A sermon of the baptizing of infants preached in the Abbey-Church at Westminster at the morning lecture, appointed by the honorable House of Commons / by Stephen Marshall ...
IN this Morning Lecture, I have formerly in my course out of severall Scriptures handled the Doctrine of the Sacraments in Generall, and then proceeded to speake of the Sacraments of the Old Testament, and therein their number, their agreement and disagreement, with those of the New Testament ;
IN this Morning Lecture, I have formerly in my course out of several Scriptures handled the Doctrine of the Sacraments in General, and then proceeded to speak of the Sacraments of the Old Testament, and therein their number, their agreement and disagreement, with those of the New Testament;
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And I have already out of this Text, made foure or five Sermons, concerning the nature and use of the Sacrament of Baptisme, wherein I have cleared unto you:
And I have already out of this Text, made foure or five Sermons, Concerning the nature and use of the Sacrament of Baptism, wherein I have cleared unto you:
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Secondly, Supposing some have right to it, yet it's greatly disputed, whose Infants may bee Baptized? viz. Whether the Infants of Excommunicate persons, of Hereticks, of Profane men, of meerly civilly Righteous ;
Secondly, Supposing Some have right to it, yet it's greatly disputed, whose Infants may be Baptised? viz. Whither the Infants of Excommunicate Persons, of Heretics, of Profane men, of merely civilly Righteous;
and whether these may not be Baptized, with some caution used, thereby to make distinction betwixt the pure and the impure? I shall for the present baulk all these latter questions,
and whither these may not be Baptised, with Some caution used, thereby to make distinction betwixt the pure and the impure? I shall for the present balk all these latter questions,
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Whether the Infants of beleeving Parents, the Infants of Saints, are to be admitted to the Holy Sacrament? And here also ariseth another question, Who are to bee meant by Beleevers and Saints, whether only such as have the inward vertue of faith and holinesse, who are really beleevers and sanctifyed ones,
Whither the Infants of believing Parents, the Infants of Saints, Are to be admitted to the Holy Sacrament? And Here also arises Another question, Who Are to be meant by Believers and Saints, whither only such as have the inward virtue of faith and holiness, who Are really believers and sanctified ones,
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or whether by Beleevers and Saints, may be meant such a faith and sanctity as is outwardly professed, although possibly the inward grace it selfe (which only God can judge of) bee altogether wanting?
or whither by Believers and Saints, may be meant such a faith and sanctity as is outwardly professed, although possibly the inward grace it self (which only God can judge of) be altogether wanting?
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if by Beleevers and Saints the Apostle meane visible professors of faith and holinesse; then the Question is, whether their Infants are to bee baptized ;
if by Believers and Saints the Apostle mean visible professors of faith and holiness; then the Question is, whither their Infants Are to be baptised;
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in a word, whether the Infants of such as were or might have been stiled beleevers and Saints in the Apostles daies and writings, are to be admitted to the Sacrament of Baptisme.
in a word, whither the Infants of such as were or might have been styled believers and Saints in the Apostles days and writings, Are to be admitted to the Sacrament of Baptism.
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This priviledge of the baptizing of such Infants the Christian Church hath been in possession of for the space of fifteen hundred yeers and upwards, as is manifest out of most of the Records that we have of antiquity, both in the Greek and Latine Church;
This privilege of the baptizing of such Infants the Christian Church hath been in possession of for the Molle of fifteen hundred Years and upward, as is manifest out of most of the Records that we have of antiquity, both in the Greek and Latin Church;
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which I the rather mention in the beginning, because many of the Anabaptists blush not to say, that the Antients, especially the Greek Church, rejected it for many hundred yeers:
which I the rather mention in the beginning, Because many of the Anabaptists blush not to say, that the Ancients, especially the Greek Church, rejected it for many hundred Years:
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Justine Martyr, who lived about Anno 150 (in a Treatise which goes under his name) Question 56. disputes the different condition of those children, who dye baptized,
Justin Martyr, who lived about Anno 150 (in a Treatise which Goes under his name) Question 56. disputes the different condition of those children, who die baptised,
omnes, 〈 ◊ 〉, qui per eum renascuntur in Deum, Infantes & parvulos & pueros, &c. Now it's well known, say the Glossers upon that Text, renascentiae nomine, Dominica & Apostolica phrasi, Baptismum intelligi.
omnes, 〈 ◊ 〉, qui per Eum renascuntur in God, Infants & Small Children & pueros, etc. Now it's well known, say the Glossers upon that Text, renascentiae nomine, Dominica & Apostolica phrasi, Baptism intelligi.
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Origen, who lived in the beginning of the third Century, in his Treatise upon Rom. 6. lib. 5. saith, The Church received this tradition of Baptizing of Infants from the Apostles:
Origen, who lived in the beginning of the third Century, in his Treatise upon Rom. 6. lib. 5. Says, The Church received this tradition of Baptizing of Infants from the Apostles:
and Homily 8. upon Leviticus, Secundum Ecclesiae observantiam, Baptismum parvulis dari concedit, Hom. 14. in Lucam, Parvuli baptizantur in remissionem peccatorum :
and Homily 8. upon Leviticus, Secundum Ecclesiae observantiam, Baptism parvulis dari concedit, Hom. 14. in Luke, Children baptizantur in remissionem peccatorum:
he cals it indeed a Tradition, according to the expression of the Ancients, who ordinarily called the greatest points of Faith, by the name of Traditions received from the Apostles.
he calls it indeed a Tradition, according to the expression of the Ancients, who ordinarily called the greatest points of Faith, by the name of Traditions received from the Apostles.
However his calling it a Tradition received from the Apostles gives us a sufficient proofe, that time out of mind, it had been received in the Church, that it was delivered over to the Church in his time,
However his calling it a Tradition received from the Apostles gives us a sufficient proof, that time out of mind, it had been received in the Church, that it was Delivered over to the Church in his time,
Cyprian assures him that by the unanimous consent of 66. Bishops gathered together in a Councell, Baptisme was to be administred to Infants, as well as to growne men,
Cyprian assures him that by the unanimous consent of 66. Bishops gathered together in a Council, Baptism was to be administered to Infants, as well as to grown men,
They are under originall sinne, they need pardon, are capable of grace and mercy, God regards not age, &c. This testimony of Cyprians is cited and approved by August. Epist. 28. & lib. 3. de Merit. & Remiss. pecca. cap.
They Are under original sin, they need pardon, Are capable of grace and mercy, God regards not age, etc. This testimony of Cyprians is cited and approved by August. Epistle 28. & lib. 3. de Merit. & Remiss. pecca. cap.
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5. & lib. 3. contra Pelag. and by Hierom contra Pelag. lib. 3. Of the same judgment was Ambrose, lib. 2. cap. 11. De Abraham Patriarcha, and many other of the Ancients, which I relate not to prove the truth of the thing,
5. & lib. 3. contra Pelagius and by Hieronymus contra Pelagius lib. 3. Of the same judgement was Ambrose, lib. 2. cap. 11. De Abraham Patriarch, and many other of the Ancients, which I relate not to prove the truth of the thing,
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and indeed, although some in those times questioned it, as August. grants in his Sermons, De Verbis Apostol. yet the first that ever made a head against it,
and indeed, although Some in those times questioned it, as August. grants in his Sermons, De Verbis Apostle. yet the First that ever made a head against it,
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or a division in the Church about it, was Baltazar Pacommitanus in Germany in Luthers time, about the yeere 1527. and since that time multitudes in Germany have imbraced his opinion, who because they opposed Paedo-baptisme, were forced to reiterate their owne Baptisme,
or a division in the Church about it, was Balthazar Piacenza in Germany in Luthers time, about the year 1527. and since that time Multitudes in Germany have embraced his opinion, who Because they opposed Paedobaptism, were forced to reiterate their own Baptism,
not onely working a world of mischiefe about Munster and other parts of Germany, but have with this opinion, drunk in abundance of other dangerous Heresies and Blasphemies,
not only working a world of mischief about Munster and other parts of Germany, but have with this opinion, drunk in abundance of other dangerous Heresies and Blasphemies,
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and quickly grew into such divisions, and sub-divisions among themselves, that Bullenger notes that they were growne to no lesse then fourteene severall Sects in his time:
and quickly grew into such divisions, and subdivisions among themselves, that Bullinger notes that they were grown to no less then fourteene several Sects in his time:
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As the Ecclesiasticall Story lets us see in the Novatians, Macedonians, Eunomians, Arians, &c. which divisions also opened a way to their totall destruction in the end:
As the Ecclesiastical Story lets us see in the Novatians, Macedonians, Eunomians, Arians, etc. which divisions also opened a Way to their total destruction in the end:
now God hath so blessed the Religious observation of the Lords day in this Kingdome above other Churches and Kingdomes, that such as indeavour to overthrow it, deserve justly to be abhorred by us.
now God hath so blessed the Religious observation of the lords day in this Kingdom above other Churches and Kingdoms, that such as endeavour to overthrow it, deserve justly to be abhorred by us.
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but leave the people whom they insnare without any hope of recovery, whilst they impose upon their consciences to heare none but such as may confirme them in their errors;
but leave the people whom they ensnare without any hope of recovery, while they impose upon their Consciences to hear none but such as may confirm them in their errors;
I deny not but some few who are of this opinion are otherwise minded, but all our experience teacheth us that the generality of them doe runne this way.
I deny not but Some few who Are of this opinion Are otherwise minded, but all our experience Teaches us that the generality of them do run this Way.
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Thirdly, this opinion puts all the Infants of all Beleevers into the self-same condition, with the Infants of Turkes and Indians, which they all readily acknowledge;
Thirdly, this opinion puts all the Infants of all Believers into the selfsame condition, with the Infants of Turkes and Indians, which they all readily acknowledge;
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and from thence unavoidably one of these three things must follow. 1. Either all of them are damned who die in their Infancy, being without the Covenant of grace, having no part in Christ.
and from thence avoidable one of these three things must follow. 1. Either all of them Are damned who die in their Infancy, being without the Covenant of grace, having no part in christ.
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which most of the Anabaptists in the world doe owne, and therewith bring in al Pelagianisme, Universall grace, Free-will, &c. Or, 3. That although they bee tainted with originall corruption,
which most of the Anabaptists in the world do own, and therewith bring in all Pelagianism, Universal grace, Freewill, etc. Or, 3. That although they be tainted with original corruption,
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but I desire to know, whether in the one, or in the other, they find any promise of salvation by Christ to any Infants dying in their Infancie, whose Parents no way belonged to the Family of GOD, or Covenant of Grace.
but I desire to know, whither in the one, or in the other, they find any promise of salvation by christ to any Infants dying in their Infancy, whose Parents no Way belonged to the Family of GOD, or Covenant of Grace.
and shall bring all that I intend to speake of it under two Arguments, and under them shall indeavour to Answer whatsoever I have found of any moment objected to the contrary.
and shall bring all that I intend to speak of it under two Arguments, and under them shall endeavour to Answer whatsoever I have found of any moment objected to the contrary.
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therefore are to partake of the seale of his Covenant, or the distinguishing badge between them who are under the Covenant of grace, and them who are not.
Therefore Are to partake of the seal of his Covenant, or the distinguishing badge between them who Are under the Covenant of grace, and them who Are not.
