy than our bread that we eat , even when we use prayer and thanks-giving before eating , either vocal or only mental , and frequently both ? or , 3 dly , is it because we do not use that formality of repeating the words , take , eat , this is my body , which we find no where commanded to be used in the saints eating ? or , 4 thly , is it because the eating and drinking that was among the saints , called by thee and others , the supper , was never in ended for satisfying hunger , as thou hintest ? and what if i should say the same , thou gainest nothing ; for it is not the simple eating and drinking that i call a holy remembrance of christs death , but the holy and religious way and manner of performing it ; and yet thou canst not prove , that the saints , when they did eat that commonly called the supper , did not really eat and drink sufficiently to refresh & nourish the natural body , as well as together with that , their souls were refreshed and nourished with spiritual food ; for it is most clear , that in the church of corinth they did eat together to refresh the outward man , and this the apostle did not reprove , but their disorderly manner of eating , so that some were hungery , and others were drunken , and some eat at home in private , and others did not , but tarried to eat together with their brethren , and were at times disappointed : this plainly proveth they used to make a real meal of their eating together ; but your manner of eating about the quantity of a nut in bread , and a spoonful , one or two in wine , we find no where in all the new testament ; and that ye give the cup but once , and christ gave it twice , as i have showed in my late book , this ye can give no account of , and thou hast not taken the least notice of it , although it is material to you , who pretend to observe every thing as christ did . and why are ye not as zealous for washing one anothers feet , and anointing the sick with oyl ? i am sure more expresly commanded by christ , and iames the apostle , than your water baptism ? ye can give no just account . it seems , thou art zealous for laying on of hands , which thou reckons also as belonging to the foundation of the gospel , falsly citing and perverting these words in heb. 6.1 , 2. for though that place mention the foundation of faith and repentance , and afterwards the doctrine of baptisms , and of laying on of hands , yet it saith not , that either water baptism or laying on of hands is any part of the foundation ; and the doctrine of baptisms and the laying on of hands is one thing , the use of water baptism is quite another : the doctrine of all the legal rites , figures and types remaineth in the church at this day , but the practice of them is abolished , and so of water baptism . before the close of this my answer , i shall further take notice of some other of thy gross impertinencies : first , thou usest these idle words , by way of reproach , so that upon hearing peter's testimony , not of killing the light within , as the quakers preach , &c. here thou makest it a matter of derision , to say , christ , who is the light , and the life , may be killed or crucified by mens sins , whereby thou declarest thy great ignorance of the letter of the scripture , that said of some , that they crucified the son of god afresh ; and surely that was within them , and not without ; and said iames , ye have killed the just , and he hath not resisted you ; which cannot be understood , as if all these to whom he had writ , had been guilty of outward murder . but understand how these call'd quakers mean , that christ is inwardly crucified or slain by mens great sins , to wit , not in himself , for his life is an immortal principle , but unto them ; so that by their sins they wholly deprive themselves of the enjoyment of it . 2 dly , thou sayst , while peter is speaking , not mentioning ought of the light within , ( altho' we deny it not where god would have it spoken of . ) behold here another bitter and satyrical scoff against the light within ; and what altho' peter mention not the light within in that place , acts 10. in express words , let the place be considered , and it shall be found plainly enough implied in that very discourse of peter , see v. 42. said peter , that it is even jesus of nazareth , who was ordained to be judge of quick and dead : and can this be without the light within , that shall be as a thousand witnesses against the wicked in that great day of judgment , when the books shall be opened , not only the book of conscience , but the lords light in the conseience , that did see and reprove them , and witness against them , when they sinned . and whereas thou sayst , thou denyest not the light within when god would have it spoken of : i say , thou denyest it in so far as thou denyest christ in the heart , who is the true light , & callest him a false christ ; and also that thou blamest the quakers for pretending to inward revelations , which ye baptists generally deny , therein agreeing with the dark priests , and other dark professors . 3 dly , thou dost represent the quakers as denying , that christ is come in the flesh , and carrying it in a subtil notion , that he is come in their flesh . this is a most false and injurious accusation ; we most faithfully believe and embrace it , as a most faithful saying , that christ iesus is come in the flesh , to wit , in that very body of flesh which was conceived by the holy ghost , and born of the virgin mary , dyed , and rose again , &c. and yet , according to scripture , we also believe , that the life of iesus is made manifest in mortal flesh ; and that the bodies of the saints are the temples of god , and of christ & of the holy spirit ; and that the saints are his members , and he their head , and that they enjoy and possess a measure of the same holy spirit that dwelt and dwelleth in him in all fullness ; and tho' some divine illumination and manifestation of the spirit of god be given to all men in a day or time , according to plain scripture , yet we do not say , tha● all men have the holy spirit or are baptized with it , as thou dost falsly represent us ; for many men are sensual , not having the spirit , and the spirit of god hath left many men , and doth no more invite and call them to repentance the day of their visitation being over . 4 thly , thou dost insinuate , as if we did not believe any other coming of christ , than his inward coming in his saints ; which is false , as also is that other gross alledgance of thine . that our opposition to water baptism is raised against the person of iesus christ , and the remembrance of his last coming . this i altogether deny , as false , wicked , and injurious ; we do believe , and make it our care to remember that our lord jesus is in heaven , in his glorified body , soul and spirit of true man , that seed of david and abraham , and that he shall come again , and jud●e both quick and dead , even the man christ iesus . and as for thy other many false accusations , and hard bitter and reproachful speeches against us , and me in particular , i shall not waste paper nor time to repeat them , but heartily wish thy repentance , and the opening of thy dark understanding , to the acknowledging and confessing to the truth , if it be the good will of god that so it may come to pass , before thy dayes be expired . and now ye water baptists , who plead so earnestly for water baptism , though in opposition to the living and glorious appearance of the lord jesus christ in the hearts of his saints , some of you calling christ in the heart a false christ in the secret chamber , the which water baptism of yours is neither iohn's , nor the same that some of christs disciples and apostles administred for some time , seeing ye can show no line of succession , either from iohn or the apostles , of your call to administer water baptism , that proves ye have no shadow of any mediate call , and to an immediate call ye have no pretence ; nor can it be truly said , that the letter of the scripture barely and alone considered , calleth any to a ministerial office or function ; for the scripture saith , no man taketh an office unto him but he that is called of god , as aaron was : and thus iohn was sent of god by the spirit of god in his heart , and did not draw his call from the letter of the scripture , tho' he was of aaron's posterity , and the son of a priest ; and therefore your water baptism is a meer idol , like the golden calf that the children of israel set up when moses was absent . but suppose your water baptism were as good as iohn's ( which it is not ) go and learn what that meaneth , mark 9.5 . how when moses and elias ( and ye know that christ said of iohn , that he was elias , who came in the spirit and power of elias ) did appear with christ at his transfiguration , peter said , let us build three tabernacles , one for moses ( that signifieth the law of circumcision and sacrifices ) another for elias , ( i. e. iohn with his water baptism ) the scriptures saith , he knew not what he said ; and a cloud came and took away moses and elias , ( i. e. iohn baptist ) out of their sight , and left only christ present with them : and well consider , whether this doth not signifie , that believers in christ , under the pure and perfect gospel dispensation , are not to build tabernacles neither for moses nor iohn , i. e. neither for the levitical law of moses , nor the water baptism of iohn ? a brief answer to the weak and impertinent arguments of benj. keech , against the light within , in his book , call'd , the childs instructor , in that section of his book concerning the light within , wherein he undertaketh to prove , that the light in every man hath not the least tendency or service to mans salvation , but only to condemn him . and also an answer to his gross calumnies and false accusations , that in his ignorance he raiseth up against both the principles and persons of the people called in scorn quakers . first , he granteth , that the light in every man containeth in it the law or substance of the first covenant , written or implanted in the hearts of the worst of men . next , he doth acknowledge , that it doth show or teach every man that there is a god , which did create all things , and that he is the soveraign lord of the whole creation ; that he is to be worshiped ; also , that it doth convince of sin but not of evey sin : also , that it doth teach righteousness towards men , and to render due respect unto all , and to do unto all men as they would be done unto ; and from this he concludeth , saying , therefore take heed , and walk according to this light , for it is a candle lighted and set up by the lord in thy intellectuals . answ. this seemeth a fair acknowledgment , and is more than many do acknowledge ; for if men are to take heed unto it , and walk according to it , ( as he saith they ought ) it is given of god for a rule of obedience unto men , and therefore the scripture is not the only rule , as many affirm . but that he saith , it doth convince of sin , but not of every sin , this he only affirmeth , and doth not prove in the least ; and seeing it containeth in it the substance of the law of the first covenant , it followeth most evidently , that being duly improved , and the mind duly applied unto it , it convinceth of all sin against the first covenant . next , as to sins against the second covenant , called the gospel or new covenant , if the gentiles ( who have not heard the gospel outwardly preached ) have nothing of the law of the new covenant revealed or made known unto them , they cannot be said to sin against it ; for where no law is , there is no transgression ; if then these gentiles , who never as yet heard the gospel or christ outwardly preach'd , have only the law of the first covenant , they are only sinners against that covenant ; and consequently , that light in the gentiles doth convince them of every sin that they are or can be guilty of in the gentile state . but seeing he hath granted , that there are some sins that they are guilty of , that the first covenant in them doth not convince them of , it followeth most necessarily , that there is some law or light of the new covenant in them : and thus it doth plainly appear , that the snare or net which this benj. keech hath been making for the people called quakers , he is entangled himself therein . but we can most clearly prove from scripture , that the light that is generally in men , the heathens not excepted , hath in it some small degree of a discovery or revelation of the new testament or new covenant ; 1 st , because it revealeth to men generally the goodness of god that leadeth to repentance , according to rom. 2.4 . yea , the riches of his goodness , and forbearance , and long-suffering ; and therefore it revealeth in men universally , that god is merciful and gracious , as well as just , and pardoning sin and transgression to every one that truly repenteth and turns from sin : and this may be proved also from b. keech's own confession ; for he plainly confesseth , that the light in every man teacheth him , that god is the best , the highest , and chiefest beeing ; therefore it doth clearly follow , that the light in men teacheth them , that god is a gracious god , and one that pardons iniquity , otherwise he could not be understood to be the best beeing ; for seeing among the children of men many men have that goodness that inclines them to forgive the greatest trespasses , upon their repentance and asking forgiveness ; therefore god himself is infinitely more gracious and ready to forgive . 2 dly , the gentiles or heathens of the better sort , who have not heard christ outwardly preached unto them , have offered up sacrifices unto the only true god , as well as the iews ; and aristotle , tho' a heathen , did affirm , that it was proper to mankind , universally , to sacrifice unto god ; and as the sacrifices of the people of israel , as b. keech confesseth , was a spiritual and shadowing ministration , given in mercy unto men , to discover and hold forth unto them the glorious and great sacrifice and attonement of the lord jesus christ , the same may be said of the sacrifices of these gentiles , who sacrificed unto the only true god. and if it be said , the gentiles who did so sacrifice , as iob and others , did it , being taught by some outward means : i answer , allowing it so to be ; so did also the iews and people of israel ; but as among the iews , so among the gentiles , the light of god in them did accord in harmony with the outward means of their instruction . 3 dly , the apostle paul doth plainly declare , that the gentiles , who did the things contained in the law , had their thoughts excusing them ( or apologizing , as the greek hath it ) and therefore there is some light or illumination in them , other than that of the first covenant , that only condemneth , as b. k. affirmeth . 4 thly , cornelius , before christ was outwardly preached unto him , hath this testimony , by the spirit of god recorded in scripture , that he was a devout man , and feared god , and his prayers and alms were accepted of god , according to his state , and that he was not singular , or the only man in the world that was sincerely devout , and that knew not christ as come in the flesh , peter's words plainly declare , how that in every nation , he that feareth god and worketh righteousness , is accepted of him . and if it be said , that cornelius was a proselite , or at least had some knowledge of the iews religion : i answer ; this is only supposed , but not proved ; but granting it were so , it is certain he had not faith in christ crucified and raised again , until peter preached christ unto him ; and therefore a man may be accepted of god in christ , and for christ's sake , in some respect and degree , who at present hath not faith in christ crucified and raised again ; which most evidently overthroweth all that b. k. hath built up in his vain & dark imagination against the light within , and yet such are not without faith altogether ; for they have faith in god , and in his living word in their hearts . and whereas b. k. frames an objection in behalf of the light within , viz. if this be a light flowing from god , and a ministration of god , how can it fail in any respect , and be insufficient ? he answereth , first , the law given to israel was a ministration of god , and yet it could not give life . but this is easily answered ; for god gave not the law to israel only for that end to condemn them , and send all & every one of them to hell , but to be a schoolmaster to lead unto christ , and therefore together with the law of the first covenant , he gave them the levitical law of sacrifices , and many other types , which had some real ministration in it of the new covenant , tho' obscure , yet such as served for that time . but according to b. k. the best of the gentiles , who were most diligent to frame their lives according to the light in them , and have not heard christ preached unto them , as crucified , &c. are all sent to hell , and the light in them , tho' a ministration given them of god , hath no other end but to condemn them , and make them guilty of hell fire , and that forever ; which is a most injurious reflection upon both the justice and mercy of god. secondly , he saith , every light and ministration of god serveth for the end , time and purpose it was appointed and ordain●d : this saying is very true , but very badly applied , as if that light and ministration of god in the gentiles , were only given to make them guilty of eternal damnation , but having not the least service , use or tendency to the least beginning of their salvation ; which is a horrible reflection upon god , as representing him altogether cruel and unmerciful , worse than most men , and therefore is a blasphemous assertion . in the next place he undertakes to prove , that the light in every man is not god , nor christ , nor the holy spirit : first , he proveth that the light in men is not god , because tho' all light doth come from god , yet all light is not god. i answ. and who saith all light is god ? but because all light is not god , it doth not therefore follow , that god is not light , no more than it doth follow , that because all spirit is , not god , therefore god is not a spirit . but seeing he confesseth , this light floweth from god , it doth necessarily follow , that god himself is present with and in this light ; for god cannot be locally seperated from any thing or being that proceedeth from him , otherwise he were not omnipresent ; and the name light doth as properly belong to god , as the name spirit ; for as the scripture saith , god is a spirit , so it saith , god is light. nor is his argument any more valid to prove , that christ is not light in men ; because christ signifieth , anointed , and only the man christ is gods anointed : i answer ; thus we see how b. k. acts the socinian , like his brother p. t for if christ be only and wholly restricted to christ's outward person , as he came in the flesh , then there was no christ , nor saviour , nor mediator before mary ; but this is express contrary to scripture in many places , which saith ▪ by iesus christ all things were created ; and israel in the wilderness drank of the rock that followed them , and that rock was christ : and most surely , all the faithful in all ages were partakers of christ , and he lived in them as well as in paul. and that christ was anointed from the beginning , before all time and ages , is expresly affirmed , prov. 8.23 . the true translation out of the hebrew text being , i was anointed from the beginning ; the hebrew word nissak is rendred by buxtorf in his hebrew lexicon , to anoint ; and surely david , isaiah , and all the faithful were partakers of the holy anointing , and they had it from christ god's anointed from the beginning . and lastly , he is as foolish and idle in his arguing , that the holy spirit is not a light in all men , because christ said , the world cannot receive him ioh. 14.16 . and whoever have the spirit of christ are christs , rom. 3.9 . for to have and receive , in these places , signifie vnion and possession , and in that sense we say , unbelievers and ungodly men have not the spirit ; but yet it doth not follow , that the spirit is not in them to reprove and convince them , and also to call , invite and move them to repentance , otherwise men could not be said to resist the holy spirit ; and as a rich treasure may be laid in a mans house and yet that man have not the right and possession of it , even so , the spirit of god is in unbelievers , to convince , call and move them to repent and turn to god , and yet they have no right nor interest therein , while remaining in their unbelieving state . but it is to be further considered , that the holy spirit , throughout the scripture , doth signifie , not the spirit of god abstractly considered , but as influencing men with a peculiar holy or sanctifying influence and operation ; and these are only such who have faith in christ crucified and raised again , as is clear in the case of cornelius , and all other believers in christ crucified , &c. whose faith is wrought in them by the mighty power of god ; and therefore this peculiar influence and operation of the holy ghost , the gentiles have not in their meer gentile state , but yet they have that which is preparatory thereunto , and infallibly will bring them to partake of it , as they are diligent , rightly to improve that first degree of divine grace and illumination already given unto them . now let us hear his arguments against the sufficiency of the light within , so much as to begin the least good work of god in the gentiles . 1 st , he saith , it cannot discover unto thee that there is a redeemer , who suffered death without the gates of jerusalem . 2dly , tho' it convince of many sins , yet it cannot cleanse thee from them . 3dly , it cannot make satisfaction for the sins that are past . 4thly , it cannot lead thee into evangelical or gospel truths . 5thly , it cannot teach thee the righteousness of god , without the law , being witnessed by the law and the prophets , even the righteousness of god by faith of iesus christ , unto all & upon all that do believe . 6thly , it leaveth thee under the sentence of death and misery , without affording any directions or help for thy recovery , ( note these words , whereby it plainly appeareth , he taketh away from it all sufficiency , so much as to begin any good work in men , as having the least tendency to begin the work of salvation , or prepare thereunto . ) 7thly , it cannot give thee ( he saith ) eternal peace and salvation , as these miserable men ( meaning the people called quakers ) do affirm . thus he argueth . in answer to these his arguments , i say , it is really a degree of blasphemy to say , that there is no light , or principle , or being in men , that can do these things ; for god and christ can do all things , and both god and christ are in all men , not only as to that general presence in all the creatures , but in a special way of revelation , as being the off-spring of god , as paul declared to the athenians . but it is one thing what god and christ can do , and far another thing what they commonly and universally do . now it is readily granted , that god and christ do not commonly reveal unto men the knowledge and faith of christ crucified , &c. without the scriptures testimony , or some outward teaching ; but this doth not prove that the light in men hath no preparatory service , use or tendency , in order to receive the knowledge & faith of christ crucified , as we see it hath , according to scripture , as is clear in the ●ase of cornelius , and in the parable of the good ground , that signified the good and honest heart , even before the seed of the pure and perfect evangelical dispensation was sown in it . and at this race he might as well argue against the light in the be●t saints or christians , in these ages of the world , as being insufficient to give eternal life and salvation ; for the ordinary and usual way of god to beget in all true believers the true knowledge and faith of christ crucified , is by some outward means of preaching , reading , or hearing the scriptures read , and not without them , the inward light and grace of god mightily co-operating and working together with the outward means of the scriptures preached , read or heard . and whereas he directeth his book generally to these called christians , many of whom are of his own profession , if his doctrine be to be received , none of his own brethren , nor any christians whatsoever , have any saving light or grace in them ; for he maketh no distinction betwixt christians and heathens , but saith generally to all , that they have no saving light in them . but for the better understanding of the whole matter , let it be considered , that the light in men hath a two fold sence and signification ; 1 st , it may and doth signifie god who is light , and christ who also is light as the holy scripture declareth : 2 dly , it may and doth signifie some divine inward illumination and revelation of god and christ in men , which hath also a quickening and cleansing operation in it . now admitting that the divine illumination and revelation of god and christ doth not at first reveal or discover these peculiar mysteries of the pure gospel dispensation , as christ crucified , and faith in him , yet it doth suffice that i have proved , that it can begin , and doth really begin a good work of god in them that are diligent to obey it ; and where this good work of god is begun in any , they cannot perish , altho' they dye in that state : for as no unrighteous soul can ( while such go into heaven , so none that are in any the least degree righteous by the work of god in their hearts , ( while such , ) can go to hell , or finally perish . but to determine at what precise time , and how this work of god begun in honest gentiles , is perfected in them , and at what precise time the knowledge and faith of christ is wrought in them , is not a difficulty that is singular to us the people , call'd in scorn quakers , but doth equally urge and pinch our adversaries ; yea , i suppose generally the baptists themselves ; for first , they acknowledge , that many infants dying in infancy , belong to gods election , and are saved : 2dly , that not only infants , but others come to age , may belong to god's election , who are born deaf and dumb ; and many will acknowledge also , that god hath his elect among the gentiles , who have not heard christ outwardly preached , and shall be saved , god working by his spirit when , where , and how he pleaseth , as the presbyterian confession of faith owned by baptists , doth expresly declare . now it is plain , the difficulty is equal to them , with us , and is a great secret , known ( perhaps ) to few of the sons of men , the precise time , way , manner and means of gods saving them with eternal salvation , who have not had christ outwardly preached unto them , neither by men nor scripture ; and let it suffice to clear us , that we say , the knowledge and faith of christ crucified , even jesus of nazareth , is universally necessary to the full and final perfecting the work of mens eternal salvation and happiness , and is ordinarily and commonly wrought in men , by outward preaching , reading , or hearing the scriptures testimony . but again , let it be considered , when we say , that the inward light and grace of god is sufficient to salvation , it is to be understood , that its sufficiency reacheth to the present time , work and purpose for which it is given , even as b. k. hath confessed ; for not only the gentiles have not received at once all that divine illumination , and grace , and assistance of god , that sufficeth unto all time to come , but even none of the saints have received at once so much as is sufficient for all time to come ; otherwise , they might say , we are lords , and will come no more to god , nor pray any more to him ; whereas all true believers feel their continual need and want of a new and fresh supply of gods grace and gracious assistance , both to think , to will and to do any thing good and acceptable unto god. and as true believers in christ crucified , &c. have that which is sufficient for the time present of divine grace and illumination , suitable to their state and dispensation , so have the gentiles that measure of divine grace and illumination which is sufficient for the time present , suitable to their state and dispensation , which is readily granted to be a dispensation or administration really distinct or diverse from that pure and perfect gospel dispensation , which true believers in christ crucified and raised again , are under , yet both coming from one fountain , and both tending to one end , and meeting together in one , yea , embracing one another in due season . moreover , that the law state and dispensation , before that the faith of christ crucified and raised again , &c. doth come , is a good state to all such as are diligent improvers of the same , is most clear from gal. 3.23 . before faith came , we were kept under the law ( and as beza , a protestant , doth well translate it ) we were preserved or kept sub legis presidio , i. e. under the safeguard of the law , as in a city of refuge even as the man-slayer under the law , escaping to the city of refuge , did remain there safe from death , tho' as in a prison or confinement , until the news did arrive unto him of the death of the high priest : a real type and figure of this great mystery . and therefore it is readily granted , that no man , until he attain to the true faith and knowledge of christ crucified & raised again , is perfectly justified , nor can his most exact obedience to the light in him be an attonement or propitiation unto god for sins past or present , as neither is the saints greatest inward righteousness or holiness wrought in them by the spirit of god , an attonement or propitiation for their sins , but christ alone , who dyed for us , the just for the unjust , &c. but as god is gracious to true believers in christ , who have not attained to a perfection in holiness , but have the work begun in them , for christs sake , and also when they are perfected in holiness , god doth accept them in christ , and for his sake , even so doth he extend his favour and mercy , in some measure , to the honest gentiles , for christs sake , and doth not leave them without all hope of mercy . and as god hath promised to reward the diligent improvers of his grace , with giving them more grace , who are true believers in christ crucified , so no doubt the promise is good to all gentiles , who are faithful improvers of that light that god hath given them in their gentile-state , to encrease his grace unto them , and to give them that further degree of faith and knowledge of christ crucified , which they have not as yet attained unto ; for the promise is universal , to every one that hath shall be given . and therefore it is a most foolish and rash undertaking in b. k. or any others to affirm , that these gentiles , who were diligent to frame their lives according to the light in them , never at any time had , nor ever shall have the knowledge and faith of christ crucified and raised again , who have lived in remote parts of the world , where the gospel hath not as yet been outwardly preached . hath not god many ways to reveal himself to the ouls of men , and the depth of his counsel , that passeth our search and understanding ? who knoweth what god doth reveal to honest gentiles on their death-bed , when by reason of bodily weakness they cannot declare unto others , what god doth then reveal unto them , or even possibly at the instant of death or after death , as many professors use to say , as well baptists as others , that the souls of believers , at or after death , are made perfect in holiness : but this is only an argument ad hominem , as it is called , i. e. such as can be raised from their own principle , by way of retorsion or counter-arguing ; but let us leave secret things unto god , until he reveal them , and keep close to the scriptures testimony , so far as it is opened to us , that giveth us sufficient cause and ground of charity , to conclude , that none of the gentiles , who were diligent to improve that light that god gave them , are finally and utterly lost , and yet that the faith and knowledge of christ crucified and raised again , is altogether necessary , tho' not to the beginning , yet to the full and final consumating and perfecting mens eternal salvation and happiness , both which are well consistent , altho' b. k. and his brethren , through the ignorance and prejudice that is in them against the truth , do not see or understand it . i shall now take notice of his gross calumnies and false accusations that he raiseth up , in his ignorance , against both the principle and persons of the people called , in scorn , quakers . first , that he saith , the tenor of our doctrine showeth plainly , that iesus christ our blessed lord and dear mediator dyed in vain . answ. this is a most false & unjust charge , and no wise reacheth to us , because , first , we say the light that is in the gentiles , and in every man , is the real fruit and purchase of christs death , and also , that none can be eternally saved , as in respect of the perfect accomplishment of the work of their salvation , without some measure of the knowledge and faith of christ crucified , tho' we cannot assign the precise time and manner , how and when that knowledge and faith is given them , as no more can they , when or how it is given to elect infants , and other elect persons , suppose deaf and dumb from the womb. secondly , he saith , we set up an inherent legal righteousness in man , as his only righteousness , whereby he shall be eternally saved . answ. this is grosly false . thirdly , that we deny the imputed righteousness of christ , wrought in his own person for us , and the virtue of the price of his most precious blood. answ. this also is grosly false . fourthly , that it is a fancy to believe , that christ hath fullfilled the righteousness of the law for us , any other wayes than our pattern . answ. and this likewise is most grosly false ; for we faithfully believe , that christ hath fulfilled the law for us and the righteousness thereof , not only as our pattern but as being therein and thereby , both in what he did and suffered for us , an attonement and propitiation unto god for our sins , and that his obedience and sufferings hath purchased unto us , as a most precious and great price , iustification , remission sanctification & eternal life ; and that he gave himself a ransom unto god for us , and all men , which these called particular baptists , deny ; yet this price and ransom , or fullfilling the law for us , is not so to be understood , as if thereby a liberty were procured unto us to sin at pleasure , but as christ hath fullfilled the law for us , he must also fulfill it in us , according to rom : 8. in order to our perfect sanctification and justification . and here it is to be noted , that these accusations of his , in the aforesaid particulars , are not gathered from any express words of the people called quakers , but are only the false and absurd consequences he gathers from our principle , altogether grounded upon his ignorance and mistakes , and especially his prejudice against the truth . a brief answer to cotton mather his appendix to a little book of his , called , memorable providences , relating to witchcrafts , &c. the main design of cotton mather in this his appendix is to vindicate and defend his father increase mather , as no wise guilty of these charges which i laid against him towards the end of my late book , call'd , the presbyterian and independent churches , in new-england , and else-where , brought to the test. now if cotton mather had made any true and just vindication of his said father , it had been a commendable work in him , but he is so far from that , that his so weak and impertinent pretended vindication doth not in the least excuse him ; and he is so far from any just vindication of his father , that he doth rather more lay open his fathers nakedness in the sight of the world , and addeth to his fathers grosly abusing the honest people called quakers , new abuses , and lying abusive speeches of his own , besides that , in the judgment of any impartial & understanding reader , he discovers himself to be a very shallow man , airy and full of froth , but showing nothing of solidity in his whole discourse . as for his scornful and disdainful words and reflections on me , calling me , one keith , a quaker , not deigning to design me by my full name , and our little author , this new apostle , this waspishman , &c. i value them not , so as to be any discouragement unto me to bear my testimony for the blessed truth of god , against his and his brethrens false doctrine and hypocrisy ; and the words of our lord jesus christ , left upon record in scripture , in a measure of the sence of that holy spirit that gave them forth , have been & are made comfortable unto me , mat. 5.11 . blessed are ye when men shall revile you , &c. i desire to bless the lord who hath truly made me little in my own eyes , and hath let me see not only my littleness but nothingness , as of my self , and given me also to know , that i am one of his little ones , which to me is greater satisfaction than to have the greatest worldly advantages ; and that he seems to reflect upon the littleness of my stature ( as is apparent ) showeth in him little wit or discretion ; many excellent men were of little bodily stature , far exceeding cotton mather or me either ; and goliah was a man of great bodily stature , who defied the host of god , and yet fell before little david ; and tho' i do readily acknowledge my self little every way , yet by the grace of god i doubt not but to be made able to defend the truth , against all that thou and all thy brethren can do to withstand it ; for the truth is the greatest and strongest of all , and when he who is the truth pleaseth to use an instrument , let it be ever so little or mean , it is well enabled to do the work it is raised up for : and tho' in the close of his appendix ( that containeth little else but silly drolling ) he saith , g. k. has given sufficient cause why his own sect should be ashamed of him , if shame were compatible to such a perfect people ; which last part is a meer scoff , yet he hath not made it appear , and i hope in the lord he never shall be able to make it appear that my friends have any cause to be ashamed of me . before he cometh to his fathers vindication , he thought fit to tell the world of the strange liberty which the devils gave to some possessed children to come to the meetings of the quakers , and to read their writings : and if all this be true , what saith it against the quakers , in the least to discredit them , or their religion ? we know many wicked people , whose souls the devils possess ( and that is worse than a meer bodily possession ) may read both our books and the scriptures also , yet as this is no discredit to the scriptures , so no more to our books ; yea , the devil could and did cite scripture to christ , and could use the outward names of god and iesus . and thou grantest that that girle possessed , as thou alledgest , bodily with the devil , did read the 59 psalm ; and what may be concluded from this , according to cotton mathers pretended logick , that tho' the devil would not suffer the girle to read some presbyterian books , but gave her liberty to read some of the common prayer , or other episcopal books , and quakers books , and also the 59 psalm , that all these are of the like quality ? thou further sayst , the girle so possessed , as thou alledgest , could hear the scripture read , and called to one to read of mary magdalen ; and i see not what difference the devil doth make , in good earnest , betwixt reading and hearing the scripture read . again , that the devil suffered some of them to come to the quakers meetings : supposing it were so , is this any more in prejudice of the quakers meetings , than that cotton mather saith , the same girle , so possessed , came to a study or closet in his house , and entred therein , and there read on the bible , and good books ? and if he say , it was because the devil had left her , how soon she came there , why may not the same be alledged on behalf of the quakers meetings ? who seeth not how shallow this man is , that from so ridiculous an instance would represent the quakers meetings and books such as the devil had a good liking to ? but it seems the holiness of his study drove the devils away , and made the girle so quiet in his study , as is implied in his words , where he saith , she added a reason for it , which the owner of the study thought more kind than true . it seemeth then that cotton mather thinketh himself in that respect obliged to the devils kindness , more than to the truth of the reason , that they left the girle how soon she entred into his closet : but why could not the devil carry the girle into his closet , as well as the devil took christ into the holy city , and set him on a pinacle of the temple , mat. 4.5 . and as it is in iob , when the sons of god came together , sathan also came among them ? and if sathan can come where the sons of god are met together , why may he not quietly suffer some possessed by him , to come either to c. m's closet or the quakers meeting , without any just reflection on either of the places ? but if c. m. think the devil more kind than true to him , he had need beware of his kindness , left it turn to his damage in the end ; for a kind devil is the most dangerous devil . in the beginning of the vindication of his father , he saith , one would think that if an historian did but secure his veracity from being impeached , most of his other fauls were pardonable , &c. but to this i answer ; that increase mather hath not secur'd his veracity from being impeached ; for it belongeth to veracity , and to him who hath it , not only to tell some true matters of fact , but to tell them with a true intention , and for a true and upright end , and to assign the true and right names to the persons that have done the things alledged ; as when a man is murdered , tho' the matter of fact be true , yet if he who relates it , doth charge it upon a person or persons no wise guilty , his veracity may justly be impeached ; and so the case is here , as to i. mather , suppose the matter of fact be true , yet it is as gross and false a charge and imputation to cast these things acted and done by tho. case and his crew upon the quakers , as to cast them upon any other people whatsoever , yea , as upon them whom he may judge to be true christians , or suppose presbyterians and independents ; for what tho' they call themselves or that others ignorantly call them quakers ? doth it therefore follow that they are owned by that people , or are of their society ? no wise , no more than it doth follow , that they are christians , because they call themselves also by that name : and suppose these of t. case's crew should call themselves presbyterians & independents , or members of the congregational churches of new-england , doth it therefore follow that ye of new-england should be charged with these things ? and whereas i said in my last book , that i. m. relates these stories on purpose to abuse the honest & sober people call'd quakers , without making any distinction , thou cotton mather leavest out altogether the following words , that were most material for the clearing of the quakers , and proving i. m. guilty of slandering and falsly accusing an innocent people , my following words being these , nor giving the least information to the world , how that the body of the people call'd quakers doth not in the least own these ungodly and wicked people , &c. but what doth his son c. m. answer to this that may satisfie the impartial reader ? surely nothing , but answers with a scoff , like to himself ( it seems he hath largely accustomed himself to sit in the seat of the scorner ) saying , but what mettal is this mans fore-head made of ? and then he proceeds to alledge , that his father very carefully made a distinction , because once or twice he calleth them , the late singing and dancing quakers : and again , that he saith , the quakers are some of them possessed with evil spirits . but i answer ; thou c. mather rather bearest in thy forehead the print of him that hath a face of brass , than of an ingenuous man , in thy undertaking so to palliate and excuse thy fathers gross abuse and slander . doth not every one that knoweth what a distinction is , know , that it consisteth at least of two members or parts , and not of one only member or part : now i challenge cotton mather to produce one word or syllable in all increase mathers discourse , where the other member or part of the distinction is named or exprest in the least : whereas if he had indeed made any distinction , he would at least have informed the world , that there is another s●rt of people called quakers that doth no wise own thomas case or any of his crew , nor their spirit , nor doctrine , nor practices , but abhor them and their way as much as any people can do , and do as widely differ from them as white from black , or as one contrary from another ; yea , it is easie to show , that tho. case and his crew are more near to many called presbyterians and independents , than to the honest quakers , both in doctrine and some practices ; for the honest people called quakers own no carnal singing , and do not own dancing on any account , and yet to my certain knowledge , many called presbyterians do both own and practise carnal singings , and dancings , and pipings , and fiddlings also at feasts and weddings ; all which practices are more like to the mad crew of tho case , than to the sober and honest quakers , who own no singing but what is truly spiritual and holy ; and it doth not appear , that when i. m. nameth the late singing & dancing quakers , that he intended any distinction , but that he gave such names only as certain epithets to the quakers , or to some of them ; as when cott. mather calleth us , absurd and angry people , it doth not appear that he intendeth a distinction , as if some of us were not absurd nor angry , or as when his brethren used to call us , the cursed quakers , that they intended any distinction , as if some of us were blessed ; or if he had called us , the late upstart heretical quakers , as some have called us , as if some or us were not late nor heretical , but antient & orthodox ; nor is it any real or true distinction to say , some of the quakers , as implying not all ; for all and some are no specifical distinction , but only numerical ; whereas i said in my book , without any distinction , it is most clear from my following words in that book , ( purposely , as it seemeth , omitted by c. m. ) that i meant a specifical distinction ; for what i. m. alledgeth on some of the quakers , as such , belongeth to all of the same society , even as what belongeth to some men , as men , belongeth to all men ; and if these wild , and mad , and abominable practices do not belong to t. case's crew , as quakers , then why doth he so charge them as ●uakers ? or why doth he not inform the people of new-england , that t. case's crew are no quakers , any more than real christians , altho' they falsly are so called , and are no wise owned by the body or society of that people ▪ this he hath not done in the least ; and no man that hath not some better information what the quakers are , than what i. m. hath given of them , can know any other , but that the quakers generally are all singing and dancing quakers , or at least own these mad practices ; for as i said before , i say again , he maketh no distinction betwixt them he calleth mad quakers , and others that are sober ; and there are many hundreds in new-england that reading i. m's book , will be ready enough to believe , the quakers generally are such as these of t. cases crew , seeing he mentioneth no other sort , and they have no other intelligence what the quakers are , having never seen any of them , nor heard them , nor read their books . but c. m. perceiving this pinch or strait , how he could not make it appear , that his father made any real distinction , takes another course , and plainly telleth us , his father needed not make any distinction at all ; and rather than c. mather will allow the least charity to the quakers , he will fall at variance with his father , and show himself of a contrary mind , as one would think , to his supposed reverend father , that whereas he thinketh , or would have it believed , his father made a distinction betwixt the late singing and dancing quakers , yet the son cotton , thinking himself more wise than his father , maketh no distinction at all , and will have cases crew , and all other quakers ( which he as falsly as foolishly , calleth , keith's crew ) to be substantially of the same drove , both mad , tho' with some variety of application in their phrensies . this is barely alledged , but not in the least proved , and therefore needeth no further answer . the honest people called quakers , through the love and grace of god , whereof they are made partakers , without boasting or vain-glorying , may in general be compared to the best of your church members in sobriety and good christian behaviour : it hath been the lot of good men before us , to be called mad , and worse . but thou hast given us no evidence or proof that we are so , and therefore it returns upon thee as a calumny and slander and whereas thou sayst , one keith , a quaker , had been compassing sea and land to make proselites , visits new-england in his progress , where meeting with small applause , and less success , instead of converts , picks up what quarrels our country could afford him , and among the rest , this book of providences . answ. that i have travelled in many places both by sea and land , to turn people unto the lord , and from darkness to light , i am not ashamed to acknowledge ; for so did many of the servants of god in former generations , and not like cotton mather , and his brethren generally , who creep into one certain place or house , and there continue to preach for hire , and rarely remove , but when the motive of a greater sallary doth invite them : and as for mens applause , i regard it not , whether great or small ; i seek not honour of men , but the honour that cometh of god , that doth satisfie me , and the good and christian esteem that i have in the hearts of many brethren , as well as my honest report among men , that truly know me , which hath not been wanting to me in new-england as well as in other places where i have travell'd ; and as for success in my ministry , and being made instrumental to convert some , and build up others in the most holy faith , through the grace of god , i need not bear witness to my self , but if need were , many can bear witness to it , even in new-england , so that my labour in new-england hath not been in vain , and i hope yet to see more the fruit and effect of it , through the blessing of god. next , whereas thou sayst , at my return to pennsilvania , i bless the world with a little volumn of heresies and blasphemies against the protestant religion . here thy scoffing airy spirit appeareth , as oft else-where ; how can the world be blessed with a volumn of heresies and blasphemies ? but that my book containeth either heresie or blasphemy , thou hast not yet showed , far less proved : thou callest my book , some further improvements of non-sence , than the abilities of the quakers had heretofore helped them to ; and after a few lines , thou sayst , i have been craftily assaying to spoil your vines : this seemeth not well to consist ; if my book be nothing but non-sence , how can it , or i by it , craftily assay to spoil your vines ? craft and non-sence seldom go all along together . and that thou sayst , thou supposest , i will not be long without the castigations of a full , though short answer , &c. i fear not this menacing ; if any such pretended castigation come forth ( tho' thou callest me a fly ) i doubt not , but if i live , god will enable me to detect the vanity and impertinency thereof , or if removed by death , that he will raise up some of his servants to do it . but that thou sayst , the twelfth article i charge on you , is directly contrary to what ye assert , and maintain , and preach every day ; and then add'st scoffingly , after thy wonted manner , this was his inspiration then ! i answer ; then why dost thou not produce this twefth article , and demonstrate it so to be , as thou affirmest ? but i say , thy affirmation is false in that very thing , the 12th article being this in express words , that the scriptures ought to be believed only for their own outward evidence and testimony , and not for the inward evidence and testimony of the holy spirit in mens hearts . that this is justly charged on you , i need not much enlarge to prove it at present , only in short i prove it thus : seeing ye deny true divine inspiration , and inward revelation of the holy spirit in the hearts of the saints , ye must needs deny the inward evidence and testimony of the holy spirit , for they are one ; and that ye deny the former , is plain , from the express words of your confession , that saith , there is no new revelation ; and the former wayes of gods revealing his mind , are ceased . 