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A SERMON PROOVING, THAT THE VNBAPTIZED, PREVENTED BY DEATH, may be Gods children: and by his election may be saued. THE TEXT. 1. Pet. 3.21.
A SERMON PROVING, THAT THE UNBAPTIZED, PREVENTED BY DEATH, may be God's children: and by his election may be saved. THE TEXT. 1. Pet. 3.21.
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To this Arke of Noah, the figure also that now saueth vs, euen Baptisme agreeth, not the putting away of the filth of the flesh,
To this Ark of Noah, the figure also that now Saveth us, even Baptism agreeth, not the putting away of the filth of the Flesh,
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but the questioning of a good conscience to God, by the resurrection of Iesus Christ. 22.
but the questioning of a good conscience to God, by the resurrection of Iesus christ. 22.
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Who is at the right hand of God, gone into Heauen, to whome the Angels and powers, and principalities are subiect.
Who is At the right hand of God, gone into Heaven, to whom the Angels and Powers, and principalities Are Subject.
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THis Scripture, as touching my purpose at this time, openeth the meanes of our saluation, and that two waies, touching GOD in Christ, & touching vs. Touching god in Christ:
THis Scripture, as touching my purpose At this time, Openeth the means of our salvation, and that two ways, touching GOD in christ, & touching us Touching god in christ:
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who is the cause of it, the supreme and soueraigne cause of it, the cause of causes,
who is the cause of it, the supreme and sovereign cause of it, the cause of Causes,
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euen Christ the alone cause of our saluation. The meanes of performing and purchasing it, are set downe by foure actions:
even christ the alone cause of our salvation. The means of performing and purchasing it, Are Set down by foure actions:
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the first, his rising from the dead: the second, his sitting at the right hand of God: thirdly, his ascending into heauen:
the First, his rising from the dead: the second, his sitting At the right hand of God: Thirdly, his ascending into heaven:
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fourthly, his subiecting of Angels vnto him. The conditiō on our part is two-fold: outward, the element of water in Baptisme:
fourthly, his subjecting of Angels unto him. The condition on our part is twofold: outward, the element of water in Baptism:
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inwarde, the questioning of a good conscience to God.
inward, the questioning of a good conscience to God.
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Of the type Noahs Arke and the complement of it, in the correspondence of Baptisme vnto it:
Of the type Noahs Ark and the compliment of it, in the correspondence of Baptism unto it:
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elsewhere hath been at large handled. Now further, I obserue affirmatiuely, what saueth: Namely, Christ apprehended by faith, from a good conscience:
elsewhere hath been At large handled. Now further, I observe affirmatively, what Saveth: Namely, christ apprehended by faith, from a good conscience:
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as being risen, ascended, sitting at Gods right hand, subduing Angels and all for thy good.
as being risen, ascended, sitting At God's right hand, subduing Angels and all for thy good.
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Secondly, I obserue negatiuely what saueth not: namely, the outward washing of Baptisme: water of it selfe, being readier to drowne, then to saue:
Secondly, I observe negatively what Saveth not: namely, the outward washing of Baptism: water of it self, being Readier to drown, then to save:
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seeing of old they baptized with their bodies vnder the water, Act. 8.38. Matth. 3.16. and not sprinkled alone, which yet was indifferent, as appeareth Act. 9.17.18. Act. 16.33.
seeing of old they baptised with their bodies under the water, Act. 8.38. Matthew 3.16. and not sprinkled alone, which yet was indifferent, as appears Act. 9.17.18. Act. 16.33.
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Cyp. lib. 4. epist. 7. Thirdly, that it is necessarie and fit to bee had, if it may bee had after Christs institution.Cyprus lib. 4. Epistle. 7. Thirdly, that it is necessary and fit to be had, if it may be had After Christ Institution.
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So that the Prince, Minister, or parent, or whosoeuer he bee, sore offendeth, by whose negligence,
So that the Prince, Minister, or parent, or whosoever he be, soar offends, by whose negligence,
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or meanes it is omitted, or cannot be had. For the first, all scripture aimeth onely at this poynt, Iesus to be the Christ:
or means it is omitted, or cannot be had. For the First, all scripture aimeth only At this point, Iesus to be the christ:
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all the sacrifices of the old Testament did foresignifie it: Iohn did poynt at him, This lambe takes away the sinnes of the worlde:
all the Sacrifices of the old Testament did foresignify it: John did point At him, This lamb Takes away the Sins of the world:
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GOD proclaimed it from heauen by an apparition of a Doue, with a celestiall oracle, when he was crowned with the holie Ghost:
GOD proclaimed it from heaven by an apparition of a Dove, with a celestial oracle, when he was crowned with the holy Ghost:
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This is my welbeloued sinne in whom I am well pleased: This is my well-beloved sin in whom I am well pleased:
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that is, I am not pleased in the Prophets, in any holie men or women, not in thee,
that is, I am not pleased in the prophets, in any holy men or women, not in thee,
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nor in thy people, O my seruant Iohn Baptist, nor in this water of Iorden,
nor in thy people, Oh my servant John Baptist, nor in this water of Jordan,
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but in him I am well pleased, euen for all other that beleeue in his name:
but in him I am well pleased, even for all other that believe in his name:
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of him (saith Iohn ) If any sinne we haue an aduocate with the father, of him (Says John) If any sin we have an advocate with the father,
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and he is the propitiation for our sinnes. and he is the propitiation for our Sins.
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There is no saluation in any other, no name vnder heauen, by which we may be saued: There is no salvation in any other, no name under heaven, by which we may be saved:
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no name neither of person, as Angels or Saints: nor yet of other creature, as Water, Bread, or Wine.
no name neither of person, as Angels or Saints: nor yet of other creature, as Water, Bred, or Wine.
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This I neede not to stande vpon among Christians:
This I need not to stand upon among Christians:
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the meanes of application to vs must bee thought vpon rather, which is by faith vnfained, which maketh the questioning of a good conscience towards God:
the means of application to us must be Thought upon rather, which is by faith unfeigned, which makes the questioning of a good conscience towards God:
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here a good conscience well examined is mentioned. But to Timothie and to the Hebrues, it is thus expressed: vnto Timothie thus:
Here a good conscience well examined is mentioned. But to Timothy and to the Hebrews, it is thus expressed: unto Timothy thus:
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* The end of the commandement is loue out of a pure hart, from a good conscience, and faith vnfained. Againe to the Hebrues thus: * The end of the Commandment is love out of a pure heart, from a good conscience, and faith unfeigned. Again to the Hebrews thus:
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* Let vs draw neere with a true heart in assurance of faith, sprinkled in our hearts from an euill conscience. * Let us draw near with a true heart in assurance of faith, sprinkled in our hearts from an evil conscience.
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Then what sanctifieth the conscience? faith.
Then what Sanctifieth the conscience? faith.
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Now a good conscience is here described, to bee such an one that maketh such an enquirie into it selfe, by straight examination, as in Gods presence:
Now a good conscience is Here described, to be such an one that makes such an enquiry into it self, by straight examination, as in God's presence:
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examination of a good conscience to Godward, tho men mislike: So that that is not an ill conscience that sinneth:
examination of a good conscience to Godward, though men mislike: So that that is not an ill conscience that Sinneth:
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for then who is free? but that which suffereth sinne to lie vpon it selfe vnexamined, that flattereth it selfe, that bolstereth sinne in it selfe and others.
for then who is free? but that which suffers sin to lie upon it self unexamined, that Flattereth it self, that bolstereth sin in it self and Others.
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Paul would bee one among them that stoned Steuen, at least he would keepe their garments: Paul would be one among them that stoned Stephen, At least he would keep their garments:
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if it should come to voyces, he would giue a voyce, yea he put himselfe to paine to molest men & women that loued the trueth, and yet when he had beleeued in Iesus Christ, he professed before the Councell, that he had serued GOD in a good conscience.
if it should come to voices, he would give a voice, yea he put himself to pain to molest men & women that loved the truth, and yet when he had believed in Iesus christ, he professed before the Council, that he had served GOD in a good conscience.
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Therefore that is not an euill conscience, alwaies that hath been defiled, but that which lyes in the defilement.
Therefore that is not an evil conscience, always that hath been defiled, but that which lies in the defilement.
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For if thou risest from sinne, this rising, sitting at the right hand of God, this ascension, this subduing of heauenly powers, are for seruiceablenes vnto thee:
For if thou risest from sin, this rising, sitting At the right hand of God, this Ascension, this subduing of heavenly Powers, Are for serviceableness unto thee:
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they bee as a bunch tyed together to besprinkle thine heart. Thou art cleane:
they be as a bunch tied together to besprinkle thine heart. Thou art clean:
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euen as Dauid professeth of himselfe, after he had been bathed in pleasure, and been dyed red as scarlet in the bloud of Vrias, that if God wash him, bloud it selfe,
even as David Professes of himself, After he had been bathed in pleasure, and been died read as scarlet in the blood of Vrias, that if God wash him, blood it self,
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and adulterie shall bee as cleane washt off, as though they had neuer been.
and adultery shall be as clean washed off, as though they had never been.
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A man so scoured shal be as white as snowe in his cleanenes from the clowdes:
A man so scoured shall be as white as snow in his cleanenes from the Clouds:
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a man so spotted shall bee as cleare as the picked, the smooth and cleare transparent glasse,
a man so spotted shall be as clear as the picked, the smooth and clear transparent glass,
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when the sunne beames do shine vpon it. Yea but some wil say:
when the sun beams do shine upon it. Yea but Some will say:
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though with God it bee so, that my sinnes bee taken away, yet my sinne is alwaies before me, it runnes in my mind, I can haue no rest for it.
though with God it be so, that my Sins be taken away, yet my sin is always before me, it runs in my mind, I can have no rest for it.
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Yet againe remember, as the scripture sayth, Though thy heart condemne thee, yet this Christ so rising, so ascending,
Yet again Remember, as the scripture say, Though thy heart condemn thee, yet this christ so rising, so ascending,
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so sitting in glorie, that Angels that do homage vnto him, euen as he is man:
so sitting in glory, that Angels that do homage unto him, even as he is man:
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is greater then thy condemning heart to saue thee.
is greater then thy condemning heart to save thee.
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And therefore beloued, to the man or woman, whom sinne or sathan hath deceiued, his owne flesh,
And Therefore Beloved, to the man or woman, whom sin or sathan hath deceived, his own Flesh,
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or the world, I say, let not sinne lye vnexamined, vnquestioned with neuer examining the hart and raines:
or the world, I say, let not sin lie unexamined, unquestioned with never examining the heart and reins:
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but rather still as sinne stealeth vpon thee, search it out, as with tents wee search the bottome of our sores, lance the wound, sit in commission vpon thy selfe, cast thy selfe,
but rather still as sin steals upon thee, search it out, as with tents we search the bottom of our sores, lance the wound, fit in commission upon thy self, cast thy self,
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and damne thy selfe, and thou shalt bee saued:
and damn thy self, and thou shalt be saved:
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if thou doest thus, thou hast the right vse of Baptisme, of the Supper, of the Word, of Prayer,
if thou dost thus, thou hast the right use of Baptism, of the Supper, of the Word, of Prayer,
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and all the good that can come to a man by Christes death, resurrection, ascension, sitting in glorie, and power ouer Angels:
and all the good that can come to a man by Christ's death, resurrection, Ascension, sitting in glory, and power over Angels:
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thou shalt stop the mouth of Sathan: Apoc. 12.10. He is an accuser of the brethren.
thou shalt stop the Mouth of Sathan: Apocalypse 12.10. He is an accuser of the brothers.
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Doe thou therfore step to God before him:
Do thou Therefore step to God before him:
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when sathan seeth, that thou hast done so much against thy selfe, by accusing thy selfe,
when sathan sees, that thou hast done so much against thy self, by accusing thy self,
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as he desired to doe, he will depart confounded.
as he desired to do, he will depart confounded.
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Lastly, it appeareth that a man that beareth with his own soule in sinne, or with others, that winketh at it, that lends thē countenance of letter, cloth, good, word, excuses, colours, shifts, that neuer calleth himselfe to question,
Lastly, it appears that a man that bears with his own soul in sin, or with Others, that winketh At it, that lends them countenance of Letter, cloth, good, word, excuses, colours, shifts, that never calls himself to question,
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whether he stand in state of grace, in what case hee is with God, being frosen in his dregges:
whither he stand in state of grace, in what case he is with God, being frozen in his dregs:
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this man hath no part with Iesus in the holie citie, his Baptisme washeth him not, his bodie sprinkled towards men,
this man hath no part with Iesus in the holy City, his Baptism washes him not, his body sprinkled towards men,
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but not his conscience to God: Christ rose from death, he lyes still in sinne: Christ sits at Gods right hand, he sits vpon the seate of wickednesse:
but not his conscience to God: christ rose from death, he lies still in sin: christ sits At God's right hand, he sits upon the seat of wickedness:
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Christ ascended, & he descendeth downward to hell: Christ hath Angels vnder him, he diuels aboue him.
christ ascended, & he Descendeth downward to hell: christ hath Angels under him, he Devils above him.