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but this receives an easie answer, the Women were Circumcised in the Males, else could not God have said, that the whole house of Israel were Circumcised in the flesh, else could not the whole Nation of the Jewes bee called the Circumcision, in opposition to all the World beside, who were called the Uncircumcision.
but this receives an easy answer, the Women were Circumcised in the Males, Else could not God have said, that the Whole house of Israel were Circumcised in the Flesh, Else could not the Whole nation of the Jews be called the Circumcision, in opposition to all the World beside, who were called the Uncircumcision.
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Fourthly, by Gods owne order the Seed, or Infants of Covenanters before Christs time, were to be sealed with the seale of admission into his Covenant, as well as their Parents.
Fourthly, by God's own order the Seed, or Infants of Covenanters before Christ time, were to be sealed with the seal of admission into his Covenant, as well as their Parents.
and comfortable, both to themselves and their children, as they were before Christs time: and these five Propositions made good, the Argument will be strong and undeniable.
and comfortable, both to themselves and their children, as they were before Christ time: and these five Propositions made good, the Argument will be strong and undeniable.
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and that blessed promise concerning the Seed of the woman was often renewed, and the Patriarchs faith therein, and salvation thereby, recorded plentifully in the Scripture:
and that blessed promise Concerning the Seed of the woman was often renewed, and the Patriarchs faith therein, and salvation thereby, recorded plentifully in the Scripture:
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The substance of the Covenant on Gods part was, to be Abrabrahams God, and the God of his Seed, to bee an Al-sufficient portion, an Al-sufficient reward for him, to give Jesus Christ to him,
The substance of the Covenant on God's part was, to be Abrahams God, and the God of his Seed, to be an All-sufficient portion, an All-sufficient reward for him, to give jesus christ to him,
and Righteousnesse with him, both of Justification and of Sanctification, and everlasting life. On Abrahams part the substance of the Covenant was, to beleeve in the promised Messiah, to walke before God with a perfect heart, to serve God according to his revealed wil, to instruct his family, &c. The manner of administration of this Covenant at the first was by types, and shadowes, sacrifices, &c. And foure hundred and thirty yeeres after the Law was added with great terrour upon Mount Sinai, not as a part of this Covenant,
and Righteousness with him, both of Justification and of Sanctification, and everlasting life. On Abrahams part the substance of the Covenant was, to believe in the promised Messiah, to walk before God with a perfect heart, to serve God according to his revealed will, to instruct his family, etc. The manner of administration of this Covenant At the First was by types, and shadows, Sacrifices, etc. And foure hundred and thirty Years After the Law was added with great terror upon Mount Sinai, not as a part of this Covenant,
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and this was delivered with great terror, and under most dreadfull penalties, that they who were prone to seeke justification in themselves, by finding the NONLATINALPHABET, the impossibility of their keeping the Law, might be driven to seeke for a better Mediator,
and this was Delivered with great terror, and under most dreadful penalties, that they who were prove to seek justification in themselves, by finding the, the impossibility of their keeping the Law, might be driven to seek for a better Mediator,
and partly because the directing part of it, containes that very rule whereby Abraham, and all his Seed were ordered to walke in obedience towards God.
and partly Because the directing part of it, contains that very Rule whereby Abraham, and all his Seed were ordered to walk in Obedience towards God.
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To conclude this, All their externall promises in case of obedience, all outward blessings which were to bee injoyed by them, the Land of Canaan, and all the good things in it, all outward punishments and threatnings, losse of their Countrey, going into Captivity, all their Sacrifices ▪ their Washings, their Sprinklings, their holy Persons, holy Feasts,
To conclude this, All their external promises in case of Obedience, all outward blessings which were to be enjoyed by them, the Land of Canaan, and all the good things in it, all outward punishments and threatenings, loss of their Country, going into Captivity, all their Sacrifices ▪ their Washings, their Sprinklings, their holy Persons, holy Feasts,
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Take but that one instance of the Land of Canaan, which albeit in it selfe it was but like other Lands ▪ yet was it by the Lord sanctified to spirituall ends, where he would have his Tabernacle pitched,
Take but that one instance of the Land of Canaan, which albeit in it self it was but like other Lands ▪ yet was it by the Lord sanctified to spiritual ends, where he would have his Tabernacle pitched,
the very Land being figuratively holy, and a signe of Gods presence, the resting of Gods people there, a signe of their eternall rest in Heaven, into which not Moses the Lawgiver,
the very Land being figuratively holy, and a Signen of God's presence, the resting of God's people there, a Signen of their Eternal rest in Heaven, into which not Moses the Lawgiver,
they were under the same misery by nature, had the same Christ, the Lambe slaine from the beginning of the World, the same conditions of Faith and repentance, to bee made partakers of the Covenant, had the same graces promised in the Covenant, Circumcising of their heart, to love the Lord, &c. Theirs was dispenced in darker Prophecies,
they were under the same misery by nature, had the same christ, the Lamb slain from the beginning of the World, the same conditions of Faith and Repentance, to be made partakers of the Covenant, had the same graces promised in the Covenant, Circumcising of their heart, to love the Lord, etc. Theirs was dispensed in Darker Prophecies,
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As is apparent, if, First, you look but into the Prophecies that were made, Jer. 31.33. Isaiah 59.21. Joel 2.32. and many other places, where the same things are promised to the Gentiles, when the Gospel should bee preached unto them, which were first promised to Abraham, and to his seed;
As is apparent, if, First, you look but into the Prophecies that were made, Jer. 31.33. Isaiah 59.21. Joel 2.32. and many other places, where the same things Are promised to the Gentiles, when the Gospel should be preached unto them, which were First promised to Abraham, and to his seed;
but more fully, if you looke into the New Testament, where you shall find, Luke 1.54, 55, 69, 70, 72, 73. Luke 2.31, 32. that Christ and the kingdome of grace by him, is acknowledged to bee the summe of the oath and Covenant, which God had promised to Abraham, and to his seed:
but more Fully, if you look into the New Testament, where you shall find, Lycia 1.54, 55, 69, 70, 72, 73. Lycia 2.31, 32. that christ and the Kingdom of grace by him, is acknowledged to be the sum of the oath and Covenant, which God had promised to Abraham, and to his seed:
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and from which they were now to bee cut off, and into which in the end they should bee ingraffed againe: So Gal. 3.8.14.16. Abraham had the same Gospel preached to him, which is now preached to us, the same blessing bestowed upon Abraham, comes on the Gentiles through Jesus Christ, that they (as well as he) might receive the promise of the Spirit through Faith ;
and from which they were now to be Cut off, and into which in the end they should be Ingrafted again: So Gal. 3.8.14.16. Abraham had the same Gospel preached to him, which is now preached to us, the same blessing bestowed upon Abraham, comes on the Gentiles through jesus christ, that they (as well as he) might receive the promise of the Spirit through Faith;
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the Apostle alluding to the manner of the Jewish worship, where beyond the Court wherein the Jews did worship, there was another Court divided from it by a sept or wall, which was called, Atrium gentium & immundorum, the Court of the Gentiles and of the uncleane, nearer then which none of them might approach unto the Temple;
the Apostle alluding to the manner of the Jewish worship, where beyond the Court wherein the jews did worship, there was Another Court divided from it by a Sept or wall, which was called, Atrium gentium & immundorum, the Court of the Gentiles and of the unclean, nearer then which none of them might approach unto the Temple;
And this will yet more fully appeare, if wee consider how St. Paul to the Galatians, shews that the same seed of Abraham, so much spoken of in the Covenant made with him, is now found among the Gentiles, as 〈 ◊ 〉 was formerly among the Jews, there you shall find three sorts of Abrahams seed: First, Christ, Gal. 3.16. the root and stock, the head, and Elder brother of all the rest.
And this will yet more Fully appear, if we Consider how Saint Paul to the Galatians, shows that the same seed of Abraham, so much spoken of in the Covenant made with him, is now found among the Gentiles, as 〈 ◊ 〉 was formerly among the jews, there you shall find three sorts of Abrahams seed: First, christ, Gal. 3.16. the root and stock, the head, and Elder brother of all the rest.
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Thirdly, you shall find another seed of Abraham, who were onely circumcised in the flesh, and not in the heart, who though they were either borne of Abrahams seed or professed Abrahams faith,
Thirdly, you shall find Another seed of Abraham, who were only circumcised in the Flesh, and not in the heart, who though they were either born of Abrahams seed or professed Abrahams faith,
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yet never came to make Abrahams God their All-sufficient portion, but placed their happinesse in somewhat, which was not Christ, either by seeking justification by the works of the Law, being ignorant of Gods righteousnesse,
yet never Come to make Abrahams God their All-sufficient portion, but placed their happiness in somewhat, which was not christ, either by seeking justification by the works of the Law, being ignorant of God's righteousness,
and going about to establish their own righteousnesse did not submit themselves unto the righteousnesse of God, or placed their happinesse, in satisfying the lusts of their flesh, going a whoring after the creature;
and going about to establish their own righteousness did not submit themselves unto the righteousness of God, or placed their happiness, in satisfying the Lustiest of their Flesh, going a whoring After the creature;
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&c. Even so is it now in the times of the Gospel, we have now Jesus Christ, the Elder brother, the first-born of the Covenant, we have also true beleevers, who are brethren and Co-heires with him, who are properly the heires by promise,
etc. Even so is it now in the times of the Gospel, we have now jesus christ, the Elder brother, the firstborn of the Covenant, we have also true believers, who Are brothers and Coheirs with him, who Are properly the Heirs by promise,
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and wee have also some who are onely a holy seed by externall profession, Gal. 4.29. who either with the false Teachers, which Paul there speaks of, mingle justification by the Law and Gospell together, or with others, 2 Tim. 3.5. though they have a forme of godlinesse; yet deny the power of it in their lives and conversations.
and we have also Some who Are only a holy seed by external profession, Gal. 4.29. who either with the false Teachers, which Paul there speaks of, mingle justification by the Law and Gospel together, or with Others, 2 Tim. 3.5. though they have a Form of godliness; yet deny the power of it in their lives and conversations.
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Ever since God gathered a distinct, select number out of the world, to bee his Kingdom, City, House-hold, in opposition to the rest in the world, which is the kingdom, city, house-hold of Satan, he would have The Infants of all who are taken into Covenant with him, to bee accounted his, to belong to him, to his Church and Family, and not to the devils.
Ever since God gathered a distinct, select number out of the world, to be his Kingdom, city, Household, in opposition to the rest in the world, which is the Kingdom, City, household of Satan, he would have The Infants of all who Are taken into Covenant with him, to be accounted his, to belong to him, to his Church and Family, and not to the Devils.
As it is in other Kingdoms, Corporations, and Families, the children of all Subjects borne in a Kingdome, are borne that Princes Subjects, where the Father is a free man, the childe is not born a slave ;
As it is in other Kingdoms, Corporations, and Families, the children of all Subject's born in a Kingdom, Are born that Princes Subject's, where the Father is a free man, the child is not born a slave;
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if hee reject the Parents out of Covenant, the children are cast out with them; Thus without all question it was in the time of the Jews, Gen. 17.9. &c. and when any of any other Nation, though a Canaanite or Hittite, acknowledged Abrahams God to be their God, they and their children came into covenant together.
if he reject the Parents out of Covenant, the children Are cast out with them; Thus without all question it was in the time of the jews, Gen. 17.9. etc. and when any of any other nation, though a Canaanite or Hittite, acknowledged Abrahams God to be their God, they and their children Come into Covenant together.