2 dly iohn owen , whom ye used to call your reverend brother , hath writ a large book to prove the self-evidencing power and authority of the scriptures , and denyeth that it deriveth its evidence from the inward revelation or inspiration of the holy spirit in mens hearts ; yea , thou thy self scoffest at inspiration in this very place , and else-where , and tho' in words ye seem to own the inward testimony of the spirit , yet in deed ye disown it , while ye deny true divine revelation , and inspiration , properly so call'd . 3 dly , if ye did indeed believe the scriptures for the inward evidence and testimony of the holy spirit , then ye would acknowledge it to be the principal rule of faith , but this ye do not ; for ye say in your confession , the word of god contained in the scriptures is the only rule , &c. whereas i said in my book , that when some of t. cases crew were whipt at plymouth , some of the honest people call'd quakers openly declared before the people , that the quakers did not at all own them to be of their society . to this thou makest no direct reply , but sayst , i am to ask him , who of this honest people then it was , that then declared them to be the dear children of god ? i answer readily , no , not one ; and i challenge thee to instance any one owned by the society of that honest people , that so declared . but this question of thine is a meer deceitful evasion , containing in it some insinuation , as if some did so declare , which is utterly false . next , as to the story in old england , taken from h. more , concerning one robert churchman , that was no quaker , but only had some inclination to be a quaker , as h. more doth alledge , and he imagined that the spirit of god spake in him , and at last it appeared it was not so , but that the man was under some mistake , or suppose a real possession of the devil . to this i answered ; what can all this say to discredit the quakers religion and principle ? have there not been mad people , and whimsical both of the presbyterian and independent churches ? to this thou answerest , not denying , but that a possession of evil spirits may befall one of your communion : what then ? the possession does not move any to be of that communion , we see the contrary . but the stories recorded by thy father ( thou sayst ) plainly enough demonstrate , that diabolical possession was the thing which did dispose and incline men unto quakerism : also , thou sayst , their quakerism was the proper effect of their possession , and not an unconcerned consequence . answ. this is most wretchedly alledged , but no wise proved ; for none of these instances prove in the least , that diabolical possession did dispose and incline any man to be really of our fellowship or society , tho' it may well enough be granted , that the devil may dispose and incline men to think or imagine themselves to be true christians ; but it doth not therefore follow , that he doth dispose or incline them to be really such : and let cotton mather answer me this question , whether he thinks it not possible that some diabolical possession may incline or dispose a man , to pretend to be , in outward profession , a presbyterian or independent ? this he cannot deny ; for there is no outward profession of godliness but the devil may incline men unto , while in the mean time he have the government of them , he careth not what they profess , yea , he may incline them to the highest profession , so as even to confess to christ , & to his true servants , as is most clear in the case of those devils that did bodily possess some , who did confess to christ , mat. 8.29 . and also to his true servants , acts 16.17 . these men are the servants of the most high god , which shew unto us the way of salvation . now , what sayst thou , cotton mather , to this ? doth it not here plainly appear , that the devil in this possessed damsel did acknowledge paul and silas to be the servants of the living god , and consequently , that the religion they professed was the true religion ? doth it therefore follow , that diabolical possession in this damsel did incline her to be of pauls religion ? doth not both thy fathers weakness and thine also manifestly appear in this charge ? for if either thou or thy father had lived at that time , when the devil gave that testimony to christ , and to paul , and to silas , by your argument , the christian faith and religion was not true . thou and thy father also are very ignorant of the devils devices , if ye know not , that he can transform himself as an angel of light , and incline or dispose men to any outward form or profession whatsoever , and also to confess to the truth it self , but not to live and walk in the truth . but however , seeing by this instance of rob. churchman brought by thy father , thou grantest , that thy fathers design was to show , that diabolical possession was the thing that did incline men unto quakerism . by this thou quite over turnest what thou saidst formerly , that thy father made a distinction betwixt quakers mad , and bodily possessed with the devil , and other quakers ; for now thou plainly confessest , that thy father brought these stories to prove that diabolical possession did dispose and incline men unto quakerism ; and that our religion ( called in scorn , by thee , quakerism ) was the effect of diabolical possession , without making any distinction . it seems thou didst not mind that true saying , [ a lyar should have a good memory ] is this thy vindication of thy father , as if he had made a distinction betwixt mad quakers and others , and presently again to say , they are all one ? it is rather ham-like to uncover thy father nakedness , as i leave to every impartial reader to judge . and whereas i said in my book , that i. m. hath shewed his rashness and folly in some other passages of his life , if not malice , that hath occasioned him for some time past to abscond , &c. in answer to this , thou art so far from covering thy fathers nakedness , that thou layest it open in the face of the world , telling a long story , how thy father did declare in a letter to a certain person , that several shrowd things would make him suspect a person he nameth , the author of a letter , that was a most villanous forgery , filled with treason and madness , whereupon that person sued him in an action of defamation now doth not increase mather's folly and rashness plainly appear , to charge a man with a crime he could no wise sufficiently prove , and fearing the event of the tryal , being sued in an action of defamation , did abscond , and so privately escaped to england ? all which c. mather cannot deny ; only he telleth the world , that his father intended a voyage to england , to endeavour the service of his afflicted country : but whether it was so or not , doth not clear him of great rashness and folly , to charge a man with what he could not prove ; and for his success of affairs in england , whatever cotton his son boasteth of it , it doth not yet appear . it had been more becoming increase mather , if he had been a true minister of christ , not to meddle so much in worldly affairs , as to have left them he calleth his flock , now for some years , without returning to look after them . and it had been better for new-england that the men called their ministers , had not meddled so much with their outward affairs and concerns , which hath proved to their great damage in many respects . i can truly say , i bear a good will to the people of all sorts in new-england , and do heartily desire their well-fare in all respects , but am very sorry to see them so mis-led by their blind guides , to their great danger , both as to their eternal and temporal state . o that the lord may open their eyes , so as no more to follow these blind leaders of the blind , which i hope in due time he will do to many . as to these scurrilous and most indecent expressions and words he useth against some lately in outward authority , i need say no more , but that he showeth thereby the meanness of his spirit and ill breeding . he quarrelleth against my book , because some of the copies were bound up in ozenburgs linnin , which he calleth canvas , and thereupon maketh a silly jest , as if like one of the witnesses , i would prophesie in sack-cloth . but that some of my books were bound up in ozenburgs , was only , that the printer could not have leather to bind them all up in , the condition of the country at present , ( after so new and late settling ) not affording largeness of leather ( nor is this manner of binding up books in ozenburgs unusual in some more antient plantations than this ) and must this cotton mather turn this into a jest ? hath he forgot how the first settlers in new-england , not very long ago , were reduced to a few grains of indian corn , many of them and had no other bread ? but now iesurun like , many of them through plenty are waxed fat & kick . he professeth , as seemingly , to be against the magistrates inflicting any punishment upon any supposed heretick . but how shall we believe him , for he saith in his book of witchcraft , he and others with him , could cheat the devils , when they spoke one thing and meant another , pag. 38. and seeing this is cotton mathers way with devils , to speak one thing and mean another , why may it not be supposed , that he thinks to take that way with men , or how can he assure us to the contrary ? but it is a most intolerable abuse in cotton mather , to say as he doth , there is far more to be said for the iustification of our antient severities on two or three quakers here , than the world has yet been acquainted with . is this then the manner of your justice , to hang men for crimes meerly alledged , but not proved , no , not so much as charged in the face of the world , till many years after they are put to death ! is not this highest injustice , with a witness , first to hang men , and then to publish their supposed crimes , or rather only to accuse them , being innocent ? is not this worse than that call'd abbington law , where it is said , men were first hanged and afterwards tryed ? but what thou cotton mather dost alledge in this case , is notoriously false , and hath not the least shadow or show of probability ; for surely , those who put these men , call'd quakers , to death at boston , if they had had any thing further to charge them with , than what they openly charged , they would have done it ; for they wanted no will to charge them after the highest manner . but i charge thee cotton mather , seeing thou art so impudent to charge these worthy men , ( after they have now above twenty eight years been put to death ) of things that the world hath not yet been acquainted with , to produce these things against them otherwise thou art to be accounted a most infamous defamer and false accuser of gods faithful servants , who are long since deceased , and at rest in the lord. thou praisest thy self , and others there call'd ministers ( i suppose at boston for their voluntary poverty and transcendent self-denyal , that hath scarce its parralel in the christian world ; saying further , if any maintenance extorted from quakers , hath ever been paid unto them , thou art confident , it was without their knowledge or consent . answ. this is a very fair testimony in show , but coming from thy bare self , is not worthy of credit . i question much , and so may thousands more , whether your , so call'd , voluntary poverty doth near equal that of the thousands of beging fryars and monks , pretending as much to christianity as ye do . and if ye have not so large sallaries , as some of your brethren in other places have , it doth not appear that it is your own choice that maketh it so , but that ye know not where to get more , or where to have a better convenience ; and the least any of you have , is far too much , beyond what ye deserve for preaching false doctrine , and mis-leading the people ; for instead of turning them to gods light and divine revelation in their hearts , ye turn them away from it , in that , acting more the part of the ministers of anti-christ and sathan ; and tho' little , or perhaps nothing hath been extorted from these called quakers at boston , because very few have had estates there to extort any thing from , yet seeing thou dost not condemn this practice in many or most of thy brethren , but justifiest it in all places in new-england , where great extorting of goods hath been used from the people called quakers , not only at plymouth , but at hampton , and many other places in new-england , as well as in old england , scotland , ireland , and else-where , thou art equally guilty with them . nor doth it excuse , thy saying that the grants of lands , there made by the court , have still been with an express condition and proviso , that the allowed ministry be therewith supported , to wit , at plymouth , or some other places ; for supposing this were so , which yet in great part may be justly questioned , ( for some of the quakers relations and parents had as good a right to their lands in new-england as any others , and that before any such grant of court ) it doth not therefore follow , that they are obliged to uphold a false ministry , not sent of god ; for no man is bound to a thing unlawful , saith both the law of god and man. the popish clergy use to argue at the same rate , for all the great lands and revenues that were given to them in old england , scotland and ireland ; but this saith nothing , that they do justly belong to them , no more it doth , that our friends are bound to maintain these in new-england , whom they cannot own in conscience to be true ministers of christ ; and all true ministers of the gospel ought only to live by the gospel , and not by the law of any earthly court : none of the apostles , or ministers of christ in the apostles days , had any such way of maintenance allowed them but as they freely gave , so they did freely receive , without any extorting what was necessary . thou sayst . the barnstable story is a romance , of the same piece with the rest ; but of this thou givest no proof , but that thou hearest so . but is a bare report or hear-say sufficient to discredit a passage that is known to so many living witnesses in that town ? the persons are yet living that testified these things , and if need were , their testimony can be produced under their hands , being of good credit and report , yea , not only these called quakers , but some of new england church can witness to the substance of it . thou mockest , after thy wonted manner ( not minding how far he who fits in the seat of the scorner is from the state of the blessed man , psal. 1.1 . ) at my saying , my hope is , in due time your meeting-houses shall no more receive you into them , where after thou hast diminished from my words , most unfairly and disinguously thou puts thy false and malicious gloss upon them , as if i did guess from either the private conversation i had with your persecutors , as thou callest them , or their publick administration there , that your churches were quickly to be overturned . all which is notoriously false . it is manifest whom thou callest persecutors , viz. some eminent in authority at that time , whom i did not know to have persecuted you , for ye had your liberty for your profession of religion as much as could be desired , or as any others , unless ye call that persecution , that ye were restrained from persecuting others . and as for worldly concerns and transactions betwixt these in authority and you , i had not the least meddling , neither in private nor publick . but finding that the governour was favourable to our friends in new-england , in restraining some persecuting priests and justices to strein our friends goods for maintenance to the priests , i judged it my duty to visit him , being also thereunto particularly recommended by a person of good quality and report , of his former acquaintance ; and i must needs say , that both he , and they were very civil who were with him ; but as to any worldly or civil concern , either with him or any other , or as to any intention or purpose that he or they had to hurt or damage you in any of your religious or civil concerns , i had no knowledge , nor have from any of them . but the ground of my saying what i have affirmed in my book , was simply and wholly , as i there in my book have affirmed , that my hope is , that in due time many people both in boston & new england shall have their eyes opened by the spirit of the lord , which ye blaspheme , to see you to be these false teachers , who bring not the doctrine of christ ; and the houses ye preach in , not being your houses , buc the houses of the people , they shall not any more receive you into them , &c. hereby it doth most evidently appear , that i had not the least ground in my most remote thoughts , that these in present authority , or any others , by any outward force , would destroy your churches , or extrude you out of your meeting houses , but that in due time god would open the eyes of the people to see you to be that sort of false teachers , who bring not christs doctrine , and that on that account the people would not receive you into these houses , being their houses , and not yours . it is therefore most evident , this gloss of thine upon my words , is a meer forgery and calumny , as if i did either wish or predict , by some conjecture , that any in present authority at that time , were e'er long purposed to destroy or overturn your churches or meeting-houses . but it is no wonder thou putest such false interpretations on my words , when thou and thy brethren dare so frequently put false interpretations on the scriptures themselves . and i never had the least ground to think or conjecture , that any at that time in authority , had the least intention to overturn any of your churches , or in the least to straiten you in the profession of your religion , and i believe they had none . and as to my words that i laid , in due time , my hope was , that god would open the eyes of many people , both in boston and new-england , thou also makest a mock of that expression [ in due time ] saying , ay , no doubt of it in due time ; but i pray , friend george , ( sayst thou ) when shall this due time be ? i answer thee , sooner than thou dost expect , or thinkest of ; but as to the precise time of what year , moneth , or so , i leave it wholly to the lords ordering , who hath said , he will overturn , overturn , overturn , till he come to reign , whose right it is , and that is the lord jesus christ , spiritually and inwardly revealed to reign and rule in mens hearts , whom ye oppose and blaspheme against , and all his enemies will fall before him in due time , according to deut. 32.35 . to me belongeth vengeance and recompence ( saith the lord ) their feet shall slide in dve time , for the day of their calamity is at hand , and the things that shall come upon them make hast . so thou mayst see , that the true words of prophecy in deut. 32.35 , are so expressed , with a respect to the due time. as for us , and me in particular , neither we nor i have any evil will or wish in our hearts towards the land or people of new-england ; but we , and i in particular can and do say , i wish the well-fare and happiness of it every way , and my hope is great , and my faith sure and firm , that god hath a chosen seed and people in it , to whom he will inwardly reveal himself in great power and glory , and gather them to the living knowledge of himself , and into a living acquaintance with himself , and his living way and truth , and this will make them indeed a blessed and happy people ; but as for all such who shall be found continuing to oppose and resist the heavenly inward and spiritual appearance and revelation of god and christ in the hearts of people , and shall be found saying , as these scoffers , of whom peter prophesied , who should come in the last dayes , and say , where is the promise of his coming ? and as this cotton mather , in the same scoffing nature and spirit , hath said , when is that due time , that i have said shall come , that god will open the eyes of people , & c ? both thou , and all such , and all hypocrites , and all false teachers of all sorts , who do all that ye can to uphold your babylonish buildings , shall be greatly disappointed of all your vain and false hopes , and a dreadful cup of wrath and judgment will be given to all such who shall still continue to gainsay and oppose , yea , to blaspheme this heavenly inward appearance and revelation of christ in his people . and therefore i do sincerely and earnestly exhort and request , both thee c. mather , and increase mather thy father , if this ever come to his hands , and all others of you call'd ministers and teachers in new-england , to repent of all your hard speeches , revilings , false accusations and calumnies that ye have raised against the truth and witnesses of it , and bow and submit to that divine light of christ in your hearts , that ye have so long and so much gain-said , and blasphemed against heretofore . and as for thy conclusion in thy appendix , it is so dirty and unclean , that it is not worth mentioning , being an old latine rhyme made by some old doting priest or clergy-man , in the former time of ignorance ; and as it hath no good favour to any that understand a little latine , so no more would it have if translated into english. but we may well bear it , to be called or esteemed by thee in thy ignorance and darkness of understanding , as dung and filth , when the apostles of the lord , by men of thy dark spirit , were made as the filth of the world , and the off-scouring of all things , 1 cor. 4.13 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . there is another passage in cotton mathers appendix , which though i could easily have passed by altogether , without any just reflection on us , yet because it showeth now foolish and inconsiderate he is , to accuse others for that , which these of his own society have been sufficiently liable to , i shall take some notice of it . he saith , that the quakers fall out amont themselves , is but a natural consequence of their tempers , and errors , which cannot be otherwise than incoherent ; and sometimes their credit forces them to explode in one another , what they ( wish they could , but ) can't excuse . answ. that we have denyed thomas case and all his ungodly crew and followers , is not the least proof that the quakers fall out among themselves ; for tho' they or others may falsly call them quakers , as being of our religion and society , yet it doth not follow , any more , than that many of the most wicked , called christians , are of the true christian religion , or are christians , because falsly so called . but in this thou actest more like celsus , and others in antient times , who upbraided the sincere christians , yea , and the christian religion it self , with all the vile and gross heresies & wicked practices of some apostates , and other vile and lewd persons , who called themselves christians , and were not . we have better learn'd christ and christianity , than to judge any to be of our religion or society , because of any outward name whatsoever . but if thou hadst any common discretion , thou wouldst have spared these words , to upbraid the people call'd quakers , with falling out among themselves , and that their so falling out , is but a natural consequence of their tempers and errors , for through the great love and mercy of god , the honest and sincere people call'd quakers ( the which name of quakers is but a nick-name , raised upon them by scoffers , like cotton mather , even as the name round-head and puritan were nick names raised upon sober people fifty years ago , and upwards ) have been preserved , as to the main , in great unity , both of perswasion and love , beyond any people that have appeared , pretending to a reformation , in these latter ages . but for any presbyterian or independent , who reckon themselves one in matters of religion , to upbraid any other people with falling out , when they have had so great contentions and fallings out among themselves , not only with one another , but with these call'd the episcopal and church of england , whom they deny not to be their protestant brethren , and one with them , in the main , doth evidence , not only great partiality , but hypocrisie and indiscretion . for who have had greater quarrels and fa●ings out one with another , than them who have professed one and the same protestant religion , not only to hard speeches one against another , but great persecution one of another , and all this on the pretence of religion . and even in new-england it self , cotton mather cannot be ignorant what quarrels , disputes and fallings out have been among these call'd ministers and teachers in new-england : there are divers yet alive , who were both eye and ear witnesses to the hot contentions and fallings out among some call'd preachers and ministers in new-england of the congregational way , and particularly that great opposition and falling out that was betwixt old iohn cotton of new england ( of whom this cotton mather is descended ) and some of his brethren ; the said old iohn cotton being accused severely by his pretended brethren of the ministry , for false doctrine , though that doctrine for which he was accused , was not false , but true , and agreeable both to the scriptures testimony , and to what the honest people , call'd quakers , are raised up to witness unto , as namely , that not only the graces and operations of god , of christ , and of the holy spirit , are in all true saints and believers , but that god , and christ , and the holy spirit , together with these graces and operations , are really present and in-dwelling in the hearts of all true saints and believers : and iohn owen hath asserted in some of his books printed in old england , to wit , that the holy ghost doth really dwell in believers , together with his graces and virtues : the which doctrine both of old iohn cotton , and iohn owen , an independent preacher in old england , hath been judged by others of their brethren , not only heresie , but blasphemy , and is the main article of blasphemy , that the presbyterian and independent priests and professors charge upon the people call'd quakers . and thus it doth appear , what little wit , discretion or common prudence this cotton mather hath , to charge the quakers with falling out among themselves ( which , in the case mentioned by him , is altogether false ) when they themselves , and his brethren , have been so deeply chargeable in that matter ; besides that of late there have been very unhappy differences among these of your church in new-england , the which , how agreeable to true christian religion , or civil authority , truth , in due time , will discover . nor is he any more pertinent , to say of a woman , ( that god moved , as she declared , to come with her face made black , for a sign of some iudgment ready to come upon many people of new-england ) that she dressed her self like a devil , and frighted some of her sex almost out of their lives , in one of their biggest assemblies ; for the judgment , she was moved to come as a sign , to warn you of , did soon after come to pass , by a very sore and dreadful visitation , of that , called by some , the black pock , that cut off many , both young and old among you , as i noticed in my late book . but if cotton mather were not full of a scornful , light and airy spirit , he would not make so light of a matter of so great weight , so to sport and make merry with these whom god moved to warn of his approaching judgments , that come to pass accordingly , & thereby it was made apparent , her message was true . but why should the colour of black be judged by cotton mather so much to resemble the devil ? how many negro's are there in new-england , whom people daily see and converse with , some of which may come to your assemblies , and none are affrighted thereby ? but if the colour of black so much resemble the devil , as c. m. alledgeth , then what saith he to his brethren , the men call'd ministers in new-england , who generally are black in habit from the crown of the head to the foot , like the black-coats or c●●marims of old ? must they also by cotton mathers authority be like unto the devil ? so that in all his discourse c. m. showeth himself a meer silly triffler , but no sollid disputer , nor defender , either of his father or himself . another thing i think fit to acquaint the reader with , that he need , not think strange to find cotton mather so falsifying and wresting my words , and abusing the honest people called quakers , when down-right and in plain words he falsifieth the holy scripture , and alledgeth a down-right falshood upon christ himself , who is the truth ; for in his thing call'd a sermon , upon 1 pet. 5.8 . pag. 9. he saith , we are told in mat. 12.26 . sathan is not divided against himself . now let the reader view the place , and he shall find no such words , nor indeed any where in all the scripture ; for the words are , mat. 12.26 . and if sathan cast out sathan , he is divided against himself , how shall then his kingdom stand ? and here every one that hath a right , though ordinary , understanding of things , and who see even but a very little , may see that christ doth not so much as imply that sathan is not divided against sathan , but only argueth the case with them against themselves , by an argument that is commonly called argumentum ad hominem , as doth plainly appear by the following verse , v. 27. and if i by belzebub cast out devils , by whom do your children cast them out ? therefore they shall be your judges ; for christ had this manifest advantage against them , that they could no more alledge , that he did cast out devils by the prince of devils , than that it might be alledged , that any of their children did cast them out ; for their children did believe , they did cast out devils by the power of god , and christ had far greater cause to say the same , to wit , that he did cast out devils by the power of god : nor doth the manner of expression , if sathan cast out sathan , argue or imply in the least , that sathan is not divided against himself , or that his kingdom is not divided ; for the particle [ if ] is not always to be understood to imply a negative , but frequently an affirmative , as in v. 28. said christ , but if i cast out devils by the spirit of god , &c. the sense is not negative . and hereby it doth plainly appear , that cotton mather is a falsifier and wrester of christs words , who would bring christs authority to prove , that sathan is is not divided against sathan , which is utterly false ; for sathan is divided manifestly oft times against sathan , and his kingdom is divided also , and therefore it cannot stand , but must needs fall , and great will be the fall thereof ; for there is no true nor real unity betwixt the devils , nor can there be , because they are not in unity with god , nor truth , which is the alone foundation & ground of all true unity ; and tho' devils may seem to agree , and the parts of his kingdom to be in union , yet that is no real unity , and therefore they oft fall at variance , as their wicked actions and work , in wicked men , plainly demonstrate , that are most commonly divided and discordant . and as for thy book of witchcraft ( though i believe there is such a thing , that is too frequent , as real witchcraft , and too many that are real witches ) yet i find little , or indeed nothing in all thy book th●t doth effectually prove , th●t any of these children were really bewitched ; the most it proveth , is , that some whimsies and fancies , together with some sits of madness or melancholy distractions , did seize upon them , or suppose a diabolical possession ; all this doth not prove they were bewitched , nor do i find any effectual proof , that it was a bodily possession of the devil . but whether it was so or not , i am little concerned ( to enquire ) further , than to take notice , that c. mather will needs have it to be so , not only to bespatter and abuse the people called quakers , because a whimsical boy became well when his going to the quakers meeting was but mentioned ( which might be used , rather for , than against them , but really is of no force either for or against ) but to make simple and too credulous people believe , that some of his brethrens , or his own , prayers did conjure the devil , and cast him out : and all this to prove the great worth and excellency of the presbyterian or independent religion . but i have both read & heard as great , or rather greater instances of evil spirits and devils being cast out of some by popish priests , which doth no more prove either the truth or worth of pope or papacy , than this pretended or supposed ejection , and casting out , or perhaps the going out of the devil , without any force , but on his crafty design to make cotton mather imagin it to be so , and others of the like silly credulity , doth prove the truth or worth of your religion ; for c. mather should remember his own words in that thing call'd his sermon on witchcraft , p. 36. sometimes ( saith he ) the devil will use a digression , he will seem to give over his intent in one thing , but make sure of his intent in another : such a stratagem he ●seth , as what joshua took ai withal , he retires , and so he con●uors . i say then , what doth cotton mather know , or how can he prove to the contrary , but that the devil used this stratagem in retiring or going out , without being conjured by the force of his and his brethrens prayers ? and though the great worth and power of true prayer , i most willingly acknowledge , which is only performed by the inspiration and revelation of the holy spirit , yet seeing cotton mather and his brethren generally mock at any , at this day laying claim to divine inspiration and revelation , i cannot own their prayers to be true , they are liker to charms and spells of superstitious persons , all such prayers that are performed without divine inspiration and true internal divine revelation . nor doth it content or satisfie cotton mather to accuse and speak evil of the honest people called quakers , and to belye christ himself , and the scripture , as i have above sufficiently proved , but he also falleth foul upon his own native country , and the people in it , saying expresly of the country of new-england , a country full of lyes ! pag. 28. in his discourse of witchcraft : how may the people of new-england relish this ? a people generally all over ( few excepted ) your church members , and yet by cotton mathers authority , full of lyes . also , he doth plainly accuse not a few of them for using and practising manifold sorceries and charms . had the people called quakers , so accused them of new-england , it would have been judged great impiety . but what saith the people of new-england now to cotton mather , who doth so accuse them ? let them see to it , and if they be not guilty of his charge , whether is he not severely to be reprehended ? and what say his brethren , the men called ministers in boston , who have so highly praised his book , have they no garment to cast over their naked brother ? here follow a few words of a letter to iohn cotton , called , a minister , at plymouth in new-england . john cotton ; having seeen a few lines from thy hand , attested by thee , and other two witnesses , wherein thou and they declare , that in the town of plymouth in new-england , last summer , save one , ye heard me affirm , that the scriptures are the word of god. my answer to thee and them , is , that ye have not dealt fairly , nor as becoming true witnesses , in this case ; for every witness should declare all the truth , and conceal nothing of the truth which they heard . now this ye have not done , but diminished from my words , as your consciences may bear witness , if your memory be not bad ; for i very well remember my words at that time , which were these , that i did acknowledge the true sense of the scripture to be the word of god , and that in the same i was not singular in my perswasion , from the people called quakers ; for samuell fisher in his book called , rusticus ad academicos , that hath been in print upwards of twenty five years , hath affirmed the same , to wit , that the true sense of the scripture is the word of god. and at that time i further said , that not every one who had the letter of the scripture , had the word of god , to speak properly , because they had not the true sense of scripture , which none have , but such to whom it is given by the spirit of god. i also did further affirm , that the letter or words of scripture may be called the word in a figurative sense , as the map or card of england is called england , and that the greek word is used in scripture in divers acceptations . all this , and more to the same purpose i spoke to thee at that time . g. k. the substance of this i have more largely asserted in my late book , printed , called , the presbyterian and independent visible churches , &c. cap. 1. the end . a discovrse of baptisme its institution and efficacy upon all beleevers : together with a consideration of the practice of the church in baptizing infants of beleeving parents and the practice justified / by jer. taylor. taylor, jeremy, 1613-1667. this text is an enriched version of the tcp digital transcription a63778 of text r27533 in the english short title catalog (wing t316). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 157 kb of xml-encoded text transcribed from 33 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a63778 wing t316 estc r27533 09929015 ocm 09929015 44363 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a63778) transcribed from: (early english books online ; image set 44363) images scanned from microfilm: (early english books, 1641-1700 ; 1369:4) a discovrse of baptisme its institution and efficacy upon all beleevers : together with a consideration of the practice of the church in baptizing infants of beleeving parents and the practice justified / by jer. taylor. taylor, jeremy, 1613-1667. [2], 60 p. printed by j. flesher for r. royston, london : 1653. reproduction of original in the trinity college library, cambridge university. with: treatises of 1. the liberty of prophesying ... / jer. taylor. london : printed for r. royston, 1650. eng infant baptism. baptism -church of england. a63778 r27533 (wing t316). civilwar no a discourse of baptisme, its institution, and efficacy upon all beleevers. together with a consideration of the practise of the church in ba taylor, jeremy 1653 30129 2 335 0 0 0 0 112 f the rate of 112 defects per 10,000 words puts this text in the f category of texts with 100 or more defects per 10,000 words. 2005-02 tcp assigned for keying and markup 2005-02 apex covantage keyed and coded from proquest page images 2005-04 john latta sampled and proofread 2005-04 john latta text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion a discovrse of baptisme , its institution , and efficacy upon all beleevers . together with a consideration of the practise of the church in baptizing infants of beleeving parents : and the practise justified . by jer : taylor d. d. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . suffer little children to come unto me , and forbid them not , &c. london , printed by j. flesher for r. royston , at the angel in ivy-lane . mdcliii . to the reader . bee pleased to take notice , that this discourse was not intended by the author to have been sent abroad thus by it self , but was fitted by him to the ayr and mode of other discourses , wherewith he had designed it to be joyned . but some persons of judgement , to whose perusal it was committed , supposing that if this should be kept in till those other could be finished , some disadvantage might arise to the cause which it asserts , wished and advised it might be published by it self . to whose desires the author ( against his first design ) hath condescended , upon this perswasion , that though it appears thus without some formalities and complements requisite to an intire treatise , yet , as to the thing it self , there is nothing wanting to it which he believed material to the question , or useful to the church . and as for those arguments which in the liberty of prophecying , sect. 18. are alledged against paedobaptism , and in the opinion of some , doe seem to stand in need of answering , he had it once in thought to have answered them : but upon these considerations he forbore , 1. because those arguments are not good in themselves , or to the question precisely considered : but onely by relation to the preceding arguments there brought for paedobaptim , they may seem good one against another , but these in the plea for the anababaptists , have no strength , but what is accidental ( as he conceives . ) 2. because in this discourse he hath really laid-such grounds , and proved them , that upon their supposition all those arguments in the liberty of prophecying , and all other which he ever heard of , will fall of themselves . 3. because those arguments , to his sense , are so weak , and so relying upon failing and deceitful principles , that he was loath to do them so much reputation , as to account them worthy the answering . 