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Now by the way of passage of speech, to the next part, euen out of this place, I reason thus: Now by the Way of passage of speech, to the next part, even out of this place, I reason thus:
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He that saueth vs, must haue risen from death, ascended into heauen, sit at Gods right hande, Angels also to adore him:
He that Saveth us, must have risen from death, ascended into heaven, fit At God's right hand, Angels also to adore him:
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but no Angel, nor holie man, or woman euer did rise for vs, or ascēded for vs:
but no Angel, nor holy man, or woman ever did rise for us, or ascended for us:
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Baptisme hath no such power to raise frō death, nor hath it selfe mounted to heauen,
Baptism hath not such power to raise from death, nor hath it self mounted to heaven,
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nor hath any place at Gods right hand, nor do the Angels worship it. Therefore no saluatiō of necessitie depēdeth vpon Baptisme, though it should bee most holilie ministred.
nor hath any place At God's right hand, nor do the Angels worship it. Therefore no salvation of necessity dependeth upon Baptism, though it should be most holily ministered.
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The Popish Church hath two errors in it:
The Popish Church hath two errors in it:
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the one, that sacraments by the work wrought by the receiuing of them, bring grace to the receiuer,
the one, that Sacraments by the work wrought by the receiving of them, bring grace to the receiver,
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vnles some enormous sinne be vpon him, which they tearme mortall. Another, that children, infants, innocents, if they dye without Baptisme, they are damned.
unless Some enormous sin be upon him, which they term Mortal. another, that children, Infants, Innocents, if they die without Baptism, they Are damned.
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O cruell sentence, and bloudie decree.
Oh cruel sentence, and bloody Decree.
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The first is refuted by that wee haue sayd alreadie, that in them that haue yeares, no grace commeth by the sacrament,
The First is refuted by that we have said already, that in them that have Years, no grace comes by the sacrament,
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but a disgrace rather, no good but euill, if there bee not a good conscience towards GOD examined,
but a disgrace rather, no good but evil, if there be not a good conscience towards GOD examined,
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and washed with the fruites of Christs death and passion.
and washed with the fruits of Christ death and passion.
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For here are vnderstood the workes of his humiliation, as his incarnatiō, dwelling in the shape of a seruant, his crucifying,
For Here Are understood the works of his humiliation, as his incarnation, Dwelling in the shape of a servant, his crucifying,
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and such like, though there are touched onely foure workes of his exaltation.
and such like, though there Are touched only foure works of his exaltation.
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And our Apostle sayth plainly, though Noahs Arke saued, yet saying that the washing of the flesh saueth not, he seemeth to say, gather not that outward washing saueth.
And our Apostle say plainly, though Noahs Ark saved, yet saying that the washing of the Flesh Saveth not, he seems to say, gather not that outward washing Saveth.
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How then say our aduersaries, that all are damned that haue not Baptisme? or doe they say so? No not all, say they.
How then say our Adversaries, that all Are damned that have not Baptism? or do they say so? No not all, say they.
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Who then? and who not? All infants (say they) that dye without Baptisme.
Who then? and who not? All Infants (say they) that die without Baptism.
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O pitifull & cruell sentence, whose eares will not tingle at it? infants who cannot speak, think,
O pitiful & cruel sentence, whose ears will not tingle At it? Infants who cannot speak, think,
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or do ill, the child whose flesh is scarce curded in the wombe: whose bones are scarce gristled out of the wombe:
or do ill, the child whose Flesh is scarce curded in the womb: whose bones Are scarce gristled out of the womb:
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from the darknes of the wombe passe to the vtter darknesse for euer. Thus speaketh the dragon all gored with bloud.
from the darkness of the womb pass to the utter darkness for ever. Thus speaks the dragon all gored with blood.
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But doth the lambe of God say so also? no doubt this lambes bloud extendeth it self euen to these little lābes and sucklings. But does the lamb of God say so also? no doubt this Lambs blood extendeth it self even to these little Lambs and sucklings.
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Is there no pardon from this general dānatorie sentence & cruell definitiue? are none excepted? Yes, God doth accept thē as baptized, who are martyred before they could be baptized, and they that depart this life with desire and vow of Baptisme.
Is there no pardon from this general damnatory sentence & cruel definitive? Are none excepted? Yes, God does accept them as baptised, who Are martyred before they could be baptised, and they that depart this life with desire and Voelli of Baptism.
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Onely they? Yea onely they, who earnestly intend, desire and seeke for the same:
Only they? Yea only they, who earnestly intend, desire and seek for the same:
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that is a fewe, very fewe O happie & rare case, of them aboue all others to be singled out vnto life.
that is a few, very few O happy & rare case, of them above all Others to be singled out unto life.
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What is their proofe that the vnbaptized must needs be dāned? Ioh. 3. Vnles a man be borne of water and the holy Ghost:
What is their proof that the unbaptized must needs be damned? John 3. Unless a man be born of water and the holy Ghost:
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This is generall, euen against all whosoeuer haue not outward water:
This is general, even against all whosoever have not outward water:
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and if generall, why not to martyrs and the other that dye with desire of Baptisme? But they can make general whē they will, and speciall when they will:
and if general, why not to Martyrs and the other that die with desire of Baptism? But they can make general when they will, and special when they will:
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euen as blasphemously they haue sayd of the Word, it is a nose of waxe: so they make the sacrament a scale of waxe.
even as blasphemously they have said of the Word, it is a nose of wax: so they make the sacrament a scale of wax.
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But suppose a Martyr, or a Christian conuerted, not yet instructed in the doctrine of Baptisme,
But suppose a Martyr, or a Christian converted, not yet instructed in the Doctrine of Baptism,
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as they that led the Martyrs to death, seeing their patience, faith, zeale, were suddenly conuerted,
as they that led the Martyrs to death, seeing their patience, faith, zeal, were suddenly converted,
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and cried out, Christianus sum, I am a Christian, and thereupon suffered with them:
and cried out, Christian sum, I am a Christian, and thereupon suffered with them:
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how could they desire that, they knowe not of? were they damned? for this Popish diuinitie maketh all damned, who in their owne persons doe not earnestly intend, desire,
how could they desire that, they know not of? were they damned? for this Popish divinity makes all damned, who in their own Persons do not earnestly intend, desire,
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and seeke for Baptisme of water, euen as earnestly as the proportion of the speech carrieth it:
and seek for Baptism of water, even as earnestly as the proportion of the speech Carrieth it:
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as the man desired to bee in the water, when it was troubled, and had none to helpe him.
as the man desired to be in the water, when it was troubled, and had none to help him.
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What then became of Iohn Baptist, for who baptized him? He indeede sayd to Christ, I haue neede to be baptized of thee,
What then became of John Baptist, for who baptised him? He indeed said to christ, I have need to be baptised of thee,
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and commest thou to me? He desired it:and Comest thou to me? He desired it:
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but that is not enough, seeing hee liued in a time when hee might haue had it: for Christs Disciples then baptized.
but that is not enough, seeing he lived in a time when he might have had it: for Christ Disciples then baptised.
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Or what shall wee say of the Apostles, who seeme ( Act. 1.5.) to be borne indeede of the spirit,
Or what shall we say of the Apostles, who seem (Act. 1.5.) to be born indeed of the Spirit,
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but not of the outward water, except Paul, or Andrewe, and some that were Iohns disciples, to haue been baptized with the holie Ghost,
but not of the outward water, except Paul, or Andrew, and Some that were Iohns Disciples, to have been baptised with the holy Ghost,
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but not with water? What dare they say of the theefe, who was neither Martyr, nor yet was so farre instructed to desire baptisme of water,
but not with water? What Dare they say of the thief, who was neither Martyr, nor yet was so Far instructed to desire Baptism of water,
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but by speciall influence of Gods sudden touch of his heart, and lightening of his minde, desired to bee with Christ in his kingdome,
but by special influence of God's sudden touch of his heart, and lightning of his mind, desired to be with christ in his Kingdom,
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and obtained that princely paradise? Last of all, seeing themselues cōfesse that the desire of parents,
and obtained that princely paradise? Last of all, seeing themselves confess that the desire of Parents,
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or godfathers, as they tearme them, serueth for to procure grace to children baptized, who haue not the wit nor grace yet to aske it:
or Godfathers, as they term them, serveth for to procure grace to children baptised, who have not the wit nor grace yet to ask it:
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why should not the desire of parents, or friends, who hunger and thirst for the righteousnes of God in Baptisme,
why should not the desire of Parents, or Friends, who hunger and thirst for the righteousness of God in Baptism,
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for the infants to bee borne, or alreadie borne, and yet dying without baptisme, be accepted in Gods sight? Themselues,
for the Infants to be born, or already born, and yet dying without Baptism, be accepted in God's sighed? Themselves,
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for the innocents, and Martyrs whom Herod tragicallie murdered in the massacre of Bethlem, and yet they not baptized,
for the Innocents, and Martyrs whom Herod tragically murdered in the massacre of Bethlehem, and yet they not baptised,
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nor baptisme desired for them, least of all this baptisme of blood, which al lamented, al fathers and mothers cryed out vpon:
nor Baptism desired for them, least of all this Baptism of blood, which all lamented, all Father's and mother's cried out upon:
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themselues I say confesse these not only saued, but gloriously saued, to bee Martyrs, and solemnize their feast.
themselves I say confess these not only saved, but gloriously saved, to be Martyrs, and solemnize their feast.
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And thus the ground and foundation is weake: their building also vpon it, paūcheth.
And thus the ground and Foundation is weak: their building also upon it, pauncheth.
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In the primitiue church of the world, no doubt many children dyed before the eight day vncircumcised,
In the primitive Church of the world, no doubt many children died before the eight day uncircumcised,
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as Dauids childe begotten in adulterie, which dyed euen the seuenth day:
as David child begotten in adultery, which died even the Seventh day:
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the greater griefe, if it bee as they would haue it in baptisme, that it came so neere the iust time,
the greater grief, if it be as they would have it in Baptism, that it Come so near the just time,
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and missed the seale of the couenant: as it were a man escaping all shipwracke to die in the port & hauen.
and missed the seal of the Covenant: as it were a man escaping all shipwreck to die in the port & Haven.
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Likewise the Israelites remained vncircumcised without all desire to haue it, counting it a rebuke,
Likewise the Israelites remained uncircumcised without all desire to have it, counting it a rebuke,
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because they learned heathenishnes of Aegypt, or kept themselues vncircumcised, as meaning to returne into Aegypt, Num. 14.4.
Because they learned heathenishnes of Egypt, or kept themselves uncircumcised, as meaning to return into Egypt, Num. 14.4.
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Yet who dare be so peremptorie, as to pronounce damnation vpon them? for looke howe baptisme answereth circumcision,
Yet who Dare be so peremptory, as to pronounce damnation upon them? for look how Baptism Answers circumcision,
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so the deceasing without baptisme should be by suite and proportion, no worse thing then dying without circumcision.
so the deceasing without Baptism should be by suit and proportion, no Worse thing then dying without circumcision.
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Vnles a man will say, that the state of the Gospell hath lesse mercy and pitie then the lawe,
Unless a man will say, that the state of the Gospel hath less mercy and pity then the law,
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and that it went harder with infants vnder Christ, then infants vnder Moses, seeing Christ also became an infant, to saue and redeeme infants:
and that it went harder with Infants under christ, then Infants under Moses, seeing christ also became an infant, to save and Redeem Infants:
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seeing also on them by Herod was laide the first testimonie, that the world should hate the Lord Iesus,
seeing also on them by Herod was laid the First testimony, that the world should hate the Lord Iesus,
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euen yet, as it were a babe and suckling, and that vnto death.
even yet, as it were a babe and suckling, and that unto death.
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Adde hereunto that seeing the Lorde appointed a set time to circumcision, which was hard and dangerous, somwhat for life, I meane the eight day,
Add hereunto that seeing the Lord appointed a Set time to circumcision, which was hard and dangerous, somewhat for life, I mean the eight day,
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and designed no certaine time to baptize, that seeing it is freer for disposing of, that least of all necessitie dependeth vpon it:
and designed no certain time to baptise, that seeing it is freer for disposing of, that least of all necessity dependeth upon it:
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whereas if the 2 or 3. the 7. or 8. day had beene appointed or such like,
whereas if the 2 or 3. the 7. or 8. day had been appointed or such like,
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then the deferring of baptisme beyond that time, had beene great offence: but the departing of the childe before that time no disparagement to saluation.
then the deferring of Baptism beyond that time, had been great offence: but the departing of the child before that time no disparagement to salvation.