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Act. 2.38, 39. when Peter exhorted his hearers, who were pricked in their hearts, to repent and be baptized for the remission of sins, he useth an Argument to perswade them, taken from the benefit which should come to their posterity, for the Promise (saith he) is unto you and unto your children,
Act. 2.38, 39. when Peter exhorted his hearers, who were pricked in their hearts, to Repent and be baptised for the remission of Sins, he uses an Argument to persuade them, taken from the benefit which should come to their posterity, for the Promise (Says he) is unto you and unto your children,
if once they obey the call of God, as Abraham did, the promise was made to them and to their children, whether they who obey this call were the present Jews to whom he spake, or were afarre off :
if once they obey the call of God, as Abraham did, the promise was made to them and to their children, whither they who obey this call were the present jews to whom he spoke, or were afar off:
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whether by afarre off, you will meane the Gentiles, who as yet worshipped afar off, or the Jews or any who as yet were unborn, and so were afarre off in time, or whether they dwelt in the remotest parts of the world,
whither by afar off, you will mean the Gentiles, who as yet worshipped afar off, or the jews or any who as yet were unborn, and so were afar off in time, or whither they dwelled in the Remotest parts of the world,
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Neither can the evidence of this place be eluded by saying, the promise here meant, is of the extraordinary gifts of the Holy Ghost, to speake with tongues, &c. For we all know that all who then beleeved and were baptized, did not receive those extraordinary gifts of the Holy Ghost, and beside this Argument remaines still in force to be used to the end of the world, Who ever beleeves and is baptized, shall receive remission of sinnes,
Neither can the evidence of this place be eluded by saying, the promise Here meant, is of the extraordinary Gifts of the Holy Ghost, to speak with tongues, etc. For we all know that all who then believed and were baptised, did not receive those extraordinary Gifts of the Holy Ghost, and beside this Argument remains still in force to be used to the end of the world, Who ever believes and is baptised, shall receive remission of Sins,
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Nor, secondly, can it be avoyded by that shift of others who interpret it thus, To you and your children as many of them as the Lord shall call, that is (say they) whether your selves or your children, or any other whom the Lord shall call. if they repent and be baptized, they shall receive the gift of the Holy Ghost,
Nor, secondly, can it be avoided by that shift of Others who interpret it thus, To you and your children as many of them as the Lord shall call, that is (say they) whither your selves or your children, or any other whom the Lord shall call. if they Repent and be baptised, they shall receive the gift of the Holy Ghost,
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for it is plaine that the strength of this Argument lieth in this, That if they did repent and were baptized, the promise should be made good to them and to their children and what comfortable argument can this be taken from respect to their children, if the Apostle must be interpreted as these men would have him? viz. You and your ch•ldren have hitherto beene an holy seed,
for it is plain that the strength of this Argument lies in this, That if they did Repent and were baptised, the promise should be made good to them and to their children and what comfortable argument can this be taken from respect to their children, if the Apostle must be interpreted as these men would have him? viz. You and your ch•ldren have hitherto been an holy seed,
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but now if you beleeve in Chr•st your selves, your children shall bee in no better condition then the rest of the Pagan world, strangers from the Covenant of God ▪ but if afterward any of them,
but now if you believe in Chr•st your selves, your children shall be in no better condition then the rest of the Pagan world, Strangers from the Covenant of God ▪ but if afterwards any of them,
Had this thinke you beene a comfortable Argument to perswade them to come in, in relation to the good of their children after them? The plaine strength of the argument is, God hath now remembred his Covenant to Abraham, in sending that blessed seed, in whom he promised to be the God of him and his seed;
Had this think you been a comfortable Argument to persuade them to come in, in Relation to the good of their children After them? The plain strength of the argument is, God hath now remembered his Covenant to Abraham, in sending that blessed seed, in whom he promised to be the God of him and his seed;
And except in relation to the Covenant, there was no occasion to name their children, it had beene sufficient to have said, a promise is made to as many as the Lord shall call.
And except in Relation to the Covenant, there was no occasion to name their children, it had been sufficient to have said, a promise is made to as many as the Lord shall call.
As plaine it is out of the 11. of the Rom. 16. &c. where the Apostles scope is to shew that we Gentiles have now the same graffing into the true Olive which the Jewes formerly had,
As plain it is out of the 11. of the Rom. 16. etc. where the Apostles scope is to show that we Gentiles have now the same graffing into the true Olive which the Jews formerly had,
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and our present graffing in, is answerable to their present casting out, and their taking in in the latter end of the world shall be the same graffing in (though more gloriously) as ours is now: Now all know that when they were taken in, they and their children were taken in,
and our present graffing in, is answerable to their present casting out, and their taking in in the latter end of the world shall be the same graffing in (though more gloriously) as ours is now: Now all know that when they were taken in, they and their children were taken in,
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when they were broken off, they and their children were broken off, when they shall be taken in, in the latter end of the world, they and their children shall be taken in,
when they were broken off, they and their children were broken off, when they shall be taken in, in the latter end of the world, they and their children shall be taken in,
and that because the root is holy, that is, Gods Covenant with Abraham, Isaac and Jacob, extends yet unto them when their unbeleefe shall be taken away.
and that Because the root is holy, that is, God's Covenant with Abraham, Isaac and Jacob, extends yet unto them when their unbelief shall be taken away.
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so their present Nation, like this tree, is cut downe, and this holy root the Covenant made with their forefathers, is suspended, bound with an iron barre of unbeliefe, blindnesse being come upon them, unt•ll the fulnesse of the Gentiles be come in,
so their present nation, like this tree, is Cut down, and this holy root the Covenant made with their Forefathers, is suspended, bound with an iron bar of unbelief, blindness being come upon them, unt•ll the fullness of the Gentiles be come in,
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but a derivative holinesse, a holinesse derived to them from their Ancestors; the first fruit is holy, the lumpe holy, the root holy, the bra•ches holy, that is, the Fathers holy accepted in Covenant w•th God, the children beloved for their fathers sake ;
but a derivative holiness, a holiness derived to them from their Ancestors; the First fruit is holy, the lump holy, the root holy, the bra•ches holy, that is, the Father's holy accepted in Covenant w•th God, the children Beloved for their Father's sake;
and when the vaile of unbeliefe shall be taken away, the children and their posterity shall be taken in againe, because beloved for their fathers sakes.
and when the veil of unbelief shall be taken away, the children and their posterity shall be taken in again, Because Beloved for their Father's sakes.
Answ. We must not teach the Lord to speake, but with reverence search out his meaning, there is no mention made of casting out the Jew•sh Infants, neither here nor elsewhere :
Answer We must not teach the Lord to speak, but with Reverence search out his meaning, there is no mention made of casting out the Jew•sh Infants, neither Here nor elsewhere:
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when he speakes of taking away the kingdome of God from them, and giving it to the Gentiles who would bring forth fruit, no mention of the infants of the one, or of the other, but the one and the other for these outward dispensations, are comprehended in their parents, as the branches in the root, the infants of the godly in their parents, according to the tenor of his mercy, the infants of the wicked in their parents, according to the tenor of his justice.
when he speaks of taking away the Kingdom of God from them, and giving it to the Gentiles who would bring forth fruit, no mention of the Infants of the one, or of the other, but the one and the other for these outward dispensations, Are comprehended in their Parents, as the branches in the root, the Infants of the godly in their Parents, according to the tenor of his mercy, the Infants of the wicked in their Parents, according to the tenor of his Justice.
The unbeleeving husband is sanctified by the wife, and the unbeleeving wife is sanctified by the husband, else were your children uncleane, but now they are holy ;
The unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband, Else were your children unclean, but now they Are holy;
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Now hereupon these Corinthians doubted whether their children, as well as their wives, were not to be accounted uncleane, and so to be put away according to those examples;
Now hereupon these Corinthians doubted whither their children, as well as their wives, were not to be accounted unclean, and so to be put away according to those Examples;
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Upon what speciall reason soever, that Law was in force to the Jewes, beleeving Christians were not in that condition, the unbeleeving wife was sanctified in the beleeving husband, quoad hoc, so farre,
Upon what special reason soever, that Law was in force to the Jews, believing Christians were not in that condition, the unbelieving wife was sanctified in the believing husband, quoad hoc, so Far,
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were it with them as when both of them were unbeleevers, so that neither of them had a prerogative to entitle their children to the Covenant of grace, their children would be an uncleane Progeny;
were it with them as when both of them were unbelievers, so that neither of them had a prerogative to entitle their children to the Covenant of grace, their children would be an unclean Progeny;
or were the children to be reckoned in the condition of the worser parent, so that the unbeleever could contribute more to Paganisme then the beleever to Christianity, it were so likewise;
or were the children to be reckoned in the condition of the Worse parent, so that the unbeliever could contribute more to Paganism then the believer to Christianity, it were so likewise;
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but the case is otherwise, the beleeving husband hath by Gods ordinance a sanctified use of his unbeleeving wife, so as by Gods speciall promise made to beleevers and their seed, they were invested, in, and to the most spirituall end of Marriage, the continuance of a holy seed, wherein the Church is to be propagated to the worlds end:
but the case is otherwise, the believing husband hath by God's Ordinance a sanctified use of his unbelieving wife, so as by God's special promise made to believers and their seed, they were invested, in, and to the most spiritual end of Marriage, the Continuance of a holy seed, wherein the Church is to be propagated to the world's end:
though in generall it be true, that the children of those that be base, are borne base, as well as the children of Nobles are borne Noble, yet here the issue hath honour from the Father, and is not accounted base by the basenesse of the Mother. This I take to be the plaine meaning of the Apostles answer:
though in general it be true, that the children of those that be base, Are born base, as well as the children of Nobles Are born Noble, yet Here the issue hath honour from the Father, and is not accounted base by the baseness of the Mother. This I take to be the plain meaning of the Apostles answer:
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and so interpret the Corinthians doubt to bee, whether their marriage with Unbeleevers were not now a nullity, and their children thereupon to bee spurious, illegitimate,
and so interpret the Corinthians doubt to be, whither their marriage with Unbelievers were not now a nullity, and their children thereupon to be spurious, illegitimate,
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or Bastards, and the Apostles answer to bee, that because the unbeleeving wife is sanctified to the beleeving husband, that is, their marriage remaines lawfull, therefore their children are not spurious, but lawfully begotten.
or Bastards, and the Apostles answer to be, that Because the unbelieving wife is sanctified to the believing husband, that is, their marriage remains lawful, Therefore their children Are not spurious, but lawfully begotten.
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and holinesse is alwaies taken for a separation of persons or things from common to sacred uses ▪ Even the meats and drinkes of beleevers sanctified to them, serve for a religious end and use, even to refresh them, who are the Temples of the Holy Ghost;
and holiness is always taken for a separation of Persons or things from Common to sacred uses ▪ Even the Meats and drinks of believers sanctified to them, serve for a religious end and use, even to refresh them, who Are the Temples of the Holy Ghost;
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so that they have not onely a lawfull, but an holy use of their meat and drinke, which Unbeleevers have not, to whom yet their meat and drinke is civilly lawfull.
so that they have not only a lawful, but an holy use of their meat and drink, which Unbelievers have not, to whom yet their meat and drink is civilly lawful.
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And whereas some say, 1 Thess. 4.3, 4, 5. that chastity a morall vertue found among Heathens, is called by the name of Sanctification; Let every one possesse his vessell, not in the lust of concupisence, but in sanctification and honour.
And whereas Some say, 1 Thess 4.3, 4, 5. that chastity a moral virtue found among heathens, is called by the name of Sanctification; Let every one possess his vessel, not in the lust of concupiscence, but in sanctification and honour.