4. but because there may he some necessities which he knows not of , and are better observed by them who live in the midst of them , then by himself , who is thrust into a retirement in wales , therefore he accounts himself at rest in this particular , because he hath understood that his very worthy friend dr. h. hammond hath in his charity and humility descended to answer that collection ; and hopes , that both their hands being so fast clasped in a mutual complication , will doe some help and assistance to this question , by which the ark of the church is so violently shaken . a discourse of baptism . when the holy jesus was to begin his prophetical office , and to lay the foundation of his church on the corner-stone , he first temper'd the cement with water , and then with blood , and afterwards built it up by the hands of the spirit ; himself enter'd at that door by which his disciples for ever after were to follow him ; for therefore he went in at the door of baptism , that he might hallow the entrance which himself made to the house he was no building . as it was in the old , so it is in the new creation ; out of the waters god produced every living creature : and when at first the spirit moved upon the waters , and gave life , it was the type of what was designed in the renovation . every thing that lives now , is born of water and the spirit ; and christ , who is our creator and redeemer in the new birth , opened the fountains and hallowed the stream : christ who is our life went down into the waters of baptism , and we who descend thither finde the effects of life ; it is living water , of which who so drinks , needs not to drink of it again , for it shall be in him a well of water springing up to life eternall . but because everything is resolved into the same principles from whence they are taken , the old world which by the power of god came from the waters , by their own sin fell into the waters again , and were all-drowned , and onely eight persons were saved by an ark : and the world renewed upon the stock and reserves of that mercy , consigned the sacrament of baptism in another figure ; for then god gave his sign from heaven , that by water the world should never again perish : but he meant that they should be saved by water : for baptism , which is a figure like to this doth also now save us by the resurrection of jesus christ . after this , the jews report that the world took up the doctrine of baptisms , in remembrance that the iniquity of the old world was purged by water ; and they washed all that came to the service of the true god , and by that baptisme bound them to the observation of the precepts which god gave to noah . but when god separated a family for his own especial service , he gave them a sacrament of initiation , but it was a sacrament of blood , the covenant of circumcision : and this was the fore-runner of baptism , but not a type ; when that was abrogated , this came into the place of it , and that consigned the same faith which this professes : but it could not properly be a type , whose nature is by a likeness of matter or ceremony to represent the same mystery . neither is a ceremony , as baptism truly is , properly capable of having a type , it selfe is but a type of a greater mysteriousness : and the nature of types is , in shadow to describe by dark lines a future substance ; so that although circumcision might be a type of the effects and graces bestowed in baptism , yet of the baptism or absolution it selfe , it cannot be properly ; because of the unlikeness of the symboles and configurations , and because they are both equally distant from substances , which types are to consign and represent . the first bishops of ierusalem , and all the christian jews for many years retained circumcision together with baptism ; and christ himselfe , who was circumcised , was also baptized ; and therefore it is not so proper to call circumcision a type of baptism : it was rather a seal and sign of the same covenant to abraham and the fathers , and to all israel , as baptism is to all ages of the christian church . and because this rite could not be administred to all persons , and was not at all times after its institution , god was pleased by a proper and specifick type to consign this rite of baptism , which he intended to all , and that for ever : and god , when the family of his church grew separate , notorious , numerous and distinct , he sent them into their own countrey by a baptism through which the whole nation pass'd : for all the fathers were under the cloud , and all passed through the sea , and were all baptized unto moses in the cloud , and in the sea ; so by a double figure foretelling , that as they were initiated to moses law by the cloud above and the sea beneath : so should all the persons of the church , men , women and children , be initiated unto christ by the spirit from above and the water below : for it was the design of the apostle in that discourse , to represent that the fathers and we were equall as to the priviledges of the covenant ; he proved that we doe not exceed them , and it ought therefore to be certain that they doe not exceed us , nor their children ours . but after this , something was to remain which might not only consign the covenant which god made with abraham , but be as a passage from the fathers through the synagogue to the church ; from abraham by moses to christ : and that was circumcision , which was a rite which god chose to be a mark to the posterity of abraham , to distinguish them from the nations which were not within the covenant of grace , and to be a seal of the righteousnesse of faith , which god made to be the spirit and life of the covenant . but because circumcision although it was ministred to all the males , yet it was not to the females ; and although they and all the nation was baptized and initiated into moses in the cloud and the sea , therefore the children of israel by imitation of the patriarchs the posterity of noah , used also ceremonial baptisms to their women and to their proselytes , and to all that were circumcised ; and the jews deliver , that sarah and rebecca when the were adopted into the family of the church , that is , of abraham and isaac , were baptized : and so were all strangers that were married to the sons of israel . and that we may think this to be typical of christian baptism , the doctors of the jews had a tradition , that when the messias would come , there should be so many proselytes that they could not be circumcised , but should be baptized . the tradition proved true , but not for their reason . but that this rite of admitting into mysteries , and institutions , and offices of religion by baptisms , was used by the posterity of noah , or at least very early among the jews , besides the testimonies of their own doctors , i am the rather induced to believe , because the heathen had the same rite in many places and in several religions : so they initiated disciples into the secrets of a mithra ; and the priests of cotyttus were called b baptae , because by baptism they were admitted into the religion ; and they c thought murther , incest , rapes , and the worst or crimes , were purged by dipping in the sea , or fresh springs ; and a proselyte is called in arrianus , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , intinctus , a baptized person . but this ceremony of baptizing was so certain and usual among the jews , in their admitting proselytes and adopting into institutions , that to baptize and to make disciples are all one ; and when iohn the baptist by an order from heaven went to prepare the way to the coming of our blessed lord he preached repentance , and baptized all that professed they did repent . he taught the jews to live good lives , and baptized with the baptism of a prophet , such as was not unusually done by extraordinary and holy persons in the change or renewing of discipline or religion . whether iohn's baptism was from heaven , or of men , christ asked the pharisees . that it was from heaven , the people therefore believed , because he was a prophet , and a holy person : but it implyes also , that such baptisms are sometimes from men , that is , used by persons of an eminent religion , or extraordinary fame for the gathering of disciples and admitting proselytes : and the disciples of christ did so too , even before christ had instituted the sacrament for the christian church , the disciples that came to christ were baptized by his apostles . and now we are come to the gates of baptism . all these till iohn were but types and preparatory baptisms , and iohn's baptism was but the prologue to the baptism of christ . the jewish baptisms admitted proselytes to moses and to the law of ceremonies ; iohn's baptisme called them to believe in the messias now appearing , and to repent of their sins , to enter into the kingdom which was now at hand , and preached that repentance which should be for the remission of sins . his baptism remitted no sinnes , but preached and consigned repentance , which , in the belief of the messias whom he pointed to , should pardon sins . but because he was taken from his office before the work was compleated , the disciples of christ finished it : they went forth preaching the same sermon of repentance , and the approach of the kingdom , and baptized or made proselytes or disciples , as iohn did ; onely they ( as it is probable ) baptized in the name of iesus , which it is not so likely iohn did . a and this very thing might be the cause of the different forms of b baptism recorded in the acts , of baptizing in the name of iesus , and at other times in the name of the father , son , and holy ghost ; the former being the manner of doing it in pursuance of the design of iohn's baptism ; and the latter the form of institution by christ for the whole christian church , appointed after his resurrection : the disciples at first using promiscuously what was used by the same authority , though with some difference of mysterie . the holy jesus having found his way ready prepared by the preaching of iohn , and by his baptism , and the jewish manner of adopting proselytes and disciples into the religion , a way chalked out for him to initiate disciples into his religion , took what was so prepared , and changed it into a perpetual sacrament . he kept the ceremony , that they who were led onely by outward things , might be the better called in , and easier inticed into the religion , when they entred by a ceremony which their nation alwayes used in the like cases : and therefore without change of the outward act , he put into it a new spirit , and gave it a new grace and a proper efficacy : he sublim'd it to higher ends , and adorned it with stars of heaven : he made it to signifie greater mysteries , to convey greater blessings , to consign the bigger promises , to cleanse deeper then the skin , and to carry proselytes further then the gates of the institution . for so he was pleased to do in the other sacrament ; he took the ceremony which he found ready in the custome of the jews , where the major domo after the paschal supper gave bread and wine to every person of his family ; he changed nothing of it without , but transfer'd the rite to greater mysteries , and put his own spirit to their sign , and it became a sacrament evangelical . it was so also in the matter of excommunication , where the jewish practise was made to passe into christian discipline : without violence and noise old things became new , while he fulfilled the law , making it up in full measures of the spirit . by these steps baptism passed on to a divine evangelical institution , which we finde to be consigned by three evangelists . goe ye therefore and teach all nations , baptizing them in the name of the father , and of the son , and of the holy ghost . it was one of the last commandements the holy jesus gave upon the earth , when he taught his apostles the things which concerned his kingdome . for he that believeth and is baptized , shall be saved : but , unlesse a man be born of water and the holy spirit , he cannot enter into the kingdome of heaven ; agreeable to the decretory words of god by abraham in the circumcision , to which baptism does succeed in the consignation of the same covenant , and the same spiritual promises ; the uncircumcised child whose flesh is not circumcised , that soul shall be cut off from his people ; he hath broken my covenant . the manichees , seleucus , hermias , and their followers , people of a dayes abode and small interest , but of malicious doctrine , taught baptism not to be necessary , not to be used ; upon this ground , because they supposed that it was proper to iohn to baptize with water , and reserved for christ as his peculiar , to baptize with the holy ghost and with fire . indeed christ baptized none otherwise . he sent his spirit upon the church in pentecost and baptized them with fire , the spirit appearing like a flame : but he appointed his apostles to baptize with water , and they did so , and their successors after them , every where and for ever , not expounding , but obeying the praeceptive words of their lord , which were almost the last that he spake upon earth . and i cannot think it necessary to prove this to be necessary by any more arguments . for the words are so plain , that they need no exposition ; and yet if they had been obscure , the universal practise of the apostles and the church for ever , is a sufficient declaration of the commandement : no tradition is more universal , no not of scripture it self ; no words are plainer , no not the ten commandements : and if any suspicion can be superinduced by any zealous or lesse discerning person , it will need no other refutation , but to turn his eyes to those lights by which himself sees scripture to be the word of god , and the commandements to be the declaration of his will . but that which will be of greatest concernment in this affair , is to consider the great benefits are conveyed to us in this sacramnet ; for this will highly conclude , that the precept was for ever , which god so seconds with his grace and mighty blessings ; and the susception of it necessary , because we cannot be without those excellent things which are the graces of the sacrament . 1. the first fruit is , that in baptism we are admitted to the kingdome of christ , presented unto him , consigned with his sacrament , enter into his militia , give up our understandings and our choice to the obedience of christ , and in all senses that we can , become his disciples , witnessing a good confession , and undertaking a holy life : and therefore in scripture {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , are conjoyn'd in the significations , as they are in the mystery : it is a giving up our names to christ , and it is part of the foundation of the first principles of the religion , as appears in s. pauls catechism ; it is so the first thing , that it is for babes , and neophytes , in which they are matriculated and adopted into the house of their father , and taken into the hands of their mother . upon this account baptism is called in antiquity , ecclesiae janua , porta gratiae , & primus introitus sanctorum ad aeternam dei & ecclesiae consuetudinem . the gates of the church , the door of grace , the first entrance of the saints to an eternall conversation with god and the church . sacramentum initiationis , & intrantium christianismum investituram , s , bernard calls it : the sacrament of initiation , and the investiture of them that enter into the religion ; and the person so entring is called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , one of the religion , or a proselyte and convert , and one added to the number of the church , in imitation of that of s. luke , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , god added to the church those that should be saved ; just as the church does to this day and for ever , baptizing infants and catechumens : {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , they are added to the church , that they may be added to the lord , and the number of the inhabitants of heaven . 2. the next step beyond this , is adoption into the covenant , which is an immediate consequent of the first presentation , this being the first act of man , that the first act of god . and this is called by s. paul , a being baptized in one spirit into one body , that is , we are made capable of the communion of saints , the blessings of the faithful , the priviledges of the church : by this we are , as s. luke calls it , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , ordained , or disposed , put into the order of eternal life , being made members of the mystical body under christ our head . 3. and therefore baptism is a new birth , by which we enter into the new world , the new creation , the blessings and spiritualties of the kingdome ; and this is the expression which our saviour himselfe used to nicodemus , unlesse a man be born of water and the spirit : and it is by s. paul called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the laver of regeneration ; for now we begin to be reckoned in a new census or account , god is become our father , christ our elder brother , the spirit the earnest of our inheritance , the church our mother , our food is the body and blood of our lord ; faith is our learning , religion our imployment , and our whole life is spiritual , and heaven the object of our hopes , and the mighty price of our high calling . and from this time forward we have a new principle put into us , the spirit of grace , which besides our soul and body is a principle of action , of one nature , and shall with them enter into the portion of our inherirance . and therefore the primitive christians , who consigned all their affairs and goods and writings with some marks of their lord , usually writing {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , iesus christ the son of god our saviour ; they made an abbreviature by writing onely the capitals , thus : {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . which the heathens in mockery and derision made {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , which signifies a fish , and they used it for christ as a name of reproach : but the christians owned the name , and turned it into a pious metaphor , and were content that they should enjoy their pleasure in the acostrich ; but upon that occasion tertullian speaks pertinently to this article , nos pisciculi secundum {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} nostrum iesum christum , in aquâ nascimur , christ whom you call a fish , we knowledge to be our lord and saviour ; and we , if you please , are the little fishes , for we are born in water ; thence we derive our spiritual life . and because from henceforward we are a new creation , the church uses to assign new relations to the catechumens , spiritual fathers and susceptors ; and at their entrance into baptism , the christians and jewish proselytes did use to cancel all secular affections to their temporal relatives , nec quicquam prius imbuuntur quàm contemnere deos , exuere patriam , parentes , liberos , fratres vilia habere , said tacitus of the christians : which was true in the sense onely as christ said , he that deth not hate father or mother for my sake , is not worthy of me ; that is , he that doth not hate them prae me , rather then forsake me , forsake them , is unworthy of me . 4. in baptism all our sins are pardoned , according to the words of a prophet : i will sprinkle clean water upon you , and ye shall be clean from all your filthinesse . the catechumen descends into the font a sinner , he arises purified ; he goes down the son of death , he comes up the son of the resurrection ; he enters in the son of folly and praevarication , he returns the son of reconciliation ; he stoops down the childe of wrath , and ascends the heir of mercy ; he was the childe of the devil , and now he is the servant and the son of god . they are the words of ven. bede concerning this mystery . and this was ingeniously signified by that greek inscription upon a font , which is so prettily contriv'd , that the words may be read after the greek or after the hebrew manner , and be exactly the same , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , lord wash my sin , and not my face , onely . and so it is intended and promised , arise and be baptized , and wash away thy sins , and call on the name of the lord , said ananias to saul ; for , christ loved the church and gave himself for it , that he might sanctify and cleanse it , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , with the washing of water in the word , that is , baptism in the christian religion : and therefore tertullian calls baptism lavacrum compendiatum , a compendious laver ; that is , an intire cleansing the soul in that one action justly and rightly performed : in the rehearsal of which doctrine , it was not an unpleasant etymology that anastasius sinaita gave of baptism ; {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} quasi {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , in which our sins are thrown off ; and they fall like leeches when they are full of blood and water , or like the chains from s. peters hands at the presence of the angel . baptism is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , an intirefull forgivenesse of sins , so that they shall never be called again to scrutiny . — — — omnia daemonis arma his merguntur aquis , quibus ille renascitur infans qui captivus erat — the captivity of the soul is taken away by the blood of redemption , and the fiery darts of the devil are quenched by these salutary waters ; and what the flames of hell are expiating or punishing to eternal ages , that is washed off quickly in the holy font , and an eternal debt paid in an instant : for so sure as the egyptians were drowned in the red sea , so sure are our sins washed in this holy flood : for this is a red sea too ; these waters signifie the blood of christ , these are they that have washed their robes , and made them white in the blood of the lamb , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . the blood of christ cleanseth us , the water cleanseth us , the spirit purifies us ; the blood by the spirit , the spirit by the water , all in baptism , and in pursuance of that baptismal state . these three are they that bear record in earth , the spirit , the water , and the blood , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , these three agree in one , or are to one purpose ; they agree in baptism , and in the whole pursuance of the assistances , which a christian needs all dayes of his life : and therefore s. cyril calls baptism {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the antitype of the passions of christ : it does preconsign the death of christ ; and does the infancy of the work of grace , but not weakly ; it brings from death to life ; and though it brings us but to the birth in the new life , yet that is a greater change then is in all the periods of our growth to manhood , to a perfect man in christ iesus . 5. baptism does not onely pardon our sins , but puts us into a state of pardon for the time to come . eor baptism is the beginning of the new life , and an admission of us into the evangelical covenant , which on our parts consists in a sincere and timely endeavour to glorify god by faith and obedience : and on gods part , he will pardon what is past , assist us for the future , and not measure us by grains and scruples , or exact our duties by the measure of an angel , but by the span of a mans hand . so that by baptism we are consigned to the mercies of god and the graces of the gospel ; that is , that our pardon be continued and our piety be a state of repentance . and therefore that baptism which in the nicene creed we profess to be for the remission of sins , is called in the ierusalem creed , the baptism of repentance ; that is , it is the entrance of a new life , the gate to a perpetual change and reformation , all the way continuing our title to , and hopes of forgiveness of sins . and this excellency is clearly recorded by s. paul , the kindeness and love of god our saviour toward man hath appeared ; not by works in righteousness which we have done : that 's the formality of the gospel-covenant , not to be exacted by the strict measures of the law , but according to his mercy he saved us , that is , by gentleness and remissions , by pitying & pardoning us , by relieving and supporting us , because he remembers that we are but dust ; and all this mercy we are admitted to , and is conveyed to us , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , by the laver of regeneration , and the renewing of the holy ghost . and this plain evident doctrine was observed , explicated and urged against the messalians , who said that baptism was like a razor , that cut away all the sins that were past , or presently adhering , but not the sins of our future life ; {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . this sacrament promises more and greater things , it is the earnest of future good things , the type of the resurrection , the communication of the lords passion , the partaking of his resurrection , the robe of righteousness , the garment of gladness , the vestment of light , or rather light it selfe . and for this reason it is , that baptism is not to be repeated , because it does at once all that it can doe at a hundred times : for it admits us to the condition of repentance and evangelical mercy , to a state of pardon for our infirmities and sins , which we timely and effectually leave : and this is a thing that can be done but once , as a man can begin but once ; he that hath once entred in at this gate of life is alwayes in possibility of pardon , if he be in a possibility of working and doing after the manner of a man , that which he hath promised to the son of god . and this was expresly delivered and observed by s. austin . that which the apostle sayes , cleansing him with the washing of water in the word , is to be understood , that in the same laver of regeneration , and word of sanctification , all the evils of the regenerate are cleansed and healed : not onely the sins that are past , which all are now remitted in baptism ; but also those that are contracted afterwards by humane ignorance and infirmity : not that baptism be repeated as often as we sin , but because by this which is once administred , is brought to pass that pardon of all sins , not onely of those that are past , but also those which will be committed afterwards , is obtained . the messalians denyed this , and it was part of their heresie in the undervaluing of baptism ; and for it they are most excellently confuted by isidore pelusiot , in his third book , 195 epistle to the count hermin : whither i refer the reader . in proportion to this doctrine it is , that the holy scripture calls upon us to live a holy life , in pursuance of this grace of baptism . and s. paul recalls the lapsed galatians to their covenant , and the grace god stipulated in baptism : ye are all children of god by faith in iesus christ ; that is , heirs of the promise . and abrahams seed : that promise which cannot be disannulled , increased or diminished , but is the same to us as it was to abraham ; the same before the law and after . therefore doe not you hope to be justified by the law , for you are entred into the covenant of faith , and are to be justified thereby . this is all your hope , by this you must stand for ever , or you cannot stand at all ; but by this you may : for you are gods children by faith ; that is , not by the law , or the covenant of works : and that you may remember whence you are going , and return again , he proves , that they are the children of god by faith in jesus christ , because they have been baptized into christ , and so put on christ . this makes you children , and such as are to be saved by faith , that is , a covenant , not of works , but of pardon in jesus christ , the authour and establisher of this covenant . for this is the covenant made in baptism , that being justified by his grace , we shall be heirs of life eternal : for by grace , that is , by favour , remission and forgiveness in jesus christ , ye are saved . this is the onely way that we have of being justified , and this must remain as long as we are in hopes of heaven : for besides this we have no hopes , and all this is stipulated and consigned in baptism , and is of force after our fallings into sin and risings again . in pursuance of this , the same apostle declares , that the several states of sin , are so many recessions from the state of baptismal grace ; and if we arrive to the direct apostasie and renouncing of , or a contradiction to , the state of baptism , we are then unpardonable , because we are falne from our state of pardon . this s. paul conditions most strictly , in his epistle to the hebrewes ; this is the covenant i will make in those days , i will put my laws in their hearts , and their sins and iniquities will i remember no more , now where remission of these is , there is no more offering for sin ; that is , our sinnes are so pardoned , that we need no more oblation , we are then made partakers of the death of christ ; which we afterwards renew in memory and eucharist , and representment . but the great work is done in baptism : for so it follows ; having boldnesse to enter into the holiest by the blood of iesus , by a new and living way , that is , by the vail of his flesh , his incarnation . but how doe we enter into this ? baptism is the door , and the ground of this confidence for ever : for so he addes ; let us draw near with a true heart , in full assurance of faith , having our hearts sprinkled from an evill conscience , and our bodies washed with pure water . this is the consignation of this blessed state , and the gate to all this mercy : let us therefore hold fast the profession of our faith ; that is , the religion of a christian ; the faith into which we were baptized : for that is the faith that justifies and saves us ; let us therefore hold fast this profession of this faith , and doe all the intermedial works , in order to the conservation of it , such as are assembling in the communion of saints , ( the use of the word and sacrament is included in the precept ) mutual exhortation , good example , and the like : for if we sin wilfully after we have received the knowledge of the truth , that is , if we sin against the profession of this faith , & hold it not fast , but let the faith and the profession goe wilfully , ( which afterwards he cals a treading under foot the son of god , a counting the blood of the covenant wherewith he was sanctified , an unholy thing , and a doing despight to the spirit of grace ; viz. which moved upon these waters , and did illuminate him in baptism ) if we do this , there is no more sacrifice for sins , no more deaths of christ , into which you may be baptized ; that is , you are faln from the state of pardon and repentance , into which you were admitted in baptism , and in which you continue , so long as you have not quitted your baptismal rights , and the whole covenant . contrary to this , is that which s. peter calls making our calling and election sure , that is , a doing all that which may continue us in our state of baptism , and the grace of the covenant . and between these two states , of absolute apostasie from , and intirely adhering to , and securing this state of calling and election , are all the intermedial sins , and being overtaken in single faults , or declining towards vitious habits ; which in their several proportions , are degrees of danger and insecurity ; which s. peter calls , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , a forgetting our baptism , or purification from our sins . and in this sense are those words , the just shall live by faith ; that is , by that profession which they made in baptism : from which , if they swerve not , they shall be supported in their spirituall life . it is a grace , which by vertue of the covenant consign'd in baptism does like a centre , transmit effluxes to all the periods and portion of our life : our whole life , all the periods of our succeeding hopes are kept alive by this . this consideration is of great use , besides many other things , to reprove the folly of those who in the primitive church deferr'd their baptism till their death-bed : because baptism is a laver of sanctification , and drowns all our sins , and buries them in the grave of our lord , they thought they might sin securely upon the stock of an after-baptism ; for unlesse they were strangely prevented by a sudden accident , a death-bed baptism they thought would secure their condition : but early some of them durst not take it , much lesse in the beginning of their years , that they might at least gain impunity for their follies and heats of their youth . baptisme hath influence into the pardon of all our sins committed in all the dayes of our folly and infirmity ; and so long as we have not been baptized , so long we are out of the state of pardon , and therefore an early baptism is not to be avoided , upon this mistaken fancy and plot upon heaven : it is the greater security towards the pardon of our sins , if we have taken it in the beginning of our dayes . 5. the next benefit of baptism , which is also a verification of this , is a sanctification of the baptized person by the spirit of grace : sanctus in hunc coelo descendit spiritus amnem , coelestique sacras fonte maritat aquas : concipit unda deum , sanctámque liquoribus almis edit ab aeterno semine progeniem . the holy ghost descends upon the waters of baptism , and makes them prolificall , apt to produce children unto god : and therefore saint leo compares the font of baptism , to the womb of the blessed virgin , when it was replenished with the holy spirit . and this is the baptism of our dearest lord : his ministers baptize with water ; our lord at the same time verifies their ministery , with giving the holy spirit : they are joyned together by s. paul , we are by one spirit baptized into one body ; that is , admitted into the church by baptism of water and the spirit . this is that which our blessed lord calls a being born of water and of the spirit ; by water we are sacramentally dead and buried , by the spirit we are made alive . but because these are mysterious expressions , and according to the style of scriture , high and secret in spiritual significations , therefore that we may understand what these things signifie , we must consider it by its real effects , and what it produces upon the soule of a man . 1. it is the suppletory of originall righteousnesse , by which adam was at first gracious with god , and which he lost by his prevarication . it was in him a principle of wisdome and obedience , a relation between god and himself , a title to the extraordinary mercies of god and a state of friendship : when he fell , he was discomposed in all , the links of the golden chain and blessed relation were broken ; and it so continued in the whole life of man , which was stained with the evils of this folly , and the consequent mischiefs : and therefore when we began the world again , entring into the articles of a new life , god gave us his spirit , to be an instrument of our becoming gracious persons , and of being in a condition of obtaining that supernatural end , which god at first designed to us . and therefore as our baptism is a separation of us from unbelieving people : so the descent of the holy spirit upon us in our baptism , is a consigning or marking us for god , as the sheep of his pasture , as the souldiers of his army , as the servants of his houshold : we are so separated from the world , that we are appropriated to god , so that god expects of us duty and obedience ; and all sins are acts of rebellion and undutifulnesse : of this nature was the sanctification of jeremy and iohn the baptist from their mothers womb ; that is , god took them to his own service by an early designation , and his spirit mark'd them to a holy ministery . to this also relates that of s. paul , whom god by a decree separated from his mothers womb to the ministery of the gospel : the decree did antedate the act of the spirit , which did not descend upon him untill the day of his baptism . what these persons were in order to exterior ministeries , that all the faithful are in order to faith and obedience , consigned in baptism by the spirit of god , to a perpetual relation to god , in a continual service and title to his promises . and in this sense the spirit of god is called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , * a seal , in whom also after that ye believed , ye were sealed with that holy spirit of promise . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . the water washes the body , and the spirit seals the soul ; viz. to a participation of those promises which he hath made , and to which we receive a title to our baptism . 2. the second effect of the spirit , is light , or illuminations ; that is , the holy spirit becomes unto us the authour of holy thoughts and firm perswasions , and sets to his seal that the word of god is true ; into the beliefe of which we are then baptized , and makes faith to be a grace , and the understanding resigned , and the will confident , and the assent stronger then the promises , and the propositions to be believed , because they are belov'd , and we are taught the ways of godlinesse after a new manner , that is , we are made to perceive the secrets of the kingdome , and to love religion , and to long for heaven and heavenly things , and to despise the world , and to have new resolutions , and new preceptions , and new delicacies , in order to the establishment of faith , and its increment and perseverance , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . god sits in the soul when it is illuminated in baptism , as if he sate in his throne ; that is , he rules by a firm perswasion , and intire principles of obedience . and therefore baptism is called in scripture , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , and the baptized , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} illuminated : call to minde the former days , in which ye were illuminated : and the same phrase is in the 6 to the hebrewes , where the parallel places expound each other . for that which s. paul calls , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , once illuminated ; he calls after , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , a receiving the knowledge of the truth : and that you may perceive this to be wholly meant of baptism , the apostle expresses it still by its synonymas , tasting of the heavenly gift , and made partakers of the holy ghost , sprinkled in our hearts from an evill conscience , and washed in our bodies with pure water : all which also are a syllabus or collection of the severall effects of the graces bestowed in baptism . but we are now instancing in that which relates most properly to the understanding , in which respect the holy spirit also is called anointing or unction ; and the mystery is explicated by s. iohn , the anointing which ye have received of him abideth in you , and ye need not that any man teach you ; but as the same anointing teacheth you of all things . 3. the holy spirit descends upon us in baptism , to become the principle of a new life ; to become a holy seed , springing up to holinesse , and is called by s. iohn , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the seed of god : and the purpose of it we are taught by him , whosoever is born of god ( that is , he that is regenerated and entred into this new birth ) doth not commit sin ; for his seed remaineth in him , and he cannot sin , because he is born of god . the spirit of god , is the spirit of life ; and now that he by the spirit is born anew , he hath in him that principle , which , if it be cherished , will grow up to life , to life eternall . and this is the spirit of sanctification , the victory of the world , the deletery of concupiscence , the life of the soul , and the perpetual principle of grace sown in our spirits in the day of our adoption to be the sons of god , and members of christs body . but take this mystery in the words of s. basil ; there are two ends proposed in baptism , to wit , to abolish the body of sin , that we may no more bring forth fruit unto death ; and to live in the spirit , and to have our fruit to sanctification . the water represents the image of death , receiving the body in its bosome , as in a sepulchre . but the quickning spirit sends upon us a vigorous {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , power or efficacy , even from the beginning renewing our souls from the death of sin unto life . for as our mortification is perfected in the water , so the spirit works life in us . to this purpose is the discourse of s. paul ; having largely discoursed of our being baptized into the death of christ , he addes this as the corollary of all , he that is dead , is freed from sin * ; that is , being mortified , and buried in the waters of baptism , we have a new life of righteousnesse put into us ; we are quitted from the dominion of sin , and are planted together in the likenesse of christs resurrection , that henceforth we should not serve sin . 4. but all these intermediall blessings tend to a glorious conclusion , for baptism does also consign us to a holy resurrection . it takes the sting of death from us , by burying us together with christ ; and takes off sin , which is the sting of death , and then we shall be partakers of a blessed resurrection . this we are taught by saul , know ye not that so many of us as are baptized into iesus christ were baptized into his death ? for if we have been planted together in the likenesse of his death , we shall be also in the likenesse of his resurrection . that declares the real event in its due season . but because baptism consigns it , and admits us to a title to it , we are said with s. paul , to be risen with christ in baptism ; buried with him in baptism , wherein also you are risen with him , through the faith of the operation of god , which hath raised him from the dead : which expression i desire to be remembred , that by it we may better understand those other sayings of the apostle , of putting on christ in baptism , putting on the new man , &c. for these onely signifie {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , or the design on gods part , and the endevour and duty on mans : we are then consigned to our duty , and to our reward ; we undertake one , and have a title to the other : and though men of ripeness and reason enter instantly into their portion of work , and have present use of the assistances , and something of their reward in hand ; yet we cannot conclude , that those that cannot do it presently , are not baptized rightly , because they are not in capacity to put on the new man in righteousnesse , that is , in an actual holy life : for they may put on the new man in baptism , just as they are risen with christ : which because it may be done by faith , before it is done in real event , and it may be done by sacrament and design , before it be done by a proper faith ; so also may our putting on the new man be . it is done sacramentally , and that part which is wholly the work of god , does onely antedate the work of man , which is to succeed in its due time , and is after the manner of preventing grace : but this is by the by : in order to the present article , baptism is by theodoret called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , a participation of the lords resurrection . 5. and lastly , by baptism we are saved ; that is , we are brought from death to life here , and that is the first resurrection , and we are bought from death to life hereafter , by vertue of the covenant of the state of grace , into which in baptism we enter , and are preserved from the second death , and receive a glorious and an eternal life : he that believeth and is baptized , shall be saved , said our blessed saviour ; and , according to his mercy he saved us , by the washing of regeneration , and renewing of the holy ghost . after these great blessings so plainly testified in scripture , and the doctrine of the primitive church , which are regularly consigned add bestowed in baptism , i shall lesse need to descend to temporal blessings , or rare contingencies , or miraculous events , or probable notices of things lesse certain : of this nature are those stories recorded in the writings of the church , that constantine was cured of a leprosie in baptism , theodosius recovered of his disease , being baptized by the bishop of thessalonica ; and a paralytick jew was cured as soon as he became a christian , and was baptized by atticus of c. p. and bishop arnulph baptizing a leper , also cured him , said vincentius bellovacensis . it is more considerable , which is generally and piously believed by very many eminent persons in the church , that at our baptism god assigns an angel guardian : for then the catechumen being made a servant and a brother to the lord of angels , is sure not to want the aids of them who pitch their tents round about them that fear the lord : and that this guard and mininistery is then appointed , when themselves are admitted into the inheritance of the promises , and their title to salvation is hugely agreeable to the words of s. paul , are they not all ministring spirits , sent forth to minister to them who shall be heirs of salvation ? where it appears , that the title to the inheritance is the title to this ministery , and therefore must begin and end together . but i insist not on this , though it seeems to me hugely probable . all these blessings put into one syllabus , have given to baptism many honourable appellatives in scripture , and other divine writers , calling it {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , sacramentum vitae & aeternae salutis . a new birth , a regeneration , a renovation , a charret carrying us to god , the great circumcision , a circumcision made without hands , the key of the kingdome , the paranymph of the kingdome , the earnest of our inheritance , the answer of a good conscience , the robe of light , the sacrament of a new life , and of eternal salvation . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . this is celestial water , springing from the sides of the rock , upon the which the church was built when the rock was smitten with the rod of god . it remains now , that we enquire what concerns our duty , and in what persons , or in what dispositions baptism produces all these glorious effects ? for , the sacraments of the church work in the vertue of christ , but yet onely upon such as are servants of christ , and hinder not the work of the spirit of grace . for the water of the font , and the spirit of the sacrament , are indeed to wash away our sins , and to purifie our souls : but not unlesse we have a minde to be purified . the sacrament works pardon for them that hate their sin , and procures grace for them , that love it . they that are guilty of sins , must repent of them , and renounce them , and they must make a profession of the faith of christ , and give , or be given up to the obedience of christ , and then they are rightly disposed . he that believeth , and is baptized , shall be saved ; saith christ ; and s. peter call'd out to the whole assembly , repent , and be baptized every one of you . concerning this , iustin martyr gives the same account of the faith and practise of the church . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , &c. whosoever are perswaded , and believe those things to be true , which are delivered and spoken by us , and undertake to live accordingly , they are commanded to fast and pray , and to ask of god remission of their former sins , we also praying together with them , and fasting . then they are brought to us where water is , and are regenerated in the same manner of regeneration , by which we our selves are regenerated . for in baptism , s. peter observes there are two parts , the body , and the spirit ; that is , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the putting away the filth of the flesh , that is , the material washing : and this is baptism , no otherwise then a dead corps is a man : the other is , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the answer of a good conscience towards god ; that is , the conversion of the soul to god , that 's the effective disposition in which baptism does save us . and in the same sense are those sayings of the primitive doctors to be understood , anima non lavatione sed responsione sancitur . the soul is not healed by washing , viz. alone , but by the answer , the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} in s. peter , the correspondent of our part of the covenant : for that 's the perfect sense of this unusuall expression . and the effect is attributed to this , and denied to the other , when they are distinguished : so iustin martyr affirms ; the onely baptism that can heal us , is repentance , and the knowledg of god . for what need is there of that baptism that can onely cleanse the flesh and the body ? be washed in your flesh from wrath and covetousness , from envy and hatred , and behold the body is pure . and clemens alex andrinus upon the proverbial saying , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , be not pure in the laver , but in the minde ; addes , i suppose that an exact and a firm repentance , is a sufficient purification to a man ; if judging and considering our selves for the facts we have done before , we proceed to that which is before us , considering that which follows , and cleansing or washing our minde from sensual affections , and from former sins . just as we use to deny the effect to the instrumental cause , and attribute it to the principal in the manner of speaking , when our purpose is to affirm this to be the principal , and of chief influence . so we say , it is not the good lute , but the skilful hand that makes the musick : it is not the body , but the soul that is the man ; and yet he is not the man without both . for baptism is but the material part in the sacrament , it is the spirit that giveth life ; whose work is faith and repentance begun by himselfe , without the sacrament , and consigned in the sacrament , and actuated and increased in the cooperation of our whole life : and therefore baptism is called in the ierusalem creed , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , one baptism of repentance for the remission of sins ; and by iustin martyr , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . the baptism of repentance and the knowledge of god , which was made for the sins of the people of god . he explains himself a little after , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . baptism that can onely cleanse them that are penitent . in sacramentis trinitati occurrit fides credentium & professio quae apud acta conficitur angelorum , ubi miscentur coelestia & spiritualia semina , ut sancto germine nova possit renascentium indoles procreari , ut dum trinitas cum side concordat , qui natus fuerit saeculo , renascatur spiritualiter deo. sic fit hominum pater deus , sancta fit mater ecclesia , said optatus . the faith and profession of the believers , meets with the ever-blessed trinity , and is recorded in the register of angels , where heavenly and spiritual seeds are mingled ; that from so holy a spring , may be produced a new nature of the regeneration , that while the trinity ( viz. that is invocated upon the baptized ) meets with the faith of the catechumen , he that was born to to the world , may be born spiritually to god . so god is made a father to the man , and the holy church a mother . faith and repentance strip the old man naked , and make him fit for baptism ; and then the holy spirit moving upon the waters , cleanses the soul , and makes it to put on the new man , who grows up to perfection and a spiritual life , to a life of glory , by our verification of the undertaking in baptism on our part , and the graces of the spirit on the other . for the waters pierce no further then the skin , till the person puts off his affection to the sin that he hath contracted ; and then he may say , aquae intraverunt usque ad animam meam , the waters are entred even unto my soul , to purifie and cleanse it , by the washing of water , and the renewing by the holy spirit : the sum is this , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , being baptized , we are illuminated ; being illuminated , we are adopted to the inheritance of sons ; being adopted , we are promoted towards perfection ; and being perfected , we are made immortal . quisquis in hos fontes vir venerit , exeat inde semideus , tactis citò nobilitetur in undis . this is the whole doctrine of baptism , as it is in it selfe considered , without relation to rare circumstances , or accidental cases : and it will also serve to the right understanding of the reasons why the church of god hath in all ages baptized all persons , that were within her power , for whom the church could stipulate that they were or might be relatives of christ , sons of god , heirs of the promises , and partners of the covenant , and such as did not hinder the work of baptism upon their souls . and such were not onely persons of age and choice , but the infants of christian parents . for the understanding and verifying of which truth , i shall onely need to apply the parts of the former discourse to their particular case ; premising first these propositions . part . ii. of baptizing infants . baptism is the key in christs hand , and therefore opens as he opens , and shuts by his rule : and as christ himself did not do all his blessings and effects unto every one , but gave to every one as they had need , so does baptism . christ did not cure all mens eyes , but them onely that were blinde : christ came not to call the righteous , but sinners to repentance ; that is , they that lived in the fear of god , according to the covenant in which they were debtors , were indeed improved and promoted higher by christ , but not called to that repentance to which he called the vitious gentiles , and the adulterous persons among the jews , and the hypocritical pharisees . there are some so innocent , that they need no repentance ( saith the scripture ) meaning , that though they doe need contrition for their single acts of sin , yet they are within the state of grace , and need not repentance , as it is a conversion of the whole man : and so it is in baptism , which does all its effects upon them that need them all ; and some upon them that need but some : and therefore as it pardons sins to them that have committed them , and doe repent and believe ; so to the others who have not committed them , it does all the work which is done to the others , above , or besides that pardon . 