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Indeed Lombard the maister of the sentēces, that is of the sentētious & positiue diuinitie, (out of whom they gather their tenents & cōclusions) giueth dānatory sentence vpō infants that die without circumcision, Indeed Lombard the master of the sentences, that is of the sententious & positive divinity, (out of whom they gather their tenants & conclusions) gives damnatory sentence upon Infants that die without circumcision,
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as vpon thē that dye without baptisme. But here he is noted with a blacke coa•e of dislike.
as upon them that die without Baptism. But Here he is noted with a black coa•e of dislike.
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None commonly holde with master Lombard in this:
None commonly hold with master Lombard in this:
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onely our countrieman Beda thinking that verie hard, doth labour to salue & qualifie it thus: only our countryman Beda thinking that very hard, does labour to salve & qualify it thus:
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that in time of necessitie of death, they circumcised peraduenture before the 8. day without offence.
that in time of necessity of death, they circumcised Peradventure before the 8. day without offence.
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But who dare pluck vp the stakes of the time appointed by God, or remoue them? It is but a fancie.
But who Dare pluck up the stakes of the time appointed by God, or remove them? It is but a fancy.
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The Iesuites in their controuersies, yeeld the infants of the Iewes that were preuented by death before the 8. day, to bee saued:
The Iesuites in their controversies, yield the Infants of the Iewes that were prevented by death before the 8. day, to be saved:
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because they say, God set downe this time.
Because they say, God Set down this time.
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Whereas the libertie that it is arbitrary to the church, when to administer baptisme, so no neglect bee of that holy seale, argueth rather, that the preuention of it should bee no more preiudiciall to the sauing of thy child vnbaptized, then of it vncircumcised.
Whereas the liberty that it is arbitrary to the Church, when to administer Baptism, so no neglect be of that holy seal, argue rather, that the prevention of it should be no more prejudicial to the Saving of thy child unbaptized, then of it uncircumcised.
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And the other reason which the Iesuits giue, why Iewish infants might bee saued without circumcision:
And the other reason which the Iesuits give, why Jewish Infants might be saved without circumcision:
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namely, that the parents prayers and offeringes might bee a remedie to succour them, will serue for the infants vnbaptized,
namely, that the Parents Prayers and offerings might be a remedy to succour them, will serve for the Infants unbaptized,
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if they meane of prayers before death:
if they mean of Prayers before death:
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namely, that the deuotion of the godly, of godly parents, who many times pray, exercise deuotion in their hearts for their babe vnseene, (as Iob for his aliue, as Rebecca went to the Lorde for the babes in the wombe) that it may haue life, the mother a good howre:
namely, that the devotion of the godly, of godly Parents, who many times pray, exercise devotion in their hearts for their babe unseen, (as Job for his alive, as Rebecca went to the Lord for the babes in the womb) that it may have life, the mother a good hour:
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that it may proue the seruāt of God:
that it may prove the seruamt of God:
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shal be as auailable for their children, as the offringes of the Iewes for their vncircumcised.
shall be as available for their children, as the offerings of the Iewes for their uncircumcised.
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But see the force of trueth, howe great it is, that it maketh stiffe aduersaries to yeeld somewhat,
But see the force of truth, how great it is, that it makes stiff Adversaries to yield somewhat,
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namely that by priuiledge and dispensation infants vnbaptized may bee saued, for so at last they say.
namely that by privilege and Dispensation Infants unbaptized may be saved, for so At last they say.
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But wee proue more then a speciall priuiledge: Abraham before the lawe was iustified by faith: But we prove more then a special privilege: Abraham before the law was justified by faith:
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euen while hee was yet vncircumcised. Iohn the baptist, in the wombe was filled with the holy Ghost: even while he was yet uncircumcised. John the baptist, in the womb was filled with the holy Ghost:
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Ieremie vncircumcised was sanctified from his mothers wombe: so Paul vnbaptized was sanctified also frō the womb:Ieremie uncircumcised was sanctified from his mother's womb: so Paul unbaptized was sanctified also from the womb:
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if Moses and Ieremie had dyed without circumcision, had they been damned? if Iohn Baptist and Paul had dyed in the wombe, had they perished? God forbid: if Moses and Ieremie had died without circumcision, had they been damned? if John Baptist and Paul had died in the womb, had they perished? God forbid:
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where then is absolute necessitie? Therefore indeede saluation dependeth vpon Gods election of olde, when in his euerlasting counsell, seeing a ruine like to come vpon all, he sorted the soules of men and women, some to mercie, some to wrath:
where then is absolute necessity? Therefore indeed salvation dependeth upon God's election of old, when in his everlasting counsel, seeing a ruin like to come upon all, he sorted the Souls of men and women, Some to mercy, Some to wrath:
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and this election remaineth sure and vnmoueable in his church hauing this seale, not that man knoweth by baptisme,
and this election remains sure and Unmovable in his Church having this seal, not that man Knoweth by Baptism,
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or not baptisme, who are his absolutely: but * this the Lord knoweth who are his:
or not Baptism, who Are his absolutely: but * this the Lord Knoweth who Are his:
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so that indeede the holding of the necessitie of baptisme to saluation ouerthroweth Gods election, destroyeth his omnipotencie,
so that indeed the holding of the necessity of Baptism to salvation Overthroweth God's election, Destroyeth his omnipotency,
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and the freenes of his purpose from euerlasting.
and the freeness of his purpose from everlasting.
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Of Iacob God sayth, Him I haue loued: in him is vnderstood the corps of the faithfull, the communaltie of the saintes.
Of Iacob God say, Him I have loved: in him is understood the corpse of the faithful, the commonalty of the Saints.
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Gods loue is no fancie that want of baptisme may breake off ▪ for then it were a heauie case, that the negligēce or contempt of the parent or minister should debarre the helpeles child from the societie of saluation. Esau hated of God:
God's love is no fancy that want of Baptism may break off ▪ for then it were a heavy case, that the negligence or contempt of the parent or minister should debar the helpeles child from the society of salvation. Esau hated of God:
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in him is vnderstood the brood and spawne of the wicked:
in him is understood the brood and spawn of the wicked:
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therefore saluation dependeth vpon Gods acceptance, and receiuing into fauour, and not vpon the outwarde elemente of water, euen ritually and formally administred:
Therefore salvation dependeth upon God's acceptance, and receiving into favour, and not upon the outward element of water, even ritually and formally administered:
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for to say that water hath this power, it is to deifie it, to make it God, to make it an Idoll, to sacrifice to it,
for to say that water hath this power, it is to deify it, to make it God, to make it an Idol, to sacrifice to it,
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and to bring vp again a Neptune, a God of the water with the gentiles.
and to bring up again a Neptune, a God of the water with the Gentiles.
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Therfore neither had Iacob perished if hee had died in the wombe, seeing GOD spred his banner of loue ouer him:
Therefore neither had Iacob perished if he had died in the womb, seeing GOD spread his banner of love over him:
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neither Esau was saued, because hee liued till his foreskin was done away, seeing the Lord had no liking to him.
neither Esau was saved, Because he lived till his foreskin was done away, seeing the Lord had no liking to him.
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The scripture is rich in examples of Gods fauour before any touch of Sacraments, besides these alreadie touched, the children of the Hebrues, (also as it is charitable and probable to thinke, Dauids childe,) Abraham, Iacob, Ieremie, Iohn Baptist, the Apostles, Paul, the theefe vpon the crosse, whom all the scripture commendeth;
The scripture is rich in Examples of God's favour before any touch of Sacraments, beside these already touched, the children of the Hebrews, (also as it is charitable and probable to think, David child,) Abraham, Iacob, Ieremie, John Baptist, the Apostles, Paul, the thief upon the cross, whom all the scripture commends;
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to leaue the vncertain, as Nicodemus, Ioseph of Arimathia, Gamaleel, &c, Before any sacrament receiued: of Zacheus it is sayd, This day is saluation come into thy house, O Zache:
to leave the uncertain, as Nicodemus, Ioseph of Arimathea, Gamaleel, etc., Before any sacrament received: of Zacchaeus it is said, This day is salvation come into thy house, Oh Zacchaeus:
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this day, not the day of his baptisme: so the Eunuch accepted to God by faith before his baptisme:
this day, not the day of his Baptism: so the Eunuch accepted to God by faith before his Baptism:
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so Cornelius a man that feared God before his baptisme:
so Cornelius a man that feared God before his Baptism:
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so Lydias hart opened, by the Lord, by the key of the word, as it were turned about by the preaching of it before baptisme:
so Lydias heart opened, by the Lord, by the key of the word, as it were turned about by the preaching of it before Baptism:
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so the iaylour in the same place:
so the jailer in the same place:
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so Mary Magdelene that was caried to sinne as if 7. diuels draue the tide, with wind and saile:
so Marry Magdalene that was carried to sin as if 7. Devils drove the tide, with wind and sail:
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Her faith saued her, as Christ sayth, not her baptisme, vnles you say shee baptized herselfe with her teares: Her faith saved her, as christ say, not her Baptism, unless you say she baptised herself with her tears:
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which though they were holy and precious water, fit to be preserued in Gods bottle, falling from her humbled cheekes,
which though they were holy and precious water, fit to be preserved in God's Bottle, falling from her humbled cheeks,
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and a contrite heart which God wiped with his mercie: which had many sinnes forgiuen, because shee loued much:
and a contrite heart which God wiped with his mercy: which had many Sins forgiven, Because she loved much:
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yet they are not this actuall baptisme of water which wee speake of. So sayth Hierome of Asella, sanctified from the wombe.
yet they Are not this actual Baptism of water which we speak of. So say Jerome of Asella, sanctified from the womb.
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And in deede the very vse of the Sacramentes which wee giue and afforde the elect onely as wee hope, proueth a non necessitie of saluation in them and by them.
And in deed the very use of the Sacraments which we give and afford the elect only as we hope, Proves a non necessity of salvation in them and by them.
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For why are children baptized, because they are holy, though onely one parent should beleeue:
For why Are children baptised, Because they Are holy, though only one parent should believe:
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howe holy? and who holy? how holy, not as the Iesuits imagine holy, that is legitimate, no bastarde:
how holy? and who holy? how holy, not as the Iesuits imagine holy, that is legitimate, no bastard:
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but holy, because of the glorious profession of Iesus Christ, because of the couenant of grace:
but holy, Because of the glorious profession of Iesus christ, Because of the Covenant of grace:
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I will be thy GOD and the God of thy seede. Who holy? only the baptized children of the christians: I will be thy GOD and the God of thy seed. Who holy? only the baptised children of the Christians:
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no, it is generally and vniuersally sayd your children:
no, it is generally and universally said your children:
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as likewise of the whole Iewish race it is spoken, the roote being holy, so are the branches.
as likewise of the Whole Jewish raze it is spoken, the root being holy, so Are the branches.
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And why are the growen and them of discretion baptized? is it not that wee see some reason to seale vnto them Gods mercie? for baptisme is a s•••e as was circumcision.
And why Are the grown and them of discretion baptised? is it not that we see Some reason to seal unto them God's mercy? for Baptism is a s•••e as was circumcision.
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Now as among men the conditions are agreed vpon, then the seale annexed: so God receiueth into couenant, and then sealeth. Now as among men the conditions Are agreed upon, then the seal annexed: so God receiveth into Covenant, and then Sealeth.
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Men possesse their cattel and instruments, and then marke them: they chuse and leuie souldiers, & then giue them prest money:
Men possess their cattle and Instruments, and then mark them: they choose and levy Soldiers, & then give them pressed money:
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And yet as with a good landlord, the right of my tenement ceaseth not, hauing the promise of a faithfull man,
And yet as with a good landlord, the right of my tenement ceases not, having the promise of a faithful man,
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though the father should die, without sealing vnto mee, seeing an honest sonne commeth in place, who will be a seale vnto his fathers words:
though the father should die, without sealing unto me, seeing an honest son comes in place, who will be a seal unto his Father's words:
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so though GOD the father should preuent vs of baptisme, yet in that he hath promised a state of life to me and mine in his sonne hee will seale it to vs,
so though GOD the father should prevent us of Baptism, yet in that he hath promised a state of life to me and mine in his son he will seal it to us,
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for him hath the father sealed.
for him hath the father sealed.
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An honest souldier will venture his life in the battailes of the lord, though hee had not his prest money.
an honest soldier will venture his life in the battles of the lord, though he had not his pressed money.
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The clayme of the owner is good, though no actuall marke should bee vpon his good.
The claim of the owner is good, though no actual mark should be upon his good.