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I Answer, Chastity among Heathens, is never called Sanctification, but among Beleevers it may well bee called so, being a part of the new creation, a branch of their sanctification, wrought by the Spirit of God, a part of the inward adorning of the Temple of the holy Ghost.
I Answer, Chastity among heathens, is never called Sanctification, but among Believers it may well be called so, being a part of the new creation, a branch of their sanctification, wrought by the Spirit of God, a part of the inward adorning of the Temple of the holy Ghost.
but rather, whereas before, both you and they were uncleane, and might have nothing to doe with the Temple of God, now both you and your Children are a holy seed, according as was shewed to Peter in his vision, where God shewed him, that the Gentiles formerly no better then uncleane beasts,
but rather, whereas before, both you and they were unclean, and might have nothing to do with the Temple of God, now both you and your Children Are a holy seed, according as was showed to Peter in his vision, where God showed him, that the Gentiles formerly no better then unclean beasts,
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Secondly, this being so, had this beene the meaning, else were your Children uncleane, but now they are holy, else had your children been Bastards, but now they are legitimate ;
Secondly, this being so, had this been the meaning, Else were your Children unclean, but now they Are holy, Else had your children been Bastards, but now they Are legitimate;
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whether one, or both, or neither of the Parents are beleevers or infidels: withall, if the children of Heathens be Bastards, and the marriage of Heathens no marriage,
whither one, or both, or neither of the Parents Are believers or Infidels: withal, if the children of heathens be Bastards, and the marriage of heathens no marriage,
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whether their marriage were not a nullity, the Apostle by his Apostolick authority might have definitively answered, without giving a reason, your marriage is good, and your children legitimate ;
whither their marriage were not a nullity, the Apostle by his Apostolic Authority might have definitively answered, without giving a reason, your marriage is good, and your children legitimate;
but if Paul will go about to satisfie them by reason, and prove them to be mistaken, it behoved him to give such a reason which should have some weight in it, but this hath none;
but if Paul will go about to satisfy them by reason, and prove them to be mistaken, it behooved him to give such a reason which should have Some weight in it, but this hath none;
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now what kind of quiet would this have given them, to tell them that their children were not Bastards? We know the Jewes did not put away their Bastards,
now what kind of quiet would this have given them, to tell them that their children were not Bastards? We know the Jews did not put away their Bastards,
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And whereas some object out of Deut. 23.2. That Bastards did not belong to the Covenant among the Jews, because God there forbad a bastard to come into the Congregation of the Lord.
And whereas Some Object out of Deuteronomy 23.2. That Bastards did not belong to the Covenant among the jews, Because God there forbade a bastard to come into the Congregation of the Lord.
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as is manifest, not only by what hath been now said of Jepthah and others, who were circumcised, and offered Sacrifices, and drew nigh to God, as well as any other;
as is manifest, not only by what hath been now said of Jephthah and Others, who were circumcised, and offered Sacrifices, and drew High to God, as well as any other;
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Therefore I conclude, that this holinesse being the fruits of one of the Parents being a beleever, must be meant of some kind of holinesse, which is not common to the seed of them whose Parents are both Unbeleevers,
Therefore I conclude, that this holiness being the fruits of one of the Parents being a believer, must be meant of Some kind of holiness, which is not Common to the seed of them whose Parents Are both Unbelievers,
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First, The unbeleeving wife is here said to bee sanctified, as well as the childe is said to be holy, and the Originall word is the same for both, one the verb, the other the noune :
First, The unbelieving wife is Here said to be sanctified, as well as the child is said to be holy, and the Original word is the same for both, one the verb, the other the noun:
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if then the childe is holy, with a federall holinesse, then is also the unbeleeving wife sanctified with a federall sanctification, and so the wife, although remaining a heathen, may be yet counted to belong to the Covenant of Grace. I answer;
if then the child is holy, with a federal holiness, then is also the unbelieving wife sanctified with a federal sanctification, and so the wife, although remaining a heathen, may be yet counted to belong to the Covenant of Grace. I answer;
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that is, to his use, as all other creatures are, as the bed he lies on, the meate he eats, the cloathes he weares, the beast he rides on, are sanctifyed to him,
that is, to his use, as all other creatures Are, as the Bed he lies on, the meat he eats, the clothes he wears, the beast he rides on, Are sanctified to him,
and so this sanctifyednesse of the wife is not a sanctification of state, but only of use, and of this use, to be sanctifyed to the beleeving husband ;
and so this sanctifyednesse of the wife is not a sanctification of state, but only of use, and of this use, to be sanctified to the believing husband;
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That holinesse of the Children is here meant, which could not bee, unlesse one of the Parents were sanctifyed to the other, which is the force of the Apostles arguing, the unbeleever is sanctified to the beleever, else were not the children holy, but unclean:
That holiness of the Children is Here meant, which could not be, unless one of the Parents were sanctified to the other, which is the force of the Apostles arguing, the unbeliever is sanctified to the believer, Else were not the children holy, but unclean:
as in bastardy, Davids childe by Bathsheba, Phares, and Zarah, Judahs children by Thamar, the Israelites children by the Concubines, Abrahams son Ishmael by Hagar, &c. in which cases the children were federally holy, and accordingly were circumcised,
as in bastardy, Davids child by Bathsheba, Phares, and Zerah, Judahs children by Tamar, the Israelites children by the Concubines, Abrahams son Ishmael by Hagar, etc. in which cases the children were federally holy, and accordingly were circumcised,
I answer, we must attend the Apostles scope, wch is to shew that the children would be unholy, if the faith or beleever-ship of one of the Parents could not remove the barre, which lies in the other, being an unbeleever, against the producing of an holy seed, because one of them was a Pagan,
I answer, we must attend the Apostles scope, which is to show that the children would be unholy, if the faith or beleevership of one of the Parents could not remove the bar, which lies in the other, being an unbeliever, against the producing of an holy seed, Because one of them was a Pagan,
indeed if a beleeving man or woman should adulterously beget a childe upon a Pagan, a Heathen, or Unbeleever, there this objection deserves to bee further weighed,
indeed if a believing man or woman should adulterously beget a child upon a Pagan, a Heathen, or Unbeliever, there this objection deserves to be further weighed,
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Before I passe from this second conclusion, let me further shew you why the Lord will have the children of beleeving Parents reckoned even in their Infancy, to belong to him.
Before I pass from this second conclusion, let me further show you why the Lord will have the children of believing Parents reckoned even in their Infancy, to belong to him.
But secondly, he will have it for his owne glory. It is the honour of other Princes, that all who are born in their kingdome should be accounted borne their Subjects ;
But secondly, he will have it for his own glory. It is the honour of other Princes, that all who Are born in their Kingdom should be accounted born their Subject's;
So is it with the Lord, he having left all the rest of the world, to be visibly the devils kingdome, will not for his owne glories sake permit the devill to come and lay visible claime to the sonnes and daughters, begotten by those who are the children of the most High.
So is it with the Lord, he having left all the rest of the world, to be visibly the Devils Kingdom, will not for his own Glories sake permit the Devil to come and lay visible claim to the Sons and daughters, begotten by those who Are the children of the most High.
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for their comfort and priviledge, while they may see their children visibly to be provided for by a better Father, under a Covenant of Grace, to whose care,
for their Comfort and privilege, while they may see their children visibly to be provided for by a better Father, under a Covenant of Grace, to whose care,
and partly to be an obligation to bring them up for God, not to themselves, much lesse to the devill, but ever to look upon themselves in the education of their children, to be but nursing Fathers and Mothers to train them up in the nurture and feare of the Lord, unto whose kingdome, family and Covenant they thus belong.
and partly to be an obligation to bring them up for God, not to themselves, much less to the Devil, but ever to look upon themselves in the education of their children, to be but nursing Father's and Mother's to train them up in the nurture and Fear of the Lord, unto whose Kingdom, family and Covenant they thus belong.
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I have been the larger upon these two first Conclusions, because indeed the proving of these, gains the whole cause, if the Covenant be the same and children belong to it,
I have been the larger upon these two First Conclusions, Because indeed the proving of these, gains the Whole cause, if the Covenant be the same and children belong to it,
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The Lord hath appointed and ordained a Sacrament or seale of initiation to be administred unto them who enter into Covenant with him, Circumcision for the time of that administration which was before Christs incarnation, Baptisme since the time of his incarnation;
The Lord hath appointed and ordained a Sacrament or seal of initiation to be administered unto them who enter into Covenant with him, Circumcision for the time of that administration which was before Christ incarnation, Baptism since the time of his incarnation;
both appointed to be distinguishing signes, betwixt Gods people and the devils people; both of them the way and means of solemne entrance and admission into the Church;
both appointed to be distinguishing Signs, betwixt God's people and the Devils people; both of them the Way and means of solemn Entrance and admission into the Church;
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both of them to be administred but once, and none might be received into the Communion of the Church of the Jewes, untill they were circumcised, nor into the Communion of the Church of the Christians untill they be Baptized ;
both of them to be administered but once, and none might be received into the Communion of the Church of the Jews, until they were circumcised, nor into the Communion of the Church of the Christians until they be Baptised;
none but the circumcised might eat of the Paschall Lamb, none may, but those who are baptized, be admitted to eat the Lords Supper, which succeeds in the room of the Passeover,
none but the circumcised might eat of the Paschal Lamb, none may, but those who Are baptised, be admitted to eat the lords Supper, which succeeds in the room of the Passover,
Of this Conclusion there is no great doubt, but because some of the Anabaptists doe deny the Sacrament of Baptisme to succeed in the roome, place, and use of Circumcision, be pleased to observe how plaine the Apostle makes it, Coloss. 2.8, 9;
Of this Conclusion there is no great doubt, but Because Some of the Anabaptists do deny the Sacrament of Baptism to succeed in the room, place, and use of Circumcision, be pleased to observe how plain the Apostle makes it, Coloss. 2.8, 9;
and because he would take them wholly off from Circumcision, the use wherof ingaged them to the use of the rest of Jewish Ceremonies, he tels them, that in Christ we are circumcised with a Circumcision made without hands (a better Circumcision then the Jewes was) in putting off the body of the sinnes of the flesh by the Circumsion of Christ.
and Because he would take them wholly off from Circumcision, the use whereof engaged them to the use of the rest of Jewish Ceremonies, he tells them, that in christ we Are circumcised with a Circumcision made without hands (a better Circumcision then the Jews was) in putting off the body of the Sins of the Flesh by the Circumcision of christ.
And whereas the Jewish teachers would be ready to object that the receiving of the inward grace of Circumcision, did not make them so compleate as Abraham and his seed was,
And whereas the Jewish Teachers would be ready to Object that the receiving of the inward grace of Circumcision, did not make them so complete as Abraham and his seed was,
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to this he answers, ver. 12. That neither is this priviledge wanting to Christians who have as excellent and expresse a Sacrament of it, being buried with Christ in Baptisme, the effect whereof he there sets downe,
to this he answers, ver. 12. That neither is this privilege wanting to Christians who have as excellent and express a Sacrament of it, being buried with christ in Baptism, the Effect whereof he there sets down,
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and therefore they needed not Circumcision, as their false Teachers insinuated, thereby directly teaching that our Baptisme is in stead of their Circumcision.
and Therefore they needed not Circumcision, as their false Teachers insinuated, thereby directly teaching that our Baptism is in stead of their Circumcision.