2. when the ordinary effect of a sacrament is done already by some other efficiency or instrument , yet the sacrament is still as obligatory as before , not for so many reasons or necessities , but for the same commandement . baptism is the first ordinary current , in which the spirit moves and descends upon us ; and where gods spirit is , they are the sons of god : for christs spirit descends upon none , but them that are his ; and yet cornelius , who had received the holy spirit , and was heard by god , and visited by an angel , and accepted in his alms , and fastings , and prayers , yet was tyed to the susception of baptism . to which may be added , that the receiving the effects of baptism beforehand , was used as an argument the rather to minister to baptism . the effect of which consideration is this , that baptism and its effect may be separated , and doe not always go in conjunction ; the effect may be before , and therefore much rather may it be after its susception ; the sacrament operating in the vertue of christ , even as the spirit shall move , according to that saying of s. austin . sacrosancto lavacro inchoata innovatio novi hominis perficiendo perficitur , in aliis citiùs , in aliis tardiùs . and s : bernard , lavari quidem cito possumus , sed ad sanandum multâ curatione opus est . the work of regeneration that is begun in the ministery of baptisme , is perfected in some sooner , and in some later : we may soon be washed , but to be healed , is a work of a long cure . 3. the dispositions which are required to the ordinary susception of baptism , are not necessary to the efficacy , or required to the nature of the sacrament ; but accidentally , and because of the superinduced necessities of some men . and therefore the conditions are not regularly to be required , but in those accidents . it was necessary for a gentile proselyte to repent of his sins , and to believe in moses law , before he could be circumcised ; but abraham was not tyed to the same conditions , but onely to faith in god ; but isaac was not tyed to so much : and circumcision was not of moses , but of the fathers : and yet after the sanction of moses law , men were tyed to conditions , which were then made necessary to them that entred into the covenant , but not necessary to the nature of the covenant it selfe . and so it is in the susception of baptism : if a sinner enters into the font , it is necessary he be stripp'd of those appendages which himselfe sewed upon his nature , and then repentance is a necessary disposition . if his understanding hath been a stranger to religion , polluted with evill principles , and a false religion , it is necessary he have an actual faith , that he be given in his understanding up to the obedience of christ : and the reason of these is plain , because in these persons there is a disposition contrary to the state and effects of baptism ; and therefore they must be taken off by their contraries , faith and repentance , that they may be reduced to the state of pure receptives . and this is the sense of those words of our blessed saviour . unlesse ye become like one of these little ones , ye shall not enter into the kingdome of heaven ; that is , ye cannot be admitted into the gospel-covenant , unlesse all your contrarieties and impediments be taken from you , and you be as apt as children to receive the new immissions from heaven . and this proposition relies upon a great example , and a certain reason . the example is our blessed saviour , who was nullius poenitentiae debitor , he had committed no sin , and needed no repentance ; he needed not to be saved by faith , for of faith he was the author and finisher , and the great object , and its perfection and reward , and yet he was baptized by the baptism of iohn , the baptism of repentance . and therefore it is certain , that repentance and faith are not necessary to the susception of baptism , but necessary to some persons that are baptized . for it is necessary we should much consider the difference . if the sacrament in any person may be justly received , in whom such dispositions are not to be found , then the dispositions are not necessary or intrinsecal to the susception of the sacrament ; and yet some persons coming to this sacrament , may have such necessities of their own , as will make the sacrament ineffectual without such dispositions : these i call necessary to the person , but not to the sacrament ; that is , necessary to all such , but not necessary to all absolutely . and faith is necessary sometimes where repentance is not , and sometimes repentance and faith together , and sometimes otherwise . when philip baptized the eunuch , he onely required of him to believe , not to repent . but s. peter , when he preached to the jews , and converted them , onely required repentance : which although in their case implyed faith , yet there was no explicit stipulation for it : they had crucified the lord of life , and if they would come to god by baptism , they must renounce their sin : that was all was then stood upon . it is as the case is , or as the persons have superinduced necessities upon themselves . in children the case is evident , as to the one part , which is equally required ; i mean , repentance : the not doing of which , cannot prejudice them as to the susception of baptism ; because they having done no evil , are not bound to repent ; and to repent , is as necessary to the susception of baptism , as faith is : but this shews , that they are accidentally necessary , that is , not absolutely , not to all , not to infants : and if they may be excused from one duty , which is indispensably necessary to baptism , why they may not from the other , is a secret which will not be found out by these whom it concerns to believe it . and therefore when our blessed lord made a stipulation and expresse commandement for faith , with the greatest annexed penalty to them that had it not , he that believeth not shall be damned ; the proposition is not to be verified or understood as relative to every period of time : for then no man could be converted from infidelity to the christian faith , and from the power of the devil to the kingdome of christ , but his present infidelity shall be his final ruine . it is not therfore {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , but {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , not a sentence , but a use , a praediction and intermination . it is not like that saying [ god is true , and every man a lyar ] [ every good , and every perfect gift is from above : ] for these are true in every instant , without reference to circumstances : but he that believeth not shall be damned , is a prediction , or that which in rhetorick is called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} or a use , because this is the affirmation of that which usually or frequently comes to passe : such as this . he that strikes with the sword , shall perish by the sword ; he that robs a church , shall be like a wheel , of a vertiginous and unstable estate ; he that loves wine and oyle , shall not be rich : and therefore it is a declaration of that which is universally or commonly true ; but not so , that in what instance soever a man is not a believer , in that instant it is true to say he is damned ; for some are called the third , some the sixth , some the ninth hour , and they that come in , being first called , at the eleventh hour , shall have their reward : so that this sentence stands true at the day and the judgement of the lord , not at the judgement or day of man . and in the same necessity as faith stands to salvation , in the same it stands to baptisme ; that is , to be measured by the whole latitude of its extent . our baptism shall no more doe all its intention , unlesse faith supervene , then a man is in possibility of being saved without faith ; it must come in its due time , but is not indispensably necessary in all instants and periods , baptism is the seal of our election and adoption ; and as election is brought to effect by faith , and its consequents ; so is baptism : but to neither is faith necessary , as to its beginning and first entrance . to which also i adde this consideration , that actual faith is necessary , not to the susception , but to the consequent effects of baptism , appears , because the church , and particularly the apostles , did baptize some persons who had not faith , but were hypocrites , such as were simon magus , alexander the coper-smith , demas and diotrephes ; and such was iudas when he was baptized , and such were the gnostick teachers . for the effect depends upon god , who knows the heart , but the outward susception depends upon them who doe not know it ; which is a certain argument , that the same faith that is necessary to the effect of the sacrament , is not necessary to its susception ; and if it can be administred to hypocrites , much more to infants ; if to those who really hinder the effect , much rather to them that hinder not . and if it be objected , that the church does not know but the pretenders have faith , but she knows infants have not . i reply , that the church does not know but the pretenders hinder the effect , and are contrary to the grace of the sacrament ; but she knows that infants doe not . the first possibly may receive the grace , the other cannot hinder it . but beside these things , it is considerable , that when it is required persons have faith : it is true , they that require baptism , should give a reason why they doe : so it was in the case of the eunuch baptized by philip . but this is not to be required of others that doe not ask it , and yet they be of the church , and of the faith : for by faith is also understood the christian religion , and the christian faith is the christian religion ; and of this a man may be , though he make no confession of his faith ; as a man may be of the church , and yet not be of the number of gods secret ones : and to this more is required then to that ; to the first it is sufficient that he be admitted by a sacrament or a ceromony : which is infallibly certain , because hypocrites and wicked people are in the visible communion of the church , and are reckoned as members of it , and yet to them there was nothing done but the ceremony administred ; and therefore when that is done to infants , they also are to be reckoned in the church communion . and indeed in the examples in scripture , we finde more inserted into the number of gods family by outward ceremony , then by the inward grace : of this number were all those who were circumcised the eighth day , who were admitted thither , as the womans daughter was cured in the gospel , by the faith of their mother , their natural parents , or their spiritual : to whose faith it is as certain god will take heed , as to their faith who brought one to christ who could not come himself , the poor paralytick ; for when christ saw their faith , he cured their friend : and yet it is to be observed , that christ did use to exact faith , actual faith , of them that came to him to be cured [ according to your faith be it unto you . ] the case is equal in its whole kinde . and it is considerable what christ saith to the poor man that came in behalfe of his son , all things are possible to him that believeth , it is possible for a son to receive the blessing and benefit of his fathers faith : and it was so in his case , and is possible to any ; for to faith all things are possible . and as to the event of things , it is evident in the story of the gospel , that the faith of their relatives was equally effective to children , and friends , or servants , absent or sick , as the faith of the interested person was to himselfe : as appears beyond all exception in the case of the friends of the paralytick , let down with cords through the tyles ; of the centurion in behalf of his servant ; of the nobleman , for his son sick at capernaum ; of the syrophoenician , for her daughter : and christ required faith of no sick man , but of him that presented himselfe to him and desired for himselfe that he might be cured , as it was in the cure of the blinde men . though they could believe , yet christ required beliefe of them that came to him on their behalfe . and why then it may not be so , or is not so in the case of infants baptism , i confess it is past my skill to conjecture . the reason on which this further relies , is contained in the next proposition . 4. no disposition or act of man can deserve the first grace , or the grace of pardon : for so long as a man is unpardoned , he is an enemy to god , and as a dead person : and unlesse he be prevented by the grace of god , cannot doe a single act in order to his pardon and restitution : so that the first work which god does upon a man , is so wholly his own , that the man hath nothing in it , but to entertain it , that is , not to hinder the work of god upon him : and this is done in them that have in them nothing that can hinder the work of grace , or in them who remove the hinderances ; of the latter sort are all sinners , who have lived in a state contrary to god ; of the first are they who are prevented by the grace of god , before they can choose , that is , little children , and those that become like unto little children . so that faith and repentance are not necessary at first to the reception of the first grace , but by accident . if sin have drawn curtains , and put bars and coverings to the windows , these must be taken away ; and that is done by faith and repentance : but if the windows be not shut , so that the light can pass through them , the eye of heaven will pass in and dwell there . no man can come unto me , unlesse my father draw him ; that is , the first accesse to christ is nothing of our own , but wholly of god ; and it is as in our creation , in which we have an obediential capacity , but cooperate not ; onely if we be contrary to the work of grace , that contrariety must be taken off , else there is no necessity : and if all men , according to christs saying , must receive the kingdome of god as little children , it is certain , little children doe receive it , they receive it as all men ought , that is , without any impediment or obstruction , without any thing within that is contrary to that state . 5. baptism is not to be estimated as one act , transient and effective to single purposes , but it is an entrance to a conjugation and a state of blessings . all our life is to be transacted by the measures of the gospel-covenant , and that covenant is consigned by baptism ; there we have our title and adoption to it , and the grace that is then given to us is like a peece of leaven put into a lump of dow : and faith and repentance doe in all the periods of our life , put it into fermentation and activity . then the seed of god is put into the ground of our hearts , and repentance waters it , and faith makes it subactum solum , the ground and furrows apt to produce fruits : and therefore faith and repentance are necessary to the effect of baptism , not to its susception ; that is , necessary to all those parts of life in which baptism does operate , not to the first sanction or entring into the covenant . the seed may lye long in the ground , and produce fruits in its due season , if it be refreshed with the former and the latter rain , that is , the repentance that first changes the state , and converts the man , and afterwards returns him to his title , and recalls him from his wandrings , and keeps him in the state of grace , and within the limits of the covenant : and all the way faith gives efficacy and acceptation to this repentance , that is , continues our title to the promise , of not having righteousnesse exacted by the measures of the law , but by the covenant and promise of grace , into which we entred in baptism , aad walk in the same all the dayes of our life . 6. the holy spirit which descends upon the waters of baptism , does not instantly produce its effects in the soul of the baptized ; and when he does , it is irregularly , and as he please : the spirit bloweth where it listeth , and no man knoweth whence it cometh , nor whither it goeth ; and the catechumen is admitted into the kingdome , yet the kingdome of god cometh not with observation : and this saying of our blessed saviour was spoken of the kingdome of god that is within us , that is , the spirit of grace , the power of the gospel put into our hearts , concerning which , he affirmed , that it operates so secretly , that it comes not wiih outward shew , neither shall they say , lo here , or lo there : which thing i desire the rather be observed , because in the same discourse which our blessed saviour continued to that assembly , he affirms this kingdome of god to belong unto little children , this kingdome that cometh not with outward significations , or present expresses ; this kingdome that is within us . for the present , the use i make of it is this , that no man can conclude that this kingdome of power , that is , the spirit of sanctification , is not come upon infants , because there is no sign or expression of it . it is within us , therefore it hath no signification . it is the seed of god ; and it is no good argument to say , here is no seed in the bowels of the earth , because there is nothing green upon the face of it . for the church gives the sacrament , god gives the grace of the sacrament . but because he does not alwayes give it at the instant in which the church gives the sacrament , ( as if there be a secret impediment in the suscipient ) and yet afterwards does give it , when the impediment is removed ( as to them that repent of that impediment ) it follows , that the church may administer rightly , even before god gives the real grace of the sacrament ; and if god gives this grace afterwards by parts , and yet all of it is the effect of that covenant which was consigned in baptism : he that defers some , may defer all , and verify every part as well as any part . for it is certain , that in the instance now made , all the grace is deferred ; in infants it is not certain but that some is collated , or infused : however , be it so or no , yet upon this account the administration of the sacrament is not hindred . 7. when the scripture speaks of the effects of , or dispositions to baptism , it speaks in general expressions , as being most apt to signify a common duty , or a general effect , or a more universal event , or the proper order of things : but those general expressions doe not supponere universaliter , that is , are not to be understood exclusively to all that are not so qualified , or universally of all suscipients , or of all the subjects of the proposition . when the prophets complain of the jews , that they are faln from god , and turned to idols , and walk not in the way of their fathers ; and at other times , the scripture speaks the same thing of their fathers , that they walked perversly toward god , starting aside like a broken bow : in these and the like expressions the holy scripture uses a synecdoche , or signifies many onely , under the notion of a more large and indefinite expression ; for neither were all the fathers good , neither did all the sons prevaricate : but among the fathers there were enough to recommend to posterity by way of example ; and among the children there were enough to stain the reputation of the age : but neither the one part nor the other was true of every single person . s. iohn the baptist spake to the whole audience , saying , o generation of vipers ! and yet he did nor mean that all jerusalem and iudaea that went out to be baptized of him , were such ; but he under an indeterminate reproofe , intended those that were such , that is , especially the priests and the pharisees . and it is more considerable yet , in the story of the event of christs sermon in the synagogue , upon his text taken out of isaiah , all wondred at his gracious words , and bare him witnesse . and a little after , all they in the synagogues were filled with wrath , that is , it was generally so ; but hardly to be supposed true of every single person , in both the contrary humors and usages . thus christ said to the apostles , ye have abidden with me in my temptations ; and yet iudas was all the way a follower of interest and the bag , rather then christ : and afterwards none of them all did abide with christ in his greatest temptations . thus also to come nearer the present question , the secret effects of election and of the spirit , are in scripture attributed to all that are of the outward communion . so s. peter calls all the christian strangers of the eastern dispersion , elect , according to the fore-knowledge of god the father : and s. paul saith of all the roman christians , and the same of the thessalonians , that their faith was spoken of in all the world ; and yet amongst them it is not to be supposed , that all the professors had an unreproveable faith , or that every one of the church of thessalonica was an excellent and a charitable person : and yet the apostle useth this expression , your faith groweth exceedingly , and the charity of every one of you all towards each other , aboundeth . these are usually significant of a generall custome or order of things , or duty of men , or design , and natural or proper expectation of events ; such are these also in this very question . as many of you as are baptized into christ , have put on christ ; that is , so it is regularly , and so it will be in its due time , and that is the order of things , and the designed event : but from hence we cannot conclude of every person , and in every period of time ; this man hath been baptized , therefore now he is clothed with christ , he hath put on christ : nor thus , this person cannot in a spiritual sense as yet put on christ , therefore he hath not been baptized , that is , he hath not put him on in a sacramentall sense . such is the saying of s. paul , whom he hath predestinated , them he also called ; and whom he called , them he also justified ; and whom he justified , them he also glorified : this also declares the regular event , or at least the order of things , and the design of god , but not the actual verification of it to all persons . these sayings concerning baptism , in the like manner are to be understood , that they cannot exclude all persons from the sacrament , that have not all those real effects of the sacrament at all times , which some men have at some times , and all men must have at some time or other , viz. when the sacrament obtains its last intention . but he that shall argue from hence , that children are not rightly baptized , because they cannot in a spiritual sense put on christ , concludes nothing , unless these propositions did signifie universally , and at all times , and in every person , and in every manner : which can no more pretend to truth , then that all christians are gods elect ; and all that are baptized , are saints ; and all that are called , are justified ; and all that are once justified , shall be saved finally . these things declare onely the event of things , and their order , and the usuall effect , and the proper design , in their proper season , in their limited proportions . 8. a negative argument for matters of fact in scripture , cannot conclude a law , or a necessary , or a regular event . and therefore supposing that it be not intimated , that the apostles did baptize infants , it follows not that they did not : and if they did not , it does not follow that they might not , or that the church may not . for it is unreasonable to argue : the scripture speaks nothing of the baptism of the holy virgin mother , therefore she was not baptized . the words and deeds of christ are infinite which are not recorded ; and of the acts of the apostles we may suppose the same in their proportion : and therefore what they did not , is no rule to us , unless they did it not because they were forbidden . so that it can be no good argument to say , the apostles are not read to have baptized infants , therefore infants are not to be baptized : but thus ; we do not find that infants are excluded from the common sacraments and ceremonies of christian institution , therefore we may not presume to exclude them . for although the negative of a fact is no good argument , yet the negative of a law is a very good one . we may not say , the apostles did not , therefore we may not : but thus , they were not forbidden to do it , there is no law against it , therefore it may be done . no mans deeds can prejudicate a divine law expressed in general terms , much lesse can it be prejudiced by those things that were not done . that which is wanting cannot be numbred , cannot be effectual ; therefore , baptize all nations , must signify all that it can signify , all that are reckoned in the capitations and accounts of a nation . now since all contradiction to this question depends wholly upon these two grounds ; the negative argument in matter of fact , and the pretences that faith and repentance are required to baptism : since the first is wholly nothing , and infirm upon an infinite account , and the second may conclude , that infants can no more be saved then be baptized ; because faith is more necessary to salvation then to baptism ; it being said , he that believeth not shall be damned ; and it is not said , he that believeth not shall be excluded from baptism : it follows , that the doctrine of those that refuse to baptize their infants is upon both its legs weak and broken , and insufficient . upon the suppositions of these grounds , the baptism of infants , according to the perpetual practise of the church of god , will stand firm and unshaken upon its own base . for , as the eunuch said to philip , what hinders them to be baptized ? if they can receive benefit by it , it is infallibly certain , that it belongs to them also to receive it , and to their parents to procure it : for nothing can deprive us of so great a grace , but an unworthiness or a disability . they are not disabled to receive it , if they need it , and if it does them good ; and they have neither done good nor evill , and therefore they have not forfeited their right to it . this therefore shall be the first great argument or combination of inducements ; infants receive many benefits by the susception of baptism , and therefore in charity and in duty we are to bring them to baptism . 1. the first effect of baptism is , that in it we are admitted to the kingdome of christ , offered and presented unto him . in which certainly there is the same act of worship to god , and the same blessing to the children of christians , as there was in presenting the first-born among the jews . for our children can be gods own portion , as well as theirs ; and as they presented the first-born to god , and so acknowledged that god might have taken his life in sacrifice , as well as the sacrifice of the lamb , or the oblation of a beast : yet when the right was confessed , god gave him back again , and took a lamb in exchange , or a pair of doves . so are our children presented to god as forfeit , and god might take the forfeiture , and not admit the babe to the promises of grace : but when the presentation of the childe , and our acknowledgement is made to god , god takes the lamb of the world in exchange , and he hath paid our forfeiture , and the children are holy unto the lord . and what hinders here ? cannot a creeple receive an almes at the beautiful gate of the temple , unlesse he goe thither himself ? or cannot a gift be presented to god by the hands of the owners , and the gift become holy and pleasing to god without its own consent ? the parents have a portion of the possession : children are blessings , & gods gifts , and the fathers greatest wealth , and therefore are to be given again to him . in other things we give something to god of all that he gives us ; all we doe not , because our needs force us to retain the greater part , and the less sanctifies the whole : but our children must all be returned to god ; for we may love them , and so may god too , and they are the better our own , by being made holy in their presentation : whatsoever is given to god is holy , every thing in its proportion and capacity ; a lamb is holy , when it becomes a sacrifice ; and a table is holy , when it becomes an altar ; & a house is holy , when it becomes a church ; and a man is holy , when he is consecrated to be a priest ; and so is every one that is dedicated to religion : these are holy persons , the others are holy things ; and infants are between both : they have the sanctification that belongs to them , the holiness that can be of a reasonable nature , offer'd and destin'd to gods service ; but not in that degree that is in an understanding , choosing person . certain it is , that infants may be given to god ; and if they may be , they must be : for it is not here as in goods , where we are permitted to use all or some , and give what portion we please out of them ; but we cannot doe our duty towards our children , unless we give them wholly to god , and offer them to his service and to his grace . the first does honour to god , the second does charity to the children , the effects and real advantages will appear in the sequel : in the mean time this argument extends thus far , that children may be presented to god acceptably , in order to his service . and it was highly praeceptive , when our blessed saviour commanded , that we should suffer little children to come to him : and when they came , they carried away a blessing along with them . he was desirous they should partake of his merits : he is not willing , neither is it his fathers will , that any of these little ones should perish . and therefore he dyed for them , and loves , and blessed them : and so he will now , if they be brought to him , and presented as candidates of the religion and of the resurrection . christ hath a blessing for our children , but let them come to him , that is , be presented at the doors of the church , to the sacrament of adoption and initiation ; for i know no other way for them to come . children may be adopted into the covenant of the gospel , that is , made partakers of the communion of saints , which is the second effect of baptism ; parts of the church , members of christs mystical body , and put into the order of eternal life . now concerning this it is certain the church clearly hath power to doe her offices in order to it . the faithfull can pray for all men , they can doe their piety to some persons with more regard and greater earnestnesse : they can admit whom they please in their proper dispositions , to a participation of all their holy prayers , and communions , and preachings , and exhortations : and if all this be a blessing , and all this be the actions of our own charity , who can hinder the church of god from admitting infants to the communion of all their pious offices , which can doe them benefit in their present capacity ? how this does necessarily infer baptism , i shall afterwards discourse * . but for the present i enumerate , that the blessings of baptism are communicable ro them ; they may be admitted into a fellowship of all the prayers and priviledges of the church , and the communion of saints , in blessings , and prayers , and holy offices . but that which is of greatest perswasion and convincing efficacy in this particular , is , that the children of the church are as capable of the same covenant , as the children of the jews : but it was the same covenant that circumcision did consign , a spiritual covenant under a veil , and now it is the same spiritual covenant without the veil , which is evident to him that considers it ; thus : the words of the covenant are these [ i am the almighty god , walk before me , and be thou perfect ; i will multiply thee exceedingly . thou shalt be a father of many nations : thy name shall not be abram , but abraham . nations and kings shall be out of thee . i will be a god unto thee , and unto thy seed after thee ; and i will give all the land of canaan to thy seed , and all the males shall be circumcised , and it shall be a token of the covenant between me and thee : and he that is not circumcised ; shall be cut off from his people . the covenant which was on abrahams part was , to walk before god , and to be perfect : on gods part , to blesse him with a numerous issue , and them with the land of canaan ; and the sign was circumcision , the token of the covenant . now in all this , here was no duty to which the posterity was obliged , nor any blessing which abraham could perceive or feel , because neither he nor his posterity did enjoy the promise for many hundred yeers after the covenant : and therefore as there was a duty for the posterity which is not here expressed ; so there was a blessing for abraham , which was concealed under the leaves of a temporall promise , and which we shall better understand from them whom the spirit of god hath taught the mysteriousnesse of this transaction . the argument indeed , and the observation is wholly s. pauls , abraham and the patriarchs died in faith , not having received the promises , viz. of a possession in canaan . they saw the promises afar off , they embraced them , and looked through the cloud , and the temporal veil , this was not it ; they might have returned to canaan , if that had been the object of their desires , and the design of the promise : but they desired and did seek a countrey , but it was a better , and that a heavenly . this was the object of their desire ; and the end of their search , and the reward of their faith , and the secret of their promise . and therefore circumcision was a seal of the righteousnesse of faith , which he had before his circumcision , before the making this covenant ; and therefore it must principally relate to an effect and a blessing , greater then was afterwards expressed in the temporall promise : which effect was forgivenesse of sins , a not imputing to us our infirmities , justification by faith , accounting that for righteousnesse : and these effects or graces were promised to abraham , not onely for his posterity after the flesh , but his children after the spirit , even to all that shall beleive and walk in the steps of our father abraham , which he walked in , being yet uncircumcised . this was no other but the covenant of the gospel , though afterwards otherwise consigned : for so the apostle expresly affirms , that abraham was the father of circumcision ( viz. by virtue of this covenant ) not onely to them that are circumcised , but to all that believe : for this promise was not through the law of works , or of circumcision , but of faith . and therefore as s. paul observes , god promised that abraham should be a father ( not of that nation onely , but ) of many nations , and the heir of the world ; that the blessing of abraham might come on the gentiles through iesus christ ; that we might receive the promise of the spirit through faith . and , if ye be christs , then ye are abrahams seed , and heirs according to the promise . since then the covenant of the gospel , is the covenant of faith , and not of works ; and the promises are spiritual , not secular ; and abraham the father of the faithfull gentiles , as well as the circumcised iews ; and the heir ef the world , not by himselfe , but by his seed , or the son of man , our lord jesus : it follows , that the promises which circumcision did seal , were the same promises which are consigned in baptism ; the covenant is the same , onely that gods people are not impal'd in palestine , and the veil is taken away , and the temporal is passed into spiritual , and the result will be this , that to as many persons , and in as many capacities , and in the same dispositions as the promises were applyed , and did relate in circumcision , to the same they doe belong , and may be applyed in baptism . and let it be remembred , that the covenant which circumcision did sign , was a covenant of grace and faith ; the promises were of the spirit , or spiritual , it was made before the law , and could not be rescinded by the legal covenant . nothing could be added to it , or taken from it ; and we that are partakers of this grace , are therefore partakers of it being christs servants , united to christ , and so are become abrahams seed ( as the apostle at large and professedly proves in divers places , but especially in the 4. of the romans , and the 3. to the galatians . ) and therefore if infants were then admitted to it , and consigned to it by a sacrament which they understood not any more then ours doe , there is not any reason why ours should not enter in at the ordinary gate and door of grace as well as they . their children were circumcised the eighth day , but were instructed afterwards , when they could enquire what these things meant . indeed their proselytes were first taught , then circumcised ; so are ours , baptized : but their infants were consigned first , and so must ours . 3. in baptism we are born again ; and this infants need in the present circumstances , and for the same great reason , that men of age and reason doe . for our natural birth is either of it selfe insufficient , or is made so by the fall of adam , and the consequent evils , that nature alone , or our first birth , cannot bring us to heaven , which is a supernatural end , that is , an end above all the power of our nature as now it is . so that if nature cannot bring us to heaven , grace must , or we can never get thither ; if the first birth cannot , a second must : but the second birth spoken of in scripture , is baptism ; a man must be born of water and the spirit . and therefore baptism is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the laver of a new birth . either then infants cannot go to heaven any way that we know of , or they must be baptized . to say they are to be left to god , is an excuse , and no answer : for when god hath opened the door , and calls that the entrance into heaven , we doe not leave them to god , when we will not carry them to him in the way which he hath described , and at the door which himself hath opened : we leave them indeed , but it is but helplesse and destitute : and though god is better then man , yet that is no warrant to us , what it will be to the children , that we cannot warrant , or conjecture . and if it be objected , that to the new birth is required dispositions of our own , which are to be wrought by and in them that have the use of reason : besides that this is wholly against the analogy of a new birth , in which the person to be born is wholly a passive , and hath put into him the principle that in time will produce its proper actions : it is certain , that they that can receive the new birth , are capable of it ; the effect of it is a possibility of being saved , and arriving to a supernatural felicity . if infants can receive this effect , then also the new birth , without which they cannot receive the effect . and if they can receive salvation , the effect of the new birth , what hinders them , but they may receive that that is in order to that effect , and ordained onely for it ; and which is nothing of it self , but in its institution and relation , and which may be received by the same capacity in which one may be created , that is , a passivity , or a capacity obediential ? 4. concerning pardon of sins , which is one great effect of baptism , it is certain , that infants have not that benefit which men of sin and age may receive . he that hath a sickly stomach drinks wine , and it not onely refreshes his spirits , but cures his stomach . he that drinks wine and hath not that disease , receives good by his wine , though it does not minister to so many needs ; it refreshes him , though it does not cure him : and when oyle is poured upon a mans head , it does not alwayes heal a wound , but sometimes makes him a chearful countenance , sometimes it consigns him to be a king or a priest . so it is in baptism : it does not heal the wounds of actual sins , because they have not committed them ; but it takes off the evil of original sin : whatsoever is imputed to us by adams prevarication , is washed off by the death of the second adam , into which we are baptized . but concerning original sin , because there are so many disputes which may intricate the question , i shall make use onely of that which is confessed on both sides , and material to our purpose . death came upon all men by adams sin , and the necessity of it remains upon us , as an evil consequent of the disobedience . for though death is natural , yet it was kept off from man by gods favour , which when he lost , the banks were broken , and the water reverted to its natural course , and our nature became a curse , and death a punishment . now that this also relates to infants so far , is certain , because they are sick , and dye . this the pelagians denied not . but to whomsoever this evil descended , upon them also a remedy is provided by thesecond adam , that as in adam all dye , even so in christ shall all be made alive ; that is , at the day of judgement : then death shall be destroyed . in the mean time , death hath a sting and a bitterness , a curse it is , and an express of the divine anger : and if this sting be not taken away here , we shall have no participation of the final victory over death . either therefore infants must be for ever without remedy in this evil consequent of their fathers sin , or they must be adopted into the participation of christs death , which is the remedy . now how can they partake of christs death , but by baptism into his death ? for if there be any spiritual way fancied , it will by a stronger argument admit them to baptism : for if they can receive spiritual effects , they can also receive the outward sacrament ; this being denyed onely upon pretence they cannot have the other . if there be no spiritual way extraordinary , then the ordinary way is onely left for them . if there be an extraordinary , let it be shewn , and christians will be at rest concerning their children . one thing onely i desire to be observed , that pelagius denyed original sin , but yet denyed not the necessity of infants baptism ; and being accused of it in an epistle to pope innocent the first , he purged himself of the suspicion , and allowed the practise , but denyed the inducement of it : which shews , that their arts are weak that think baptism to be useless to infants , if they be not formally guilty of the prevarication of adam : by which i also gather , that it was so universal , so primitive a practise , to baptize infants , that it was greater then all pretences to the contrary : for it would much have conduced to the introducing his opinion against grace and original sin , if he had destroyed that practise which seemed so very much to have its greatest necessity from the doctrine he denyed . but against pelagius , and against all that follow the parts of his opinion , it is of good use which s. austine , prosper , and fulgentius argue ; if infants are punished for adams sin , then they are also guilty of it in some sense . nimis enim impium est hoc de dei sentire justitiâ quod à praevaricatione liberos cum reis voluerit esse damnatos . so prosper . dispendia quae flentes nascendo testantur , dicito quo merito sub justissimo & omnipotentissimo judice eis , si nullum peccatum attrahant , arrogentur , said s. austin . for the guilt of sin signifies nothing but the obligation to the punishment : and he that feels the evil consequent , to him the sin is imputed ; not as to all the same dishonour , or moral accounts , but to the more material , to the natural account : and in holy scripture the taking off the punishment , is the pardon of the sin ; and in the same degree the punishment is abolished , in the same god is appeased , and then the person stands upright , being reconciled to god by his grace . since therefore infants have the punishment of sin , it is certain the sin is imputed to them ; and therefore they need being reconciled to god by christ : and if so , then , when they are baptized into christs death , and into his resurrection , their sins are pardoned , because the punishment is taken off , the sting of natural death is taken away , because gods anger is removed , and they shall partake of christs resurrection : which because baptism does signifie and consign , they also are to be baptized . to which also adde this appendant consideration , that whatsoever the sacraments do consign , that also they do convey and minister : they do it , that is , god by them does it ; lest we should think the sacraments to be meer illusions , and abusing us by deceitful ineffective signs : and therefore to infants the grace of a title to a resurrection , and reconciliation to god by the death of christ is conveyed , because it signifies and consigns this to them more to the life and analogy of resemblance , then circumcision to the infant sons of israel . i end this consideration with the words of nazianzen , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . our birth by baptism does cut off every unclean appendage of our natural birth , and leads us to a celestial life : and this in children is therefore more necessary , because the evil came upon them without their own act of reason and choice , and therefore the grace and remedy ought not to stay the leisure of dull nature , and the formalities of the civill law . 5. the baptism of infants does to them the greatest part of that benefit which belongs to the remission of sins . for baptism is a state of repentance and pardon for ever . this i suppose to be already proved , to which i onely adde this caution , that the pelagians to undervalue the necessity of supervening grace , affirmed , that baptism did minister to us grace sufficient to live perfectly , and without sin for ever . against this s. ierome sharply declaims , and affirms , a baptismum praeterita donare ●●ccata , non futuram servare justitiam : that is , non statim ju●tum facit & omni plenum justitiâ , as he expounds his meaning in another place . vetera peccata conscindit , novas virtutes non tribuit ; dimittit à carcere , & dimisso , si laboraverit , praemia pollicetur . baptism does not so forgive future sins , that we may doe what we please , or so as we need not labour and watch , and fear perpetually , and make use of gods grace to actuate our endevours ; but puts us into a state of pardon , that is , in a covenant of grace , in which so long as we labour and repent , and strive to doe our duty , so long our infirmities are pityed , and our sins certain to be pardoned upon their certain conditions ; that is , by virtue of it we are capable of pardon , and must work for it , and may hope it . and therefore infants have a most certain capaciry and proper disposition to baptism : for sin creeps before it can go , and little undecencies are soon learned , and malice is before their yeers , and they can do mischief and irregularities betimes ; and though we know not when , nor how far they are imputed in every moneth of their lives , yet it is an admirable art of the spirit of grace , to put them into a state of pardon , that their remedy may at least be as soon as their necessity . and therefore tertullian and gregory nazianzen advised the baptism of children to be at three or four yeers of age ; meaning , that they then beginning to have little inadvertencies & hasty follies , and actions so evil as did need a lavatory . but if baptism hath an influence upon sins in the succeeding portions of our life , then it is certain , that their being presently innocent , does not hinder , and ought not to retard the sacrament ; and therefore tertullian's quid festinat innocens aetas ad remissiionem peccatorum ? what need innocents hasten to the remission of sins ? is soon answered . it is true , they need not in respect of any actual sins , for so they are innocent : but in respect of the evils of their nature , derived from their original , and in respect of future sins in the whole state of their life , it is necessary they be put into a state of pardon before they sin , because some sin early , some sin later ; and therefore unlesse they be baptized so early , as to prevent the first sins , they may chance dye in a sin , to the pardon of which they have yet derived no title from christ . 