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This is the marke of Gods children, The Lorde knoweth who are his.
This is the mark of God's children, The Lord Knoweth who Are his.
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Nowe if children in the wombe as Iohn Baptist, or before baptisme, and in their infancie haue faith,
Now if children in the womb as John Baptist, or before Baptism, and in their infancy have faith,
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as diuers think, or haue the spirit of God as others, seeing they are partes of the Church as woe all professe,
as diverse think, or have the Spirit of God as Others, seeing they Are parts of the Church as woe all profess,
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and members of the body of Christ, as wee all say, howe can they perish? none can take his sheepe,
and members of the body of christ, as we all say, how can they perish? none can take his sheep,
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nay not the least lambe of a day olde, Iohn 10.29.
nay not the least lamb of a day old, John 10.29.
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nay not yet eaned nor brought into the world, out of his hande, though Sathan should stande by to deuoure it vpon the verie birth, as he did once,
nay not yet eaned nor brought into the world, out of his hand, though Sathan should stand by to devour it upon the very birth, as he did once,
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for the child the verie sonne of God, which was taken vp to Gods throne.
for the child the very son of God, which was taken up to God's throne.
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And why may it not be, that as in earthly paradise, so in the heauenly Church? As there are some trees and hearbes seeding, some budding, some bearing fruite:
And why may it not be, that as in earthly paradise, so in the heavenly Church? As there Are Some trees and herbs seeding, Some budding, Some bearing fruit:
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so in the heauenly paradise on earth, the Church, some of Gods seruants in the wombe, some budding out, some new washt,
so in the heavenly paradise on earth, the Church, Some of God's Servants in the womb, Some budding out, Some new washed,
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as it were from the pooles.
as it were from the pools.
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If the first Adam could bring an euerlasting taint vpon them, shal not the baptisme and death of the second Adam wipe it out? The infant cannot reason,
If the First Adam could bring an everlasting taint upon them, shall not the Baptism and death of the second Adam wipe it out? The infant cannot reason,
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yet it hath the seed of reason, as it hath a soule, though it know not so much of it selfe. Thus some argue:
yet it hath the seed of reason, as it hath a soul, though it know not so much of it self. Thus Some argue:
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May it not haue faith shed in the heart of it? for who can tell how God dwelleth in the heart of the elect? He that hath not the spirit of God, is none of his.
May it not have faith shed in the heart of it? for who can tell how God dwells in the heart of the elect? He that hath not the Spirit of God, is none of his.
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Is not this the glorious impression and stampe of that heauenly seale, that the child is assumpted into the association and fellowship of the blessed Trinitie, into whose name it is baptized? Childrē must come to Christ. What children? Little ones:
Is not this the glorious impression and stamp of that heavenly seal, that the child is assumpted into the association and fellowship of the blessed Trinity, into whose name it is baptised? Childrē must come to christ. What children? Little ones:
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they that are come to little reason, but that they abuse in trifling, yet theirs is the kingdome of God.
they that Are come to little reason, but that they abuse in trifling, yet theirs is the Kingdom of God.
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If theirs be the kingdom of God, then are they cleane: for no vncleane thing maye come in his pure sight.
If theirs be the Kingdom of God, then Are they clean: for no unclean thing may come in his pure sighed.
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Now what maketh cleane, but faith and Gods spirite? their hearts being purified alike by faith.
Now what makes clean, but faith and God's Spirit? their hearts being purified alike by faith.
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The working of Gods spirite, is like the insensible pearcing of the winde, which getteth in no man knoweth how. The working of God's Spirit, is like the insensible piercing of the wind, which gets in no man Knoweth how.
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And may it not get in into the hearts of little children? if their children bee holie, who can sanctifie them,
And may it not get in into the hearts of little children? if their children be holy, who can sanctify them,
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but the sanctifier? why may not Gods spirite his winde get into them? and if they bee sanctified, then not damned.
but the sanctifier? why may not God's Spirit his wind get into them? and if they be sanctified, then not damned.
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Wherefore these speeches of the childe vnbaptized:
Wherefore these Speeches of the child unbaptized:
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It is an heathen, an infidell, it is damned, I would not haue my child in the like case, for millions:
It is an heathen, an infidel, it is damned, I would not have my child in the like case, for millions:
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are speeches indeede heathenish, full of infidelitie, of rash iudgement, & vncharitablenes; not onely by damnatorie speeches against the dead:
Are Speeches indeed Heathenish, full of infidelity, of rash judgement, & uncharitableness; not only by damnatory Speeches against the dead:
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but against the liuing God, that hath taken them away as he would.
but against the living God, that hath taken them away as he would.
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Doth not the spirit speake better things? Iudge not, and thou shalt not be iudged:
Does not the Spirit speak better things? Judge not, and thou shalt not be judged:
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condemne not, and thou shalt not be condemned: condemn not, and thou shalt not be condemned:
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nay acquite, assoyle, deliuer, and thou shalt haue a measure of such mercifull construction measured vnto thee:
nay acquit, assoil, deliver, and thou shalt have a measure of such merciful construction measured unto thee:
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not as thou vsest to doe, sparingly, streight by the brimmes of the measure: but with a measure pressed downe, shaken together, and running ouer. And yet Protestants speake so.
not as thou usest to do, sparingly, straight by the brims of the measure: but with a measure pressed down, shaken together, and running over. And yet Protestants speak so.
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So naturall a thing is Poperie, so quickly doe wee drinke in error before wee bee taught it.
So natural a thing is Popery, so quickly do we drink in error before we be taught it.
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Haue we so learned Christ? are his lawes so ful of ruefulnes? Of Draco the lawgiuer it is written, that al his lawes were death: Have we so learned christ? Are his laws so full of ruefulnes? Of Draco the lawgiver it is written, that all his laws were death:
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death if thou doe this, death if thou doe not that, still the fatall noyse of death ended the lawe.
death if thou do this, death if thou do not that, still the fatal noise of death ended the law.
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Therefore they note the pen to drop crueltie, the inke and writing to bee bloud. But Christ is no Draco, a Dragon:
Therefore they note the pen to drop cruelty, the ink and writing to be blood. But christ is no Draco, a Dragon:
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He is a lambe that takes away the sinnes of the whole world, a world of sinnes: He is a lamb that Takes away the Sins of the Whole world, a world of Sins:
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much more this lambe of God to heale these little lābes of his flocke. His lawes are not lawes of Draco, they speake peace:
much more this lamb of God to heal these little Lambs of his flock. His laws Are not laws of Draco, they speak peace:
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his bloud crieth better things then the bloud of Abel: for that crieth vengeance vpon Cayne his brother. his blood cries better things then the blood of Abel: for that cries vengeance upon Cayne his brother.
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But Christs bloud crieth with a strong voyce as of a mightie Angel: my bloud for all bloud: But Christ blood cries with a strong voice as of a mighty Angel: my blood for all blood:
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my bodie for all sinne, euen of mine enemies. my body for all sin, even of mine enemies.
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This were to make Christ an Herode: for Herode sent out his men of warre to sley and murder most butcherly, infants from two yeares old downward, among whom were some vncircumcised:
This were to make christ an Herod: for Herod sent out his men of war to slay and murder most butcherly, Infants from two Years old downward, among whom were Some uncircumcised:
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then Rachel in Rama lifts vp bitter voyces of lamentation; no cōfort: they are not.
then Rachel in Rama lifts up bitter voices of lamentation; no Comfort: they Are not.
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Indeede if Christ were not a Herauld of peace rather, then a Herod, and that hee sent out his messengers of warre,
Indeed if christ were not a Herald of peace rather, then a Herod, and that he sent out his messengers of war,
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as death and graue to deuoure, the diuell and hell to damne the vnbaptized: then indeede might Rachel lift vp her voyce, & put on her mourning weede:
as death and graven to devour, the Devil and hell to damn the unbaptized: then indeed might Rachel lift up her voice, & put on her mourning weed:
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then euery mother and father, sister and brother, might howle and weepe, and answere one an other with dolefull ecchoes and remediles complaints, no comfort, no consolation, because they are not:
then every mother and father, sister and brother, might howl and weep, and answer one an other with doleful echos and remediless complaints, no Comfort, no consolation, Because they Are not:
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nay, because they are, that is, they are in endles sorowe: for better it were not to bee at all.
nay, Because they Are, that is, they Are in endless sorrow: for better it were not to be At all.
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But blessed bee God who hath sealed a better couenant: With thee and thy seede I make my couenant:
But blessed bee God who hath sealed a better Covenant: With thee and thy seed I make my Covenant:
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blessed bee God who hath cleared our comfort: Your children are holy:
blessed be God who hath cleared our Comfort: Your children Are holy:
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Blessed be God that concerning the childe borne in Esai, hath caused heauen and earth to heare a better melodie from an armie of heauenly souldiers:
Blessed be God that Concerning the child born in Isaiah, hath caused heaven and earth to hear a better melody from an army of heavenly Soldiers:
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Glorie to God on high, peace on earth belowe, good will towards men. Glory to God on high, peace on earth below, good will towards men.
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Doe I speake this alone? doe not likewise the generall voyce and language of Canaan, I meane the Israel of God, speake so?
Do I speak this alone? do not likewise the general voice and language of Canaan, I mean the Israel of God, speak so?
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Doth our Church alone thinke so? and doth not other Churches make vp the harmonie? The Creede of our Church confesseth this among the errors of the Papists:
Does our Church alone think so? and does not other Churches make up the harmony? The Creed of our Church Confesses this among the errors of the Papists:
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that so many as are not incorporated into the visible Church, by the Sacraments, at the least of Baptisme, are assuredly damned:
that so many as Are not incorporated into the visible Church, by the Sacraments, At the least of Baptism, Are assuredly damned:
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So doth two cōfessions of Switzerland, the confession of the Church of Bohemia, the Protestant Church of France, so of Flanders, so of Auspurge, so of Saxonie, and Sweueland, which may be seene more at large in the booke of the Harmonie of confessions.
So does two confessions of Switzerland, the Confessi of the Church of Bohemia, the Protestant Church of France, so of Flanders, so of Auspurge, so of Saxony, and Switzerland, which may be seen more At large in the book of the Harmony of confessions.
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Alanus Cope reckoneth this vp as one of our errors in England: Infants before they are baptized, to belong to the people of GOD And to this agreeth most soundly euen he which hath now, by the disposition of God, the chief place in this Church, and professeth that he misliketh the opinion of these, who thinke out of Ioh. 3. infants to be condemned, being not baptized as much as any. Alain Cope Reckoneth this up as one of our errors in England: Infants before they Are baptised, to belong to the people of GOD And to this agreeth most soundly even he which hath now, by the disposition of God, the chief place in this Church, and Professes that he misliketh the opinion of these, who think out of John 3. Infants to be condemned, being not baptised as much as any.
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It shall bee ambition to muster the names of them who haue borne the standard in their places, and are on our side:
It shall be ambition to muster the names of them who have born the standard in their places, and Are on our side:
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so doth Aretius at Barnes, Caluin and Beza at Geneua: certainly Zuinglius at Zurich, calleth them sacramentaries who attribute so much grace to the sacramēt,
so does Aretius At Barns, Calvin and Beza At Geneva: Certainly Zwingli At Zurich, calls them Sacramentaries who attribute so much grace to the sacrament,
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so much vertue to Baptisme of it selfe.
so much virtue to Baptism of it self.
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Such a cloud of witnesses hath this trueth, and this is not only the consent of the later Churches,
Such a cloud of Witnesses hath this truth, and this is not only the consent of the later Churches,
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but euen a long hath testimonie from this Apostle, Baptisme saueth, but I meane not sayeth hee, the washing of the water,
but even a long hath testimony from this Apostle, Baptism Saveth, but I mean not Saith he, the washing of the water,
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but the examination of a good conscience towardes God.
but the examination of a good conscience towards God.
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The Apostle Paul saith, Christ gaue himselfe for the Church to sanctifie it by the lauer of water: The Apostle Paul Says, christ gave himself for the Church to sanctify it by the laver of water:
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but how? through the word. In Dauids time the Church professeth GODS praise, out of the mouth of sucklings:
but how? through the word. In David time the Church Professes GOD'S praise, out of the Mouth of sucklings:
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In the primitiue Church the Cathecumen the not baptized not onely saued, but glorified as Martyrs:
In the primitive Church the Cathecumen the not baptised not only saved, but glorified as Martyrs:
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such an one was Heraclides Origens scholler, beheaded vnder Seuerus: and Rhais a woman, whō Origen saith, to haue obtained Baptisme by fire.
such an one was Heraclides Origens scholar, beheaded under Severus: and Rhais a woman, whom Origen Says, to have obtained Baptism by fire.