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And in truth had not Baptisme come in the roome of it, the Apostle could not have pitched upon a worse instance then that of Circumcision, which was so much valued by them,
And in truth had not Baptism come in the room of it, the Apostle could not have pitched upon a Worse instance then that of Circumcision, which was so much valued by them,
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Nor had there been any reason to have here named Baptisme, but that he meant to shew Baptism to Christians was now in the roome of Circumcision to the Jews.
Nor had there been any reason to have Here nam Baptism, but that he meant to show Baptism to Christians was now in the room of Circumcision to the jews.
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That by Gods owne expresse order, infants as well as growne men were in the time of the Jewes to be initiated and sealed with the signe of Circumcision:
That by God's own express order, Infants as well as grown men were in the time of the Jews to be initiated and sealed with the Signen of Circumcision:
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Whether Jewes by nature, or Proselytes of the Gentiles, one Law was for them al, if they receive the Covenant, they and their children receive Circumcision:
Whither Jews by nature, or Proselytes of the Gentiles, one Law was for them all, if they receive the Covenant, they and their children receive Circumcision:
as of their right to the land of Canaan, &c. and that Ishmael though he was circumcised for some temporall respects, yet he was not thereby brought under the Covenant of Grace, which was expresly said to be made with Abraham in relation to Isaac and his seed.
as of their right to the land of Canaan, etc. and that Ishmael though he was circumcised for Some temporal respects, yet he was not thereby brought under the Covenant of Grace, which was expressly said to be made with Abraham in Relation to Isaac and his seed.
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I answer, there is nothing plainer then that the Covenant whereof Circumcision was the signe, was the Covenant of Grace; Abraham received Circumcision a signe of the righteousnesse of faith,
I answer, there is nothing plainer then that the Covenant whereof Circumcision was the Signen, was the Covenant of Grace; Abraham received Circumcision a Signen of the righteousness of faith,
It is true indeed, that Circumcision bound them who received it to conforme to that manner of administration of the Covenant which was carried, much, by a way of Temporall blessings and punishments, they being types of spirituall things ;
It is true indeed, that Circumcision bound them who received it to conform to that manner of administration of the Covenant which was carried, much, by a Way of Temporal blessings and punishments, they being types of spiritual things;
but no man can ever shew that any were to receive the Sacrament of Circumcision in relation to these outward things onely, or to them at all, further then they were administrations of the Covenant of grace ;
but no man can ever show that any were to receive the Sacrament of Circumcision in Relation to these outward things only, or to them At all, further then they were administrations of the Covenant of grace;
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sure I am, the Prosolytes and their children could not be circumcised in any relation at all to the Temporall blessings of the Land of Canaan as they were temporall, because notwithstanding their Circumcision they were not capable of receiving,
sure I am, the Prosolytes and their children could not be circumcised in any Relation At all to the Temporal blessings of the Land of Canaan as they were temporal, Because notwithstanding their Circumcision they were not capable of receiving,
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but the inheritance of the Land, no, not one foot of it could ever bee alienated from the severall Tribes to whom it was distributed as their possession by the most High:
but the inheritance of the Land, no, not one foot of it could ever be alienated from the several Tribes to whom it was distributed as their possession by the most High:
For all the land was divided unto twelve Tribes, and they were not any one of them allowed to sell their lands longer then till the yeare of Jubilee, Levit. 25.13, &c. Yea, I may boldly say that their Circumcision was so farre from sealing to them the outward good things of the Land, that it occasioned and tyed them to a greater expence of their temporall blessings by their long,
For all the land was divided unto twelve Tribes, and they were not any one of them allowed to fell their Lands longer then till the year of Jubilee, Levit. 25.13, etc. Yea, I may boldly say that their Circumcision was so Far from sealing to them the outward good things of the Land, that it occasioned and tied them to a greater expense of their temporal blessings by their long,
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the answer is easie, God indeed there declares that Isaac should bee the type of Christ, and that the Covenant of grace should bee established and continue in his family;
the answer is easy, God indeed there declares that Isaac should be the type of christ, and that the Covenant of grace should be established and continue in his family;
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Fifthly and lastly, the priviledges of beleevers under this last and best administration of the Covenant of grace, are many wayes inlarged, made more honourable and comfortable, then ever they were in the time of the Jewes administration;
Fifthly and lastly, the privileges of believers under this last and best administration of the Covenant of grace, Are many ways enlarged, made more honourable and comfortable, then ever they were in the time of the Jews administration;
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our Covenant is said to be established upon better promises, the glory of theirs had no glory in respect of ours, they were under the bondage of Infants under age, in comparison of our freedome, we as well as they are called a holy Nation, a peculiar people, a chosen generation, separated to him from all other people, to whom,
our Covenant is said to be established upon better promises, the glory of theirs had no glory in respect of ours, they were under the bondage of Infants under age, in comparison of our freedom, we as well as they Are called a holy nation, a peculiar people, a chosen generation, separated to him from all other people, to whom,
Mary had the priviledge to be the Mother of Christ, and the whole Nation this priviledge, that God will call in their seed againe, after they had been cast off for unbelief many hundred yeers, which priviledges, say they, none of the Gentiles have, or can have.
Marry had the privilege to be the Mother of christ, and the Whole nation this privilege, that God will call in their seed again, After they had been cast off for unbelief many hundred Years, which privileges, say they, none of the Gentiles have, or can have.
we are inquiring for priviledges which are branches of the Covenant of grace, which every man who is in Covenant with God, may expect from God by vertue of the Covenant, were he a Jew or a Proselyte, not for any particular or peculiar favour to a particular man or woman, or family, or tribe :
we Are inquiring for privileges which Are branches of the Covenant of grace, which every man who is in Covenant with God, may expect from God by virtue of the Covenant, were he a Jew or a Proselyte, not for any particular or peculiar favour to a particular man or woman, or family, or tribe:
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All these forementioned things, and many other of the like kind (as the Ministery of the Tabernacle and Temple to belong to one Tribe, the Kingly office to one family ;
All these forementioned things, and many other of the like kind (as the Ministry of the Tabernacle and Temple to belong to one Tribe, the Kingly office to one family;
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such and such men never to lack a man of their house to stand before God ) proceeded indeed from Free-grace, but were no parts of that Covenant of grace which God made to Abraham, and all his Seed :
such and such men never to lack a man of their house to stand before God) proceeded indeed from Free grace, but were no parts of that Covenant of grace which God made to Abraham, and all his Seed:
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For could every man in Covenant challenge these things at Gods hand, and that by vertue of the Covenant? Could every one of them promise to himself that Christ should be born of his flesh? Or every one of their women that she should be the Mother of Christ? Could every one whom God owned to be in Covenant with him, promise by vertue of the Covenant, that their children,
For could every man in Covenant challenge these things At God's hand, and that by virtue of the Covenant? Could every one of them promise to himself that christ should be born of his Flesh? Or every one of their women that she should be the Mother of christ? Could every one whom God owned to be in Covenant with him, promise by virtue of the Covenant, that their children,
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if cast off by unbeleefe, should after many hundred yeers be again called in? We speake only of such priviledges as were universall, and common to all who were in Covenant,
if cast off by unbelief, should After many hundred Years be again called in? We speak only of such privileges as were universal, and Common to all who were in Covenant,
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certainly whoever will go about to deprive them of it, to cut off such a great part of the comfort of Beleeving parents, must produce cleare testimonies,
Certainly whoever will go about to deprive them of it, to Cut off such a great part of the Comfort of Believing Parents, must produce clear testimonies,
For, first, their Infants interest in the Covenant, next to glory of God, and the salvation of their own souls, is the greatest benefit of the Covenant of grace;
For, First, their Infants Interest in the Covenant, next to glory of God, and the salvation of their own Souls, is the greatest benefit of the Covenant of grace;
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untill he be brought under the Covenant of grace. All the world, as I have formerly touched, is divided into two kingdoms, the kingdom of Christ, which is his Church;
until he be brought under the Covenant of grace. All the world, as I have formerly touched, is divided into two kingdoms, the Kingdom of christ, which is his Church;
now so long as any person is visibly a member of the kingdom of Christ ▪ we have no cause to doubt their election & salvation, until they visibly shew the contrary,
now so long as any person is visibly a member of the Kingdom of christ ▪ we have no cause to doubt their election & salvation, until they visibly show the contrary,
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now what a most uncomfortable abridgment were this of the Covenant of grace, thus apparently to cut off the Seed of Beleevers from their visible right in the Church of Christ,
now what a most uncomfortable abridgment were this of the Covenant of grace, thus apparently to Cut off the Seed of Believers from their visible right in the Church of christ,
this their right to the Covenant being all the ground of hope that beleeving Parents can have that their Infants who die in their Infancy, are saved rather then the Infants of Turkes, had need bee sealed, if they live untill they are grown men,
this their right to the Covenant being all the ground of hope that believing Parents can have that their Infants who die in their Infancy, Are saved rather then the Infants of Turks, had need be sealed, if they live until they Are grown men,
This therefore is apparent, that the cutting off our priviledges and comfort in these two were a great abridgment of the priviledges of the new Covenant,
This Therefore is apparent, that the cutting off our privileges and Comfort in these two were a great abridgment of the privileges of the new Covenant,
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if this Doctrine had been preached to them, might have replied unto St. Peter, when he exhorted them to be baptized for their Childrens good; Nay, Peter,
if this Doctrine had been preached to them, might have replied unto Saint Peter, when he exhorted them to be baptised for their Children's good; Nay, Peter,
because Baptism came in the room of it, they might have replied, that though they need not be circumcised themselves, yet they would still circumcise their children, because Bap•ism was not to be applied to them according to these mens Doctrine.
Because Baptism Come in the room of it, they might have replied, that though they need not be circumcised themselves, yet they would still circumcise their children, Because Bap•ism was not to be applied to them according to these men's Doctrine.
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Upon these five Conclusions, 1. That the Covenant of grace is alwayes the same. 2. That the Infants of those in Covenant are alwayes reckoned Covenanters with their Parents. 3. That our Baptisme succeeds in the room and use of their Circumcision. 4. That by Gods expresse order, their Infants were to be Circumcised,
Upon these five Conclusions, 1. That the Covenant of grace is always the same. 2. That the Infants of those in Covenant Are always reckoned Covenanters with their Parents. 3. That our Baptism succeeds in the room and use of their Circumcision. 4. That by God's express order, their Infants were to be Circumcised,
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The Conclusion follows undeniably, that therfore the Infants of beleeving Parents are to be baptized. Against this Argument the Anabaptists object many things.
The Conclusion follows undeniably, that Therefore the Infants of believing Parents Are to be baptised. Against this Argument the Anabaptists Object many things.
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They say, Circumcision and baptism served not for the same ends and uses: They say Circumcision was administred as a nationall badge, and properly sealed temporal blessings:
They say, Circumcision and Baptism served not for the same ends and uses: They say Circumcision was administered as a national badge, and properly sealed temporal blessings:
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If by institution, command and example, they meane an expresse syllabicall command, &c. I grant that in so many words it is not found in the New Testament ;
If by Institution, command and Exampl, they mean an express syllabical command, etc. I grant that in so many words it is not found in the New Testament;
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but I also adde, that I deny the consequence, that if in so many words it be not commanded in the New Testament, it ought not to be done, this is not true divinity, that Christians are not tyed to observe that, which is not expresly and in so many words set down in the New Testament;
but I also add, that I deny the consequence, that if in so many words it be not commanded in the New Testament, it ought not to be done, this is not true divinity, that Christians Are not tied to observe that, which is not expressly and in so many words Set down in the New Testament;
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are therefore Christians free in all these cases? Yea, in the Point of Sacraments there is no expresse command, no example in all the New Testament, where Women received the Sacrament of the Lords Supper;
Are Therefore Christians free in all these cases? Yea, in the Point of Sacraments there is no express command, no Exampl in all the New Testament, where Women received the Sacrament of the lords Supper;
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will any man therfore say, that Christian women are not to be partakers of the Lords Supper, nor the children of beleevers when growne men be baptized ? I think none will be so absurd as to affirm it.
will any man Therefore say, that Christian women Are not to be partakers of the lords Supper, nor the children of believers when grown men be baptised? I think none will be so absurd as to affirm it.