6. the next great effect of baptism , which children can have , is the spirit of sanctification , and if they can be baptized with water and the spirit , it will be sacriledge to rob them of so holy treasures . and concerning this , although it be with them , as s. paul sayes of heirs , the heir so long as he is a childe differeth nothing from a servant , though he be lord of all ; and children , although they receive the spirit of promise , and the spirit of grace , yet in respect of actual exercise , they differ not from them that have them not at all , yet this hinders not but they may have them . for as the reasonahle soul and all its faculties are in children , will and understanding , passions , and powers of attraction and propulsion , yet these faculties doe not operate or come abroad till time and art , observation and experience have drawn them forth into action : so may the spirit of grace , the principle of christian life , be infused , and yet lye without action till in its own day it is drawn forth . for in every christian there are three parts concurring to his integral constitution , body , and soul , and spirit ; and all these have their proper activities and times , but every one in his own order , first that which is natural , then that which is spiritual . and as aristotle said , a man first lives the life of a plant , then of a beast , and lastly of a man , is true in this sense : and the more spiritual the principle is , the longer it is before it operates , because more things concur to spiritual actions , then to naturall : and these are necessary , and therefore first ; the other are perfect , and therefore last . and who is he that so well understands the philosophy of this third principle of a christians life , the spirit , as to know how or when it is infused , and how it operates in all its periods , and what it is in its being and proper nature ; and whether it be like the soul , or like the faculty , or like a habit , or how or to what purposes god in all varieties does dispense it ? these are secrets which none but bold people use to decree , and build propositions upon their own dreams . that which is certain , is , that * the spirit is the principle of a new life , or a new birth . * that baptisme is the laver of this new birth . * that it is the seed of god , and may lye long in the furrows before it springs up . * that from the faculty to the act , the passage is not alwayes sudden and quick . * that the spirit is the earnest of our inheritance , that is , of resurrection to eternal life : which inheritance because children we hope shall have , they cannot be denied to have its seal and earnest , that is , if they shall have all , they are not to be denyed a part . * that children have some effects of the spirit , and therefore do receive it , and are baptized with the spirit , and therefore may with water : which thing is therefore true and evident , because some children are sanctified , as ieremy and the baptist , and therefore all may . and because all signification of persons is an effect of the holy ghost , there is no peradventure , but they that can be sanctified by god can in that capacity receive the holy ghost : and all the ground of dissenting here , is onely upon a mistake , because infants do no act of holiness , they suppose them incapable of the grace of sanctification . now sanctification of children , is their adoption to the inheritance of sons , their presentation to christ , their consignation to christs service , and to resurrection , their being put into a possibility of being saved , their restitution to gods favour , which naturally , that is , as our nature is depraved and punished , they could not have . and in short the case is this : * original righteousness was in adam after the manner of nature , but it was an act or effect of grace , and by it men were not made , but born righteous ; the inferior faculties obeyed the superior , the minde was whole and right , and conformable to the divine image , the reason and the will alwayes concurring , the will followed reason , and reason followed the laws of god , and so long as a man had not lost this , he was pleasing to god , and should have passed to a more perfect state . now because this , if adam had stood , should have been born with every childe , there was in infants a principle which was the seed of holy life here , and a blessed hereafter ; and yet the children should have gone in the road of nature , then as well as now , and the spirit should have operated at natures leisure ; god being the giver of both , would have made them instrumental to , and perfective of each other , but not destructive . now what was lost by adam , is restored by christ , the same righteousnesse , onely it is not born , but superinduc'd , not integral , but interrupted , but such as it is , there is no difference , but that the same or the like principle may be derived to us from christ , as there should have been from adam , that is , a principle of obedience , a regularity of faculties , a beauty in the soul , and a state of acceptation with god . and we see also in men of understanding and reason , the spirit of god dwells in them , ( which tatianus describing , uses these words , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the soul is possessed with sparks , or materials of the power of the spirit ) and yet it is sometimes ineffective and unactive , sometimes more , sometimes lesse , and does no more doe its work at all times , then the soul does at all times understand . adde to this , that if there be in infants naturally an evill principle , a proclivity to sin , an ignorance and pravity of minde , a disorder of affections ( as experience teaches us there is , and the perpetual doctrine of the church , and the universal mischiefs issuing from mankinde , and the sinne of every man does witnesse too much ) why cannot infants have a good principle in them , though it works not till its own season , as well as an evill principle ? if there were not by nature some evill principle , it is not possible that all the world should choose sin : in free agents it was never heard , that all individuals loved and chose the same thing to which they were not naturally inclined . neither doe all men choose to marry , neither doe all choose to abstain : and in this instance there is a natural incclination to one part ; but of all the men and women in the world , there is no one that hath never sinned . if we say that we have no sin , we deceive our selves , and the truth is not in us , said an apostle . if therefore nature hath in infants an evill principle , which operates when the childe can choose , but is all the while within the sou ; either infants have by grace a principle put into them , or else sin abounds where grace does not superabound , expressely against the doctrine of the apostle . the event of this discourse is , that if infants be capable of the spirit of grace , there is no reason but they may and ought to be baptized , as well as men and women ; unlesse god had expressely forbidden them , which cannot be pretended : & that infants are capable of the spirit of grace , i think it made very credible . christus infantibus infans factus sanctificans infantes , said irenaeus , christ became an infant among the infants . and does sanctify infants : and s. cyprian affirms , esse apud omnes sive infantes sive majores natu unam divini muneris aequitatem . there is the same dispensation of the divine grace to all alike , to infants as well as to men . and in this royall priesthood , as it is in the secular , kings may be anointed in their cradles ; dat ( deus ) sui spiritus occultissimam gratiam , quam etiam latentèr infundit in parvulis , god gives the most secret grace of his spirit , which he also secretly infuses into infants . and if a secret infusion be rejected , because it cannot he proved at the place and at the instant , many men that hope for heaven will be very much to seek for a proof of their earnest , and need an earnest of the earnest . for all that have the spirit of god cannot in all instants prove it , or certainly know it : neither is it yet defined by how many indices the spirits presence can be proved or signified . and they limit the spirit too much , and understand it too little , who take accounts of his secret workings , and measure them by the material lines and methods of natural and animal effects . and yet because whatsoever is holy , is made so by the holy spirit , we are certain that the children of believing , that is , of christian parents , are holy , s. paul affirmed it , and by it hath distinguished ours from the children of unbelievers , and our marriages from theirs : and because the children of the heathen when they come to choice and reason , may enter to baptism and the covenant if they will , our children have no priviledge beyond the children of turks or heathens , unlesse it be in the present capacity , that is , either by receiving the holy ghost immediately , and the promises , or at least having a title to the sacrament , and entring by that door . if they have the spirit , nothing can hinder them from a title to the water ; and if they have onely a title to the water of the sacrament , then they shall receive the promise of the holy spirit , the benefits of the sacrament : else their priviledge is none at all , but a dish of cold water , which every village nurse can provide for her new-born babe . but it is in our case as it was with the jews children : our children are a holy seed ; for if it were not so with christianity , how could s. peter move the jews to christianity , by telling them the promise was to them and their children ? for if our children be not capable of the spirit of promise and holiness , and yet their children were holy , it had been a better argument to have kept them in the synagogue , then to have called them to the christian church . either therefore 1. there is some holiness in a reasonable nature , which is not from the spirit of holiness ; or else 2. our children do receive the holy spirit , because they are holy ; or if they be not holy , they are in worse condition under christ then under moses : or if none of all this be true , then our children are holy by having received the holy spirit of promise , and consequently nothing can hinder them from being baptized . and indeed if the christian jews , whose children are circumcised , and made partakers of the same promises and title , and inheritance and sacraments , which themselves had at their conversion to the faith of christ , had seen their children now shut out from these new sacraments , it is not to be doubted but they would have raised a storm , greater then could easily have been suppressed : since about their circumcisions they had raised such tragedies and implacable disputations : and there had been great reason to look for a storm ; for their children were circumcised , and if not baptized , then they were left under a burthen which their fathers were quit of , for s. paul said unto you , whosoever is circumcised , is a debtor to keep the whole law . these children therefore that were circumcised , stood obliged for want of baptism to perform the laws of ceremonies , to be presented into the temple , to pay their price , to be redeemed with silver and gold ; to be bound by the law of pollutions and carnal ordinances : and therefore if they had been thus left , it would be no wonder if the jews had complained and made a tumult : they used to do it for less matters . to which let this be added , that the first book of the new testament was not written till eight years after christs ascension , and s. marks gospel twelve years . in the mean time , to what scriptures did they appeal ? by the analogy or proportion of what writings did they end their questions ? whence did they prove their articles ? they onely appealed to the old testament , and onely added what their lord superadded . now either it must be said that our blessed lord commanded that infants should not be baptized , which is no where pretended ; and if it were , cannot at all be proved : or if by the proportion of scriptures they did serve god , and preach the religion , it is plain , that by the analogy of the old testament , that is , of those scriptures by which they proved christ to be come , and to have suffered , they also approved the baptism of infants , or the admitting them to the society of the faithful jews , of which also the church did then principally consist . 7. that baptism ( which consigns men and women to a blessed resurrection ) doth also equally consign infants to it , hath nothing , that i know of , pretended against it , there being the same signature and the same grace , and in this thing all being alike passive , and we no way cooperating to the consignation and promise of grace : and infants have an equall necessity , as being lyable to sickness and groaning with as sad accents , and dying sooner then men and women , and less able to complain , and more apt to be pityed and broken with the unhappy consequents of a short life , and a speedy death , & infelicitate priscorum hominum , with the infelicity and folly of their first parents : and therefore have as great need as any , and that is capacity enough to receive a remedy for the evil which was brought upon them by the fault of another . 8. and after all this , if baptism be that means which god hath appointed to save us , it were well if we would do our parts towards infants final interest ; which whether it depends upon the sacrament and its proper grace , we have nothing to relye upon , but those texts of scripture which make baptism the ordinary way of entring into the state of salvation : save onely we are to adde this , that because of this law infants are not personally capable , but the church for them , as for all others indefinitely , we have reason to believe , that their friends neglect shall by some way be supplyed ; but hope hath in it nothing beyond a probability . this we may be certain of , that naturally we cannot be heirs of salvation , for by nature we are children of wrath , and therefore an eternal separation from god , is an infallible consequent to our evil nature : either therefore children must be put into the state of grace , or they shall dwell for ever where gods face does never shine . now there are but two wayes of being put into the state of grace and salvation ; the inward , by the spirit , and the outward , by water , which regularly are together . if they be renewed by the spirit , what hinders them to be baptized , who receive the holy ghost as well as we ? if they are not capable of the spirit , they are capable of water ; and if of neither , where is their title to heaven , which is neither internal nor external , neither spiritual nor sacramental , neither secret nor manifest , neither natural nor gracious , neither original nor derivative ? and well may we lament the death of poor babes that are {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , concerning whom if we neglect what is regularly prescribed to all that enter heaven , without any difference expressed , or case reserved , we have no reason to be comforted over our dead children , but may weep as they that have no hope . we may hope when our neglect was not the hinderance , because god hath wholly taken the matter into his own hand , and then it cannot miscarry ; and though we know nothing of the children , yet we know much of gods goodness : but when god hath permitted it to us , that is , offered and permitted children to our ministery , whatever happens to the innocents , we may well fear left god will require the souls at our hands : and we cannot be otherwise secure , but that it will be said concerning our children , which s. ambrose used in a case like this , anima illa potuit salva fieri , si habuisset purgationem , this soul might have gone to god , if it had been purified and washed . we know god is good , infinitely good , but we know it is not at all good to tempt his goodness : and he tempts him , that leaves the usual way , and pretends it is not made for him , and yet hopes to be at his journeys end , or expects to meet his childe in heaven , when himself shuts the door against him , which for ought he knows is the onely one that stands open . s. austin was severe in this question against unbaptized infants , therefore he is called durus pater infantium : though i know not why the original of that opinion should be attributed to him , since s. ambrose said the same before him , as appears in his words above quoted in the margent . and now that i have enumerated the blessings which are consequent to baptism , and have also made apparent , that infants can receive these blessings , i suppose i need not use any other perswasions to bring children to baptism . if it be certain they may receive these good things by it , it is certain they are not to be hindred of them without the greatest impiety , and sacriledge , and uncharitableness in the world . nay , if it be onely probable that they receive these blessings , or if it be but possible they may , nay unless it be impossible they should , and so declared by revelation or demonstratively certain , it were intolerable unkindness and injustice to our pretty innocents , to let their crying be unpityed , and their natural misery eternally irremediable , and their sorrows without remedy , and their souls no more capable of relief , then their bodies of physick , and their death left with the sting in , and their souls without spirits to go to god , and no angel guardian to be assigned them in the assemblies of the faithful , and they not to be reckoned in the accounts of god and gods church . all these are sad stories . there are in scripture very many other probabilities , to perswade the baptism of infants , but because the places admit of divers interpretations , the arguments have so many diminutions , and the certainty that is in them is too fine for easie understandings , i have chosen to build the ancient doctrines upon such principles which are more easie and certain , and have not been yet sullied and rifled with the contentions of an adversary . this onely i shall observe , that the words of our blessed lord [ unless a man be born of water and the spirit , he cannot enter into the kingdome of heaven ] cannot be expounded to the exclusion of children , but the same expositions will also make baptism not necessary for men : for if they be both necessary ingredients , water and the spirit , then let us provide water , and god will provide the spirit ; if we bring wood to the sacrifice , he will provide a lamb . and if they signifie distinctly , one is ordinarily as necessary as the other , and then infants must be baptized , or not be saved . but if one be exegetical and explicative of the other , and by water and the spirit is meant onely the purification of the spirit , then where is the necessity of baptism for men ? it will be as the other sacrament , at most but highly convenient , not simply necessary , and all the other places will easily be answered , if this be avoided . but however , these words being spoken in so decretory a manner , are to be used with fear and reverence ; and we must be infallibly sure by some certain infallible arguments , that infants ought not to be baptized , or we ought to fear concerning the effect of these decretory words . i shall onely adde two things by way of corollary to this discourse . that the church of god ever since her numbers are full , have for very many ages consisted almost wholly of assemblies of them who have been baptized in their infancy : and although in the first callings of the gentiles , the chiefest and most frequent baptisms were of converted and repenting persons and believers , yet from the beginning also the church hath baptized the infants of christian parents ; according to the prophecy of isaiah , behold , i will lift up my hands to the gentiles , and set up a standard to the people , and they shall bring thy sons in their arms , and thy daughters shall be carried upon their shoulders . concerning which , i shall not onely bring the testimonies of the matter of fact , but either a report of an apostolical tradition , or some argument from the fathers , which will make their testimony more effectuall in all that shall relate to the question . the author of the book of ecclesiastical hierarchy , attributed to s. denis the areopagite , takes notice , that certain unholy persons , and enemies to the christian religion , think it a ridiculous thing that infants , who as yet cannot understand the divine mysteries , should be partakers of the sacraments ; and that professions and abrenunciations should be made by others for them and in their names . he answers , that holy men , governors of churches , have so taught , having received a tradition from their fathers and elders in christ : by which answer of his , as it appears , that he himself was later then the areopagite ; so it is so early by him affirmed , that even then there was an ancient tradition for the baptism of infants , and the use of godfathers in the ministery of the sacrament . concerning which , it having been so ancient a constitution of the church , it were well if men would rather humbly and modestly observe , then like scorners deride it , in which they shew their own folly as well as immodesty . for what undecency or incongruity is it , that our parents natural or spiritual should stipulate for us , when it is agreeable to the practise of all the laws and transactions of the world , an effect of the communion of saints and of christian oeconomy ? for why may not infants be stipulated for as well as we ? all were included in the stipulation made with adam ; he made a losing bargain for himself , and we smarted for his folly : and if the faults of parents , and kings , and relatives , do bring evil upon their children , and subjects , and correlatives , it is but equal that our children may have benefit also by our charity and piety . but concerning making an agreement for them , we finde that god was confident concerning abraham , that he would teach his children : and there is no doubt but parents have great power , by strict education and prudent discipline , to efform the mindes of their children to vertue . joshua did expresly undertake for his houshold , i and my house will serve the lord : and for children we may better do it , because till they are of perfect choice , no government in the world is so great , as that of parents over their children , in that which can concern the parts of this question : for they rule over their understandings , and children know nothing but what they are told , and they believe it infinitely : and it is a rare art of the spirit , to engage parents to bring them up well in the nuriure and admonition of the lord ; they are persons obliged by a superinduced band , they are to give them instructions and holy principles , as they give them meat ; and it is certain that parents may better stipulate for their children , then the church can for men and women ; for they may be present impostors and hypocrites , as the church story tells of some , and consequently are {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , not really converted , and ineffectively baptized : and the next day they may change their resolution , and grow weary of their vow : and that is the most that children can do when they come to age : and it is very much in the parents , whether the children shall do any such thing , or no ; — purus & insons [ ut me collaudem ] si & vivo carus amicis , causa fuit pater his — ipse mihi custos incorruptissimus omnes circum doctores aderat ; quid multa ? pudicum ( qui primus virtutis honos ) servavit ab omni non solùm facto , verùm opprobrio quoque turpi : — ob hoc nunc laus illi debetur , & à me gratia major . horat , for education can introduce a habit and a second nature , against which children cannot kick , unless they do some violence to themselves and their inclinations . and although it fails too often when ever it fails , yet we pronounce prudently concerning future things , when we have a less influence into the event , then in the present case , ( and therefore are more unapt persons to stipulate ) and less reason in the thing it self ( and therefore have not so much reason to be confident . ) is not the greatest prudence of generals instanced in their foreseeing future events , and guessing at the designs of their enemies , concerning which they have less reason to be confident , then parents of their childrens belief of the christian creed ? to which i adde this consideration , that parents or godfathers may therefore safely and prudently promise , that their children shall be of the christian faith , because we not onely see millions of men and women who not onely believe the whole creed onely upon the stock of their education ; but there are none that ever do renounce the faith of their countrey and breeding , unless they be violently tempted by interest or weakness , antecedent or consequent . he that sees all men almost to be christians , because they are bid to be so , need not question the fittingness of godfathers promising in behalf of the children for whom they answer . and however the matter be for godfathers , yet the tradition of baptizing infants passed through the hands of irenaeus , omnem aetatem sanctificans per illam quae ad ipsam erat similitudinem . omnes n. venit per semetipsum salvare , omnes inquam qui per eum renascuntur in deum , infantes , & parvulos , & pueros , & juvenes , & seniores . ideo per omnem venit aetatem , & infantibus infans factus sanctificās infantes , in parvulis parvulus , &c. christ did sanctifie every age by his own susception of it , and similitude to it . for he came to save all men by himself , i say all who by him are born again unto god , infants , and children , and boyes , and yong men , and old men . he was made an infant to infants , sanctifying infants , a little one to the little ones , &c. and origen is express , ecclesia traditionem ab apostolis suscepit etiam parvulis dare baptismum . the church hath received a tradition from the apostles to give baptism to children . and s. cyprian in his epistle to fidus , gives account of this article : for being questioned by some lesse skilfull persons , whether it were lawfull to baptize children before the eighth day ; he gives account of the whole question , and a whole councell of sixty six bishops upon very good reason decreed , that their baptism should at no hand be deferred , though whether six , or eight , or ten dayes , was no matter , so there be no danger or present necessity . the whole epistle is worth the reading . but besides these authorities of such who writ before the starting of the pelagian questions , it will not be useless to bring their discourses , of them and others , i mean the reason upon which the church did it both before and after . irenaeus his argument was this ; christ tooke upon him our nature to sanctifie and to save it ; and passed through the severall periods of it , even unto death , which is the symbole and effect of old age ; and therefore it is certaine he did sanctifie all the periods of it : and why should he be an infant , but that infants should receive the crowne of their age , the purification of their stained nature , the sanctification of their persons , and the saving of their soules by their infant lord and elder brother ? omnis enim anima eousque in adam censetur donec in christo recenseatur : tamdiu immunda quamdiu recenseatur . every soul is accounted in adam till it be new accounted in christ ; and so long as it is accounted in adam , so long it is uncleane ; and we know no uncleane thing can enter into heaven ; and therefore our lord hath defined it , unlesse ye be born of water and the spirit , ye cannot enter into the kingdome of heaven : that is , ye cannot be holy . it was the argument of tertullian ; which the rather is to be received , because he was one lesse favorable to the custome of the church in his time of baptizing infants , which custome he noted and acknowledged , and hath also in the preceding discourse fairely proved . * and indeed ( that s. cyprian may superadde his symbol ) god who is no accepter of persons will also be no accepter of ages . * for if to the greatest delinquents sinning long before against god ; remission of sins be given when afterwards they beleive , and from baptisme and from grace no man is forbidden , how much more ought not an infant be forbidden , who being new born , hath sinned nothing , save onely that being in the flesh , born of adam in his first birth ; he hath contracted the contagion of an old death ? who therefore comes the easier to obtain remission of sins , because to him are forgiven not his own , but the sins of another man . none ought to be driven from baptism and the grace of god , who is mercifull , and gentle , and pious unto all ; and therefore much lesse infants , who more deserve our aid , and more need the divine mercy , because in the first beginning of their birth crying and weeping , they can do nothing but call for mercy and reliefe . for this reason it was ( saith origen ) that they to whom the secrets of the divine mysteries were committed , did baptize their infants , because there was born with them the impurities of sin , which did need material absolution as a sacrament of spiritual purification ; for that it may appear that our sins have a proper analogy to this sacrament , the body it self is called the body of sin : and therefore the washing of the body is not ineffectual towards the great work of pardon and abolition . indeed after this absolution there remains concupiscence , or the material part of our misery and sin : for christ by his death onely took away that which when he did dye for us , he bore in his own body upon the tree . now christ onely bore the punishment of our sin , and therefore we shall not dye for it , but the material part of the sin christ bore not . sin could not come so neer him ; it might make him sick and dye , but not disordered and stained . he was pure from original and actual sins ; and therefore that remains in the body , though the guilt and punishment be taken off , and changed into advantages and grace ; and the actual are cured by the spirit of grace descending afterwards upon the church , and sent by our lord to the same purpose . but it is not rationally to be answered what s. ambrose sayes , quia omnis peccato obnoxia , ideo omnis aetas sacramento idonea : for it were strange that sin and misery should seize upon the innocent and most unconsenting persons ; and that they onely should be left without a sacrament , and an instrument of expiation . and although they cannot consent to the present susception , yet neither do they refuse ; and yet they consent as much to the grace of the sacrament , as to the prevarication of adam and because they suffer under this , it were but reason they should be relieved by that . and * it were better ( as gregory nazianzen affirms ) that they should be consigned and sanctified without their own knowledge , then to dye without their being sanctified ; for so it happened to the circumcised babes of israel : and if the conspersion and washing the doore posts with the blood of a lamb , did sacramentally preserve all the first-born of goshen , it cannot be thought impossible or unreasonable that the want of understanding in children should hinder them from the blessing of a sacrament , and from being redeemed and washed with the blood of the holy lamb , who was slain for all from the beginning of the world . after all this it is not inconsiderable that we say the church hath great power and authority about the sacraments ; which is observeable in many instances . she appointed what persons she pleased , and in equal power made an unequal dispensation and ministery . the apostles first dispensed all things , and then they left off exteriour ministeries to attend to the word of god and prayer : and s. paul accounted it no part of his office to baptize , when he had been separated by imposition of hands at antioch , to the work of preaching and greater ministeries ; and accounted that act of the church , the act of christ , saying , christ sent mee not to baptize , but to preach the gospel : they used various forms in the ministration of baptism , sometimes baptizing in the name of christ , sometimes expressely invocating the holy and ever blessed trinity : one while [ i baptize thee ] as in the latine church , but in greek , [ let the servant of christ be baptized : ] and in all ecclesiastical ministeries the church invented the forms , & in most things hath often charged them , as in absolution , excommunication , and sometimes they baptized people upon their profession of repentance , and then taught them ; as it hapned to the jaylor and all his family ; in whose case there was no explicit faith afore hand in the mysteries of religion , so far as appears ; and yet he , and not onely he , but all his house were baptized at that hour of the night when the earthquake was terrible , and the fear was pregnant upon them , & this upon their masters account , as it is likely : but others were baptized in the conditions of a previous faith , and a new begun repentance * . they baptized in rivers or in lavatories , by dipping or by sprinkling ; for so we finde that s. laurence did as he went to martyrdom , and so the church did sometimes to clinicks , and so it is highly convenient to be done in northern . countries according to the prophecy of isaiah , so shall he sprinkle many nations , according as the typical expiations among the jews were usually by sprinkling : and it is fairly relative to the mystery , to the sprinkling with the blood of christ and the watering of the furrows of our souls with the dew of heaven , to make them to bring forth fruit unto the spirit and unto holinesse . the church sometimes dipt the catechumen three times ; sometimes but once : some churches use fire in their baptisms , so do the ethiopians , and the custome was antient in some places . and so in the other sacrament ; sometimes she stood and sometimes kneeled , and sometimes received it in the mouth , and sometimes in the hand : one while in leavened , another while in unleavened bread : sometimes the wine and water were mingled , sometimes they were pure ; and they admitted some persons to it sometimes , which at other times she rejected : sometimes the consecration was made by one forme , sometimes by another : and to conclude , sometimes it was given to infants , sometimes not : and she had power so to do ; for in all things where there was not a commandment of christ expressed or imployed in the nature and in the end of the institution , the church had power to alter the particulars , as was most expedient , or conducing to edification : and although the after ages of the church which refused to communicate infants , have found some little things against the lawfulnesse , and those ages that used it found out some pretences for its necessity ; yet both the one and the other had liberty to follow their own necessities , so in all things they followed christ . certainly there is infinitely more reason why infants may be communicated , then why they may not be baptized . and that this discourse may revert to its first intention ; although there is no record extant of any church in the world , that from the apostles dayes inclusively to this very day ever refused to baptize their children , yet if they had upon any present reason they might also change their practise , when the reason should be changed ; and therefore if there were nothing els in it , yet the universal practise of all churches in all ages , is abundantly sufficient to determine us , and to legltimate the practise , since christ hath not forbidden it . it is sufficient confutation to disagreeing people to use the words of s. paul , we have no such custome , nor the churches of god , to suffer children to be strangers from the covenant of promise , till they shall enter into it as jewes or turks may enter , that is , by choise and disputation . but although this alone to modest and obedient , that is , to christian spirits , be sufficient , yet this is more then the question did need . it can stand upon its proper foundation . quicunque parvulos recentes ab uteris matrum baptizandos negat , anathema est . he that refuseth to baptize his infants , shall be in danger of the councel . the prayer . o holy , and eternall iesus , who in thy own person wert pleased to sanctify the waters of baptism , and by thy institution and commandment didst make them effectual , to excellent purposes of grace and remedy , be pleased to verify the holy effects of baptism to me and all thy servants whose names are dedicated to thee in an early and timely presentation , and enable us with thy grace to verify all our promises , by which we were bound , then when thou didst first make us thy own portion and relatives in the consummation of a holy covenant . o be pleased to pardon all those undecencies and unhandsome interruptions of that state of favour in which thou didst plant us by thy grace , and admit us by the gates of baptism : and let that spirit which moved upon those holy waters never be absent from us , but call upon us and invite us by a perpetual argument and daily solicitations and inducements to holinesse ; that we may never return to the filthinesse of sin , but by the answer of a good conscience may please thee and glorify thy name , and doe honour to thy religion and institution in this world , and may receive the blessings and the rewards of it in the world to come , being presented to thee pure and spotlesse in the day of thy power when thou shalt lead thy church to a kingdome , and endlesse glories . amen . the end . notes, typically marginal, from the original text notes for div a63778e-330 §. 1. §. 2. john 4. 14. §. 3. 1 pet. 3. 21. §. 4. §. 5. umbra in lege , imago in evangelio , veritas in coelo . s. ambr. §. 6. 1 cor. 10. 2. §. 7. §. 8. a tertui . de praescrip. . c. 40. b scholiast. . in ju. sat. 2. l. 1. c o nimium faciles qui tristia crimina caedis tolli flumineâ posse put at is aquâ . §. 9. joh. 4. 14. §. 10. audi quid scripturae doceant : johannis baptisma non tam peccata dimisit , quam baptisma poenitentiae fuit in peccatorum remissionem , idque in futuram remissionem quae esset postea per sanctificationem christi subsequutura . hieronym . adv. luciterian . a vide suprà . sect. 9. n. 1. b acts 8. 16. acts 2. 38. §. 11. §. 12. mat. 28. 19. mark 16. 16. john 3. 5. gen. 17. 14. s. august . haeres . 46. 59. §. 13. §. 14. heb. 6. 1. s. august . l. 2. c. 1. de cate. rudib . just . martyr . apol. 2. acts 2. 47. §. 15. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . cyril . hierosol . catec . 2. 1 cor. 12. 13. acts 13. 48. §. 16. john 3. 5. titus 3. 5. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . damasc. l. 4. orth . fid. c. 10. lib. de c. 1. lib. 5. hist. §. 17. ezek. 36. 25. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . symb. nicen. lib. 1. c. 3. in johan . acts 22. 16. eph. 5. 26. lib. 4. adv. marc. c. 9. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . gr. pro . annon ita credimur quia omne genus peccati cùm ad salutare lavacrum venimus aufertur ? origen . homil. 15. in jesu . ecce quicquid iniquitatum sempiternus ignis excoqucre & expiare vix posset , subito sacro fonte submersum est , & de aeternis debitis brevissimo lavacri compendio cum indulgentissimo creditore transactum est . ambros. l. 1. c. 7. de poen . qui dicit peccata in baptismo non funditùs dimitti , dicat in mari rubro aegyptios non veraciter mortuos . s. greg. m. l. 9. ep. 39. phavorin . l. 2. arator . l. 2. hist. apostal . rev. 7. 14. 1 joh. 1. 7. acts 22. 16. tit. 3. 5. heb. 9. 14. 1 joh. 5. 8. §. 18. titus 3. 4 , 5. theodoret. ep. de divin. decret , cap. de lib. de nuptiis . cap. 23. & tract. 124. in johan . vide salmeron . tom. 13. p. 487. §. 19. gil. 3. 26. verse 29. heb. 10. 16. &c. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , scil. ad fururum respiciens {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . 2 pet. 1. 9. vide part . 2. dis 6. 9. of repentance , num . 9. ad 31. §. 20. paulin. ep. 12. ad serenum . 1 cor. 12. 13. john 3. 5. s. basil. de spir. s. cap. 15. §. 21. * 2 cor. 1. 22. eph. 1. 13. 4. 30. john 6. 27. s. cyril . hieros . catech. 3. §. 22. s. basil. in psal. 28. heb. 10. 32. heb. 6. 4. 1 joh. 2. 20. 27. §. 23. 1 john 3. 3. lib. de spir. s. c. 13. rom. 6. 7. ver. 5. 6. * {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . plutar. vide disc. 9. of repentance n. 46. §. 24. rom. 6. 3. 5. col. 2. 12. §. 25. mark 16. 16. tit. 3. 5. niceph. l. 7. c. 35. socr. l. 5. c. 6. idem lib. 7. c. 7. psal. 34. 7. heb. 1. 14. basil. theodor . epiphan. n azianz . col. 2. 2. cyril . heros . dionys. arcop . aug. l. 2. c. 13. contra crescon. gram. §. 27. mark 16. 16. acts 2. 28. apol. ad anton. caes. 1 pet. 3. 21. tertull. de resur. carn . ad tryphon . jud. dial. eum tryph. lib. 2. adv. parm. clem. alex. lib. 1. paedag. . c. 6. §. 28. notes for div a63778e-5630 §. 1. §. 2. acts 1047. aug. de mor b. eccles. cath. l. 1. c. 35. bern. serm. de coena dom. §. 3. acts 8. 37. acts 2. 38. act. 3. 15. §. 4. s. 5. mat. 9. 28. mark 9. 23. mat. 8. 13. john 4. 50. mat. 9. 28. §. 6. john 6. 44. mark 10. 15. 7. §. 8. luke 17. 20 , 21 luke 18. 16. §. 9. iuke 4. 22. 28. 1 pet. 1. 2. 2 thess. 1. 2. rom. 8. 30. eccles. 1. §. 11. §. 12. §. 13. * §. 25. &c. §. 14. gen. 17. 2 , &c. heb. 11. 13. 14. 15. rom. 4. 11. 7. 12. §. 15. rom. 4. 11 , 12 v. 17. v. 13. gal. 3. 14. 29. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , epiphan l. 1. haeres . 8. scil. epicuraeor . §. 16. tit. 3. 5. §. 17. rom. 5. 17 , 18. vide august . l. 4. cont. duas epistolas pelag. c. 4. l. 6. contr. jur. c. 4. prosper . contra collatorem . cap. 20. orat. 40. in s. §. 18. a lib. 3. adv. pelag. 6. lib. 1. in initio . lib. de c. 18. §. 19. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . dionys. aerop . eccles. hier. cap. 3. part . 3. ut quod perdideramus in adam , i. e. secundum imaginem & similitudinem esse dei , hoc in jesu christo reciperemus . irenaeus lib. 3. c. 30. 1 john 1. 8. ep. ad fiden . lib. 3. cp. 8. s. aug. lib. de pec . mer. & remiss . c. 9. §. 20. §. 21. §. 22. §. 23. §. 24. nisi qui renatus fuerit &c. utique nullum excipit , non infantem , non aliqua praeventum necessitate . ambr. de abrah . patr. lib. 2. c. 11. lib. 2. c. 11. de abrah . patriare . §. 25. §. 26. §. 27. isa. 49. 22. §. 28. §. 39. l. 2. c. 39. vide etlam constit. clementis . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} lib. 5. ad rom. c. 6. idem homil . 14. in lucam & lib. 8. hom 8. in levitic . §. 30. §. 31. irenaeus . §. 32. tertullian . lib. de anima : c. 39. & 4a s. cyprian epist. ad fidum . cyprian . origen . lib. 5. ad rom. c. 6. §. 33. s. ambros. de abraham patriar. . l. 2. c. 11. * s. greg. naz. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . or. c. 40. in s. §. 3. 4. * non ut delinquere desinant , sed quia desierunt , as tertul. phraseth it . isa. 52. 15. 1 pet. 1. 2. aqua refectionis & haptisms lavacrum quo anima sterilis ariditate peccati ad bonos fructus inferendos divinis muneribus irrigatur . cassidor . m. 23. ps. 2. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , dixit heracleon apud clem. alex. concil. milevit . can. 2. a discourse of baptisme, its institution and efficacy upon all believers. together with a consideration of the practise of the church in baptizing infants of beleeving parents: and the practise justified by jer: taylor d.d. taylor, jeremy, 1613-1667. this text is an enriched version of the tcp digital transcription a95331 of text r203923 in the english short title catalog (thomason e682_2). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 166 kb of xml-encoded text transcribed from 33 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a95331 wing t315 thomason e682_2 estc r203923 99863699 99863699 115910 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a95331) transcribed from: (early english books online ; image set 115910) images scanned from microfilm: (thomason tracts ; 105:e682[2]) a discourse of baptisme, its institution and efficacy upon all believers. together with a consideration of the practise of the church in baptizing infants of beleeving parents: and the practise justified by jer: taylor d.d. taylor, jeremy, 1613-1667. [4], 60 p. printed by j. flesher for r. royston, at the angel in ivy-lane, london, : mdclii. [1652] annotation on thomason copy: "nou. 27.". reproduction of the original in the british library. eng infant baptism -early works to 1800. baptism -church of england -early works to 1800. a95331 r203923 (thomason e682_2). civilwar no a discourse of baptisme,: its institution and efficacy upon all believers. together with a consideration of the practise of the church in b taylor, jeremy 1652 30140 18 335 0 0 0 0 117 f the rate of 117 defects per 10,000 words puts this text in the f category of texts with 100 or more defects per 10,000 words. 2007-02 tcp assigned for keying and markup 2007-02 aptara keyed and coded from proquest page images 2007-03 jonathan blaney sampled and proofread 2007-03 jonathan blaney text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion a discovrse of baptisme , its institution , and efficacy upon all believers . together with a consideration of the practise of the church in baptizing infants of beleeving parents : and the practise justified by jer : taylor d. d. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . suffer little children to come unto me , and forbid them not , &c. london , printed by j. flesher for r. royston , at the angel in ivy-lane . mdclii . to the reader . be pleased to take notice , that this discourse was not intended by the author to have been sent abroad thus by it self , but was fitted by him to the ayr and mode of other discourses , wherewith he had designed it to be joyned . but some persons of judgement , to whose perusal it was committed , supposing that if this should be kept in till those other could be finished , some disadvantage might arise to the cause which it asserts , wished and advised it might be published by it self . to whose desires the author ( against his first design ) hath condescended , upon this perswasion , that though it appears thus without some formalities and complements requisite to an intire treatise , yet , as to the thing it self , there is nothing wanting to it which he believed material to the question , or useful to the church . and as for those arguments which in the liberty of prophecying , sect. 18. are alleaged against paedobaptism , and in the opinion of some , do seem to stand in need of answering , he had it once in thought to have answered them : but upon these considerations he forbore , 1. because those arguments are not good in themselves , or to the question precisely considered : but onely by relation to the preceding arguments there brought for paedobaptism , they may seem good one against another , but these in the plea for the anababaptists , have no strength , but what is accidental ( as he conceives . ) 2. because in this discourse he hath really laid such grounds , and proved them , that upon their supposition all those arguments in the liberty of prophecying , and all other which he ever heard of , will fall of themselves . 3. because those arguments , to his sense , are so weak , and so relying upon failing and deceitful principles , that he was loath to do them so much reputation , as to account them worthy the answering . 