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Cyprian about the 260. yeare after Christ, professeth that not only suffering for Christ, but faith and conuersion of the heart supplieth the want of Baptisme. Cyprian about the 260. year After christ, Professes that not only suffering for christ, but faith and conversion of the heart supplieth the want of Baptism.
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The councell of Nice sayth, our Baptisme is not to bee considered with sensible eyes, but with the eyes of the mind.
The council of Nicaenae say, our Baptism is not to be considered with sensible eyes, but with the eyes of the mind.
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Ambrose about 380. yeare after Christ sayth of Valentinian the Emperour, who dyed without Baptisme: Christ baptized him when mens offices failed: againe, his faith washed him. Ambrose about 380. year After christ say of Valentinian the Emperor, who died without Baptism: christ baptised him when men's Offices failed: again, his faith washed him.
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Saint Austen, though he is alone almost except them that suruiued in his owne age in the necessitie of Sacraments, making out of the sixt of Iohn a necessitie of the supper euen for infants:
Saint Austen, though he is alone almost except them that survived in his own age in the necessity of Sacraments, making out of the sixt of John a necessity of the supper even for Infants:
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because it is sayd, Vnlesse you eate the fleshe of the Sonne of man and drinke his bloud, you haue no life in you: Because it is said, Unless you eat the Flesh of the Son of man and drink his blood, you have no life in you:
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contrary to the rule of the Apostle, that none should eate but they who can examine thēselues:
contrary to the Rule of the Apostle, that none should eat but they who can examine themselves:
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yet in diuers places where God assisted him more, and hee remembred himselfe, he yeelded also to this truth, making faith and a contrite spirit to be in stead of Baptisme, yet in diverse places where God assisted him more, and he remembered himself, he yielded also to this truth, making faith and a contrite Spirit to be in stead of Baptism,
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for thus hee saith, he that sayd:
for thus he Says, he that said:
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Vnles a man be borne of water and the spirite hee cannot enter into the kingdome of God, Ioh. 3. sayd as generally:Unless a man be born of water and the Spirit he cannot enter into the Kingdom of God, John 3. said as generally:
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Hee that confesseth mee before men, I will confesse him before my Father and the holy Angels: He that Confesses me before men, I will confess him before my Father and the holy Angels:
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And againe, Hee that leeseth his life, shall saue it: and againe, Psal. 116.15. Precious is the death of the Saints in the sight of God.
And again, He that leeseth his life, shall save it: and again, Psalm 116.15. Precious is the death of the Saints in the sighed of God.
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Nay hee rather commendeth them that dye sometimes without Baptisme, for others for feare of death defer not their baptisme further:
Nay he rather commends them that die sometime without Baptism, for Others for Fear of death defer not their Baptism further:
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but these for loue to God deferre to liue longer, he exemplifieth also in the theefe:
but these for love to God defer to live longer, he exemplifieth also in the thief:
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and againe, then is Baptisme fulfilled, when not the contempt of religion, but when the instant or momēt of necessitie excludeth from visible Baptisme.
and again, then is Baptism fulfilled, when not the contempt of Religion, but when the instant or moment of necessity excludeth from visible Baptism.
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Againe, none is depriued of the benefit of the sacrament, so long as hee findeth in himselfe the thing which the sacrament signifieth: Again, none is deprived of the benefit of the sacrament, so long as he finds in himself the thing which the sacrament signifies:
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again, among whom do you reckon children vnbaptized? verely among beleeuers. So. l. 3. de quaest. vet. test.
again, among whom do you reckon children unbaptized? verily among believers. So. l. 3. de Question. vet. test.
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The inuisible sanctification may bee without the visible signe, as the visible signe without the true sanctification.
The invisible sanctification may be without the visible Signen, as the visible Signen without the true sanctification.
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Basile sayth of the iaylour or keeper of the 40. Martyrs, who became a Martyr: hee was baptized by his owne faith, not by the hand of another: Basil say of the jailer or keeper of the 40. Martyrs, who became a Martyr: he was baptised by his own faith, not by the hand of Another:
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not in water, but in his owne blood. Hieromes iudgement of Asella we heard aboue.
not in water, but in his own blood. Jerome's judgement of Asella we herd above.
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Yet the diuersitie of customes and practise of olde is strange herein with the multitude of humane inuentions crept in euen in the primitiue church, that wee may blesse God for this puritie of Baptisme which we enioy.
Yet the diversity of customs and practice of old is strange herein with the multitude of humane Inventions crept in even in the primitive Church, that we may bless God for this purity of Baptism which we enjoy.
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For they vsed only solemne times for baptizing, as Easter at Rome, by Victors constitution, at Easter and Pentecost in Tertullians time: For they used only solemn times for baptizing, as Easter At Rome, by Victor's constitution, At Easter and Pentecost in Tertullia's time:
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or the time of mariage, or at their dying day, or on the feast of the Epiphany,
or the time of marriage, or At their dying day, or on the feast of the Epiphany,
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as in Asia insomuch that as Christ at 30. yeares of age was baptized: so Gregorie at 30. yeares olde, though his father were a Bishop.
as in Asia insomuch that as christ At 30. Years of age was baptised: so Gregory At 30. Years old, though his father were a Bishop.
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So Austen about the same time, so Ambrose a Bishop elect before hee was baptized,
So Austen about the same time, so Ambrose a Bishop elect before he was baptised,
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and in a Synode of Rome 40 yeares are appointed, except for the sicke, and great with childe, who might at all other times bee baptized And Nazianzene appointed the 4. yeare,
and in a Synod of Rome 40 Years Are appointed, except for the sick, and great with child, who might At all other times be baptised And Nazianzene appointed the 4. year,
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when they could giue a reason of their faith: so that when a man once departeth from this, that any thing saueth, speedy Baptisme, or Baptisme deferred:
when they could give a reason of their faith: so that when a man once departeth from this, that any thing Saveth, speedy Baptism, or Baptism deferred:
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Baptisme or no Baptisme, nay prayer or no prayer, word or no word, whē any thing saueth,
Baptism or no Baptism, nay prayer or no prayer, word or no word, when any thing Saveth,
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but this onely Sauiour Christ, who rose, ascended, raigneth ouer men and Angels, one error increaseth vpon another, one inuention accrueth vpon his former: hence came the crosse:
but this only Saviour christ, who rose, ascended, Reigneth over men and Angels, one error increases upon Another, one invention accrueth upon his former: hence Come the cross:
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hence a kisse in Baptisme, l. 3. ep. 8. Cyp. hence a ring. hence a kiss in Baptism, l. 3. Epistle. 8. Cyprus hence a ring.
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Tertul. l. de pudicitia. hence to haue oyle, and milke, and hony in Baptisme, not to wash all the weake after Baptisme: Tertulian l. de Chastity. hence to have oil, and milk, and honey in Baptism, not to wash all the weak After Baptism:
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as nyce men wash not after the trimming a while from the barber.
as Nicaenae men wash not After the trimming a while from the barber.
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Euen Constantine the good Emperour superstitiously desired to be baptized in Iordan, as Naaman would carie some earth from thence (whereas he should haue caried water rather, but that superstition is foolish) which yet Constantine obtained not,
Eve Constantine the good Emperor superstitiously desired to be baptised in Iordan, as Naaman would carry Some earth from thence (whereas he should have carried water rather, but that Superstition is foolish) which yet Constantine obtained not,
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but was baptized at Nicomedia feared by death to deferre it further.
but was baptised At Nicomedia feared by death to defer it further.
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Hence it came that they deferred Baptisme till death, that al sins might be forgiuen at once,
Hence it Come that they deferred Baptism till death, that all Sins might be forgiven At once,
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and grewe to baptizing by lay people, & women, & sometime to approue Baptisme with sand:
and grew to baptizing by lay people, & women, & sometime to approve Baptism with sand:
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and yet the story of a Iew Baptized with sād, who after had water added to him auoweth their feare to depart from the institution.
and yet the story of a Iew Baptised with sand, who After had water added to him avoweth their Fear to depart from the Institution.
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So good a thing is it to sticke to the pure & vnmedled beginning of word and sacraments, to looke to the originals and cleere fountaines.
So good a thing is it to stick to the pure & vnmedled beginning of word and Sacraments, to look to the originals and clear fountains.
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God ordained it pure and in simplicitie, without mixture of additaments, but men foūd out many inuentions,
God ordained it pure and in simplicity, without mixture of additaments, but men found out many Inventions,
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as the scripture speaketh in another case, howe good then is it to giue that vnto God which is due vnto God, that vnto the creature which is due vnto it, that vnto Baptisme which appertaineth vnto it? The Synod of Neocaesaraea noteth these errors by the consent of 17. Bishops:
as the scripture speaks in Another case, how good then is it to give that unto God which is due unto God, that unto the creature which is due unto it, that unto Baptism which appertaineth unto it? The Synod of Neocaesarea notes these errors by the consent of 17. Bishops:
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he that is baptized in sicknesse not to bee admitted to the office of any ministration in the Church.
he that is baptised in sickness not to be admitted to the office of any ministration in the Church.
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Bernard in a long Epistle, proueth in his time that this trueth continued vntill his time, prouing that not the absence but contempt of Baptisme condemneth. Bernard in a long Epistle, Proves in his time that this truth continued until his time, proving that not the absence but contempt of Baptism Condemneth.
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And this is not onely the voyce in Sion, Babilon heard of it, & the strength of the truth hath made diuers of them to yeelde,
And this is not only the voice in Sion, Babylon herd of it, & the strength of the truth hath made diverse of them to yield,
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and hath prouoked one against another.
and hath provoked one against Another.
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Their Thomas who sayde more for Popery then them all, though as pitch hee defile holy Baptisme, Their Thomas who said more for Popery then them all, though as pitch he defile holy Baptism,
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and many other holy thinges wherewith he medled:
and many other holy things wherewith he meddled:
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yet sayth hee, a man expecting the set time of the Church for Baptisme, though he bee preuented by death, he is saued.
yet say he, a man expecting the Set time of the Church for Baptism, though he be prevented by death, he is saved.
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Bellarmine (Reader of Rome) in his Dictates is greatly troubled not with answering vs, Bellarmine (Reader of Rome) in his Dictates is greatly troubled not with answering us,
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but with Caietane, the flowre of their Cardinals, with Gerson Chancellor of Paris, with Titleman a deuout Papist:
but with Cajetan, the flower of their Cardinals, with Gerson Chancellor of paris, with Titleman a devout Papist:
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that as Christ wroong out testimonie from Sathan, so hath the trueth in this poynt set falsehood vpon the racke, and made it confesse.
that as christ wrong out testimony from Sathan, so hath the truth in this point Set falsehood upon the rack, and made it confess.
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Nay, these Papists being vrged but by their owne consideration of the matter, they leaue a sound testimonie.
Nay, these Papists being urged but by their own consideration of the matter, they leave a found testimony.
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So doth Biell a great schooleman: So doth Alzimoney discourse, a diligent & learned writer on their side, saying:
So does Biell a great schoolman: So does Alzimoney discourse, a diligent & learned writer on their side, saying:
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Necessary is two-fold, either absolute, as meate for life, or as conuenient, and fit to atchieue our purpose,
Necessary is twofold, either absolute, as meat for life, or as convenient, and fit to achieve our purpose,
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as the horse for the end of our iourney. Baptisme is necessarie this last way. So that the aduersarie giues iudgemēt on our side:
as the horse for the end of our journey. Baptism is necessary this last Way. So that the adversary gives judgement on our side:
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so great a consent hath this truth:
so great a consent hath this truth:
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such a peale of voyces God hath raised to repeale the bloudie Herodian decree of Rome:
such a peal of voices God hath raised to repeal the bloody Herodian Decree of Rome:
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so strong a crye of Churches neere and farre off, at home and abroade, of later and more ancient, of Scriptures, Councels and Fathers, friends and enemies, crying out vpon them that menace hell and death and wrath to the babes vnwashed, who measure so hard a measure to poore infants,
so strong a cry of Churches near and Far off, At home and abroad, of later and more ancient, of Scriptures, Counsels and Father's, Friends and enemies, crying out upon them that menace hell and death and wrath to the babes unwashed, who measure so hard a measure to poor Infants,
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as because they enioy little of this life, they must leese al the next life, not heauen,
as Because they enjoy little of this life, they must lose all the next life, not heaven,
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but a hell, no honour of buriall, but to bee buried separatly, as though they should infect the rest.
but a hell, no honour of burial, but to be buried separately, as though they should infect the rest.
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And yet see pitifull hearts in the middest of crueltie some drop of mercie, an easie hell, a brimme of hell, not so bad as the damned is the hell for these forlorne innocents, a hell not so bad as for the actuall sinners.