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I confesse it is true, so have we vertually, and by undeniable consequence sufficient evidence for the baptizing of children, both commands and examples ;
I confess it is true, so have we virtually, and by undeniable consequence sufficient evidence for the baptizing of children, both commands and Examples;
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Now this truth all our Divines defend against the Papists, that all Gods commands and institutions about the Sacraments of the Jewes, bind us as much as they did them, in all things which belong to the substance of the Covenant,
Now this truth all our Divines defend against the Papists, that all God's commands and institutions about the Sacraments of the Jews, bind us as much as they did them, in all things which belong to the substance of the Covenant,
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as because circumcision is called a seale of the Covenant, therefore our Sacraments are seales of the Covenant ▪ because circumcision might be administred but once, being the seale of initiation;
as Because circumcision is called a seal of the Covenant, Therefore our Sacraments Are Seals of the Covenant ▪ Because circumcision might be administered but once, being the seal of initiation;
therefore Baptism being also the seale of initiation, is also to be administred but once. But that circumcision was to be administred upon the eighth day onely, was an accidentall thing, and therefore bindes not us;
Therefore Baptism being also the seal of initiation, is also to be administered but once. But that circumcision was to be administered upon the eighth day only, was an accidental thing, and Therefore binds not us;
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because this belongs to the substance of the Covenant, both of them being Sacraments for spirituall nourishment, growth and continuance in the Covenant; (as the other was for birth and entrance) but that their Passeover was to be eaten in an Evening, and upon one set Evening in the yeare was accidentall, and so binds not us.
Because this belongs to the substance of the Covenant, both of them being Sacraments for spiritual nourishment, growth and Continuance in the Covenant; (as the other was for birth and Entrance) but that their Passover was to be eaten in an Evening, and upon one Set Evening in the year was accidental, and so binds not us.
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the fourth Commandement binds us for the substance of it as much as ever it bound the Jewes; There God once for all separated one day of seven to be sacred to himselfe,
the fourth Commandment binds us for the substance of it as much as ever it bound the Jews; There God once for all separated one day of seven to be sacred to himself,
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and surrogated the first day of the weeke in stead thereof to be the Lords day, we need no new Commandment for the keeping of the Lords day, being tyed by the fourth Commandment to keep that day of seven which the Lord should choose, the Lord having chosen this, the fourth Commandment binds us to this, as it did the Jews to the former: so in like manner I say in the Sacrament of Baptisme.
and surrogated the First day of the Week in stead thereof to be the lords day, we need no new Commandment for the keeping of the lords day, being tied by the fourth Commandment to keep that day of seven which the Lord should choose, the Lord having chosen this, the fourth Commandment binds us to this, as it did the jews to the former: so in like manner I say in the Sacrament of Baptism.
When God made the Covenant with Abraham, and promised for his part to be the God of him and his seed, what God promised to Abraham, we claime our part in it,
When God made the Covenant with Abraham, and promised for his part to be the God of him and his seed, what God promised to Abraham, we claim our part in it,
we as Abraham are tyed to beleeve, to love the Lord with all our heart, to have our heart circumcised, to walke before God in uprightnesse, to instruct our children,
we as Abraham Are tied to believe, to love the Lord with all our heart, to have our heart circumcised, to walk before God in uprightness, to instruct our children,
and bring them up for God and not for our selves, nor for the Devill, to teach them to worship God according to his revealed will, to traine them up under the ordinances and institutions of Gods owne appointment:
and bring them up for God and not for our selves, nor for the devil, to teach them to worship God according to his revealed will, to train them up under the ordinances and institutions of God's own appointment:
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though there were no expresse reviving these commands in any part of the New Testament, and therefore consequently that command of God to Abraham which bound his seed of the Jewes, to traine up their children in that manner of worship which was then in force, bindes the seed of Abraham, now to traine up their children in conformity to such ordinances as now are in force.
though there were no express reviving these commands in any part of the New Testament, and Therefore consequently that command of God to Abraham which bound his seed of the Jews, to train up their children in that manner of worship which was then in force, binds the seed of Abraham, now to train up their children in conformity to such ordinances as now Are in force.
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And the same command which injoyned Abraham to seale his children with the seale of the Covenant, injoynes us as strongly to seale ours with the seale of the Covenant,
And the same command which enjoined Abraham to seal his children with the seal of the Covenant, enjoins us as strongly to seal ours with the seal of the Covenant,
and that command of God which expressely bound Abraham to seale his with the signe of Circumcision which was the Sacrament then in force, pro tempore ;
and that command of God which expressly bound Abraham to seal his with the Signen of Circumcision which was the Sacrament then in force, Pro tempore;
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There is one command by cleare consequence, another you shall find, Matth. 28. where our Saviour bids them goe and teach all Nations, Baptizing them in the name of the Father,
There is one command by clear consequence, Another you shall find, Matthew 28. where our Saviour bids them go and teach all nations, Baptizing them in the name of the Father,
This is a part of the Gospel preached unto Abraham, and they were to Baptize them, that is, to administer Baptisme as a Seale of the Covenant to all who received the Covenant.
This is a part of the Gospel preached unto Abraham, and they were to Baptise them, that is, to administer Baptism as a Seal of the Covenant to all who received the Covenant.
Secondly, wee have the persons to whom they were to doe this, all Nations, whereas before the Church was tyed to one Nation, one Nation onely were Disciples,
Secondly, we have the Persons to whom they were to do this, all nations, whereas before the Church was tied to one nation, one nation only were Disciples,
Now we know when that one Nation of the Jewes were made Disciples, and circumcised their infants were made Disciples, (made to belong to Gods Schoole) and circumcised with them,
Now we know when that one nation of the Jews were made Disciples, and circumcised their Infants were made Disciples, (made to belong to God's School) and circumcised with them,
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and are alwayes included under every administration to the Nation, whether promises or threatnings, priviledges or burthens, mercies or judgements, unlesse they be excepted ;
and Are always included under every administration to the nation, whither promises or threatenings, privileges or burdens, Mercies or Judgments, unless they be excepted;
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so are they in Cities, in Families, it being the way of the Scripture, when speaking indefinitely of a People, Nation, City or Family, to be either saved or damned, to receive mercies or punishments, expresly to except Infants when they are to be excepted,
so Are they in Cities, in Families, it being the Way of the Scripture, when speaking indefinitely of a People, nation, city or Family, to be either saved or damned, to receive Mercies or punishments, expressly to except Infants when they Are to be excepted,
as we see in the judgement that befell Israel in the Wildernesse, when all that rebellious Company that came out of Egypt, was to perish by Gods righteous doome, their little ones were expresly excepted, Num. 14.31. and in the Covenant actually entred into by the body of the Nation, Neh. 10. it is expresly limited to them who had knowledge and understanding.
as we see in the judgement that befell Israel in the Wilderness, when all that rebellious Company that Come out of Egypt, was to perish by God's righteous doom, their little ones were expressly excepted, Num. 14.31. and in the Covenant actually entered into by the body of the nation, Neh 10. it is expressly limited to them who had knowledge and understanding.
Now therefore why tempt ye God to put a yoke upon the necks of the Disciples, do not necessitate us, to give the name of Disciples to Infants, as well as to grown men: for I reason thus, All they upon whose necks those false Teachers would have put the yoke of circumcision are called Disciples, and to be called Disciples:
Now Therefore why tempt you God to put a yoke upon the necks of the Disciples, do not necessitate us, to give the name of Disciples to Infants, as well as to grown men: for I reason thus, All they upon whose necks those false Teachers would have put the yoke of circumcision Are called Disciples, and to be called Disciples:
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They who pressed circumcision to be in force, according to the manner of Moses Law, and would put it upon their necks after the manner of Moses his Law, they would put it upon Infants of those who were in Covenant with God,
They who pressed circumcision to be in force, according to the manner of Moses Law, and would put it upon their necks After the manner of Moses his Law, they would put it upon Infants of those who were in Covenant with God,
Another command by good consequence for the baptizing of Infants, you shall find in that forementioned place where the Apostle exhorted them to repent & be baptized, &c. Because the promise was made to them and to their children, which,
another command by good consequence for the baptizing of Infants, you shall find in that forementioned place where the Apostle exhorted them to Repent & be baptised, etc. Because the promise was made to them and to their children, which,
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The Text not onely shewing that they are within the Covenant, but also that a right to Baptisme is a consequence of being within the Covenant. Thus for Commands:
The Text not only showing that they Are within the Covenant, but also that a right to Baptism is a consequence of being within the Covenant. Thus for Commands:
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yet we have examples enough, by good consequence, for you shall finde the Gospell took place, just as the old administration, by bringing in whole families together ;
yet we have Examples enough, by good consequence, for you shall find the Gospel took place, just as the old administration, by bringing in Whole families together;
when Abraham was taken in, his whole Family was taken in with him; when any of the Gentiles turned Proselytes, ordinarily their Families came in with them:
when Abraham was taken in, his Whole Family was taken in with him; when any of the Gentiles turned Proselytes, ordinarily their Families Come in with them:
The whole household of Cornelius, the first converted Gentile, Act. 11.14. the household of Stephanus ; the household of Aristobulus ; the household of Narcissus ; the household of Lydia ; the household of the Gaoler ;
The Whole household of Cornelius, the First converted Gentile, Act. 11.14. the household of Stephanus; the household of Aristobulus; the household of Narcissus; the household of Lydia; the household of the Gaoler;
And whereas some object against this Argument, taken from whole Families, that the argument is at least as strong to prove that the Jewish Infants did eat the Passeover,
And whereas Some Object against this Argument, taken from Whole Families, that the argument is At least as strong to prove that the Jewish Infants did eat the Passover,
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The second Argument, To whom the inward grace of Baptism doth belong, to them belongs the outward sign, they ought to have the signe, who have the thing signifyed ;
The second Argument, To whom the inward grace of Baptism does belong, to them belongs the outward Signen, they ought to have the Signen, who have the thing signified;
The major Proposition, that they who are made partakers of the inward grace, may not bee debarred of the outward signe, is undeniable, it is Peters argument, Act. 10. Can any man forbid water that these should not bee baptized, who have rece•ved the Holy Ghost as well as wee? and againe, Act. 11. For as much as God gave them the like gift as hee did unto us, what was I that I could withstand God? And this is so cleare, that the most learned of the Anabaptists do readily grant, that if they knew any Infants to have received the inward grace, they durst not deny them the outward signe, and that the particular Infants, whom Christ took up in his Armes and blessed, might have been baptized.