4. but because there may be some necessities which he knows not of , and are better observed by them who live in the midst of them , then by himself , who is thrust into a retirement in wales , therefore he accounts himself at rest in this particular , because he hath understood that his very worthy friend dr. h : hammond hath in his charity and humility descended to answer that collection ; and hopes , that both their hands being so fast clasped in a mutual complication , will do some help and assistance to this question , by which the ark of the church is so violently shaken . a discourse of baptism . when the holy jesus was to begin his prophetical office , and to lay the foundation of his church on the corner-stone , he first temper'd the cement with water and then with blood , and afterwards built it up by the hands of the spirit : himself enter'd at that door by which his disciples for ever after were to follow him ; for therefore he went in at the door of baptism , that he might hallow the entrance which himself made to the house he was now building . as it was in the old , so it is in the new creation ; out of the waters god produced every living creature : and when at first the spirit moved upon the waters , and gave life , it was the type of what was designed in the renovation . every thing that lives now , is born of water and the spirit ; and christ , who is our creator and redeemer in the new birth , opened the fountains and hallowed the stream : christ who is our life went down into the waters of baptism , and we who descend thither finde the effects of life ; it is living water , of which whoso drinks , needs not to drink of it again , for it shall be in him a well of water springing up to life eternal . but because every thing is resolved into the same principles from whence they are taken , the old world which by the power of god came from the waters , by their own sin fell into the waters again , and were all drowned , and onely eight persons were saved by an ark : and the world renewed upon the stock and reserves of that mercy , consigned the sacrament of baptism in another figure ; for then god gave his sign from heaven , that by water the world should never again perish : but he meant that they should be saved by water : for baptism , which is a figure like to this , doth also now save us by the resurrection of jesus christ . after this , the jews report that the world took up the doctrine of baptisms , in remembrance that the iniquity of the old world was purged by water ; and they washed all that came to the service of the true god , and by that baptism bound them to the observation of the precepts which god gave to noah . but when god separated a family for his own especial service , he gave them a sacrament of initiation , but it was a sacrament of blood , the covenant of circumcision : and this was the fore-runner of baptism , but not a type ; when that was abrogated , this came into the place of it , and that consigned the same faith which this professes : but it could not properly be a type , whose nature is by a likeness of matter or ceremony to represent the same mystery . neither is a ceremony , as baptism truly is , properly capable of having a type , it self is but a type of a greater mysteriousness : and the nature of types is , in shadow to describe by dark lines a future substance ; so that although circumcision might be a type of the effects and graces bestowed in baptism , yet of the baptism or ablution it self , it cannot be properly ; because of the unlikeness of the symboles and configurations , and because they are both equally distant from substances , which types are to consign and represent . the first bishops of jerusalem , and all the christian jews for many years retained circumcision together with baptism ; and christ himself , who was circumcised , was also baptized ; and therefore it is not so proper to call circumcision a type of baptism : it was rather a seal and sign of the same covenant to abraham and the fathers , and to all israel , as baptism is to all ages of the christian church . and because this rite could not be administred to all persons , and was not at all times after its institution , god was pleased by a proper and specifick type to consign this rite of baptism , which he intended to all , and that for ever : and god , when this family of his church grew separate , notorious , numerous and distinct , he sent them into their own countrey by a baptism through which the whole nation pass'd : for all the fathers were under the cloud , and all passed through the sea , and were all baptized unto moses in the cloud , and in the sea ; so by a double figure foretelling , that as they were initiated to moses law by the cloud above and the sea beneath : so should all the persons of the church , men , women and children , be initiated unto christ by the spirit from above and the water below : for it was the design of the apostle in that discourse , to represent that the fathers and we were equal as to the priviledges of the covenant ; he proved that we do not exceed them , and it ought therefore to be certain that they do not exceed us , nor their children ours . but after this , something was to remain which might not onely consign the covenant which god made with abraham , but be as a passage from the fathers thorough the synagogue to the church ; from abraham by moses to christ : and that was circumcision , which was a rite which god chose to be a mark to the posterity of abraham , to distinguish them from the nations which were not within the covenant of grace , and to be a seal of the righteousness of faith , which god made to be the spirit and life of the covenant . but because circumcision although it was ministred to all the males , yet it was not to the females ; and although they and all the nation was baptized and initiated into moses in the cloud and the sea , yet the children of israel by imitation of the patriarchs the posterity of noah , used also ceremonial baptisms to their women and to their proselytes , and to all that were circumcised ; and the jews deliver , that sarah and rebecca when they were adopted into the family of the church , that is , of abraham and isaac , were baptized : and so were all strangers that were married to the sons of israel . and that we may think this typical of christian baptism , the doctors of the jews had a tradition , that when the messias would come , there should be so many proselytes that they could not be circumcised , but should be baptized . the tradition proved true , but not for their reason . but that this rite of admitting into mysteries , and institutions , and offices of religion by baptisms , was used by the posterity of noah , or at least very early among the jews , besides the testimonies of their own doctors , i am the rather induced to believe , because the heathen had the same rite in many places and in several religions : so they initiated disciples into the secrets of a mithra ; and the priests of cotyttus were called b baptae , because by baptism they were admitted into the religion ; and they c thought murther , incest , rapes , and the worst of crimes , were purged by dipping in the sea , or fresh springs ; and a proselyte is called in arrianus , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , intinctus , a baptized person . but this ceremony of baptizing was so certain and usual among the jews , in their admitting proselytes and adopting into institutions , that to baptize and to make disciples are all one ; and when john the baptist by an order from heaven went to prepare the way to the coming of our blessed lord , he preached repentance , and baptized all that professed they did repent . he taught the jews to live good lives , and baptized with the baptism of a prophet , such as was not unusually done by extraordinary and holy persons in the change or renewing of discipline or religion . whether john's baptism was from heaven , or of men , christ asked the pharisees . that it was from heaven , the people therefore believed , because he was a prophet , and a holy person : but it implies also , that such baptisms are sometimes from men , that is , used by persons of an eminent religion , or extraordinary fame for the gathering of disciples and admitting proselytes : and the disciples of christ did so too , even before christ had instituted the sacrament for the christian church , the disciples that came to christ were baptized by his apostles . and now we are come to the gates of baptism . all these till john were but types and preparatory baptisms , and john's baptism was but the prologue to the baptism of christ , the jewish baptisms admitted proselytes to moses and to the law of ceremonies ; john's baptism called them to believe in the messias now appearing , and to repent of their sins , to enter into the kingdom which was now at hand , and preached that repentance which should be for the remission of sins . his baptism remitted no sins , but preached and consigned repentance , which , in the belief of the messias whom he pointed to , should pardon sins . but because he was taken from his office before the work was compleated , the disciples of christ finished it : they went forth preaching the same sermon of repentance , and the approach of the kingdom , and baptized or made proselytes or disciples , as john did ; onely they ( as it is probable ) baptized in the name of jesus , which it is not so likely john did . a and this very thing might be the cause of the different forms b of baptism recorded in the acts , of baptizing in the name of iesus , and at other times in the name of the father , son , and holy ghost ; the former being the manner of doing it in pursuance of the design of john's baptism ; and the latter the form of institution by christ for the whole christian church , appointed after his resurrection : the disciples at first using promiscuously what was used by the same authority , though with some difference of mystery . the holy jesus having found his way ready prepared by the preaching of john , and by his baptism , and the jewish manner of adopting proselytes and disciples into the religion , a way chalked out for him to initiate disciples into his religion , took what was so prepared , and changed it into a perpetual sacrament . he kept the ceremony , that they who were led onely by outward things , might be the better called in , and easier inticed into the religion , when they entred by a ceremony which their nation alwayes used in the like cases : and therefore without change of the outward act , he put into it a new spirit , and gave it a new grace and a proper efficacy : he sublim'd it to higher ends , and adorned it with stars of heaven : he made it to signifie greater mysteries , to convey greater blessings , to consign the bigger promises , to cleanse deeper then the skin , and to carry proselytes further then the gates of the institution . for so he was pleased to do in the other sacrament ; he took the ceremony which he found ready in the custom of the jews , where the major domo after the paschal supper gave bread and wine to every person of his family ; he changed nothing of it without , but transferr'd the rite to greater mysteries , and put his own spirit to their sign , and it became a sacrament evangelical . it was so also in the matter of excommunication , where the jewish practise was made to pass into christian discipline : without violence and noise old things became new , while he fulfilled the law , making it up in full measures of the spirit . by these steps baptism passed on to a divine evangelical institution , which we finde to be consigned by three evangelists . go ye therefore and teach all nations , baptizing them in the name of the father , and of the son , and of the holy ghost . it was one of the last commandments the holy jesus gave upon the earth , when he taught his apostles the things which concerned his kingdome . for he that believeth and is baptized , shall be saved : but , vnless a man be born of water and the holy spirit , he cannot enter into the kingdome of heaven ; agreeable to the decretory words of god by abraham in the circumcision , to which baptism does succeed in the consignation of the same covenant and the same spiritual promises ; the uncircumcised childe whose flesh is not circumcised , that soul shall be cut off from his people ; he hath broken my covenant . the manichees , seleucus , hermias , and their followers , people of a dayes abode and small interest , but of malicious doctrine , taught , baptism not to be necessary , not to be used ; upon this ground , because they supposed that it was proper to john to baptize with water , and reserved for christ as his peculiar , to baptize with the holy ghost and with fire . indeed christ baptized none otherwise . he sent his spirit upon the church in pentecost and baptized them with fire , the spirit appearing like a flame : but he appointed his apostles to baptize with water , and they did so , and their successors after them , every where and for ever , not expounding , but obeying the praeceptive words of their lord , which were almost the last that he spake upon earth . and i cannot think it necessary to prove this to be necessary by any more arguments . for the words are so plain , that they need no exposition ; and yet if they had been obscure , the universal practise of the apostles and the church for ever , is a sufficient declaration of the commandment : no tradition is more universal , no not of scripture it self ; no words are plainer , no not the ten commandments : and if any suspicion can be superinduced by any jealous or less discerning person , it will need no other refutation , but to turn his eyes to those lights by which himself sees scripture to be the word of god , and the commandments to be the declaration of his will . but that which will be of greatest concernment in this affair , is to consider the great benefits are conveyed to us in this sacrament ; for this will highly conclude , that the precept was for ever , which god so seconds with his grace and mighty blessings ; and the susception of it necessary , because we cannot be without those excellent things which are the graces of the sacrament . 1. the first fruit is , that in baptism we are admitted to the kingdome of christ , presented unto him , consigned with his sacrament , enter into his militia , give up our understandings and our choice to the obedience of christ , and in all senses that we can , become his disciples , witnessing a good confession , and undertaking a holy life : and therefore in scripture {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , are conjoyn'd in the significations , as they are in the mystery : it is a giving up our names to christ , and it is part of the foundation or the first principles of the religion , as appears in s. pauls catechism ; it is so the first thing , that it is for babes , and neophytes , in which they are matriculated and adopted into the house of their father , and taken into the hands of their mother . upon this account baptism is called in antiquity , ecclesiae janua , porta gratiae , & primus introitus sanctorum ad aeternam dei & ecclesiae consuetudinem . the gates of the church , the door of grace , the first entrance of the saints to an eternal conversation with god and the church . sacramentum initiationis , & intrantium christianismum investituram , s. bernard calls it : the sacrament of initiation , and the investiture of them that enter into the religion ; and the person so entring is called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , one of the religion , or a proselyte and convert , and one added to the number of the church , in imitation of that of s. luke , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , god added to the church those that should be saved ; just as the church does to this day and for ever , baptizing infants and catechumens : {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , they are added to the church , that they may be added to the lord , and the number of the inhabitants of heaven . 2. the next step beyond this , is adoption into the covenant , which is an immediate consequent of the first presentation , this being the first act of man , that the first act of god . and this is called by s. paul , a being baptized in one spirit into one body , that is , we are made capable of the communion of saints , the blessings of the faithful , the priviledges of the church : by this we are , as s. luke calls it , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , ordained , or disposed , put into the order of eternal life , being made members of the mystical body under christ our head . 3. and therefore baptism is a new birth , by which we enter into the new world , the new creation , the blessings and spiritualities of the kingdome ; and this is the expression which our saviour himself used to nicodemus , vnless a man be born of water and the spirit : and it is by s. paul called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the laver of regeneration ; for now we begin to be reckoned in a new census or account , god is become our father , christ our elder brother , the spirit the earnest of our inhetance , the church our mother , our food is the body and blood of our lord ; faith is our learning , religion our imployment , and our whole life is spiritual , and heaven the object of our hopes , and the mighty price of our high calling . and from this time forward we have a new principle put into us , the spirit of grace , which besides our soul and body , is a principle of action , of one nature , and shall with them enter into the portion of our inheritance . and therefore the primitive christians , who consigned all their affairs and goods and writings with some marks of their lord , usually writing {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , iesus christ the son of god our saviour ; they made it an abbreviature by writing onely the capitals , thus : {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . which the heathens in mockery and derision made {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , which signifies a fish , and they used it for christ as a name of reproach : but the christians owned the name , and turned it into a pious metaphor , and were content that they should enjoy their pleasure in the acrostich ; but upon that occasion tertullian speaks pertinently to this article , nos pisciculi secundum {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} nostrum jesum christum , in aquâ nascimur . christ whom you call a fish , we knowledge to be our lord and saviour ; and we , if you please , are the little fishes , for we are born in water ; thence we derive our spiritual life . and because from henceforward we are a new creation , the church uses to assign new relations to the catechumens , spiritual fathers and susceptors ; and at their entrance into baptism , the christians and jewish proselytes did use to cancel all secular affections to their temporal relatives , nec quicquam prius imbuuntur quam contemnere deos , exuere patriam , parentes , liberos , fratres vilia habere , said tacitus of the christians : which was true in the sense onely as christ said , he that doth not hate father or mother for my sake , is not worthy of me ; that is , he that doth not hate them prae me , rather then forsake me , forsake them , is unworthy of me . 4. in baptism all our sins are pardoned , according to the words of a prophet : i will sprinkle clean water upon you , and ye shall be clean from all your filthiness . the catechumen descends into the font a sinner , he arises purified ; he goes down the son of death , he comes up the son of the resurrection ; he enters in the son of folly and praevarication , he returns the son of reconciliation ; he stoops down the childe of wrath , and ascends the heir of mercy ; he was the childe of the devil , and now he is the servant and the son of god . they are the words of ven. bede concerning this mystery . and this was ingeniously signified by that greek inscription upon a font , which is so prettily contriv'd that the words may be read after the greek or after the hebrew manner , and be exactly the same , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , lord wash my sin , and not my face onely . and so it is intended and promised , arise and be baptized , and wash away thy sins , and call on the name of the lord , said ananias to saul ; for , christ loved the church and gave himself for it , that he might sanctifie and cleanse it , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , with the washing of water in the word , that is , baptism in the christian religion : and therefore tertullian calls baptism lavacrum compendiatum , a compendious laver ; that is , an intire cleansing the soul in that one action justly and rightly performed : in the rehearsal of which doctrine , it was not an unpleasant etymology that anastasius sinaita gave of baptism ; {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , in which our sins are thrown off ; and they fall like leeches when they are full of blood and water , or like the chains from s. peters hands at the presence of the angel . baptism is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , an intire full forgiveness of sins , so that they shall never be called again to scrutiny . — omnia daemonis arma his merguntur aquis , quibus ille renascitur infant qui captivus erat — the captivity of the soul is taken away by the blood of redemption , and the fiery darts of the devil are quenched by these salutary waters ; and what the flames of hell are expiating or punishing to eternal ages , that is washed off quickly in the holy font , and an eternal debt paid in an instant : for so sure as the egyptians were drowned in the red sea , so sure are our sins washed in this holy flood : for this is a red sea too ; these waters signifie the blood of christ , these are they that have washed their robes , and made them white in the blood of the lamb , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . the blood of christ cleanseth us , the water cleanseth us , the spirit purifies us ; the blood by the spirit , the spirit by the water , all in baptism , and in pursuance of that baptismal state . these three are they that bear record in earth , the spirit , the water , and the blood , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , these three agree in one , or are to one purpose ; they agree in baptism , and in the whole pursuance of the assistances , which a christian needs all dayes of his life : and therefore s. cyril calls baptism {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the antitype of the passions of christ : it does preconsign the death of christ ; and does the infancy of the work of grace , but not weakly ; it brings from death to life ; and though it brings us but to the birth in the new life , yet that is a greater change then is in all the periods of our growth to manhood , to a perfect man in christ jesus . 5. baptism does not onely pardon our sins , but puts us into a state of pardon for the time to come . for baptism is the beginning of the new life , and an admission of us into the evangelical covenant , which on our parts consists in a sincere and timely endevour to glorifie god by faith and obedience : and on gods part , he will pardon what is past , assist us for the future , and not measure us by grains and scruples , or exact our duties by the measure of an angel , but by the span of a mans hand . so that by baptism we are consigned to the mercies of god . and the graces of the gospel ; that is , that our pardon be continued , and our piety be a state of repentance . and therefore that baptism which in the nicene creed we profess to be for the remission of sins , is called in the jerusalem creed , the baptism of repentance ; that is , it is the entrance of a new life , the gate to a perpetual change and reformation , all the way continuing our title to , and hopes of forgiveness of sins . and this excellency is clearly recorded by s. paul , the kindeness and love of god our saviour toward man hath appeared ; not by works in righteousness which we have done : that 's the formality of the gospel-covenant , not to be exacted by the strict measures of the law , but according to his mercy he saved us , that is , by gentleness and remissions , by pitying and pardoning us , by relieving and supporting us , because he remembers that we are but dust ; and all this mercy we are admitted to , and is conveyed to us , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , by the laver of regeneration , and the renewing of the holy ghost . and this plain evident doctrine was observed , explicated and urged against the messalians , who said that baptism was like a razor , that cut away all the sins that were past , or presently adhering , but not the sins of our future life ; {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . this sacrament promises more and greater things , it is the earnest of future good things , the type of the resurrection , the communication of the lords passion , the partaking of his resurrection , the robe of righteousness , the garment of gladness , vestment of light , or rather light it self . and for this reason it is , that baptism is not to be repeated , because it does at once all that it can do at a hundred times : for it admits us to the condition of repentance and evangelical mercy , to a state of pardon for our infirmities and sins , which we timely and effectually leave : and this is a thing that can be done but once , as a man can begin but once ; he that hath once entred in at this gate of life is alwayes in possibility of pardon , if he be in a possibility of working and doing after the manner of a man , that which he hath promised to the son of god . and this was expresly delivered and observed by s. austin . that which the apostle sayes , cleansing him with the washing of water in the word , is to be understood , that in the same laver of regeneration , and word of sanctification , all the evils of the regenerate are cleansed and healed : not onely the sins that are past , which all are now remitted in baptism ; but also those that are contracted afterwards by humane ignorance and infirmity : not that baptism be repeated as often as we sin , but because by this which is once administred , is brought to pass that pardon of all sins , not onely of those that are past , but also those which will be committed afterwards , is obtained . the messalians denyed this , and it was part of their heresie in the undervaluing of baptism ; and for it they are most excellently confuted by isidore pelusiot , in his third book , 195 epistle to the count hermin : whither i refer the reader . in proportion to this doctrine it is , that the holy scripture calls upon us to live a holy life , in pursuance of this grace of baptism . and s. paul recals the lapsed galatians to their covenant , and the grace of god stipulated in baptism : ye are all children of god by faith in iesus christ ; that is , heirs of the promise , and abrahams seed : that promise which cannot be disannulled , increased or diminished , but is the same to us as it was to abraham ; the same before the law and after . therefore do not you hope to be justified by the law , for you are entred into the covenant of faith , and are to be justified thereby . this is all your hope , by this you must stand for ever , or you cannot stand at all ; but by this you may : for you are gods children by faith ; that is , not by the law , or the covenant of works : and that you may remember whence you are going , and return again , he proves , that they are the children of god by faith in jesus christ , because they have been baptized into christ , and so put on christ . this makes you children , and such as are to be saved by faith , that is , a covenant , not of works , but of pardon in jesus christ , the author and establisher of this covenant . for this is the covenant made in baptism , that being justified by his grace , we shall be heirs of life eternal : for by grace , that is , by favor , remission and forgiveness in jesus christ , ye are saved . this is the onely way that we have of being justified , and this must remain as long as we are in hopes of heaven : for besides this we have no hopes , and all this is stipulated and consigned in baptism , and is of force after our fallings into sin and risings again . in pursuance of this , the same apostle declares , that the several states of sin , are so many recessions from the state of baptismal grace ; and if we arrive to the direct apostasie and renouncing of , or a contradiction to , the state of baptism , we are then unpardonable , because we are faln from our state of pardon . this s. paul conditions most strictly , in his epistle to the hebrews ; this is the covenant i will make in those days , i will put my laws in their hearts , and their sins and iniquities will i remember no more . now where remission of these is , there is no more offering for sin ; that is , our sins are so pardoned , that we need no more oblation , we are then made partakers of the death of christ ; which we afterwards renew in memory and eucharist , and representment . but the great work is done in baptism : for so it follows ; having boldness to enter into the holiest by the blood of iesus , by a new and living way , that is , by the vail of his flesh , his incarnation . but how do we enter into this ? baptism is the door , and the ground of this confidence for ever : for so he addes ; let us draw near with a true heart , in full assurance of faith , having our hearts sprinkled from an evil conscience , and our bodies washed with pure water . this is the consignation of this blessed state , and the gate to all this mercy : let us therefore hold fast the profession of our faith ; that is , the religion of a christian ; the faith into which we were baptized : for that is the faith that justifies and saves vs ; let us therefore hold fast this profession of this faith , and do all the intermedial works , in order to the conservation of it , such as are assembling in the communion of saints , ( the use of the word and sacrament is included in the precept ) mutual exhortation , good example , and the like : for if we sin wilfully after we have received the knowledge of the truth , that is , if we sin against the profession of this faith , and hold it not fast , but let the faith and the profession go wilfully , ( which afterwards he cals a treading under foot the son of god , a counting the blood of the covenant wherewith he was sanctified , an unholy thing , and a doing despite to the spirit of grace ; viz. which moved upon these waters , and did illuminate him in baptism ) if we do this , there is no more sacrifice for sins , no more deaths of christ , into which you may be baptized ; that is , you are faln from the state of pardon and repentance , into which you were admitted in baptism , and in which you continue , so long as you have not quitted you baptismal rights , and the whole covenant . contrary to this , is that which s. peter calls making our calling and election sure ; that is , a doing all that which may continue us in our state of baptism , and the grace of the covenant . and between these two states , of absolute apostasie from , and intirely adhering to , and securing this state of calling and election , are all the intermedial sins , and being overtaken in single faults , or declining towards vitious habits ; which in their several proportions , are degrees of danger and insecurity ; which s. peter calls , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , a forgetting our baptism , or purification from our sins . and in this sense are those words , the just shall live by faith ; that is , by that profession which they made in baptism : from which , if they swerve not , they shall be supported in their spiritual life . it is a grace , which by vertue of the covenant consign'd in baptism , does like a centre , transmit effluxes to all the periods and portion of our life : our whole life , all the periods of our succeeding hopes , are kept alive by this . this consideration is of great use , besides many other things , to reprove the folly of those who in the primitive church deferr'd their baptism till their death-bed : because baptism is a laver of sanctification , and drowns all our sins , and buries them in the grave of our lord , they thought they might sin securely upon the stock of an after-baptism ; for unless they were strangely preventedly a sudden accident , a death-bed baptism they thought would secure their condition : but early some of them durst not take it , much less in the beginning of their years , that they might at least gain impunity for their follies and heats of their youth . baptism hath influence into the pardon of all our sins committed in all the dayes of our folly and infirmity ; and so long as we have not been baptized , so long we are out of the state of pardon , and therefore an early . baptism is not to be avoided , upon this mistaken fancy and plot upon heaven : it is the greater security towards the pardon of our sins , if we have taken it in the beginning of our dayes . 5. the next benefit of baptism , which is also a verification of this , is a sanctification of the baptized person by the spirit of grace : sanctus in hunc coelo descendit spiritus amnem , coelestique sacras fonte maritat aquas : concipit unda deum , sanctumque liquoribus almis edit ab aeterno semine progeniem . the holy ghost descends upon the waters of baptism , and makes them prolifical , apt to produce children unto god : and therefore saint leo compares the font of baptism , to the womb of the blessed virgin . when it was replenished with the holy spirit . and this is the baptism of our dearest lord : his ministers baptize with water ; our lord at the same time verifies their ministery , with giving the holy spirit : they are joyned together by s. paul , we are by one spirit baptized into one body ; that is , admitted into the church by baptism of water and the spirit . this is that which our blessed lord calls a being born of water and of the spirit ; by water we are sacramently dead and buried , by the spirit we are made alive . but because these are mysterious expressions , and according to the style of scripture , high and secret in spiritual significations , therefore that we may understand what these things signifie , we must consider it by its real effects , and what it produces upon the soul of a man . 1. it is the suppletory of original righteousness , by which adam was at first gracious with god , and which he lost by his prevarication . it was in him a principle of wisdome and obedience , a relation between god and himself , a title to the extraordinary mercies of god , and a state of friendship : when he fell , he was discomposed in all , the links of the golden chain and blessed relation were broken ; and it so continued in the whole life of man , which was stained with the evils of this folly , and the consequent mischiefs : and therefore when we began the world again , entring into the articles of a new life , god gave us his spirit , to be an instrument of our becoming gracious persons , and of being in a condition of obtaining that supernatural end which god at first designed to us . and therefore as our baptism is a separation of us from unbelieving people : so the descent of the holy spirit upon us in our baptism , is a consigning or marking us for god , as the sheep of his pasture , as the souldiers of his army , as the servants of his houshold : we are so separated from the world , that we are appropriated to god , so that god expects of us duty and obedience ; and all sins are acts of rebellion and undutifulness : of this nature was the sanctification of jeremy and john the baptist from their mothers womb ; that is , god took them to his own service by an early designation , and his spirit mark'd them to a holy ministery . to this also relates that of s. paul , whom god by a decree separated from his mothers womb to the ministery of the gospel : the decree did antedate the act of the spirit , which did not descend upon him until the day of his baptism . what these persons were in order to exterior ministeries , that all the faithful are in order to faith and obedience , consigned in baptism by the spirit of god , to a perpetual relation to god , in a continual service and title to his promises . and in this sense the spirit of god is called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , * a seal , in whom also after that ye believed , ye were sealed with that holy spirit of promise , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . the water washes the body , and the spirit seals the soul ; viz. to a participation of those promises which he hath made , and to which we receive a title to our baptism . 2. the second effect of the spirit , is light or illumination ; that is , the holy spirit becomes unto us the author of holy thoughts , and firm perswasions , and fets to his seal that the word of god is true ; into the belief of which we are then baptized , and makes faith to be a grace , and the understanding resigned , and the will confident , and the assent stronger then the premises , and the propositions to be believed , because they are belov'd , and we are taught the wayes of godliness after a new manner , that is , we are made to perceive the secrets of the kingdome , and to love religion , and to long for heaven and heavenly things , and to despise the world , and to have new resolutions , and new perceptions , and new delicacies , in order to the establishment of faith , and its increment and perseverance , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . god sits in the soul when it is illuminated in baptism , as if he sate in his throne ; that is , he rules by a firm perswasion , and intire principles of obedience . and therefore baptism is called in scripture , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , and the baptized , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , illuminated : call to minde the former dayes , in which ye were illuminated : and the same phrase is in the 6. to the hebrews , where the parallel places expound each other . for that which s. paul calls , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , once illuminated ; he calls after , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , a receiving the knowledge of the truth : and that you may perceive this to be wholly meant of baptism , the apostle expresses it still by its synonymas , tasting of the heavenly gift , and made partakers of the holy ghost , sprinkled in our hearts from an evil conscience , and washed in our bodies with pure water : all which also are a syllabus or collection of the several effects of the graces bestowed in baptism . but we are now instancing in that which relates most properly to the understanding , in which respect the holy spirit also is called anointing or unction ; and the mystery is explicated by s. john , the anointing which ye have received of him abideth in you , and ye need not that any man teach you ; but as the same anointing teacheth you of all things . 3. the holy spirit descends upon us in baptism , to become the principle of a new life ; to become a holy seed , springing up to holiness , and is called by s. john , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the seed of god : and the purpose of it we are taught by him , whosoever is born of god ( that is , he that is regenerated and entred into this new birth ) doth not commit sin ; for his seed remaineth in him , and he cannot sin , because he is born of god . the spirit of god , is the spirit of life ; and now that he by the spirit is born anew , he hath in him that principle , which , if it be cherished , will grow up to life , to life eternal . and this is the spirit of sanctification , the victory of the world , the deletery of concupiscence , the life of the soul , and the perpetuall principle of grace sown in our spirits in the day of our adoption to be the sons of god , and members of christs body . but take this mystery in the words of s. basil ; there are two ends proposed in baptism , to wit , to abolish the body of sin , that we may no more bring forth fruit unto death ; and to live in the spirit , and to have our fruit to sanctification . the water represents the image of death , receiving the body in its bosome , as in a sepulchre . but the quickning spirit sends upon us a vigorous {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , power or efficacy , even from the beginning renewing our souls from the death of sin unto life . for as our mortification is perfected in the water , so the spirit works life in us . to this purpose is the discourse of s. paul ; having largely discoursed of our being baptized into the death of christ , he addes this as the corollary of all , he that is dead , is freed from sin * ; that is , being mortified , and buried in the waters of baptism , we have a new life of righteousness put into us ; we are quitted from the dominion of sin , and are planted together in the likeness of christs resurrection , that henceforth we should not serve sin . 4. but all these intermedial blessings tend to a glorious conclusion , for baptism does also consign us to a holy resurrection . it takes the sting of death from us , by burying us together with christ ; and takes off sin , which is the sting of death , and then we shall be partakers of a blessed resurrection . this we are taught by s. paul , know ye not that so many of us as are baptized into jesus christ , were baptized into his death ? for if we have been planted together in the likeness of his death , we shall be also in the likeness of his resurrection . that declares the real event in its due season . but because baptism consigns it , and admits us to a title to it , we are said with s. paul , to be risen with christ in baptism ; buried with him in baptism , wherein also you are risen with him , thorough the faith of the operation of god , which hath raised him from the dead : which expression i desire to be remembred , that by it we may better understand those other sayings of the apostle , of putting on christ in baptism , putting on the new man , &c. for these onely signifie {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , or the design on gods part , and the endevour and duty on mans : we are then consigned to our duty , and to our reward ; we undertake one , and have a title to the other : and though men of ripeness and reason enter instantly into their portion of work , and have present use of the assistances , and something of their reward in hand ; yet we cannot conclude , that those that cannot do it presently , are not baptized rightly , because they are not in capacity to put on the new man in righteousness , that is , in an actual holy life : for they may put on the new man in baptism , just as they are risen with christ : which because it may be done by faith , before it is done in real event , and it may be done by sacrament and design , before it be done by a proper faith ; so also may our putting on the new man be . it is done sacramentally , and that part which is wholly the work of god , does onely antedate the work of man , which is to succeed in its due time , and is after the manner of preventing grace : but this is by the by : in order to the present article , baptism is by theodoret called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , a participation of the lords resurrection . 5. and lastly , by baptism we are saved ; that is , we are brought from death to life here , and that is the first resurrection , and we are brought from death to life hereafter , by vertue of the covenant of the state of grace , into which in baptism we enter , and are preserved from the second death , and receive a glarious and an eternal life : he that believeth and is baptized , shall be saved , said our blessed saviour ; and , according to his mercy he saved us , by the washing of regeneration , and renewing of the holy ghost . after these great blessings so plainly testified in scripture , and the doctrine of the primitive church , which are regularly consigned and bestowed in baptism , i shall less need to descend to temporal blessings , or rare contingencies , or miraculous events , or probable notices of things less certain : of this nature are those stories recorded in the writings of the church , that constantine was cured of a leprosie in baptism , theodosius recovered of his disease , being baptized by the bishop of thessalonica ; and a paralytic jew was cured as soon as he became a christian , and was baptized by atticus of c. p. and bishop arnulph baptizing a leper , also cured him , said vincentius bellovacensis . it is more considerable , which is generally and piously believed by very many eminent persons in the church , that at our baptism god assigns an angel guardian : for then the catechumen being made a servant and a brother to the lord of angels , is sure not to want the aids of them who pitch their tents round about them that fear the lord : and that this guard and ministery is then appointed , when themselves are admitted into the inheritance of the promises , and their title to salvation is hugely agreeable to the words of s. paul , are they not all ministring spirits , sent forth to minister to them who shall be heirs of salvation ? where it appears , that the title to the inheritance is the title to this ministery , and therefore must begin and end together . but i insist not on this , though it seems to me hugely probable . all these blessings put into one syllabus , have given to baptism many honorable appellatives in scripture , and other divine writers , calling it {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , sacramentum vitae & aeternae salutis . a new birth , a regeneration , a renovation , a charet carrying us to god , the great circumcision , a circumcision made without hands , the key of the kingdome , the paranymph of the kingdome , the earnest of our inheritance , the answer of a good conscience , the robe of light , the sacrament of a new life , and of eternal salvation . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . this is coelestial water , springing from the sides of the rock , upon the which the church was built , when the rock was smitten with the rod of god . it remains now , that we inquire what concerns our duty , and in what persons , or in what dispositions baptism produces all these glorious effects ? for , the sacraments of the church work in the vertue of christ , but yet onely upon such as are servants of christ , and hinder not the work of the spirit of grace . for the water of the font , and the spirit of the sacrament , are indeed to wash away our sins , and to purifie our souls : but not unless we have a minde to be purified . the sacrament works pardon for them that hate their sin , and procures grace for them that love it . they that are guilty of sins , must repent of them , and renounce them , and they must make a profession of the faith of christ , and give , or be given up to the obedience of christ , and then they are rightly disposed . he that believeth and is baptized , shall be saved , saith christ ; and s. peter call'd out to the whole assembly , repent , and be baptized every one of you . concerning this , justin martyr gives the same account of the faith and practise of the church . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , &c. whosoever are perswaded , and believe those things to be true , which are delivered and spoken by us , and undertake to live accordingly , they are commanded to fast and pray , and to ask of god remission of their former sins , we also praying together with them , and fasting . then they are brought to us where water is , and are regenerated in the same manner of regeneration , by which we our selves are regenerated . for in baptism , s. peter observes there are two parts , the body , and the spirit ; that is , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the putting away the filth of the flesh , that is , the material washing : and this is baptism , no otherwise then a dead corps is a man : the other is , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the answer of a good conscience towards god ; that is , the conversion of the soul to god , that 's the effective disposition in which baptism does save us . and in the same sense are those sayings of the primitive doctors to be understood , anima non lavatione sed responsione sancitur . the soul is not healed by washing , viz. alone , but by the answer the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} in s. peter , the correspondent of our part of the covenant : for that 's the perfect sense of this unusual expression . and the effect is attributed to this , and denied to the other , when they are distinguished : so justin martyr affirms ; the onely baptism that can heal us , is repentance , and the knowledge of god . for what need is there of that baptism that can onely cleanse the flesh and the body ? be washed in your flesh from wrath and covetousness , from envy and hatred , and behold the body is pure . and clemens alexandrinus upon the proverbial saying , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , be not pure in the laver , but in the minde ; addes , i suppose that an exact and a firm repentance , is a sufficient purification to a man ; if judging and considering our selves for the facts we have done before , we proceed to that which is before us , considering that which follows , and cleansing or washing our minde from sensual affections , and from former sins . just as we use to deny the effect to the instrumental cause , and attribute it to the principal in the manner of speaking , when our purpose is to affirm this to be the principal , and of chief influence . so we say , it is not the good lute , but the skilful hand that makes the musick : it is not the body , but the soul that is the man ; and yet he is not the man without both . for baptism is but the material part in the sacrament , it is the spirit that giveth life ; whose work is faith and repentance begun by himself , without the sacrament , and consigned in the sacrament , and actuated and increased in the cooperation of our whole life : and therefore baptism is called in the jerusalem creed , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , one baptism of repentance for the remission of sins ; and by justin martyr , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the baptism of repentance and the knowledge of god , which was made for the sins of the people of god . he explains himself a little after , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , baptism that can onely cleanse them that are penitent . in sacramentis trinitati occurrit fides credentium & professio quae apud acta conficitur angelorum , ubi miscentur coelestia & spiritualia semina , ut sancto germine nova possit renascentium indoles procreari , ut dum trinitas cum fide concordat , qui natus fuerit saeculo , renascatur spiritualitèr deo. sic fit hominum pater deus , sancta sit mater ecclesia , said optatus . the faith and profession of the believers , meets with the ever-blessed trinity , and is recorded in the register of angels , where heavenly and spiritual seeds are mingled ; that from so holy a spring , may be produced a new nature of the regeneration , that while the trinity ( viz. that is invocated upon the baptized ) meets with the faith of the catechumen , he that was born to the world , may be born spiritually to god . so god is made a father to the man , and the holy church a mother . faith and repentance strip the old man naked , and make him fit for baptism ; and then the holy spirit moving upon the waters , cleanses the soul , and makes it to put on the new man , who grows up to perfection and a spititual life , to a life of glory , by our verification of the undertaking in baptism on our part , and the graces of the spirit on the other . for the waters pierce no further then the skin , till the person puts off his affection to the sin that he hath contracted ; and then he may say , aquae intraverunt usque ad animam meam , the waters are entred even unto my soul , to purifie and cleanse it , by the washing of water , and the renewing by the holy spirit : the sum is this , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , being baptized , we are illuminated ; being illuminated , we are adopted to the inheritance of sons ; being adopted , we are promoted towards perfection ; and being perfected , we are made immortal . quisquis in hos fontes vir venerit , exeat inde semideus , tactis citò nobilitetur in undis . this is the whole doctrine of baptism , as it is in it self considered , without relation to rare circumstances , or accidental cases : and it will also serve to the right understanding of the reasons why the church of god hath in all ages baptized all persons , that were within her power , for whom the church could stipulate that they were or might be relatives of christ , sons of god , heirs of the promises , and partners of the covenant , and such as did not hinder the work of baptism upon their souls . and such were not onely persons of age and choice , but the infants of christian parents . for the understanding and verifying of which truth , i shall onely need to apply the parts of the former discourse to their particular case ; premising first these propositions . part ii. of baptizing infants . baptism is the key in christs hand , and therefore opens as he opens , and shuts by his rule : and as christ himself did not do all his blessings and effects unto every one , but gave to every one as they had need , so does baptism . christ did not cure all mens eyes , but them onely that were blinde : christ came not to call the righteous , but sinners to repentance ; that is , they that lived in the fear of god , according to the covenant in which they were debtors , were indeed improved and promoted higher by christ , but not called to that repentance to which he called the vitious gentiles , and the adulterous persons among the jews , and the hypocritical pharisees . there are some so innocent , that they need no repentance ( saith the scripture ) meaning , that though they do need contrition for their single acts of sin , yet they are within the state of grace , and need not repentance , as it is a conversion of the whole man : and so it is in baptism , which does all its effects upon them that need them all ; and some upon them that need but some : and therefore as it pardons sins to them that have committed them , and do repent and believe ; so to the others who have not committed them , it does all the work which is done to the others , above or besides that pardon . 