And yet see pitiful hearts in the midst of cruelty Some drop of mercy, an easy hell, a brim of hell, not so bad as the damned is the hell for these forlorn Innocents, a hell not so bad as for the actual Sinners.
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Who sayth so? Bellarmine, Florence Councell, Innocentius the 3. the Schoolemen: but no more: and these be their proofes:
Who say so? Bellarmine, Florence Council, Innocentius the 3. the Schoolmen: but no more: and these be their proofs:
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As if one should say, a corrupt vpstart Iudge, his court, bench, and a packe of false Notaries:
As if one should say, a corrupt upstarted Judge, his court, bench, and a pack of false Notaries:
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but none of them hauing any gray haire of antiquitic.
but none of them having any grey hair of antiquitic.
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This admiration of the effect of Baptisme, and thus to be enamored vpon the element, made the heretikes Marcion and his, and the Cataphrygians and theirs, to baptize euen the dead:
This admiration of the Effect of Baptism, and thus to be enamored upon the element, made the Heretics Marcion and his, and the Cataphrygians and theirs, to baptise even the dead:
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euen as the Papists baptize euen bels, and that not by meane Ministers, but euen by Bishops. O foolish & mad generation:
even as the Papists baptise even Bells, and that not by mean Ministers, but even by Bishops. O foolish & mad generation:
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But haue they no reason for it? Yes, they make a shewe of miracle, of Scripture, of Fathers.
But have they no reason for it? Yes, they make a show of miracle, of Scripture, of Father's.
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That they may seeme to bee mad with reason, Scripture, Fathers, miracles: Miracles out of Euodius: Scriptures especially 2: Iohn 3. Mark 16.16. Fathers among the ancient, especially Austin. I my selfe haue in this argument alleadged Fathers, contrarie to my ordinary vse, seeing indeed Gods voyce alone shuld bee heard.
That they may seem to be mad with reason, Scripture, Father's, Miracles: Miracles out of Euodius: Scriptures especially 2: John 3. Mark 16.16. Father's among the ancient, especially Austin. I my self have in this argument alleged Father's, contrary to my ordinary use, seeing indeed God's voice alone should be herd.
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But to let you see the line of exposition, that I goe not alone in a singularitie, But to let you see the line of exposition, that I go not alone in a singularity,
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but haue the cōsent of the Pastors of other ages and Churches. Alanus Cope telleth a fabulous miracle to prooue it:
but have the consent of the Pastors of other ages and Churches. Alain Cope Telleth a fabulous miracle to prove it:
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A woman whose sonne dyed vnbaptized, brings him dead before the memorie of S. Steuen, moaning that she had lost her child in this life and in the life to come:
A woman whose son died unbaptized, brings him dead before the memory of S. Stephen, moaning that she had lost her child in this life and in the life to come:
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Suddenly life enters into him, a Priest is sent for, the childe was baptized, and presently dyed againe.
Suddenly life enters into him, a Priest is sent for, the child was baptised, and presently died again.
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O spirite of witchery which maketh them to trust lying fables: for first of al himselfe letteth fall somewhat that staineth his witnesse:
O Spirit of witchery which makes them to trust lying fables: for First of all himself lets fallen somewhat that stains his witness:
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he saith in Austins sermons of late imprinted at Iouaine, two clauses to too vnindifferent to condemne millions of infants: The miracle a night witnesse: the testimonie vpstart.
he Says in Austins Sermons of late imprinted At Iouaine, two clauses to too unindifferent to condemn millions of Infants: The miracle a night witness: the testimony upstarted.
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Why of late printed? Why at Louaine? Secondly, herein they bewray that the voyce of God hath nothing against these babes:
Why of late printed? Why At Louvain? Secondly, herein they bewray that the voice of God hath nothing against these babes:
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seeing as Christ sayd to the woman, when none durst condemne her, Iohn 8. Neither doe I condemne thee:
seeing as christ said to the woman, when none durst condemn her, John 8. Neither do I condemn thee:
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So when Christ condemnes them not, that they must set testimonies from vauts & sepulchers, and from the withered bones of the dead men.
So when christ condemns them not, that they must Set testimonies from vauts & sepulchers, and from the withered bones of the dead men.
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But yet these little ones, their bones are not brused: theirs also is the kingdome of God.
But yet these little ones, their bones Are not Bruised: theirs also is the Kingdom of God.
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For thirdly, why did not the mother carrie it to his owne graue, and not to S. Steuens tombe? or rather,
For Thirdly, why did not the mother carry it to his own graven, and not to S. Steuens tomb? or rather,
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why did she at all bring a damned carkasse within hallowed ground, against their custome? and good reason if for euer, it be Gods enemie, a damned miscreant,
why did she At all bring a damned carcase within hallowed ground, against their custom? and good reason if for ever, it be God's enemy, a damned miscreant,
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why should it haue the honour of buriall? Fourthly, if it were damned before, & the soule gone to hell:
why should it have the honour of burial? Fourthly, if it were damned before, & the soul gone to hell:
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is there redemption from hell, against all trueth, and their owne iudgement? Fiftly, why presently a Priest sent for? might she not thinke the same power that restored life to her childe, able to preserue him in life? or was not the life quite gone at al,
is there redemption from hell, against all truth, and their own judgement? Fifty, why presently a Priest sent for? might she not think the same power that restored life to her child, able to preserve him in life? or was not the life quite gone At all,
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and this deuise taken vp by cōpact to nourish superstitious minds, or if it must needes bee presently baptized,
and this devise taken up by compact to nourish superstitious minds, or if it must needs be presently baptised,
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because this their false Saint Steuen gaue it such a weake deadly life, that would not hold out,
Because this their false Saint Stephen gave it such a weak deadly life, that would not hold out,
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why might not her selfe, or some woman present (for it is not improbable others also to haue gone with her in neighborhood or superstition) according to their doctrine, haue baptized it:
why might not her self, or Some woman present (for it is not improbable Others also to have gone with her in neighbourhood or Superstition) according to their Doctrine, have baptised it:
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but they must tarie the time till a Priest come, who hold in their good diuinitie in such a case of necessitie, that euen women may doe it:
but they must tarry the time till a Priest come, who hold in their good divinity in such a case of necessity, that even women may do it:
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or lastly, why did she not goe to Saint Steuen for a second life? But lyers and inuentors haue no absolute good memories:
or lastly, why did she not go to Saint Stephen for a second life? But liars and inventors have no absolute good memories:
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let vs come to their scriptures, they are two:
let us come to their Scriptures, they Are two:
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the first, Ioh. 3 5. Except a mā be borne of water & the spirit, he cānnot see the kingdom of God.
the First, John 3 5. Except a man be born of water & the Spirit, he cannot see the Kingdom of God.
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This place necessarily inferreth say they, the necessity of baptisme. Why? the words;
This place necessarily infers say they, the necessity of Baptism. Why? the words;
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are plaine, and yet if so, it is as plaine for them that vse a hot Iron in Baptisme, not to go from this matter,
Are plain, and yet if so, it is as plain for them that use a hight Iron in Baptism, not to go from this matter,
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for example, because it is sayd, Christ shall baptize with the holy Ghost & with fire:
for Exampl, Because it is said, christ shall baptise with the holy Ghost & with fire:
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and not to goe from this place, it is as plaine for an olde man to be borne againe:
and not to go from this place, it is as plain for an old man to be born again:
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so plaine that •••• … enus once mistook it, though a master in Israell. But to come to the meaning:
so plain that •••• … enus once mistook it, though a master in Israel. But to come to the meaning:
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doth water signifie here of necessitie, the element of water vsed in Baptisme:
does water signify Here of necessity, the element of water used in Baptism:
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howe knowe they that? for in the former chapter no occasion is giuen to speake of Baptisme,
how know they that? for in the former chapter no occasion is given to speak of Baptism,
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nor in the beginning of this.
nor in the beginning of this.
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And secondly, Christ seemeth rather to tell what is necessary for men in yeares, who can make profession as Nicodemus who dissembled, then for infants:
And secondly, christ seems rather to tell what is necessary for men in Years, who can make profession as Nicodemus who dissembled, then for Infants:
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neither is any mention made of Baptisme all the time of his abode in Galile, where he was at the marriage,
neither is any mention made of Baptism all the time of his Abided in Galilee, where he was At the marriage,
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or whilst he was at Ierusalem, where this speech seemeth to bee vntill hee came into Iury, vers. 22. As though Christ sayd:
or while he was At Ierusalem, where this speech seems to be until he Come into Jury, vers. 22. As though christ said:
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thou wouldest learne the way to heauen, & thou knowest it in part alreadie, that I am a teacher come from God, vers. 1. And yet thou haltest in the day betweene two,
thou Wouldst Learn the Way to heaven, & thou Knowest it in part already, that I am a teacher come from God, vers. 1. And yet thou haltest in the day between two,
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and goest vpright in the night onely:
and goest upright in the night only:
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but I tell thee, I being a true teacher tell thee that thou must walke as a child of the day, thou must be borne againe, that is, bee renued in the spirit of thy minde to bee of another iudgement,
but I tell thee, I being a true teacher tell thee that thou must walk as a child of the day, thou must be born again, that is, be renewed in the Spirit of thy mind to be of Another judgement,
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euen to professe the name of God opēly, els thou canst not see the kingdome of God:
even to profess the name of God openly, Else thou Canst not see the Kingdom of God:
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Vnles thou shewe thy selfe to be in my kingdome of the Gospell by open profession on earth, thou canst not see my kingdome aboue:
Unless thou show thy self to be in my Kingdom of the Gospel by open profession on earth, thou Canst not see my Kingdom above:
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Except a man, that is, of such a iudgement as thou alreadie art, and all naturall men be, be borne againe and altered in the spirit, they cannot see the kingdome of God. Except a man, that is, of such a judgement as thou already art, and all natural men be, be born again and altered in the Spirit, they cannot see the Kingdom of God.
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When he marueiled what it was to bee borne againe, Christ expoundeth it thus: I say, vnles he bee borne againe of water and the spirit:
When he marveled what it was to be born again, christ expoundeth it thus: I say, unless he be born again of water and the Spirit:
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making it all one to be borne againe of the spirit and of water:
making it all one to be born again of the Spirit and of water:
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and the spirit, making it all one to be borne againe of one of them and of thē both:
and the Spirit, making it all one to be born again of one of them and of them both:
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and which is the more exclusiue? for that which he had sayd in one word, Except a man be borne of the spirit, he after expoundeth the manner how the spirit must work,
and which is the more exclusive? for that which he had said in one word, Except a man be born of the Spirit, he After expoundeth the manner how the Spirit must work,
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as water in washing vs, in sanctifying vs, in renuing vs. For he sayth, Vnles a man be borne of water and the spirit:
as water in washing us, in sanctifying us, in renewing us For he say, Unless a man be born of water and the Spirit:
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which to bee the meaning, the tenour and passage of all the speech had with Nicodemus, sheweth,
which to be the meaning, the tenor and passage of all the speech had with Nicodemus, shows,
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as first the opposing of earthlie birth, and spiritual, vers 6. That which is borne of flesh, is flesh:
as First the opposing of earthly birth, and spiritual, vers 6. That which is born of Flesh, is Flesh:
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which sentence proueth rather, that water saueth not:
which sentence Proves rather, that water Saveth not:
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as though fleshly, earthly, and carnall things can goe no further then flesh, earth, nor haue no further effects:
as though fleshly, earthly, and carnal things can go no further then Flesh, earth, nor have no further effects:
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A mans soule is a spirite: water an elementarie bodie: an earthly thing can not purge a spirituall substance:
A men soul is a Spirit: water an elementary body: an earthly thing can not purge a spiritual substance:
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no proportion betweene the agent & patient, the doer and sufferer: euen as of old the bloud of beasts could not take away sinnes, Heb. 10.1.2.3. so not now the washing of water can take away sinne.
no proportion between the agent & patient, the doer and sufferer: even as of old the blood of beasts could not take away Sins, Hebrew 10.1.2.3. so not now the washing of water can take away sin.
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Secondly, the ascribing of the meanes to Gods free-will, vers. 8. and his loue, vers. 16. by the worke of the spirite,
Secondly, the ascribing of the means to God's freewill, vers. 8. and his love, vers. 16. by the work of the Spirit,
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and incarnation of the sonne, vers. 13. telling the hardnes of it, vers. 8.11.12. whereas outward washing is easie:
and incarnation of the son, vers. 13. telling the hardness of it, vers. 8.11.12. whereas outward washing is easy:
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finally, in that verse 18. Christ maketh faith the meanes of saluation, and not faith damnation: He that beleeueth is saued:
finally, in that verse 18. christ makes faith the means of salvation, and not faith damnation: He that Believeth is saved:
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he that beleeueth not is damned. he that Believeth not is damned.