The Major Proposition, that they who Are made partakers of the inward grace, may not be debarred of the outward Signen, is undeniable, it is Peter's argument, Act. 10. Can any man forbid water that these should not be baptised, who have rece•ved the Holy Ghost as well as we? and again, Act. 11. For as much as God gave them the like gift as he did unto us, what was I that I could withstand God? And this is so clear, that the most learned of the Anabaptists do readily grant, that if they knew any Infants to have received the inward grace, they durst not deny them the outward Signen, and that the particular Infants, whom christ took up in his Arms and blessed, might have been baptised.
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as well as grown men, is as plaine, not onely by that speech of the Apostle, who saith, they are holy, but our Saviour saith expressely, Mark. 10. That to such belongs the kingdom of God, as well as to grown men:
as well as grown men, is as plain, not only by that speech of the Apostle, who Says, they Are holy, but our Saviour Says expressly, Mark. 10. That to such belongs the Kingdom of God, as well as to grown men:
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but of such is the kingdome of Heaven, NONLATINALPHABET, of such like, that is, such as are graced with such like qualities, who are humble and meek, as children are,
but of such is the Kingdom of Heaven,, of such like, that is, such as Are graced with such like qualities, who Are humble and meek, as children Are,
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and that Luk. 18. is parallell to this, in the meaning of it, Whosoever doth not receive the kingdome of Heaven as a little childe, hee shall not enter therein.
and that Luk. 18. is parallel to this, in the meaning of it, Whosoever does not receive the Kingdom of Heaven as a little child, he shall not enter therein.
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But I answer, though it be true that in other places this is one use that Christ makes of an Infants age and condition, to shew that such as receive the Kingdome of Heaven, must be qualifyed with humility, &c. like unto children;
But I answer, though it be true that in other places this is one use that christ makes of an Infants age and condition, to show that such as receive the Kingdom of Heaven, must be qualified with humility, etc. like unto children;
and what kind of argument had this been, if the Text should be interpreted as these men would have it, Suffer little children to come unto me, that I may touch them, take them up in mine armes, put my hands upon them,
and what kind of argument had this been, if the Text should be interpreted as these men would have it, Suffer little children to come unto me, that I may touch them, take them up in mine arms, put my hands upon them,
and blesse them, because the Kingdom of God belongs to them, who have such like qualities, who resemble children in some select properties? By the very same ground,
and bless them, Because the Kingdom of God belongs to them, who have such like qualities, who resemble children in Some select properties? By the very same ground,
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and blesse them, the Disciples had been liable to the same reproofe, because of such is the Kingdome of God, such as are partakers of the Kingdom of God, must be indued with such like properties.
and bless them, the Disciples had been liable to the same reproof, Because of such is the Kingdom of God, such as Are partakers of the Kingdom of God, must be endued with such like properties.
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Beside, what one thing can be named belonging to the initiation, and being of a Christian, whereof Baptisme is a seale, which Infants are not capable of,
Beside, what one thing can be nam belonging to the initiation, and being of a Christian, whereof Baptism is a seal, which Infants Are not capable of,
as well as grown men ? they are capable of receiving the Holy Ghost, of union with Christ, of adoption, of forgivenesse of sins, of regeneration, of everlasting life, all which things are signifyed and sealed in the Sacrament o• baptism.
as well as grown men? they Are capable of receiving the Holy Ghost, of Union with christ, of adoption, of forgiveness of Sins, of regeneration, of everlasting life, all which things Are signified and sealed in the Sacrament o• Baptism.
And it is further considerable, that in the working of that inward grace, of which baptism is the sign and seale, all who partake of that grace, are but meere patients, and contribute no more to it,
And it is further considerable, that in the working of that inward grace, of which Baptism is the Signen and seal, all who partake of that grace, Are but mere patients, and contribute no more to it,
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and the most grown men are in no more fitnesse to receive this grace when it is given them, in respect either of any faith or repentance, which they yet have,
and the most grown men Are in no more fitness to receive this grace when it is given them, in respect either of any faith or Repentance, which they yet have,
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then a very little childe, it being the primary intention of the Covenant of Grace, in its first worke, to shew what Free Grace can and wil do to miserable nothing, to cut miserable man off from the wild Olive, and graffe him into the true Olive, to take away the heart of stone, to create in them a heart of flesh, to forgive their iniquities, to love them freely, what doth the most grown man in any of these, more then an Infant may do? being onely passive in them all;
then a very little child, it being the primary intention of the Covenant of Grace, in its First work, to show what Free Grace can and will do to miserable nothing, to Cut miserable man off from the wild Olive, and graft him into the true Olive, to take away the heart of stone, to create in them a heart of Flesh, to forgive their iniquities, to love them freely, what does the most grown man in any of these, more then an Infant may do? being only passive in them all;
yet may not we baptize them, because, according to the Scripture pattern, both of Christs command, Matth. 28. in his institution of Baptisme, where this was injoyned;
yet may not we baptise them, Because, according to the Scripture pattern, both of Christ command, Matthew 28. in his Institution of Baptism, where this was enjoined;
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it's only an inlargement of their Commission, whereas before they were to go onely to the lost sheepe of the House of Israel, now they were to go unto all the world.
it's only an enlargement of their Commission, whereas before they were to go only to the lost sheep of the House of Israel, now they were to go unto all the world.
And beside, it is no where said, that none were baptized, but such as were first taught, and what reason we have to beleeve the contrary, you have before seen.
And beside, it is no where said, that none were baptised, but such as were First taught, and what reason we have to believe the contrary, you have before seen.
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but the reason is plain, there was a new Church to be constituted, all the Jews who should receive Christ, were to come under another administration, and their Infants were to come in only in their right, and the Heathen Nations who were to be converted to Christ, were yet wholly without the Covenant of Grace,
but the reason is plain, there was a new Church to be constituted, all the jews who should receive christ, were to come under Another administration, and their Infants were to come in only in their right, and the Heathen nations who were to be converted to christ, were yet wholly without the Covenant of Grace,
If any in the Jewish Church had received Commission, to go and make other Cities, Proselytes to them, their Commission must have run thus, Go teach and circumcise, would it therefore have followed, that none might be circumcised,
If any in the Jewish Church had received Commission, to go and make other Cities, Proselytes to them, their Commission must have run thus, Go teach and circumcise, would it Therefore have followed, that none might be circumcised,
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We have, say they, cleare evidence, that Faith is a condition required in those that are to be baptized, no evidence of any other condition that makes them capable of Baptism.
We have, say they, clear evidence, that Faith is a condition required in those that Are to be baptised, no evidence of any other condition that makes them capable of Baptism.
I Answer first, but if this argument have any strength at all against the Baptizing of infants, it hath much more strength against the salvation of infants;
I Answer First, but if this argument have any strength At all against the Baptizing of Infants, it hath much more strength against the salvation of Infants;
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now I frame their owne argument thus against the salvation of infants, All unbeleevers shall bee damned, all infants are unbeleevers, therefore they shall bee damned ;
now I frame their own argument thus against the salvation of Infants, All unbelievers shall be damned, all Infants Are unbelievers, Therefore they shall be damned;
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how ever they will evade the one, we shall much more strongly evade the other, if they say this Text is meant of growne men, of the way which God takes for the salvation of grown men, Infants are saved another way, upon other conditions;
how ever they will evade the one, we shall much more strongly evade the other, if they say this Text is meant of grown men, of the Way which God Takes for the salvation of grown men, Infants Are saved Another Way, upon other conditions;
if they say, though infants have not Faith, yet they may have that which is Analogous to faith, the same say we, they have somwhat which hath analogy to faith,
if they say, though Infants have not Faith, yet they may have that which is Analogous to faith, the same say we, they have somewhat which hath analogy to faith,
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The stone upon which these men stumble, is the ignorance in the opposition in the Scripture they bring, which is not betweene beleevers, and their Children, but betweene them, and Unbeleeving and profane persons who are shut from the Lords Covenant, Baptisme, and Salvation.
The stone upon which these men Stumble, is the ignorance in the opposition in the Scripture they bring, which is not between believers, and their Children, but between them, and Unbelieving and profane Persons who Are shut from the lords Covenant, Baptism, and Salvation.
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But suppose they are capable of the inward grace of baptisme, and that God doth effectually work it in some of the Infants of beleevers, is that sufficient warrant for us to baptize all the Infants of Beleevers? if we knew in what Infants the Lord did work this, we might baptize those Infants, say some of them, but that he doth not make known to us, we cannot know of any one Infant by any ordinary way of knowledge, that they are inwardly baptized with the holy Ghost;
But suppose they Are capable of the inward grace of Baptism, and that God does effectually work it in Some of the Infants of believers, is that sufficient warrant for us to baptise all the Infants of Believers? if we knew in what Infants the Lord did work this, we might baptise those Infants, say Some of them, but that he does not make known to us, we cannot know of any one Infant by any ordinary Way of knowledge, that they Are inwardly baptised with the holy Ghost;
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Answ. Our knowledge that God hath effectually wrought the thing signified, is not the condition upon which wee are to apply the signe, God no where requires that we should know that they are inwardly and certainly converted, whom we admit to the Sacrament of Baptism, the Apostles themselves were not required to know this of those whom they baptized,
Answer Our knowledge that God hath effectually wrought the thing signified, is not the condition upon which we Are to apply the Signen, God no where requires that we should know that they Are inwardly and Certainly converted, whom we admit to the Sacrament of Baptism, the Apostles themselves were not required to know this of those whom they baptised,
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we are indeed required to know that they have in them that condition which must warrant us to administer the signe, not that which makes them possest of the thing signified;
we Are indeed required to know that they have in them that condition which must warrant us to administer the Signen, not that which makes them possessed of the thing signified;
but a known rule of the word, out of which rule we must be able to make up such a judgment, that our administration may be of faith, as well as out of charity :
but a known Rule of the word, out of which Rule we must be able to make up such a judgement, that our administration may be of faith, as well as out of charity:
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In baptizing or grown men, the Apostles and Ministers of Christ administred the signe, not because they conjectured that the parties were inwardly sanctified,
In baptizing or grown men, the Apostles and Ministers of christ administered the Signen, not Because they conjectured that the parties were inwardly sanctified,
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but because they made that profession of faith and holinesse of which they were sure, that whoever had the thing in truth, were received by Christ into inward Communion with himself,
but Because they made that profession of faith and holiness of which they were sure, that whoever had the thing in truth, were received by christ into inward Communion with himself,
that Christ would have them received into the communion of his Church, though possibly for want of the inward work they were never received into the inward communion with Iesus Christ, indeed when such a confession was made, Christian charity which alwaies hopeth the best,
that christ would have them received into the communion of his Church, though possibly for want of the inward work they were never received into the inward communion with Iesus christ, indeed when such a Confessi was made, Christian charity which always Hopes the best,
yea, I greatly question, whether in case Peter or Paul could by the spirit of revelation have known that Ananias or Alexander would have proved no better then hypocrites,
yea, I greatly question, whither in case Peter or Paul could by the Spirit of Revelation have known that Ananias or Alexander would have proved no better then Hypocrites,
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whether they either would, or ought to have refused them from Baptism, whilst they made that publike profession and confession, upon which others were admitted who in the event proved no better then those were.
whither they either would, or ought to have refused them from Baptism, while they made that public profession and Confessi, upon which Others were admitted who in the event proved no better then those were.