2. when the ordinary effect of a sacrament is done already by some other efficiency or instrument , yet the sacrament is still as obligatory as before , not for so many reasons or necessities , but for the same commandment . baptism is the first ordinary current , in which the spirit moves and descends upon us ; and where gods spirit is , they are the sons of god : for christs spirit descends upon none , but them that are his ; and yet cornelius , who had recieved the holy spirit , and was heard by god , and visited by an angel , and accepted in his alms , and fastings , and prayers , yet was tyed to the susception of baptism . to which may be added , that the receiving the effects of baptism before-haud , was used as an argument the rather to minister to baptism . the effect of which consideration is this , that baptism and its effect may be separated , and do not alwayes go in conjunction ; the effect may be before , and therefore much rather may it be after its susception ; the sacrament operating in the vertue of christ , even as the spirit shall move ; according to that saying of s. austin , sacrosancto lavacro inchoata innovatio novi hominis perficiendo perficitur in aliis citiùs , in aliis tardiùs . and s. bernard , lavari quidem citò possumus , sed ad sanandum multâ curatione opus est . the work of regeneration that is begun in the ministery of baptism , is perfected in some sooner , and in some later : we may soon be washed , but to be healed , is a work of a longcure . 3. the dispositions which are required to the ordinary susception of baptism , are not necessary to the efficacy , or required to the nature of the sacrament ; but accidentally , and because of the superinduced necessities of some men . and therefore the conditions are not regularly to be required , but in those accidents . it was necessary for a gentile proselyte to repent of his sins , and to believe in moses law , before he could be circumcised ; but abraham was not tyed to the same conditions , but onely to faith in god ; but isaac was not tyed to so much : and circumcision was not of moses , but of the fathers : and yet after the sanction of moses law , men were tyed to conditions , which were then made necessary to them that entred into the covenant , but not necessary to the nature of the covenant it self . and so it is in the susception of baptism : if a sinner enters into the font , it is necessary he be stripp'd of those appendages which himself sewed upon his nature , and then repentance is a necessary disposition . if his understanding hath been a stranger to religion , polluted with evil principles , and a false religion , it is necessary he have an actual faith , that he be given in his understanding up to the obedience of christ : and the reason of these is plain , because in these persons there is a disposition contrary to the state and effects of baptism ; and therefore they must be taken off by their contraries , faith and repentance , that they may be reduced to the state of pure receptives . and this is the sense of those words of our blessed saviour , vnless ye become like one of these little ones , ye shall not enter into the kingdome of heaven ; that is , ye cannot be admitted into the gospel-covenant , unless all your contrarieties and impediments be taken from you , and you be as apt as children to receive the new immissions from heaven . and this proposition relies upon a great example , and a certain reason . the example is our blessed saviour , who was nullius poenitentiae debitor , he had committed no sin , and needed no repentance ; he needed not to be saved by faith , for of faith he was the author and finisher , and the great object , and its perfection and reward , and yet he was baptized by the baptism of john , the baptism of repentance . and therefore it is certain , that repentance and faith are not necessary to the susception of baptism , but necessary to some persons that are baptized . for it is necessary we should much consider the difference . if the sacrament in any person may be justly received , in whom such dispositions are not to be found , then the dispositions are not necessary or intrinsecal to the susception of the sacrament ; and yet some persons coming to this sacrament , may have such necessities of their own , as will make the sacrament ineffectual without such dispositions : these i call necessary to the person , but not to the sacrament ; that is , necessary to all such , but not necessary to all absolutely . and faith is necessary sometimes where repentance is not , and sometimes repentance and faith together , and sometimes otherwise . when philip baptized the eunuch , he onely required of him to believe , not to repent . but s. peter , when he preached to the jews , and converted them , onely required repentance : which although in their case implyed faith , yet there was no explicit stipulation for it : they had crucified the lord of life , and if they would come to god by baptism , they must renounce their sin : that was all was then stood upon . it is as the case is , or as the persons have superinduced necessities upon themselves . in children the case is evident , as to the one part , which is equally required ; i mean , repentance : the not doing of which , cannot prejudice them as to the susception of baptism ; because they having done no evil , are not bound to repent ; and to repent , is as necessary to the susception of baptism , as faith is : but this shews , that they are accidentally necessary ; that is , not absolutely , not to all , not to infants : and if they may be excused from one duty , which is indispensably necessary to baptism , why they may not from the other , is a secret which will not be found out by these whom it concerns to believe it . and therefore when our blessed lord made a stipulation and express commandment for faith , with the greatest annexed penalty to them that had it not , he that believeth not shall be damned , the proposition is not to be verified or understood as relative to every period of time ; for then no man could be converted from infidelity to the christian faith , and from the power of the devil to the kingdome of christ , but his present infidelity shall be his final ruine . it is not therefore {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , but {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , not a sentence , but a use , a praediction and intermination . it is not like that saying [ god is true , and every man a lyar ] [ every good , and every perfect gift is from above : ] for these are true in every instant , without reference to circumstances : but he that believeth not shall be damned , is a prediction , or that which in rhetorick is called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , or a use , because this is the affirmation of that which usually or frequently comes to pass : such as this . he that strikes with the sword , shall perish by the sword ; he that robs a church , shall be like a wheel , of a vertiginous and unstable estate ; he that loves wine and oyle , shall not be rich : and therefore it is a declaration of that which is universally or commonly true ; but not so , that in what instance soever a man is not a believer , in that instant it is true to say he is damned ; for some are called the third , some the sixth , some the ninth hour , and they that come in , being first called , at the eleventh hour , shall have their reward : so that this sentence stands true at the day and the judgement of the lord , not at the judgement or day of man . and in the same necessity as faith stands to salvation , in the same it stands to baptism ; that is , to be measured by the whole latitude of its extent . our baptism shall no more do all its intention , unless faith supervene , then a man is in possibility of being saved without faith ; it must come in its due time , but is not indispensably necessary in all instants and periods . baptism is the seal of our election and adoption ; and as election is brought to effect by faith , and its consequents ; so is baptism : but to neither is faith necessary , as to its beginning and first entrance . to which also i adde this consideration , that actual faith is necessary , not to the susception , but to the consequent effects of baptism , appears , because the church , and particularly the apostles , did baptize some persons who had not faith , but were hypocrites , such as were simon magus , alexander the copper-smith , demas , and diotrephes ; and such was judas when he was baptized , and such were the gnostick teachers . for the effect depends upon god , who knows the heart , but the outward susception depends upon them who do not know it ; which is a certain argument , that the same faith that is necessary to the effect of the sacrament , is not necessary to its susception ; and if it can be administred to hypocrites , much more to infants ; if to those who really hinder the effect , much rather to them that hinder not . and if it be objected , that the church does not know but the pretenders have faith , but she knows infants have not . i reply , that the church does not know but the pretenders hinder the effect , and are contrary to the grace of the sacrament ; but she knows that infants do not . the first possibly may receive the grace , the other cannot hinder it . but beside these things , it is considerable , that when it is required , persons have faith : it is true , they that require baptism , should give a reason why they do : so it was in the case of the eunuch baptized by philip . but this is not to be required of others that do not ask it , and yet they be of the church , and of the faith : for by faith is also understood the christian religion , and the christian faith is the christian religion ; and of this a man may be , though he make no confession of his faith ; as a man may be of the church , and yet not be of the number of gods secrets ones : and to this more is required then to that ; to the first it is sufficient that he be admitted by a sacrament or a ceremony : which is infallibly certain , because hypocrites and wicked people ate in the visible communion of the church , and are reckoned as members of it , and yet to them there was nothing done but the ceremony administred ; and therefore when that is done to infants , they also ate to be reckoned in the church communion . and indeed in the examples of scripture , we finde more inserted into the number of gods family by outward ceremony , then by the inward grace : of this number were all those who were circumcised the eighth day , who were admitted thither , as the womans daughter was cured in the gospel , by the faith of their mother , their natural parents , or their spiritual : to whose faith it is as certain god will take heed , as to their faith who brought one to christ who could not come himself , the poor paralytick ; for when christ saw their faith , he cured their friend : and yet it is to be observed , that christ did use to exact faith , actual faith , of them that came to him to be cured [ according to your faith be it unto you . ] the case is equal in its whole kinde . and it is considerable what christ saith to the poor man that came in behalf of his son , all things are possible to him that believeth , it is possible for a son to receive the blessing and benefit of his fathers faith : and it was so in his case , and is possible to any ; for to faith all things are possible . and as to the event of things , it is evident in the story of the gospel , that the faith of their relatives was equally effective to children , and friends , or servants , absent or sick , as the faith of the interested person was to himself : as appears beyond all exception in the case of the friends of the paralytick , let down with cords thorough the tyles ; of the centurion in behalf of his servant : of the noble man , for his son sick at capernaum ; of the syrophoenician , for her daughter : and christ required faith of no sick man , but of him that presented himself to him , and desired for himself that he might be cured , as it was in the case of the blinde men . though they could believe , yet christ required belief of them that came to him on their behalf . and why then it may not be so , or is not so in the case of infants baptism , i confess it is past my skill to conjecture . the reason on which this further relies , is contained in the next proposition . 4. no disposition or act of man can deserve the first grace , or the grace of pardon : for so long as a man is unpardoned , he is an evemy to god , and as a dead person ; and unless he be prevented by the grace of god , cannot do a single act in order to his pardon and restitution : so that the first work which god does upon a man , is so wholly his own , that the man hath nothing in it , but to entertain it , that is , not to hinder the work of god upon him : and this is done in them that have in them nothing that can hinder the work of grace , or in them who remove the hinderances ; of the latter sort are all sinners , who have lived in a state contrary to god ; of the first are they who are prevented by the grace of god , before they can choose , that is , little children , and those that become like unto little children . so that faith and repentance are not necessary at first to the reception of the first grace , but by accident . if sin have drawn curtains , and put bars and coverings to the windows , these must be taken away ; and that is done by faith and repentance : but if the windows be not shut , so that the light can pass thorough them , the eye of heaven will pass in and dwell there . no man can come unto me , unless my father draw him ; that is , the first access to christ is nothing of our own , but wholly of god ; and it is as in our creation , in which we have an obediential capacity , but cooperate not ; onely if we be contrary to the work of grace , that contrariety must be taken off , else there is no necessity : and if all men according to christs saying , must receive the kingdome of god as little children , it is certain , little children do receive it ; they receive it as all men ought , that is , without any impediment or obstruction , without any thing within that is contrary to that state . 5. baptism is not to be estimated as one act , transient and effective to single purposes , but it is an entrance to a conjugation and a state of blessings . all our life is to be transacted by the measures of the gospel-covenant , and that covenant is consigned by baptism ; there we have our title and adoption to it , and the grace that is then given to us is like a piece of leaven put into a lump of dow : and faith and repentance do in all the periods of our life , put it into fermentation and activity . then the seed of god is put into the ground of our hearts , and repentance waters it , and faith makes it subactum solum , the ground and furrows apt to produce fruits : and therefore faith and repentance are necessary to the effect of baptism , not to its susception ; that is , necessary to all those parts of life in which baptism does operate , not to the first sanction or entring into the covenant . the seed may lye long in the ground , and produce fruits in its due season , if it be refreshed with the former and the latter rain , that is , the repentance that first changes the state , and converts the man , and afterwards returns him to his title , and recalls him from his wandrings , and keeps him in the state of grace , and within the limits of the covenant : and all the way , faith gives efficacy and acceptation to this repentance , that is , continues our title to the promise , of not having righteousness exacted by the measures of the law , but by the covenant and promise of grace , into which we entred in baptism , and walk in the same all the dayes of our life . 6. the holy spirit which descends upon the waters of baptism , does nor instantly produce its effects in the soul of the baptized ; and when he does , it is irregularly , and as he please : the spirit bloweth where it listeth , and no man knoweth whence it cometh , nor whither it goeth ; and the catechumen is admitted into the kingdome , yet the kingdome of god cometh not with observation : and this saying of our blessed saviour was spoken of the kingdome of of god that is within us , that is , the spirit of grace , the power of the gospel put into our hearts , concerning which , he affirmed , that it operates so secretly , that it comes not with outward shew , neither shall they say , lo here , or lo there : which thing i desire the rather be observed , because in the same discourse which our blessed saviour continued to that assembly , he affirms this kingdome of god to belong unto little children , this kingdome that cometh not with outward significations , or present expresses ; this kingdome that is within us . for the present , the use i make of it is this , that no man can conclude that this kingdome of power , that is , the spirit of sanctification , is not come upon infants , because there is no sign or expression of it . it is within us , therefore it hath no signification . it is the seed of god ; and it is no good argument to say , here is no seed in the bowels of the earth , because there is nothing green upon the face of it . for the church gives the sacrament , god gives the grace of the sacrament . but because he does not alwayes give it at the instant in which the church gives the sacrament , ( as if there be a secret impediment in the suscipient ) and yet afterwards does give it , when the impediment is removed ( as to them that repent of that impediment ) it follows , that the church may administer rightly , even before god gives the real grace of the sacrament ; and if god gives this grace afterwards by parts , and yet all of it is the effect of that covenant which was consigned in baptism : he that defers some may defer all , and verifie every part as well as any part . for it is certain , that in the instance now made , all the grace is deferred ; in infants it is not certain but that some is collated or infused : however , be it so or no , yet upon this account the administration of the sacrament is not hindred . 7. when the scripture speaks of the effects of , or dispositions to baptism , it speaks in general expressions , as being most apt to signifie a common duty , or a general effect , or a more universal event , or the proper order of things : but those general expressions do not supponere universalitèr , that is , are not to be understood exclusively to all that are not so qualified , or universally of all suscipients , or of all the subjects of the proposition . when the prophets complain of the jews , that they are faln from god , and turned to idols , and walk not in the way of their fathers ; and at other times , the scripture speaks the same thing of their fathers , that they walked perversly toward god , starting aside like a broken bow : in these and the like expressions the holy scripture uses a synecdoche , or signifies many onely , under the notion of a more large and indefinite expression ; for neither were all the fathers good , neither did all the sons prevaricate : but among the fathers there were enough to recommend to posterity by way of example ; and among the children , there were enough to stain the reputation of the age : but neither the one part nor the other was true of every single person . s. john the baptist spake to the whole audience , saying , o generation of vipers ! and yet he did not mean that all jerusalem and judea that went out to be baptized of him , were such ; but he under an indeterminate reproof , intended those that were such , that is , especially the priests and the pharisees . and it is more considerable yet , in the story of the event of christs sermon in the synagogue , upon his text taken out of isaiah , all wondred at his gracious words , and bare him witness . and a little after , all they in the synagogue were filled with wrath , that is , it was generally so ; but hardly to be supposed true of every single person , in both the contrary humors and usages . thus christ said to the apostles , ye have abidden with me in my temptations ; and yet judas was all the way a follower of interest and the bag , rather then christ : and afterwards none of them all did abide with christ in his greatest temptations . thus also to come nearer the present question , the secret effects of election and of the spirit , are in scripture attributed to all that are of the outward communion . so s. peter calls all the christian strangers of the eastern dispersion , elect , according to the fore-knowledge of god the father : and s. paul saith of all the roman christians , and the same of the thessalonians , that their faith was spoken of in all the world ; and yet amongst them it is not to be supposed , that all the professors had an unreproveable faith , or that every one of the church of thessalonica was an excellent and a charitable person : and yet the apostle useth this expression , your faith groweth exceedingly , and the charity of every one of you all towards each other , aboundeth . these are usually significant of a general custome or order of things , or duty of men , or design , and natural or proper expectation of events ; such are these also in this very question . as many of you as are baptized into christ , have put on christ ; that is , so it is regularly , and so it will be in its due time , and that is the order of things , and the designed event : but from hence we cannot conclude of every person , and in every period of time ; this man hath been baptized , therefore now he is clothed with christ , he hath put on christ : nor thus , this person cannot in a spiritual sense as yet put on christ , therefore he hath not been baptized , that is , he hath not put him on in a sacramental sense . such is the saying of s. paul , whom he hath predestinated , them he also called ; and whom he called , them he also justified ; and whom he justified , them he also glorified : this also declares the regular event , or at least the order of things , and the design of god , but not the actual verification of it to all persons . these sayings concerning baptism , in the like manner are to be so understood , that they cannot exclude all persons from the sacrament , that have not all those real effects of the sacrament at all times , which some men have at some times , and all men must have at some time or other , viz. when the sacrament obtains its last intention . but he that shall argue from hence , that children are not rightly baptized , because they cannot in a spiritual sense put on christ , concludes nothing , unless these propositions did signifie universally , and at all times , and in every person , and in every manner : which can no more pretend to truth , then that all christians are gods elect , and all that are baptized , are saints ; and all that are called , are justified ; and all that are once justified , shall be saved finally . these things declare onely the event of things , and their order , and the usuall effect , and the proper design , in their proper season , in their limited proportions . 8. a negative argument for matters of fact in scripture , cannot conclude a law , or a necessary , or a regular event . and therefore supposing that it be not intimated , that the apostles did baptize infants , it follows not that they did not : and if they did not , it does not follow that they might not , or that the church may not . for it is unreasonable to argue : the scripture speaks nothing of the baptism of the holy virgin-mother , therefore she was not baptized . the words and deeds of christ are infinite which are not recorded ; and of the acts of the apostles we may suppose the same in their proportion : and therefore what they did not , is no rule to us , unless they did it not because they were forbidden . so that it can be no good argument to say , the apostles are not read to have baptized infants , therefore infants are not to be baptized : but thus ; we do not finde that infants are excluded from the common sacraments and ceremonies of christian institution , therefore we may not presume to exclude them . for although the negative of a fact is no good argument , yet the negative of a law is a very good one . we may not say , the apostles did not , therefore we may not : but thus , they were not forbidden to do it , there is no law against it , therefore it may be done . no mans deeds can prejudicate a divine law expressed in general terms , much less can it be prejudiced by those things that were not done . that which is wanting cannot be numbred , cannot be effectual ; therefore , baptize all nations , must signifie all that it can signifie , all that are reckoned in the capitations and accounts of a nation . now since all contradiction to this question depends wholly upon these two grounds ; the negative argument in matter of fact , and the pretences , that faith and repentance are required to baptism : since the first is wholly nothing , and infirm upon an infinite account , and the second may conclude , that infants can no more be saved then be baptized ; because faith is more necessary to salvation then to baptism ; it being said , he that believeth not shall be damned ; and it is not said , he that believeth not shall be excluded from baptism : it follows , that the doctrine of those that refuse to baptize their infants is upon both its legs weak and broken , and insufficient . upon the supposition of these grounds , the baptism of infants , according to the perpetual practise of the church of god , will stand firm and unshaken upon its own base . for , as the eunuch said to philip , what hinders them to be baptized ? if they can receive benefit by it , it is infallibly certain , that it belongs to them also to receive it , and to their parents to procure it : for nothing can deprive us of so great a grace , but an unworthiness or a disability . they are not disabled to receive it , if they need it , and if it does them good ; and they have neither done good nor evil , and therefore they have not forfeited their right to it . this therefore shall be the first great argument or combination of inducements ; infants receive many benefits by the susception of baptism , and therefore in charity and in duty we are to bring them to baptism . 1. the first effect of baptism is , that in it we are admitted to the kingdome of christ , offered and presented unto him . in which certainly there is the same act of worship to god , and the same blessing to the children of christians , as there was in presenting the first-born among the jews . for our children can be gods own portion , as well as theirs ; and as they presented the first-born to god , and so acknowledged that god might have taken his life in sacrifice , as well as the sacrifice of the lamb , or the oblation of a beast : yet when the right was confessed , god gave him back again , and took a lamb in exchange , or a pair of doves . so are our children presented to god as forfeit , and god might take the forfeiture , and not admit the babe to the promises of grace : but when the presentation of the childe , and our acknowledgement is made to god , god takes the lamb of the world in exchange , and he hath paid our forfeiture , and the children are holy unto the lord . and what hinders here ? cannot a creeple receive an alms at the beautiful gate of the temple , unless he go thither himself ? or cannot a gift be presented to god by the hands of the owners , and the gift become holy and pleasing to god without its own consent ? the parents have a portion of the possession : children are blessings , and gods gifts , and the fathers greatest wealth , and therefore are to be given again to him . in other things we give something to god of all that he gives us ; all we do not , because our needs force us to retain the greater part , and the less sanctifies the whole : but our children must all be returned to god ; for we may love them , and so may god too , and they are the better our own , by being made holy in their presentation : whatsoever is given to god is holy , every thing in its proportion and capacity ; a lamb is holy , when it becomes a sacrifice ; and a table is holy , when it becomes an altar ; and a house is holy , when it becomes a church ; and a man is holy , when he is consecrated to be a priest ; and so is every one that is dedicated to religion : these are holy persons , the others are holy things ; and infants are between both : they have the sanctification that belongs to them , the holiness that can be of a reasonable nature , offer'd and destin'd to gods service ; but not in that degree that is in an understanding , choosing person . certain it is , that infants may be given to god ; and if they may be , they must be : for it is not here as in goods , where we are permitted to use all or some , and give what portion we please out of them ; but we cannot do our duty towards our children , unless we give them wholly to god , and offer them to his service and to his grace . the first does honour to god , the second does charity to the children . the effects and real advantages will appear in the sequel : in the mean time this argument extends thus far , that children may be presented to god acceptably , in order to his service . and it was highly praeceptive , when our blessed saviour commanded , that we should suffer little children to come to him : and when they came , they carried away a blessing along with them . he was desirous they should partake of his merits : he is not willing , neither is it his fathers will , that any of these little ones should perish . and therefore he dyed for them , and loves , and blessed them : and so he will now , if they be brought to him , and presented as candidates of the religion and of the resurrection . christ hath a blessing for our children , but let them come to him , that is , be presented at the doors of the church , to the sacrament of adoption and initiation ; for i know no other way for them to come . 2. children may be adopted into the covenant of the gospel , that is , made partakers of the communion of saints , which is the second effect of baptism ; parts of the church , members of christs mystical body , and put into the order of eternal life . now concerning this , it is certain , the church clearly hath power to do her offices in order to it . the faithful can pray for all men , they can do their piety to some persons with more regard and greater earnestness : they can admit whom they please in their proper dispositions , to a participation of all their holy prayers , and communions , and preachings , and exhortations : and if all this be a blessing , and all this be the actions of our own charity , who can hinder the church of god from admitting infants to the communion of all their pious offices , which can do them benefit in their present capacity ? how this does necessarily infer baptism , i shall afterwards discourse * but for the present i enumerate , that the blessings of baptism are communicable to them ; they may be admitted into a fellowship of all the prayers and priviledges of the church , and the communion of saints , in blessings , and prayers , and holy offices . but that which is of greatest perswasion and convincing efficacy in this particular , is , that the children of the church are as capable of the same covenant , as the children of the jews : but it was the same covenant that circumcision did consign , a spiritual covenant under a veil , and now it is the same spiritual covenant without the veil , which is evident to him that considers it ; thus : the words of the covenant are these [ i am the almighty god , walk before me , and be thou perfect ; i will multiply thee exceedingly . thou shalt be a father of many nations : thy name shall not be abram , but abraham . nations and kings shall be out of thee . i will be a god unto thee , and unto thy seed after thee ; and i will give all the land of canaan to thy seed , and all the males shall be circumcised , and it shall be a token of the covenant between me and thee : and he that is not circumcised , shall be cut off from his people . the covenant which was on abrahams part was , to walk before god , and to be perfect : on gods part , to bless him with a numerous issue , and them with the land of canaan ; and the sign was circumcision , the token of the covenant . now in all this , here was no duty to which the posterity was obliged , nor any blessing which abraham could perceive or feel , because neither he nor his posterity did enjoy the promise for many hundred years after the covenant : and therefore as there was a duty for the posterity which is not here expressed ; so there was a blessing for abraham , which was concealed under the leaves of a temporal promise , and which we shall better understand from them whom the spirit of god hath taught the mysteriousness of this transaction . the argument indeed , and the observation is wholly s. pauls , abraham and the patriarchs died in faith , not having received the promises , viz. of a possession in canaan . they saw the promises afar off , they embraced them , and looked through the cloud , and the temporal veil , this was not it ; they might have returned to canaan , if that had been the object of their desires , and the design of the promise : but they desired and did seek a countrey , but it was a better , and that a heavenly . this was the object of their desire , and the end of their search , and the reward of their faith , and the secret of their promise . and therefore circumcision was a seal of the righteousness of faith , which he had before his circumcision , before the making this covenant ; and therefore it must principally relate to an effect and a blessing , greater then was afterwards expressed in the temporal promise : which effect was forgiveness of sins , a not imputing to us our infirmities , justification by faith , accounting that for righteousness : and these effects or graces were promised to abraham , not onely for his posterity after the flesh , but his children after the spirit , even to all that shall believe and walk in the steps of our father abraham , which he walked in , being yet uncircumcised . this was no other but the covenant of the gospel , though afterwards otherwise consigned : for so the apostle expresly affirms , that abraham was the father of circumcision ( viz. by vertue of this covenant ) not onely to them that are circumcised , but to all that believe : for this promise was not through the law of works , or of circumcision , but of faith . and therefore as s. paul observes , god promised that abraham should be a father ( not of that nation onely , but ) of many nations , and the heir of the world ; that the blessing of abraham might come on the gentiles through jesus christ ; that we might receive the promise of the spirit through faith . and , if ye be christs , then ye are abrahams seed , and heirs according to the promise . since then the covenant of the gospel , is the covenant of faith , and not of works ; and the promises are spiritual , not saecular ; and abraham the father of the faithful gentiles , as well as the circumcised jews ; and the heir of the world , not by himself , but by his seed , or the son of man , our lord jesus : it follows , that the promises which circumcision did seal , were the same promises which are consigned in baptism ; the covenant is the same , onely that gods people are not impal'd in palestine , and the veil is taken away , and the temporal is passed into spiritual , and the result will be this , that to as many persons , and in as many capacities , and in the same dispositions as the promises were applied , and did relate in circumcision , to the same they do belong , and may be applied in baptism . and let it be remembred , that the covenant which circumcision did sign , was a covenant of grace and faith ; the promises were of the spirit , or spiritual , it was made before the law , and could not be rescinded by the legal covenant . nothing could be added to it , or taken from it ; and we that are partakers of this grace , are therefore partakers of it by being christs servants , united to christ , and so are become abrahams seed ( as the apostle at large and professedly proves in divers places , but especially in the 4. of the romans , and the 3. to the galatians . ) and therefore if infants were then admitted to it , and consigned to it by a sacrament which they understood not any more then ours do , there is not any reason why ours should not enter in at the ordinary gate and door of grace as well as they . their children were circumcised the eighth day , but were instructed afterwards , when they could enquire what these things meant . indeed their proselytes were first taught , then circumcised ; so are ours , baptized : but their infants were consigned first , and so must ours . 3. in baptism we are born again ; and this infants need in the present circumstances , and for the same great reason , that men of age and reason do . for our natural birth is either of it self insufficient , or is made so by the fall of adam , and the consequent evils , that nature alone , or our first birth , cannot bring us to heaven , which is a supernatural end , that is , an end above all the power of our nature as now it is . so that if nature cannot bring us to heaven , grace must , or we can never get thither ; if the first birth cannot , a second must : but the second birth spoken of in scripture , is baptism ; a man must be born of water and the spirit . and therefore baptism is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the laver of a new birth . either then infants cannot go to heaven any way that we know of , or they must be baptized . to say they are to be left to god , is an excuse , and no answer : for when god hath opened the door , and calls that the entrance into heaven , we do not leave them to god , when we will not carry them to him in the way which he hath described , and at the door which himself hath opened : we leave them indeed , but it is but helpless and destitute : and though god is better then man , yet that is no warrant to us , what it will be to the children , that we cannot warrant , or conjecture . and if it be objected , that to the new birth is required dispositions of our own , which are to be wrought by and in them that have the use of reason : besides that this is wholly against the analogy of a new birth , in which the person to be born is wholly a passive , and hath put into him the principle that in time will produce its proper actions : it is certain , that they that can receive the new birth , are capable of it ; the effect of it is a possibility of being saved , and arriving to a supernatural felicity . if infants can receive this effect , then also the new birth , without which they cannot cannot receive the effect . and if they can receive salvation , the effect of the new birth , what hinders them , but they may receive that that is in order to that effect , and ordained onely for it ; and which is nothing of it self , but in its institution and relation , and which may be received by the same capacity in which one may be created , that is , a passivity , or a capacity obediential . 4. concerning pardon of sins , which is one great effect of baptism , it is certain , that infants have not that benefit which men of sin and age may receive . he that hath a sickly stomach drinks wine , and it not onely refreshes his spirits , but cures his stomach . he that drinks wine and hath not that disease , receives good by his wine , though it does not minister to so many needs ; it refreshes him , though it does not cure him : and when oyle is poured upon a mans head , it does not alwayes heal a wound , but sometimes makes him a chearful countenance , sometimes it consigns him to be a king or a priest . so it is in baptism : it does not heal the wounds of actual sins , because they have not committed them ; but it takes off the evil of original sin : whatsoever is imputed to us by adams prevarication , is washed off by the death of the second adam , into which we are baptized . but concerning original sin , because there are so many disputes which may intricate the question , i shall make use onely of that which is confessed on both sides , and material to our purpose . death came upon all men by adams sin , and the necessity of it remains upon us , as an evil consequent of the disobedience . for though death is natural , yet it was kept off from man by gods favour , which when he lost , the banks were broken , and the water reverted to its natural course , and our nature became a curse , and death a punishment . now that this also relates to infants so far , is certain , because they are ▪ sick , and dye . this the pelagians denied not . but to whomsoever this evil descended , upon them also a remedy is provided by the second adam , that as in adam all dye , even so in christ shall all be made alive ; that is , at the day of judgement : then death shall be destroyed . in the mean time , death hath a sting and a bitterness , a curse it is , and an express of the divine anger : and if this sting be not taken away here , we shall have no participation of the final victory over death . either therefore infants must be for ever without remedy in this evil consequent of their fathers sin , or they must be adopted into the participation of christs death , which is the remedy . now how can they partake of christs death , but by baptism into his death ? for if there be any spiritual way fancied , it will by a stronger argument admit them to baptism : for if they can receive spiritual effects , they can also receive the outward sacrament ; this being denyed onely upon pretence they cannot have the other . if there be no spiritual way extraordinary , then the ordinary way is onely left for them . if there be an extraordinary , let it be shewn , and christians will be at rest concerning their children . one thing onely i desire to be observed , that pelagius denyed original sin , but yet denyed not the necessity of infants baptism ; and being accused of it in an epistle to pope innocent the first , he purged himself of the suspicion , and allowed the practise , but denyed the inducement of it : which shews , that their arts are weak that think baptism to be useless to infants , if they be not formally guilty of the prevarication of adam : by which i also gather , that it was so universal , so primitive a practise , to baptize infants , that it was greater then all pretences to the contrary : for it would much have conduced to the introducing his opinion against grace and original sin , if he had destroyed that practise which seemed so very much to have its greatest necessity from the doctrine he denyed . but against pelagius , and against all that follow the parts of his opinion , it is of good use which s. austine , prosper , and fulgentius argue ; if infants are punished for adams sin , then they are also guilty of it in some sense . nimis enim impium est hoc de dei sentire justitiâ quod à praevaricatione liberos cum reis voluerit esse damnatos . so prosper . dispendia quae flentes nascendo testantur , dicito quo merito sub justissimo & omnipotentissimo judice eis , si nullum peccatum attrahant , arrogentur , said s. austin . for the guilt of sin signifies nothing but the obligation to the punishment : and he that feels the evil consequent , to him the sin is imputed ; not as to all the same dishonour , or moral accounts , but to the more material , to the natural account : and in holy scripture the taking off the punishment , is the pardon of the sin ; and in the same degree the punishment is abolished , in the same god is appeased , and then the person stands upright , being reconciled to god by his grace . since therefore infants have the punishment of sin , it is certain the sin is imputed to them ; and therefore they need being reconciled to god by christ : and if so , then , when they are baptized into christs death , and into his resurrection , their sins are pardoned , because the punishment is taken off , the sting of natural death is taken away , because gods anger is removed , and they shall partake of christs resurrection : which because baptism does signifie and consign , they also are to be baptized . to which also adde this appendant consideration , that whatsoever the sacraments do consign , that also they do convey and minister : they do it , that is , god by them does it ; lest we should think the sacraments to be meer illusions , and abusing us by deceitful ineffective signs : and therefore to infants the grace of a title to a resurrection , and reconciliation to god by the death of christ is conveyed , because it signifies and consigns this to them more to the life and analogy of resemblance , then circumcision to the infant sons of israel . i end this consideration with the words of nazianzen , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . our birth by baptism does cut off every unclean appendage of our natural birth , and leads us to a celestial life : and this in children is therefore more necessary , because the evil came upon them without their own act of reason and choice , and therefore the grace and remedy ought not to stay the leisure of dull nature , and the formalities of the civill law . 