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So that vnles a man will say that infants haue faith, this toucheth infants nothing at all:
So that unless a man will say that Infants have faith, this touches Infants nothing At all:
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and if they haue faith, then those only saued, who haue this faith by the gift of God.
and if they have faith, then those only saved, who have this faith by the gift of God.
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So that this general rule, Except, proueth this:
So that this general Rule, Except, Proves this:
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that without conuersion of heart, and renuing of the spirit of our minde inwardly, there is no saluation.
that without conversion of heart, and renewing of the Spirit of our mind inwardly, there is no salvation.
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And that by water is mēt Gods spirit;
And that by water is meant God's Spirit;
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the fruits, the graces of it, many scriptures declare, especially in the stile and phrase of Christ himselfe in this Euangelist:
the fruits, the graces of it, many Scriptures declare, especially in the style and phrase of christ himself in this Evangelist:
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in the next chapter, vers. 14. He that drinketh of the water which I giue, shal neuer thirst:
in the next chapter, vers. 14. He that Drinketh of the water which I give, shall never thirst:
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for Baptisme is not generally a wel of water to euerlasting life, therefore it is ment of Gods spirit:
for Baptism is not generally a well of water to everlasting life, Therefore it is meant of God's Spirit:
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& the miracle of Christ healing without water, declareth that the elemēt ought not to be in that credite. So Iohn 7.39. He that beleeueth, riuers of water of life shall flow out of his bellie. But if any man aske:
& the miracle of christ healing without water, Declareth that the element ought not to be in that credit. So John 7.39. He that Believeth, Rivers of water of life shall flow out of his belly. But if any man ask:
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how will you proue water to signifie the spirit here? I answere, euen hence, vers. 39. This he sayd of the spirit:
how will you prove water to signify the Spirit Here? I answer, even hence, vers. 39. This he said of the Spirit:
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It also hath the accord of the old Testament, so Iere. 2.3.10. Ezech. 36.25. Esai. 4.4. The Lorde shall wash the filthines of Sion, with the spirit of iudgement and burning.
It also hath the accord of the old Testament, so Jeremiah 2.3.10. Ezekiel 36.25. Isaiah. 4.4. The Lord shall wash the filthiness of Sion, with the Spirit of judgement and burning.
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Lastly, I aske whether if this proposition, vers. 5 bee generall exclusiue, Except a man be borne of water and the spirit, &c. why the former proposition, vers 3. which is first by nature, consisting of as generall tearmes in arte:
Lastly, I ask whither if this proposition, vers. 5 be general exclusive, Except a man be born of water and the Spirit, etc. why the former proposition, vers 3. which is First by nature, consisting of as general terms in art:
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Except a man bee borne of the spirit, &c. be not as generall:Except a man be born of the Spirit, etc. be not as general:
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which if it bee, and what reason can be shewed to the contrarie, then it being also general and exclusiue,
which if it be, and what reason can be showed to the contrary, then it being also general and exclusive,
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why should it not shut out the necessitie of materiall water?
why should it not shut out the necessity of material water?
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Here also if absolutely materiall water be vnderstood, then no Martyr saued without it, not the theefe on the crosse, not the Apostles vnbaptized, not the good Emperour Valentinian, and many other who in prison, or warre desire it. The other place, Mark. 16.16. answereth it selfe, ascribing all to faith, for hauing sayd, He that beleeueth and is baptized shall bee saued:
Here also if absolutely material water be understood, then no Martyr saved without it, not the thief on the cross, not the Apostles unbaptized, not the good Emperor Valentinian, and many other who in prison, or war desire it. The other place, Mark. 16.16. Answers it self, ascribing all to faith, for having said, He that Believeth and is baptised shall be saved:
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addeth straight way to preuent error, but he that beleeueth not, and not hee that is not baptized, shall bee damned. Now as for Austen, it is true that hee in the matter of the sacraments necessitie,
adds straight Way to prevent error, but he that Believeth not, and not he that is not baptised, shall be damned. Now as for Austen, it is true that he in the matter of the Sacraments necessity,
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yea in both of them made it an exigence of necessitie, both to be performed:
yea in both of them made it an exigence of necessity, both to be performed:
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so that as vpon this place, he groundeth though falsly as vpon a foundation of water, the necessitie of Baptisme,
so that as upon this place, he groundeth though falsely as upon a Foundation of water, the necessity of Baptism,
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so vpon the next place, Ioh. 6.53. Vnles ye eate the flesh of the Son of man, and drinke his blood, yee haue no life in you.
so upon the next place, John 6.53. Unless you eat the Flesh of the Son of man, and drink his blood, ye have no life in you.
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Not only hee but Innocentius & al that age almost ground a necessitie of the Supper, insomuch that they gaue it to infants contrary to the rule of Paul, Let a mā examine him selfe, &c. & the meaning of this place, which is of the spirituall receiuing of Christ and incorporating into him by the spirite in generall,
Not only he but Innocentius & all that age almost ground a necessity of the Supper, insomuch that they gave it to Infants contrary to the Rule of Paul, Let a man examine him self, etc. & the meaning of this place, which is of the spiritual receiving of christ and incorporating into him by the Spirit in general,
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and in particular by the meanes of the spirite working in the worde, in Baptisme, or in the Supper, or in whatsoeuer.
and in particular by the means of the Spirit working in the word, in Baptism, or in the Supper, or in whatsoever.
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Fitly is it sayd to this purpose by Saint Hierome in Psalm. 147. When we heare the worde of the Lorde, the flesh of Christ and his bloud is powred in at our eares.
Fitly is it said to this purpose by Saint Jerome in Psalm. 147. When we hear the word of the Lord, the Flesh of christ and his blood is poured in At our ears.
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Let vs now come to the vse, comfort, ende, and necessitie of Baptisme:
Let us now come to the use, Comfort, end, and necessity of Baptism:
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which though it be not absolutely, & simply necessarie, yet in his due place and time,
which though it be not absolutely, & simply necessary, yet in his due place and time,
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if it may bee had according to Christs institution, cannot bee neglected, without great sinne. For herein of diuers men there are diuers extremities:
if it may be had according to Christ Institution, cannot be neglected, without great sin. For herein of diverse men there Are diverse extremities:
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as of the most of the Papists, who make it absolutely necessarie:
as of the most of the Papists, who make it absolutely necessary:
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so of the Manichees on the other side, who generally cut off al signes, because they making God not to be the author of these sensible and earthly things, thereupon inferred, that the worship by these earthly things could not bee gratefull to him.
so of the manichees on the other side, who generally Cut off all Signs, Because they making God not to be the author of these sensible and earthly things, thereupon inferred, that the worship by these earthly things could not be grateful to him.
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So the Cathatists, who because God is a spirit, and men must worship him in spirit, reiected all helpe of earthly meanes.
So the Cathatists, who Because God is a Spirit, and men must worship him in Spirit, rejected all help of earthly means.
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And last of all, the Pelagians who because they exempt men from originall sinne, doe thinke Baptisme needles, to purge that which is not:
And last of all, the Pelagians who Because they exempt men from original sin, do think Baptism needles, to purge that which is not:
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wherein you may first see the notable, wilfull, and spitefull malice of the Rhemists, who in Iohn 3.5. ioyne the Caluinists and Pelagians together, as both promising alike life eternall to children dying without Baptisme:
wherein you may First see the notable, wilful, and spiteful malice of the Rhemists, who in John 3.5. join the Calvinists and Pelagians together, as both promising alike life Eternal to children dying without Baptism:
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when as they differ as hell and heauen in the causes of saluation. For Caluin acknowledgeth children to bee vnder originall sinne: Pelagius did not:
when as they differ as hell and heaven in the Causes of salvation. For Calvin acknowledgeth children to be under original sin: Pelagius did not:
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yet Caluin thinketh not the elect of God to perish, if in some case they bee preuented of outward Baptisme.
yet Calvin Thinketh not the elect of God to perish, if in Some case they be prevented of outward Baptism.
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Lastly of Anabaptists, who would not haue infants baptized, but them of yeares: against whom at this time, beside that which is sayd aboue, this may be sufficient:
Lastly of Anabaptists, who would not have Infants baptised, but them of Years: against whom At this time, beside that which is said above, this may be sufficient:
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that seeing childrē haue sin, they ought to be washed: and seeing they belong vnto GOD, they ought to bee sealed.
that seeing children have since, they ought to be washed: and seeing they belong unto GOD, they ought to be sealed.
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As for the Manichees, seeing wee acknowledge the same Lord Creator of heauen and earth, one God maker of both, the same almightie and most holie spirite to haue made the greatest Angell and most despised worme:
As for the manichees, seeing we acknowledge the same Lord Creator of heaven and earth, one God maker of both, the same almighty and most holy Spirit to have made the greatest Angel and most despised worm:
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and that hee made al things good, and to a most excellent end, that therefore both against them and the Catharists, though it be true that bodily exercise profiteth little;
and that he made all things good, and to a most excellent end, that Therefore both against them and the Catharists, though it be true that bodily exercise profiteth little;
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as washing by water, taking of bread and wine, much reading, much repeating of prayer, much hearing and sitting by it to heare, much preaching also,
as washing by water, taking of bred and wine, much reading, much repeating of prayer, much hearing and sitting by it to hear, much preaching also,
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vnles the spirit also concurre and our inwarde desire: yet as God made bodie and spirit, and therefore must be glorified in both:
unless the Spirit also concur and our inward desire: yet as God made body and Spirit, and Therefore must be glorified in both:
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so seeing he made both visible and inuisible things, both spirituall and corporall things, both serue for his glorie, both are helpers of our faith;
so seeing he made both visible and invisible things, both spiritual and corporal things, both serve for his glory, both Are helpers of our faith;
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if first wee remember, that we vse them, when wee haue the expresse word of God for them.
if First we Remember, that we use them, when we have the express word of God for them.
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As because the Lorde biddeth vs baptize with water: therefore in doing so we build vpon the rocke:
As Because the Lord bids us baptise with water: Therefore in doing so we built upon the rock:
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and we thinke wee should tempt GOD, if when he should teach vs the washing away of our sinnes in Christ, by the powring on of water, wee should refuse such a comfortable and liuely representation,
and we think we should tempt GOD, if when he should teach us the washing away of our Sins in christ, by the Pouring on of water, we should refuse such a comfortable and lively representation,
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and deserue to heare the check that K. Achaz had, Esai. 7.11.12. who being in weaknesse of faith when Ierusalem was besieged, would not aske a signe,
and deserve to hear the check that K. Ahaz had, Isaiah. 7.11.12. who being in weakness of faith when Ierusalem was besieged, would not ask a Signen,
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when the offer was made in Christ, but was reproued as one not that despised the minister and bringer of the signe,
when the offer was made in christ, but was reproved as one not that despised the minister and bringer of the Signen,
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but had grieued the God of the minister, and author of that signe.
but had grieved the God of the minister, and author of that Signen.
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Is it a small thing to grieue men, but you must also grieue my God? sayth Esay. Is it a small thing to grieve men, but you must also grieve my God? say Isaiah.
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The defeating of Baptisme seemeth to come three waies: one by open contempt and despising of Gods wisdome in it:
The defeating of Baptism seems to come three ways: one by open contempt and despising of God's Wisdom in it:
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Heathenish and prophane men cannot tell what to make of the sprinkling of water, nor of the blessing of it in the name of the blessed trinitie, as the Infidels,
Heathenish and profane men cannot tell what to make of the sprinkling of water, nor of the blessing of it in the name of the blessed trinity, as the Infidels,
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and Atheists, and Paynims doe vnto this day, being ignorant that Christ Matth. 28. when he ordained Baptisme, sayd:
and Atheists, and Pagans do unto this day, being ignorant that christ Matthew 28. when he ordained Baptism, said:
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Al power in heauen and earth is giuen vnto me, goe and baptize, I am with you for euer:
All power in heaven and earth is given unto me, go and baptise, I am with you for ever:
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So that here is not naked water, or the bare clemēt, or a few words repeated:
So that Here is not naked water, or the bore clement, or a few words repeated:
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but here is the power of God with it, his wisedome to establish it, his constancie to auowe it, his holines to sanctifie it, his mercie to blesse it:
but Here is the power of God with it, his Wisdom to establish it, his constancy to avow it, his holiness to sanctify it, his mercy to bless it:
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so that as an odde thing, or new thing they which despise it, despise not mās aduise,
so that as an odd thing, or new thing they which despise it, despise not men advise,
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but Gods counsel against them selues, Luk. 7.30. as did the Pharisies.
but God's counsel against them selves, Luk. 7.30. as did the Pharisees.