5. the baptism of infants does to them the greatest part of that benefit which belongs to the remission of sins . for baptism is a state of repentance and pardon for ever . this i suppose to be already proved , to which i onely adde this caution , that the pelagians to undervalue the necessity of supervening grace , affirmed , that baptism did minister to us grace sufficient to live perfectly , and without sin for ever . against this s. jerome sharply declaims , and affirms , a baptismum praeterita donare peccata , non futuram servare justitiam : that is , non statim justum facit & omni plenum justitiâ , as he expounds his meaning in another place . vetera peccata conscindit , novas virtutes non tribuit ; dimittit à carcere , & dimisso , si laboraverit , praemia pollicetur . baptism does not so forgive future sins , that we may do what we please , or so as we need not labour and watch , and fear perpetually , and make use of gods grace to actuate our endevours , but puts us into a state of pardon , that is , in a covenant of grace , in which so long as we labour and repent , and strive to do our duty , so long our infirmities are pityed , and our sins certain to be pardoned upon their certain conditions ; that is , by virtue of it we are capable of pardon , and must work for it , and may hope it . and therefore infants have a most certain capacity and proper disposition to baptism ▪ for sin creeps before it can go , and little undecencies are soon learned , and malice is before their years , and they can do mischief and irregularities betimes ; and though we know not when , nor how far they are imputed in every moneth of their lives , yet it is an admirable art of the spirit of grace , to put them into a state of pardon , that their remedy may at least be as soon as their necessity . and therefore tertullian and gregory nazianzen advised the baptism of children to be at three or four years of age ; meaning , that they then begining to have little inadvertencies & hasty follies , and actions so evil as did need a lavatory . but if baptism hath an influence upon sins in the succeeding portions of our life , then it is certain , that their being presently innocent , does not hinder , and ought not to retard the sacrament ; and therefore tertullian's quid festinat innocens aetas ad remissionem peccatorum ? what need innocents hasten to the remission of sins ? is soon answered . it is true , they need not in respect of any actual sins , for so they are innocent : but in respect of the evils of their nature , derived from their original , and in respect of future sins in the whole state of their life , it is necessary they be put into a state of pardon before they sin , because some sin early , some sin later ; and therefore unless they be baptized so early , as to prevent the first sins , they may chance dye in a sin , to the pardon of which they have yet derived no title from christ . 6. the next great effect of baptism , which children can have , is the spirit of sanctification , and if they can be baptized with water and the spirit , it will be sacriledge to rob them of so holy treasures . and concerning this , although it be with them , as s. paul sayes of heirs , the heir so long as he is a childe differeth nothing from a servant , though he be lord of all ; and children , although they receive the spirit of promise , and the spirit of grace , yet in respect of actual exercise , they differ not from them that have them not at all , yet this hindres not but they may have them . for as the reasonable soul and all its faculties are in children , will and vnderstanding , passions , and powers of attraction and propulsion , yet these faculties do not operate or come abroad till time and art , observation and experience have drawn them forth into action : so may the spirit of grace , the principle of christian life , be infused , and yet lye without action till in its own day it is drawn forth . for in every christian there are three parts concurring to his integral constitution , body , and soul , and spirit ; and all these have their proper activities and times , but every one in his own order , first that which is natural , then that which is spiritual . and as aristotle said , a man first lives the life of a plant , then of a beast , and lastly of a man , is true in this sense : and the more spiritual the principle is , the longer it is before it operates , because more things concur to spiritual actions , then to natural : and these are necessary , and therefore first ; the other are perfect , and therefore last . and who is he that so well understands the philosophy of this third principle of a christians life , the spirit , as to know how or when it is infused , and how it operates in all its periods , and what it is in its beeing and proper nature ; and whether it be like the soul , or like the faculty , or like a habit , or how or to what purposes god in all varieties does dispense it ? these are secrets which none but bold people use to decree , and build propositions upon their own dreams . that which is certain , is , that * the spirit is the principle of a new life , or a new birth . * that baptism is the laver of this new birth . * that it is the seed of god , and may lye long in the furrows before it springs up . * that from the faculty to the act , the passage is not alwayes sudden and quick . * that the spirit is the earnest of our inheritance , that is , of resurrection to eternal life : which inheritance because children we hope shal have , they cannot be denied to have its seal and earnest , that is , if they shall have all , they are not to be denyed a part . * that children have some effects of the spirit , and therefore do receive it , and are baptized with the spirit , and therefore may with water : which thing is therefore true and evident , because some children are sanctified , as jeremy and the baptist , and therefore all may . and because all signification of persons is an effect of the holy ghost , there is no peradventure but they that can be sanctified by god can in that capacity receive the holy ghost : and all the ground of dissenting here , is onely upon a mistake , because infants do no act of holiness , they suppose them incapable of the grace of sanctification . now sanctification of children , is their adoption to the inheritance of sons , their presentation to christ , their consignation to christs service ▪ and to resurrection , their being put into a possibility of being saved , their restitution to gods favour , which naturally , that is , as our nature is depraved and punished , they could not have . and in short the case is this : * original righteousness was in adam after the manner of nature , but it was an act or effect of grace , and by it men were not made , but born righteous ; the inferior faculties obeyed the superior , the minde was whole and right , and conformable to the divine image , the reason and the will alwayes concurring , the will followed reason , and reason followed the laws of god , and so long as a man had not lost this ▪ he was pleasing to god , and should have passed to a more perfect state . now because this , if adam had stood , should have been born with every childe , there was in infants a principle which was the seed of holy life here , and a blessed hereafter ; and yet the children should have gone in the road of nature , then as well as now , and the spirit should have operated at natures leisure ; god being the giver of both , would have made them instrumental to , and perfective of each other , but not destructive . now what was lost by adam , is restored by christ , the same righteousness , onely it is not born , but superinduc'd , not integral , but interrupted , but such as it is , there is no difference , but that the same or the like principle may be derived to us from christ , as there should have been from adam , that is , a principle of obedience , a regularity of faculties , a beauty in the soul , and a state of acceptation with god . and we see also in men of understanding and reason , the spirit of god dwells in them , ( which tatianus describing , uses these words , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . the soul is possessed with sparks , or materials of the power of the spirit ) and yet it is sometimes ineffective and unactive , sometimes more , sometimes less , and does no more do its work at all times , then the soul does at all times understand . adde to this , that if there be in infants naturally an evil principle , a proclivity to sin , an ignorance and pravity of minde , a disorder of affections ( as experience teaches us there is , and the perpetual doctrine of the church , and the universal mischiefs issuing from mankinde , and the sin of every man does witness too much ) why cannot infants have a good principle in them , though it works not till its own season , as well as an evil principle ? if there were not by nature some evil principle , it is not possible that all the world should choose sin : in free agents it was never heard , that all individuals loved and chose the same thing , to which they were not naturally inclined . neither do all men choose to marry , neither do all choose to abstain : and in this instance there is a natural inclination to one part ; but of all the men and women in the world , there is no one that hath never sinned . if we say that we have no sin , we deceive our selves , and the truth is not in us ▪ said an apostle . if therefore nature hath in infants an evil principle , which operates when the childe can choose , but is all the while within the soul ; either infants have by grace a principle put into them , or else sin abounds where grace does not superabound , expresly against the doctrine of the apostle . the event of this discourse is , that if infants be capable of the spirit of grace , there is no reason but they may and ought to be baptized , as well as men and women ; unless god had expresly forbidden them , which cannot be pretended : and that infants are capable of the spirit of grace , i think is made very credible . christus infantibus infans factus sanctificans infantes , said irenaeus : christ became an infant among the infants , and does sanctifie infants : and s. cyprian affirms , esse apud omnes sive infantes sive majores natu unam divini muneris aequitatem . there is the same dispensation of the divine grace to all alike , to infants as well as to men . and in this royal priesthood , as it is in the secular , kings may be anointed in their cradles , dat ( deus ) sui spiritus occultissimam gratiam , quam etiam latentèr infundit in parvulis , god gives the most secret grace of his spirit , which he also secretly infuses into infants . and if a secret infusion be rejected , because it cannot be proved at the place and at the instant , many men that hope for heaven will be very much to seek for a proof of their earnest , and need an earnest of the earnest . for all that have the spirit of god cannot in all instants prove it , or certainly know it : neither is it yet defined by how many indices the spirits presence can be proved or signified . and they limit the spirit too much , and understand it too little , who take accounts of his secret workings , and measure them by the material lines and methods of natural and animal effects . and yet because whatsoever is holy , is made so by the holy spirit , we are certain that the children of believing , that is , of christian parents , are holy . s. paul affirmed it , and by it hath distinguished ours from the children of unbelievers , and our marriages from theirs : and because the children of the heathen when they come to choice and reason , may enter to baptism and the covenant if they will , our children have no privilege beyond the children of turks or heathens , unless it be in the present capacity , that is , either by receiving the holy ghost immediately , and the promises , or at least having a title to the sacrament , and entring by that door . if they have the spirit , nothing can hinder them from a title to the water ; and if they have onely a title to the water of the sacrament , then they shall receive the promise of the holy spirit , the benefits of the sacrament : else their privilege is none at all , but a dish of cold water , which every village nurse can provide for her new born babe . but it is in our case as it was with the jews children : our children are a holy seed ; for if it were not so with christianity , how could s. peter move the jews to christianity , by telling them the promise was to them and their children ? for if our children be not capable of the spirit of promise and holiness , and yet their children were holy , it had been a better argument to have kept them in the synagogue , then to have called them to the christian church . either therefore 1. there is some holiness in a reasonable nature , which is not from the spirit of holiness ; or else 2. our children do receive the holy spirit , because they are holy ; or if they be not holy , they are in worse condition under christ then under moses : or if none of all this be true , then our children are holy by having received the holy spirit of promise , and consequently nothing can hinder them from being baptized . and indeed if the christian jews , whose children are circumcised , and made partakers of the same promises and title , and inheritance and sacraments , which themselves had at their conversion to the faith of christ , had seen their children now shut out from these new sacraments , it is not to be doubted but they would have raised a storm , greater then could easily have been suppressed : since about their circumcisions they had raised such tragedies and implacable disputations : and there had been great reason to look for a storm ; for their children were circumcised , and if not baptized , then they were left under a burthen which their fathers were quit of , for s. paul said unto you , whosoever is circumcised , is a debtor to keep the whole law . these children therefore that were circumcised , stood obliged for want of baptism to perform the laws of ceremonies , to be presented into the temple , to pay their price , to be redeemed with silver and gold ; to be bound by the law of pollutions and carnal ordinances : and therefore if they had been thus left , it would be no wonder if the jews had complained and made a tumult : they used to do it for less matters . to which let this be added , that the first book of the new testament was not written till eight years after christs ascension , and s. marks gospel twelve years . in the mean time , to what scriptures did they appeal ? by the analogy or proportion of what writings did they end their questions ? whence did they prove their articles ? they onely appealed to the old testament , and onely added what their lord superadded . now either it must be said that our blessed lord commanded that infants should not be baptized , which is no where pretended ; and if it were ▪ cannot at all be proved : or if by the proportion of scriptures they did serve god , and preach the religion , it is plain , that by the analogy of the old testament , that is , of those scriptures by which they proved christ to be come , and to have suffered , they also approved the baptism of infants , or the admitting them to the society of the faithful jews , of which also the church did then principally consist . 7. that baptism ( which consigns men and women to a blessed resurrection ) doth also equally consign infants to it , hath nothing , that i know of , pretended against it , there being the same signature and the same grace , and in this thing all being alike passive , and we no way cooperating to the consignation and promise of grace : and infants have an equall necessity , as being lyable to sickness and groaning with as sad accents , and dying sooner then men and women , and less able to complain , and more apt to be pityed and broken with the unhappy consequents of a short life , and a speedy death , & infelicitate priscorum hominum , with the infelicity and folly of their first parents : and therefore have as great need as any , and that is capacity enough to receive a remedy for the evil which was brought upon them by the fault of another . 8. and after all this , if baptism be that means which god hath appointed to save us , it were well if we would do our parts towards infants final interest ; which whether it depends upon the sacrament and its proper grace , we have nothing to relye upon , but those texts of scripture which make baptism the ordinary way of entring into the state of salvation : save onely we are to adde this , that because of this law infants are not personally capable , but the church for them , as for all others indefinitely , we have reason to believe , that their friends neglect shall by some way be supplyed ; but hope hath in it nothing beyond a probability . this we may be certain of , that naturally we cannot be heirs of salvation , for by nature we are children of wrath , and therefore an eternal separation from god , is an infallible consequent to our evil nature : either therefore children must be put into the state of grace , or they shall dwell for ever where gods face does never shine . now there are but two wayes of being put into the state of grace and salvation ; the inward , by the spirit , and the outward , by water , which regularly are together . if they be renewed by the spirit , what hinders them to be baptized , who receive the holy ghost as well as we ? if they are not capable of the spirit , they are capable of water ; and if of neither , where is their title to heaven , which is neither internal nor external , neither spiritual nor sacramental , neither secret nor manifest , neither natural nor gracious , neither original nor derivative ? and well may we lament the death of poor babes that are {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , concerning whom if we neglect what is regularly prescribed to all that enter heaven , without any difference expressed , or case reserved , we have no reason to be comforted over our dead children , but may weep as they that have no hope . we may hope when our neglect was not the hinderance , because god hath wholly taken the matter into his own hand , and then it cannot miscarry ; and though we know nothing of the children , yet we know much of gods goodness : but when god hath permitted it to us , that is , offered and permitted children to our ministery , whatever happens to the innocents , we may well fear lest god will require the souls at our hands : and we cannot be otherwise secure , but that it will be said concerning our children , which s. ambrose used in a case like this , anima illa potuit salva fieri , si habuisset purgationem , this soul might have gone to god , if it had been purified and washed . we know god is good , infinitely good , but we know it is not at all good to tempt his goodness : and he tempts him , that leaves the usual way , and pretends it is not made for him , and yet hopes to be at his journeys end , or expects to meet his childe in heaven , when himself shuts the door against him , which for ought he knows is the onely one that stands open . s. austin was severe in this question against unbaptized infants , therefore he is called durus pater infantium : though i know not why the original of that opinion should be attributed to him , since s. ambrose said the same before him , as appears in his words above quoted in the margent . and now that i have enumerated the blessings which are consequent to baptism , and have also made apparent , that infants can receive these blessings , i suppose i need not use any other perswasions to bring children to baptism . if it be certain they may receive these good things by it , it is certain they are not to be hindred of them without the greatest impiety , and sacriledge , and uncharitableness in the world . nay , if it be onely probable that they receive these blessings , or if it be but possible they may , nay unless it be impossible they should , and so declared by revelation or demonstratively certain , it were intolerable unkindness and injustice to our pretty innocents , to let their crying be unpityed , and their natural misery eternally irremediable , and their sorrows without remedy , and their souls no more capable of relief , then their bodies of physick , and their death left with the sting in , and their souls without spirits to go to god , and no angel guardian to be assigned them in the assemblies of the faithful , and they not to be reckoned in the accounts of god and gods church . all these are sad stories . there are in scripture very many other probabilities , to perswade the baptism of infants , but because the places admit of divers interpretations , the arguments have so many diminutions , and the certainty that is in them is too fine for easie understandings , i have chosen to build the ancient doctrines upon such principles which are more easie and certain , and have not been yet sullied and rifled with the contentions of an adversary . this onely i shall observe , that the words of our blessed lord [ vnless a man be born of water and the spirit , he cannot enter into the kingdome of heaven ] cannot be expounded to the exclusion of children , but the same expositions will also make baptism not necessary for men : for if they be both necessary ingredients , water and the spirit , then let us provide water , and god will provide the spirit ; if we bring wood to the sacrifice , he will provide a lamb . and if they signifie distinctly , one is ordinarily as necessary as the other , and then infants must be baptized , or not be saved . but if one be exegetical and explicative of the other , and by water and the spirit is meant onely the purification of the spirit , then where is the necessity of baptism for men ? it will be as the other sacrament , at most but highly convenient , not simply necessary , and all the other places will easily be answered , if this be avoided . but however , these words being spoken in so decretory a manner , are to be used with fear and reverence ; and we must be infallibly sure by some certain infallible arguments , that infants ought not to be baptized , or we ought to fear concerning the effect of these decretory words . i shall onely adde two things by way of corollary to this discourse . that the church of god ever since her numbers are full ▪ have for very many ages consisted almost wholly of assemblies of them who have been baptized in their infancy : and although in the first callings of the gentiles , the chiefest and most frequent baptisms were of converted and repenting persons and believers , yet from the beginning also the church hath baptized the infants of christian parents ; according to the prophecy of isaiah , behold , i will lift up my hands to the gentiles , and set up a standard to the people , and they shall bring thy sons in their arms , and thy daughters shall be carried upon their shoulders . concerning which , i shall not onely bring the testimonies of the matter of fact , but either a report of an apostolical tradition , or some argument from the fathers , which will make their testimony more effectuall in all that shall relate to the question . the author of the book of ecclesiastical hierarchy , attributed to s. denis the areopagite , takes notice , that certain unholy persons and enemies to the christian religion , think it a ridiculous thing that infants , who as yet cannot understand the divine mysteries , should be partakers of the sacraments ; and that professions and abrenunciations should be made by others for them and in their names . he answers , that holy men , governors of churches , have so taught , having received a tradition from their fathers and elders in christ : by which answer of his , as it appears , that he himself was later then the areopagite ; so it is so early by him affirmed , that even then there was an ancient tradition for the baptism of infants , and the use of godfathers in the ministery of the sacrament . concerning which , it having been so ancient a constitution of the church , it were well if men would rather humbly and modestly observe , then like scorners deride it , in which they shew their own folly as well as immodesty . for what undecency or incongruity is it , that our parents natural or spiritual should stipulate for us , when it is agreeable to the practise of all the laws and transactions of the world , an effect of the communion of saints and of christian oeconomy ? for why may not infants be stipulated for as well as we ? all were included in the stipulation made with adam ; he made a losing bargain for himself , and we smarted for his folly : and if the faults of parents , and kings , and relatives , do bring evil upon their children , and subjects , and correlatives , it is but equal that our children may have benefit also by our charity and piety . but concerning making an agreement for them , we finde that god was confident concerning abraham , that he would teach his children : and there is no doubt but parents have great power , by strict education and prudent discipline , to efform the mindes of their children to vertue . joshua did expresly undertake for his houshold , i and my house will serve the lord : and for children we may better do it , because till they are of perfect choice , no government in the world is so great , as that of parents over their children , in that which can concern the parts of this question : for they rule over their understandings , and children know nothing but what they are told , and they believe it infinitely : and it is a rare art of the spirit , to engage parents to bring them up well in the nurture and admonition of the lord ; they are persons obliged by a superinduced band , they are to give them instructions and holy principles , as they give them meat ; and it is certain that parents may better stipulate for their children , then the church can for men and women ; for they may be present impostors and hypocrites , as the church story tells of some , and consequently are {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , not really converted , and ineffectively baptized : and the next day they may change their resolution , and grow weary of their vow : and that is the most that children can do when they come to age : and it is very much in the parents , whether the children shall do any such thing , or no ; — purus & insons [ vt me collaudem ] si & vivo carus amicis , causa fuit pater his — ipse mihi custos incorruptissimus omnes circum doctores aderat ; quid multa ? pudicum ( qui primus virtutis bonos ) servavit ab omni non solùm facto , verum opprobrio quoque turpi : — oh hoc nunc laus illi debetur , & à me gratia major . horat. for education can introduce a habit and a second nature , against which children cannot kick , unless they do some violence to themselves and their inclinations . and although it fails too often when ever it fails , yet we pronounce prudently concerning future things , when we have a less influence into the event , then in the present case , ( and therefore are more unapt persons to stipulate ) and less reason in the thing it self ( and therefore have not so much reason to be confident . ) is not the greatest prudence of generals instanced in their foreseeing future events , and guessing at the designs of their enemies , concerning which they have less reason to be confident , then parents of their childrens belief of the christian creed ? to which i adde this consideration , that parents or godfathers may therefore safely and prudently promise , that their children shall be of the christian faith , because we not onely see millions of men and women who not onely believe the whole creed onely upon the stock of their education ; but there are none that ever do renounce the faith of their countrey and breeding , unless they be violently tempted by interest or weakness , antecedent or consequent . he that sees all men almost to be christians , because they are bid to be so , need not question the fittingness of godfathers promising in behalf of the children for whom they answer . and however the matter be for godfathers , yet the tradition of baptizing infants passed through the hands of irenaeus , omnem aetatem sanctificans per illam quae ad ipsam erat similitudinem . omnes n. venit per semet ipsum salvare , omnes inquam qui per eum renascuntur in deum , infantes , & parvulos , & pueros , & juvenes , & seniores . ideo per omnem venit aetatem , & infantibus infans factus sanctificās infantes , in parvulis parvulus , &c. christ did sanctifie every age by his own susception of it , and similitude to it . for he came to save all men by himself , i say all who by him are born again unto god , infants , and children , and boyes , and yong men , and old men . he was made an infant to infants , sanctifying infants , a little one to the little ones , &c. and origen is express , ecclesia traditionem ab apostolis suscepit etiam parvulis dare baptismum . the church hath received a tradition from the apostles to give baptism to children . and s. cyprian in his epistle to fidus , gives account of this article : for being questioned by some lesse skilfull persons , whether it were lawfull to baptize children before the eighth day ; he gives account of the whole question , and a whole councell of sixty six bishops upon very good reason decreed , that their baptism should at no hand be deferred , though whether six , or eight , or ten dayes , was no matter , so there be no danger or present necessity . the whole epistle is worth the reading . but besides these authorities of such who writ before the starting of the pelagian questions , it will not be useless to bring their discourses , of them and others , i mean the reason upon which the church did it both before and after . irenaeus his argument was this ; christ tooke upon him our nature to sanctifie and to save it ; and passed thorough the severall periods of it , even unto death , which is the symbole and effect of old age ; and therefore it is certaine he did sanctifie all the periods of it : and why should he be an infant , but that infants should receive the crowne of their age , the purification of their stained nature , the sanctification of their persons , and the saving of their soules by their infant lord and elder brother ? omnis enim anima eousque in adam censetur donec in christo recenseatur : tamdiu immunda quamdiu recenseatur . every soul is accounted in adam till it be new accounted in christ ; and so long as it is accounted in adam , so long it is uncleane ; and we know no uncleane thing can enter into heaven ; and therefore our lord hath defined it , vnlesse ye be born of water and the spirit , ye cannot enter into the kingdome of heaven : that is , ye cannot be holy . it was the argument of tertullian ; which the rather is to be received , because he was one lesse favorable to the custome of the church in his time of baptizing infants , which custome he noted and acknowledged , and hath also in the preceding discourse fairely proved . * and indeed ( that s. cyprian may superadde his symbol ) god who is no accepter of persons will also be no accepter of ages . * for if to the greatest delinquents sinning long before against god , remission of sins be given when afterwards they beleive , and from baptisme and from grace no man is forbidden , how much more ought not an infant be forbidden , who being new born , hath sinned nothing , save onely that being in the flesh , born of adam in his first birth , he hath contracted the contagion of an old death . who therefore comes the easier to obtain remission of sins , because to him are forgiven not his own , but the sins of another man . none ought to be driven from baptism and the grace of god , who is mercifull , and gentle , and pious unto all ; and therefore much lesse infants , who more deserve our aid , and more need the divine mercy , because in the first beginning of their birth crying and weeping , they can do nothing but call for mercy and reliefe . for this reason it was ( saith origen ) that they to whom the secrets of the divine mysteries were committed , did baptize their infants , because there was born with them the impurities of sin , which did need material absolution as a sacrament of spiritual purification ; for that it may appear that our sins have a proper analogy to this sacrament , the body it self is called the body of sin : and therefore the washing of the body is not ineffectual towards the great work of pardon and abolition . indeed after this absolution there remains concupiscence , or the material part of our misery and sin : for christ by his death onely took away that which when he did dye for us , he bore in his own body upon the tree . now christ onely bore the punishment of our sin , and therefore we shall not dye for it , but the material part of the sin christ bore not . sin could not come so neer him ; it might make him sick and dye , but not disordered and stained . he was pure from original and actual sins ; and therefore that remains in the body , though the guilt and punishment be taken off , and changed into advantages and grace ; and the actual are received by the spirit of grace descending afterwards upon the church , and sent by our lord to the same purpose . but it is not rationally to be answered what s. ambrose sayes , quia omnis peccato obnoxia , ideo omnis aetas sacramento idonea : for it were strange that sin and misery should seize upon the innocent and most unconsenting persons ; and that they onely should be left without a sacrament , and an instrument of expiation . and although they cannot consent to the present susception , yet neither do they refuse ; and yet they consent as much to the grace of the sacrament , as to the prevarication of adam and because they suffer under this , it were but reason they should be relieved by that . and * it were better ( as gregory nazianzen affirms ) that should be consigned and sanctified without their own knowledge , then to dye without their being sanctified ; for so it happened to the circumcised babes of israel : and if the conspersion and washing the doore posts with the blood of a lamb , did sacramentally preserve all the first-born of goshen , it cannot be thought impossible or unreasonable that the want of understanding in children should hinder them from the blessing of a sacrament , and from being redeemed and washed with the blood of the holy lamb , who was slain for all from the beginning of the world . after all this it is not inconsiderable that we say the church hath great power and authority about the sacraments ; which is observeable in many instances . she appointed what persons she pleased , and in equal power made an unequal dispensation and ministery . the apostles first dispensed all things , and then they left off exteriour ministeries to attend to the word of god and prayer : and s. paul accounted it no part of his office to baptize , when he had been separated by imposition of hands at antioch , to the work of preaching and greater ministeries ; and accounted that act of the church , the act of christ , saying , christ sent mee not to baptize , but to preach the gospel : they used various forms in the ministration of baptism , sometimes baptizing in the name of christ , sometimes expressely invocating the holy and ever blessed trinity : one while [ i baptize thee ] as in the latine church , but in greek , [ let the servant of christ be baptized : ] and in all ecclesiastical ministeries the church invented the forms , & in most things hath often changed them , as in absolution , excommunication , and sometimes they baptized people upon their profession of repentance , and then taught them ; as it hapned to the jaylor and all his family ; in whose case there was no explicit faith afore hand in the mysteries of religion , so far as appears ; and yet he , and not onely he , but all his house were baptized at that hour of the night when the earthquake was terrible , and the fear was pregnant upon them , & this upon their masters account , as it is likely : but others were baptized in the conditions of a previous faith , and a new begun repentance * . they baptized in rivers or in lavatories , by dipping or by sprinkling ; for so we finde that s. laurence did as he went to martyrdom , and so the church did sometimes to clinicks , and so it is highly convenient to be done in northern countries according to the prophecy of isaiah , so shall he sprinkle many nations , according as the typical expiations among the jews were usually by sprinkling : and it is fairly relative to the mystery , to the sprinkling with the blood of christ and the watering of the furrows of our souls with the dew of heaven , to make them to bring forth fruit unto the spirit and unto holinesse . the church sometimes dipt the catechumen three times ; sometimes but once ▪ some churches use fire in their baptisms , so do the ethiopians , and the custome was antient in some places . and so in the other sacrament ; sometimes she stood and sometimes kneeled , and sometimes received it in the mouth , and sometimes in the hand : one while in leavened , another while in unleavened bread : sometimes the wine and water were mingled , sometimes they were pure ; and they admitted some persons to it sometimes , which at other times she rejected : sometimes the consecration was made by one forme , sometimes by another : and to conclude , sometimes it was given to infants , sometimes not : and she had power so to do ; for in all things where there was not a commandment of christ expressed or imployed in the nature and in the end of the institution , the church had power to alter the particulars , as was most expedient , or conducing to edification : and although the after ages of the church which refused to communicate infants , have found some little things against the lawfulnesse , and those ages that used it found out some pretences for its necessity ; yet both the one and the other had liberty to follow their own necessities , so in all things they followed christ . certainly there is infinitely more reason why infants may be communicated , then why they may not be baptized . and that this discourse may revert to its first intention ; although there is no record extant of any church in the world , that from the apostles dayes inclusively to this very day ever refused to baptize their children , yet if they had upon any present reason they might also change their practise , when the reason should be changed ; and therefore if there were nothing els in it , yet the universal practise of all churches in all ages , is abundantly sufficient to determine us , and to legitimate the practise , since christ hath not forbidden it . it is sufficient confutation to disagreeing people to use the words of s. paul , we have no such custome , nor the churches of god , to suffer children to be strangers from the covenant of promise , till they shall enter into it as jews or turks may enter , that is , by choise and disputation . but although this alone to modest and obedient , that is , to christian spirits , be sufficient , yet this is more then the question did need . it can stand upon its proper foundation . quicunque parvulos recentes ab uteris matrum baptizandos negat , anathema est . he that refuseth to baptize his infants , shall be in danger of the councel . the prayer . o holy and eternal iesus , who in thy own person wert pleased to sanctify the waters of baptism and by thy institution and commandment didst make them effectual , to excellent purposes of grace and remedy , be pleased to verify the holy effects of baptism to me and all thy servants whose names are dedicated to thee in an early and timely presentation , and enable us with thy grace to verify all our promises , by which we were bound , then when thou didst first make us thy own portion and relatives in the consummation of a holy covenant . o be pleased to pardon all those undecencies and unhandsome interruptions of that state of favour in which thou didst plant us by thy grace , and admit us by the gates of baptism : and let that spirit which moved upon those holy waters never be absent from us , but call upon us and invite us by a perpetual argument and daily solicitations and inducements to holiness ; that we may never return to the filthiness of sin , bnt by the answer of a good conscience may please thee and glorify thy name and doe honour to thy religion and institution in this world , and may receive the blessings and the rewards of it in the world to come , being presented to thee pure and spotless in the day of thy power when thou shalt lead thy church to a kingdome , and endless glories . amen . the end . notes, typically marginal, from the original text notes for div a95331e-250 §. 1. §. 2. joh. 4. 14. §. 3. 1 pet. 3. 21. §. 4. §. 5. vmbra in lege , imago in evangelio , veritas in coelo . s. ambr. §. 6. 1 cor. 10. 2. §. 7. §. 8. a tertull. de praescrip. . c. 40. b scholiast. . in ju. sat . 2. l. 2. c o nimium faciles qui tristia crimina caedis tolli stumineâ posse putatis aquâ . §. 9. john 4. 1. §. 10. audi quid scripturae doceant : johannis baptisma non tam peccata dimisit , quàm baptisma poenitentiae fuit in peccatorum remissionem , idque in futuram remissionē quae esset postea per sanctificationem christi subsequutura . hieronym . adv. luciferian . a vide suprà . sect. 9. n. 1. b acts 8. 16. acts 2. 38. §. 11. §. 12. mat. 28. 19. mark 16. 16. john 3. 5. gen. 17. 14. s. august ▪ haeres . 46. 59. §. 13. §. 14. heb. 6. 1. s. august . l. 2. c. 1. de cate. rudib . just . martyr . apol. 2. acts 2. 47. 15. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ▪ cyril . hierosol . catec . 2. 1 cor. 12. 13. acts 13. 48. §. 16. john 3 5. titus 3. 5. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . damasc . l. 4. orth . fid. c. 10. lib. de c. 1. lib. 5. hist. 17. ezek 36. 25. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . symb. nicen. lib. 1. c. 3. in johan . acts 22. 16. eph. 5. 26. lib 4. adv. marc. c 9. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . gr. pro , annon ita credimus quia omn● g●nus peccati cùm ad salutare lavacrum venimus aufertur ? o. igen . homil. 15. in jesu . ecce quicquid iniquitatum sempiternus ignis excoquere & expiare vix posset , subito sacro fonte submersum est , & de aeternis debitis brevissimo lavacri compendio cum indulgentissimo creditore transactum est . ambros. l. 1. c. 7. de poen . qui dicit peccata in baptismo non funditùs dimitti , dicat in mari rubro aegyptios non veraciter mortuos . s. greg. m. l. 9. ep 39. phavorin . arator . l. 2. hist. apostol. rev. 7. 14. 1 john 1. 7. acts 22. 16. tit. 3. 5. heb. 9. 14. 1 john 5. 8. §. 18. titus 3. 4 , 5. theodoret. ep. de divin. decret. cap. de lib. de nuptiis . cap. 23. & tract. 124. in johan . vide salmeron . tom , 13. p. 487. §. 19. gal. 3. 26. verse 29. heb. 10. 16 , &c. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , scil. a● futurum respiciens {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} 2 pet. 1. 9. vide part . 2. disc. 9. of repentance , num . 9. ad 31. §. 20. paulin. ep. 12. ad serenum . 1 cor. 12. 13. john 3. 5. s. basil . de spir. s. cap. 15. §. 21. * 2 cor. 1. 22. eph. 1. 13. 4. 30 john 6. 27. s. cyril hieros . catech. 3. §. 22. s. basil . in psal. 28. heb. 10. 32. heb. 6. 4. 1 joh. 2. 20 , 27. §. 23. 1 john 39. lib. de spir. s. c. 18. rom. 6. 7. ver. 5. 6. * {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , i. e. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . plutar. vide disc. 9. of repentance . n. 46. §. 24. rom. 5. 3 , 5. col. 2. 12. §. 25. mark 16. 16. tit. 3. 5. niceph. l. 7. c. 35. socr. l. 5. c. 6. idem lib. 7. c. 7. psal. 34. 7. heb. 1. 14. basil . theodor . epiphan , nazanz . col. 2. 2. cyril . heros . dionys . areop. . august . l. 2. c. 13. contra crescon. gram. §. 27. mark 16. 16. acts 2. 28. apol. ad anton. caes. 1 pet. 3. 21. tertull. de resur. cern . ad tryphon . jud. dial. cum tryph. lib. 2. adv. parm. clem. alex. lib. 1. paedag. . c. 6. §. 28. notes for div a95331e-5050 §. 1. §. 2. acts 10. 47. aug. de moribus eccles. cath. l. 1. c. 35. bern. serm. de coena dom. §. 3. acts 8. 37. acts 2. 38. acts 3. 15. §. 4. §. 5. mat 9. 28. mark 9. 23. mat. 8. 13. john 4. 50. mat. 9. 28. §. 6. john 6. 44. mark 10. 15. 7. §. 8. luke 17. 20 , 21. luke 18. 16. §. 9. luk. 4. 22 , 28. 1 pet. 1. 2. 2 thess. 1. 2. rom. 8. 30. eccles. 1. §. 11. §. 12. §. 13. * §. 25 , &c. §. 14. gen. 17. 2 , &c. heb. 11. 13. 14. 15. rom. 4. 11. 7. 12. §. 15. rom. 4 , 11 , 12. v. 17. v. 13. gal. 3. 14 , 29. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ▪ epiphan. l. 1. haeres . 8. scil. epicuraeor . §. 16. tit. 3. 5. §. 17. rom. 5. 17 , 18. vide august . l. 4. contra duas epistolas pelag. c. 4. l. 6. contr. iur. c. 4. prosper . contra collatorem . cap. 20. orat. 40. in s. §. 18. a lib. 3. adv. pelag. 6. lib. 1. in initio . lib. de c. 18. §. 19. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . dionys . areop. . eccles. hier. cap. 3. part . 3. vt quod perdideramus in adam , i. e. secundum imaginem & similitudinem esse dei , hoc in jesu christo reciperemus . irenaeus lib. 3. c. 30. 1 joh. 1. 8. ep. ad fiden . lib. 3. ep. 8. s. aug. lib. de pec . mer. & remiss . c. 9. §. 20. §. 21. §. 22. §. 23. §. 24. nisi qui renatus fuerit &c. utique nullum excipit , non infantem , non aliquā praeventum necessitate . ambr. de abrab . patr. lib. 2. c. 11. lib. 2. c. 11. de abrah . patriarc . §. 25. §. 26. §. 27. isa. 49. 22. §. 28. §. 29. l. 2. c. 39. vide etiam constit . clementis . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . lib. 5. ad ●om . c. 6. idem homil . 14. in lucam & lib. 8. hom 8. in . levitic . §. 30. §. 31. irenaeus . §. 32. tertullian . lib. de anima . c. 39. & 4● s. cyprian epist. ad fidum . * cyprian . origen . lib. 5. ad rom. c. 6. §. 33. s. ambrose . de abraham patriar. . l 2 c. 11. * s. greg. naz. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . orat. 40. in s. §. 34. * non ut delinquere desinant sed quia defierunt , as tertul. phraseth i● . isa. 52. 15. 1 pet. 1. 2. aqua refectionis & baptismi lavacrum quo anima sterilis ariditate peccati ad bonos fructus inferendos divinis muneribus irrigatur . cassidor . m. 23. ps. 2. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , dixit heracleon apud clem. alex. concil. mil●vit . can. 2. laying on of hands asserted: or, a plain discovery of the truth thereof under those several considerations, minded in the new testament. 1. upon persons for healing: with a brief discovery of that ordinance of christ, (to wit) anointing with oile. 2. upon persons to office. 3. upon believers, baptized, as such: and that principle of christs doctrine cleared, for their obedience: with objections answered to each particular. to which is annexed, a confutation of four chapters written by some person, or persons, in opposition to this principle of the doctrine of christ, (to wit) laying on of hands upon believers baptized, as such; wherein the weakness of their reasons against the truth, is plainly discovered, and the truth further asserted, and vindicated. by vvilliam rider, servant to the church of christ. rider, william, fl. 1656. this text is an enriched version of the tcp digital transcription a57271 of text r217997 in the english short title catalog (wing r1444a). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 181 kb of xml-encoded text transcribed from 101 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a57271 wing r1444a estc r217997 99829626 99829626 34067 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a57271) transcribed from: (early english books online ; image set 34067) images scanned from microfilm: (early english books, 1641-1700 ; 2000:1) laying on of hands asserted: or, a plain discovery of the truth thereof under those several considerations, minded in the new testament. 1. upon persons for healing: with a brief discovery of that ordinance of christ, (to wit) anointing with oile. 2. upon persons to office. 3. upon believers, baptized, as such: and that principle of christs doctrine cleared, for their obedience: with objections answered to each particular. to which is annexed, a confutation of four chapters written by some person, or persons, in opposition to this principle of the doctrine of christ, (to wit) laying on of hands upon believers baptized, as such; wherein the weakness of their reasons against the truth, is plainly discovered, and the truth further asserted, and vindicated. by vvilliam rider, servant to the church of christ. rider, william, fl. 1656. [14], 182, [2] p. printed for the author, and are to be sold by r. moon, at the seven stars in pauls-church-yard, near the great north door, [london] : 1656. place of publication from wing. errata on a8v. caption title on p. 1 reads: a discovery of layings on of hands, according to the wisdom of god given under the several considerations thereof, minded in the new testament. caption title on p. 109 reads: an answer to a discourse containing 4 chapters in opposition to this principle of christs doctrine, (to wit) laying on of hands upon believers, baptized, as such. reproduction of the original in the british library. eng baptism -early works to 1800. imposition of hands -early works to 1800. rites and ceremonies -early works to 1800. a57271 r217997 (wing r1444a). civilwar no laying on of hands asserted: or, a plain discovery of the truth thereof, under those several considerations, minded in the new testament. 1. rider, william 1656 35613 6 0 0 0 0 0 2 b the rate of 2 defects per 10,000 words puts this text in the b category of texts with fewer than 10 defects per 10,000 words. 2000-00 tcp assigned for keying and markup 2001-12 aptara keyed and coded from proquest page images 2002-01 tcp staff (michigan) sampled and proofread 2002-01 tcp staff (michigan) text and markup reviewed and edited 2002-02 pfs batch review (qc) and xml conversion layings on of hands asserted : or , a plain discovery of the truth thereof , under those several considerations , minded in the new testament . 1. vpon persons for healing : with a brief discovery of that ordinance of christ , ( to wit ) anointing with oile . 2. vpon persons to office . 3. vpon believers baptized , as such : and that principle of christs doctrine cleared , for their obedience : with objections answered to each particular . to which is annexed , a confutation of four chapters written by some person , or persons , in opposition to this principle of the doctrine of christ , ( to wit ) laying on of hands upon believers baptized , as such ; wherein the weakness of their reasons against