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And hee that will not followe Gods counsell, how shall he thriue, though all the heads in the world should deuise for him? Another disappoyntmēt of Baptisme commeth by negligence,
And he that will not follow God's counsel, how shall he thrive, though all the Heads in the world should devise for him? another disappointment of Baptism comes by negligence,
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as in the people of Israel intermitting circumcision for 40. yeares, as in Moses, who no doubt acknowledged Gods ordinance for circumcision,
as in the people of Israel intermitting circumcision for 40. Years, as in Moses, who no doubt acknowledged God's Ordinance for circumcision,
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and yet either hauing learned Aegyptian or Midianitish manners, or to please his wife, deferred to do it,
and yet either having learned Egyptian or Midianitish manners, or to please his wife, deferred to do it,
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so that God had like to destroyed him in the Inne for it.
so that God had like to destroyed him in the Inn for it.
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Which I would haue parents consider, that defer their childrens baptisme from Lords day to Lords day,
Which I would have Parents Consider, that defer their Children's Baptism from lords day to lords day,
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and from one time of assemblie to another, for no end but to get such and such witnesses, such and such furniture of their houses,
and from one time of assembly to Another, for no end but to get such and such Witnesses, such and such furniture of their houses,
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and such other complement, and outward circumstances, till death strike their children: which sinne though the Lord may remit thē, yet their comfort cannot be so great,
and such other compliment, and outward Circumstances, till death strike their children: which sin though the Lord may remit them, yet their Comfort cannot be so great,
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as if they had taken the due time which the Lord offered them:
as if they had taken the due time which the Lord offered them:
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seeing by their meanes it commeth to passe, whē Minister and place and time and all did concurre, they only were wanting, by the sinne of omission:
seeing by their means it comes to pass, when Minister and place and time and all did concur, they only were wanting, by the sin of omission:
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which thing gouernours Ecclesiastical are to looke vnto, lest that if euery man by this example should defer if death should intercept, Anabaptistrie might creepe in and scarse any child be baptized.
which thing Governors Ecclesiastical Are to look unto, lest that if every man by this Exampl should defer if death should intercept, Anabaptistry might creep in and scarce any child be baptised.
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The Primitiue Church suffered them to want an honourable buriall, who deferred their baptisme.
The Primitive Church suffered them to want an honourable burial, who deferred their Baptism.
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Of the third defeatement of Baptisme, by vnauoydable necessitie, wee haue spoken at large, when either the child is preuented by death in the wombe, or out of the wombe:
Of the third defeatement of Baptism, by unavoidable necessity, we have spoken At large, when either the child is prevented by death in the womb, or out of the womb:
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either by negligence or contempt in parents and friends, as in these two last cases: or when parents and minister, and all are willing, death creepeth in and preuenteth both.
either by negligence or contempt in Parents and Friends, as in these two last cases: or when Parents and minister, and all Are willing, death creeps in and preventeth both.
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Such occurrents may bee matter of meditation to parents, and Ministers, and the whole people, of the suddennes of death, of the vncertaine ioy and stay of posteritie, that he suffereth vs to beget, but not to possesse;
Such occurrents may be matter of meditation to Parents, and Ministers, and the Whole people, of the suddenness of death, of the uncertain joy and stay of posterity, that he suffers us to beget, but not to possess;
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to haue a sight of our babes, and then suddenly taketh them to himselfe;
to have a sighed of our babes, and then suddenly Takes them to himself;
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of Gods almightines, that he doth what he will, and that sometimes hee saueth with meanes, sometimes without meanes,
of God's almightiness, that he does what he will, and that sometime he Saveth with means, sometime without means,
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as sometimes damneth with meanes, sometimes without meanes: but yet not so that any of these accidents ouerthrow the election of God.
as sometime damneth with means, sometime without means: but yet not so that any of these accidents overthrow the election of God.
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What then establisheth the substance of Baptisme? what ouerthroweth it? Here wee must consider the institution:
What then Establisheth the substance of Baptism? what Overthroweth it? Here we must Consider the Institution:
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Matth. 28. Goe: Who? The Minister: Do what? baptize, that is, powre on the water, or dippe it in water:Matthew 28. Go: Who? The Minister: Do what? baptise, that is, pour on the water, or dip it in water:
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Whom? all nations, that is men, not bels, &c. How? not in the name of the water,
Whom? all Nations, that is men, not Bells, etc. How? not in the name of the water,
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or power of it, or any other name in heauen or earth: but of the blessed Trinitie.
or power of it, or any other name in heaven or earth: but of the blessed Trinity.
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So that a Midwife to baptize, or a priuate man, to whom it was neuer sayd, Goe, and baptize: likewise to vse sande,
So that a Midwife to baptise, or a private man, to whom it was never said, Go, and baptise: likewise to use sand,
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as sometime hath bin, or some other licour:
as sometime hath been, or Some other liquour:
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also to applie it to bels, & then forsooth Bishops alone must do it, as the Papists vse: also to apply it to Bells, & then forsooth Bishops alone must do it, as the Papists use:
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and lastly not to doe it in the name & power and vertue of the Trinitie, I take it to bee the violating of the Lords institution:
and lastly not to do it in the name & power and virtue of the Trinity, I take it to be the violating of the lords Institution:
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in which kinds wee ought to refuse it.
in which Kinds we ought to refuse it.
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But if other circumstances onely be annexed or not accompanie it, as it may be truly sayd of this sacrament: (God made it simple and righteous,
But if other Circumstances only be annexed or not accompany it, as it may be truly said of this sacrament: (God made it simple and righteous,
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and vncompounde, but man founde out many inuentions) these things may a little exercise our zeale and faith and patience:
and vncompounde, but man found out many Inventions) these things may a little exercise our zeal and faith and patience:
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but they cannot abridge the counsel of God in thee and thine:
but they cannot abridge the counsel of God in thee and thine:
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and therefore if thou maist haue it without the additamentes of men, the better it is:
and Therefore if thou Mayest have it without the additamentes of men, the better it is:
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if not, yet the seale of God remaineth sure, they shall beare their iniquitie of stubble,
if not, yet the seal of God remains sure, they shall bear their iniquity of stubble,
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so meane a matter built vpon so good a foundation that haue brought it vp, or maintaine it:
so mean a matter built upon so good a Foundation that have brought it up, or maintain it:
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vntil God purge them by his triall of fire, as in the worde, so in the sacrament, when as the stubble shall vanish,
until God purge them by his trial of fire, as in the word, so in the sacrament, when as the stubble shall vanish,
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but the good foundation shall saue them. Doe thou as much as thou canst communicate with God in his institution:
but the good Foundation shall save them. Doe thou as much as thou Canst communicate with God in his Institution:
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for as we are to desire not onely the milke of the worde, but the syncere milke of it:
for as we Are to desire not only the milk of the word, but the sincere milk of it:
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so in the Lords seale, wee ought rather to take his engrauing alone then any characters of man.
so in the lords seal, we ought rather to take his engraving alone then any characters of man.
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And to drawe to an ende, I would not onely haue men peremptorie for the Sacrament,
And to draw to an end, I would not only have men peremptory for the Sacrament,
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but for the word also, which is the life of the Sacrament:
but for the word also, which is the life of the Sacrament:
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what is water without the worde, but water? therefore if the neglect or the contempt of the Sacrament bee a sinne, is not the despising of the word,
what is water without the word, but water? Therefore if the neglect or the contempt of the Sacrament be a sin, is not the despising of the word,
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and neglect of it a sinne also? because many are wonderfull passionate, if God himselfe preuent of Baptisme,
and neglect of it a sin also? Because many Are wonderful passionate, if God himself prevent of Baptism,
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but themselues for themselues and others, are nothing compassionate: making no care nor conscience of their assiduitie and diligence to heare the word.
but themselves for themselves and Others, Are nothing compassionate: making no care nor conscience of their assiduity and diligence to hear the word.
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Surely the worde hath saued without Baptisme, but baptisme without the worde neuer: Ioh. 15.3. You are cleane because of the word:
Surely the word hath saved without Baptism, but Baptism without the word never: John 15.3. You Are clean Because of the word:
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and that you may knowe the words despising hath power to damne also, consider what the scripture saith, Ioh. 12.48. The word shall iudge you:
and that you may know the words despising hath power to damn also, Consider what the scripture Says, John 12.48. The word shall judge you:
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and againe, Hee that despiseth the worde his prayer is abominable:
and again, He that despises the word his prayer is abominable:
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and againe, He that reiecteth the Preacher, reiecteth him that sent him, which is the Lord: and again, He that rejects the Preacher, rejects him that sent him, which is the Lord:
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and againe, Faith commeth by hearing, which faith alone pleaseth GOD. Christ Math. 23.16. calles the Pharisees blind guides, fooles and blind:
and again, Faith comes by hearing, which faith alone Pleases GOD. christ Math. 23.16. calls the Pharisees blind guides, Fools and blind:
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because they counted it sinne to sweare by the gold of the Temple, but by the Temple to sweare was nothing:
Because they counted it sin to swear by the gold of the Temple, but by the Temple to swear was nothing:
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so to sweare by the Aultar, nothing, but by the offering vpon the Aultar a sinne.
so to swear by the Altar, nothing, but by the offering upon the Altar a sin.
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Now fooles and blind, which is greater, gold or Temple, Altar or offering? For the Temple conteineth God that dwelleth in it:
Now Fools and blind, which is greater, gold or Temple, Altar or offering? For the Temple Containeth God that dwells in it:
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the Altar, that is God worshipped at it. So let the despisers of the word either vanish & wonder, Act. 13.31.
the Altar, that is God worshipped At it. So let the despisers of the word either vanish & wonder, Act. 13.31.
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for Gods work vpon their blindnes that can see a mote of contempt in Baptisme, and not the beame of contempt in the worde, or else acknowledge their blindnes:
for God's work upon their blindness that can see a mote of contempt in Baptism, and not the beam of contempt in the word, or Else acknowledge their blindness:
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Baptisme is as gold, it is as a holy offering:
Baptism is as gold, it is as a holy offering:
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but yet the word sanctifieth it, and if it be not offered as it were vpon the holy Altar of the word, this golde becommeth drosse,
but yet the word Sanctifieth it, and if it be not offered as it were upon the holy Altar of the word, this gold becomes dross,
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because there wanteth Gods word, as fire to trie it:
Because there Wants God's word, as fire to try it:
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& though it bee the offering of the fruite of thy body, thine owne flesh to the Lorde,
& though it be the offering of the fruit of thy body, thine own Flesh to the Lord,
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yet vnles thou doe it as the Lord hath commanded, there is a sauour of death in it, and not of life:
yet unless thou do it as the Lord hath commanded, there is a savour of death in it, and not of life:
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The propo•tion must be kept, Leuit. 17.4 In sacrifices disobedience is as murder: and why not in sacraments?
The propo•tion must be kept, Levites 17.4 In Sacrifices disobedience is as murder: and why not in Sacraments?
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Wherefore beloued, let vs not despise Baptisme, let vs not despise the word:
Wherefore Beloved, let us not despise Baptism, let us not despise the word:
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Baptisme is good, and holy, and comfortable with the word, the word is wholsome, and comfortable in his place, with Baptisme and without it, let vs get a spirite of discerning spirits, to distinguish betweene outward washing and inwarde, betweene the leauen of poperie, who sowre the sweete water of baptisme & make it Marah, let vs rather season it with casting in some part of the tree of life, as Eliza did to the waters of Iericho,
Baptism is good, and holy, and comfortable with the word, the word is wholesome, and comfortable in his place, with Baptism and without it, let us get a Spirit of discerning spirits, to distinguish between outward washing and inward, between the leaven of popery, who sour the sweet water of Baptism & make it Marah, let us rather season it with casting in Some part of the tree of life, as Eliza did to the waters of Jericho,
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and healed the land from vntimely birth.
and healed the land from untimely birth.
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Let vs preserue a good consciēce by communing with our hearts dayly examined, so shal neither we,
Let us preserve a good conscience by communing with our hearts daily examined, so shall neither we,
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nor our church haue vntimely birth for saluation, as they had in Iericho:
nor our Church have untimely birth for salvation, as they had in Jericho:
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so shall not Baptisme be vnfruitfull to vs, but be laden with all the benefites of Christs resurrection, ascension, glorie at Gods right hand,
so shall not Baptism be unfruitful to us, but be laden with all the benefits of Christ resurrection, Ascension, glory At God's right hand,
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and dominions ouer Angels, and then neither death nor life.
and Dominions over Angels, and then neither death nor life.
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Baptisme, nor not Baptisme, neither things past, present, nor to come, shall separate vs from the loue of Iesus Christ:
Baptism, nor not Baptism, neither things past, present, nor to come, shall separate us from the love of Iesus christ:
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which shal bring vs vnto God. which shall bring us unto God.
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