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and in this the rule to direct our knowledge, is as plain for Infants as for growne men, the rule having been alwaies this, That growne men who were strangers from the Covenant of God, Unbeleevers, Pagans, Heathens, should upon their being instructed, and upon profession of their faith and promise to walke according to the rule of the Covenant ;
and in this the Rule to Direct our knowledge, is as plain for Infants as for grown men, the Rule having been always this, That grown men who were Strangers from the Covenant of God, Unbelievers, Pagans, heathens, should upon their being instructed, and upon profession of their faith and promise to walk according to the Rule of the Covenant;
both sorts upon their admission to be charitably hoped of, untill they give signes to the contrary, charity being bound from thinking of evill of them, not tyed to conclude certainly of any of them,
both sorts upon their admission to be charitably hoped of, until they give Signs to the contrary, charity being bound from thinking of evil of them, not tied to conclude Certainly of any of them,
But all who enter into Covenant, and receive the seale of the Covenant, must stipulate for their parts, as well as God doth for his, they must indent with God to perform the beleevers part of the Covenant,
But all who enter into Covenant, and receive the seal of the Covenant, must stipulate for their parts, as well as God does for his, they must indent with God to perform the believers part of the Covenant,
as well as God doth to perform his part, as even this Text, 1 Pet. 3. requires, That Baptism which saves us must have the answer of a good conscience to God ;
as well as God does to perform his part, as even this Text, 1 Pet. 3. requires, That Baptism which saves us must have the answer of a good conscience to God;
Answ. The Infants of the Jewes were as much tied as the Infants of beleevers under the Gospel, every one who was circumcised was bound to keepe the Law, Gal. 5. and these men professe that Israelitish Infants were within the old Covenant, when yet they knew not what it meant,
Answer The Infants of the Jews were as much tied as the Infants of believers under the Gospel, every one who was circumcised was bound to keep the Law, Gal. 5. and these men profess that Israelitish Infants were within the old Covenant, when yet they knew not what it meant,
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Secondly, God seales to them presently, their name is put into the deed, and when they come to yeers of discretion, to be adulti, then in their own persons they stand obliged to the performance of it;
Secondly, God Seals to them presently, their name is put into the deed, and when they come to Years of discretion, to be adulti, then in their own Persons they stand obliged to the performance of it;
when they are come to riper yeers, in the meane time affording them the favour and priviledge of being in Covenant with him, of being reckoned unto his kingdom and family, rather then of the Devils;
when they Are come to riper Years, in the mean time affording them the favour and privilege of being in Covenant with him, of being reckoned unto his Kingdom and family, rather then of the Devils;
But what benefit comes to children by such kind of sealing as this is? it seems then (say they) by your own confession, that this is but a conditionall sealing on Gods part, viz :
But what benefit comes to children by such kind of sealing as this is? it seems then (say they) by your own Confessi, that this is but a conditional sealing on God's part, videlicet:
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that they own it, and ratifie it when they come to age, and if they then refuse to stand to it, all is then nullified, were it not therefore better to defer it to their years of discretion, to see whether they will then make it their own voluntary act, yea, or no?
that they own it, and ratify it when they come to age, and if they then refuse to stand to it, all is then nullified, were it not Therefore better to defer it to their Years of discretion, to see whither they will then make it their own voluntary act, yea, or no?
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and therefore argues no great wisdome or modesty in men, who would thus reason with God about his administrations. 2. God hath other ends and uses of applying the seale of the Covenant to them who are in Covenant with him,
and Therefore argues no great Wisdom or modesty in men, who would thus reason with God about his administrations. 2. God hath other ends and uses of applying the seal of the Covenant to them who Are in Covenant with him,
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then their present gaine, it's a Homage, Worship, and Honour to himself, and it behoves us even in that respect, to fulfill all righteousnesse: when Christ was baptized and circumcised, he was as unfit for the ordinance, through his perfection, as children through their imperfection, being as much above them, as children are below them. 3. I Answer;
then their present gain, it's a Homage, Worship, and Honour to himself, and it behoves us even in that respect, to fulfil all righteousness: when christ was baptised and circumcised, he was as unfit for the Ordinance, through his perfection, as children through their imperfection, being as much above them, as children Are below them. 3. I Answer;
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Secondly, here is much priviledge and benefit to the children, when as (beside what inward secret worke God is pleased to worke in them) they being Members of the Church of Christ have their share in the Communion of Saints are remembred at the throne of Grace, every day by those that pray for the welfare of the Church,
Secondly, Here is much privilege and benefit to the children, when as (beside what inward secret work God is pleased to work in them) they being Members of the Church of christ have their share in the Communion of Saints Are remembered At the throne of Grace, every day by those that pray for the welfare of the Church,
And lastly, it's no small priviledge to have that Seale bestowed upon them in their Infancy, wch may afterwards plead when they are grown and come to fulfill the condition.
And lastly, it's no small privilege to have that Seal bestowed upon them in their Infancy, which may afterwards plead when they Are grown and come to fulfil the condition.
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why then doe we not also admit them to the Sacrament of the Lords Supper, which is the seale of the Covenant of Grace, as well as the Sacrament of Baptisme? And this is urged, the rather,
why then do we not also admit them to the Sacrament of the lords Supper, which is the seal of the Covenant of Grace, as well as the Sacrament of Baptism? And this is urged, the rather,
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I answer, that Infants are capable of the grace of Baptisme we are sure, not sure that they are capable of the grace signed and sealed in the Sacrament of the Lords Supper, for though both of them are seales of the new Covenant,
I answer, that Infants Are capable of the grace of Baptism we Are sure, not sure that they Are capable of the grace signed and sealed in the Sacrament of the lords Supper, for though both of them Are Seals of the new Covenant,
and for what is said concerning the Infants of the Jewes eating the Passeover, to which our Sacrament of the Lords Supper doth succeed, there is no such thing mentioned in all the Booke of God, it is said indeed that the severall families were to eate their Lambe,
and for what is said Concerning the Infants of the Jews eating the Passover, to which our Sacrament of the lords Supper does succeed, there is no such thing mentioned in all the Book of God, it is said indeed that the several families were to eat their Lamb,
if the household were not too little for it, and that when their children should aske them what that service meant, they should instruct them about the meaning of it;
if the household were not too little for it, and that when their children should ask them what that service meant, they should instruct them about the meaning of it;
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Thus have I according to my poor ability made good this second argument also, and vindicated it from all Objections of any weight wch I have met with all to the contrary, it remains that I winde up all, with a briefe Application.
Thus have I according to my poor ability made good this second argument also, and vindicated it from all Objections of any weight which I have met with all to the contrary, it remains that I wind up all, with a brief Application.
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as was that of Eli, concerning Hannah, how much more heinous is it to condemne ail the Infants of the whole Church of Christ, as having nothing to doe with the Covenant of Grace,
as was that of Eli, Concerning Hannah, how much more heinous is it to condemn ail the Infants of the Whole Church of christ, as having nothing to do with the Covenant of Grace,
or the seale of it? We read of Herod the Tyrant, that he destroyed all the children in Bethlehem, and the Coasts thereof from two yeares old and under;
or the seal of it? We read of Herod the Tyrant, that he destroyed all the children in Bethlehem, and the Coasts thereof from two Years old and under;
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is not this a farre more cruell sentence, to set these in no better state then Pagans and Infidels, Without Christ, aliens from the Common-wealth of Israel,
is not this a Far more cruel sentence, to Set these in no better state then Pagans and Infidels, Without christ, aliens from the Commonwealth of Israel,
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as strangers from the Covenant of promise, having no hope, and w•thout God in the world? can any sober Christian thinke this a small fault? Our blessed Saviour saith, It is not lawfull to take the childrens bread and give it to dogs, but these men take Children, and in their judgement, conclude them for no better then dogs; baptisme is the bread of the Lord, which he would have given to his children,
as Strangers from the Covenant of promise, having no hope, and w•thout God in the world? can any Sobrium Christian think this a small fault? Our blessed Saviour Says, It is not lawful to take the Children's bred and give it to Dogs, but these men take Children, and in their judgement, conclude them for no better then Dogs; Baptism is the bred of the Lord, which he would have given to his children,
and to deny it to them as none of their right, is to make them no better then dogs. The Prophet Elisha wept when he looked upon Hazael, because he foresaw that he would dash the infants of Israel against the wall,
and to deny it to them as none of their right, is to make them no better then Dogs. The Prophet Elisha wept when he looked upon hazael, Because he foresaw that he would dash the Infants of Israel against the wall,
But certainly, thus to dash all Infant children of beleevers out of the Covenant of Grace (as much as in them lyeth) & to deprive them of the seale of it, is in a spirituall sense farre more heavy.
But Certainly, thus to dash all Infant children of believers out of the Covenant of Grace (as much as in them lies) & to deprive them of the seal of it, is in a spiritual sense Far more heavy.
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And I dare appeale to the tender bowels of any beleeving Parents, whether it were not easier for them to thinke that their Infants should be dashed against the stones,
And I Dare appeal to the tender bowels of any believing Parents, whither it were not Easier for them to think that their Infants should be dashed against the stones,
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and behold them to have a visible standing onely in the Kingdome of the Devill: These men know not how much they provoke Christs displeasure against themselves;
and behold them to have a visible standing only in the Kingdom of the devil: These men know not how much they provoke Christ displeasure against themselves;
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& one day such men will know, that he is much more displeased with them, who with so great violence oppose the bringing of beleevers children unto his holy Sacrament, that with unspeakable wrong, injury,
& one day such men will know, that he is much more displeased with them, who with so great violence oppose the bringing of believers children unto his holy Sacrament, that with unspeakable wrong, injury,
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and slander, they prosecute all the Ministers of Christ, who give Infants this their due, condemning them for Ministers of Antichrist, and limbes of the Beast;
and slander, they prosecute all the Ministers of christ, who give Infants this their endue, condemning them for Ministers of Antichrist, and limbs of the Beast;
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yea, some of them proceeding so farre, as condemning all the Churches of Christ, to be no Churches, who cast not their children out of the Covenant of Grace,
yea, Some of them proceeding so Far, as condemning all the Churches of christ, to be no Churches, who cast not their children out of the Covenant of Grace,
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how much more cruell is it to deny to the souls of Infants the just priviledge and benefit of the Covenant of Grace? We know he did it out of hatred to Christianity, which I am farre from charging upon these men;
how much more cruel is it to deny to the Souls of Infants the just privilege and benefit of the Covenant of Grace? We know he did it out of hatred to Christianity, which I am Far from charging upon these men;
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but if we compare the sentence and fact of the one with the other, we shall find the latter (be their principle what it will) farre more injurious to the Church of Christ then the other:
but if we compare the sentence and fact of the one with the other, we shall find the latter (be their principle what it will) Far more injurious to the Church of christ then the other:
and seriously to consider, whether the Lord, who once in his displeasure threatned to dash their Infants against the Stones, who had dasht the Infants of the children of Israel against the Stones, will indure it at the hands of any to expunge the Seed of the faithfull out of his Covenant,
and seriously to Consider, whither the Lord, who once in his displeasure threatened to dash their Infants against the Stones, who had dashed the Infants of the children of Israel against the Stones, will endure it At the hands of any to expunge the Seed of the faithful out of his Covenant,
Secondly, how much may this comfort the Soule of every beleeving Parent, to behold this great love and goodnesse of God in his Covenant of Grace to them and their posterity, that not only themselves,
Secondly, how much may this Comfort the Soul of every believing Parent, to behold this great love and Goodness of God in his Covenant of Grace to them and their posterity, that not only themselves,
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but even their Infants for their sakes, should be reckoned to the household of God, put into the Arke, wrapped up in a Covenant of love, brought under the wing of God? When God had promised to David, that he should have a son to whom God would be a Father,
but even their Infants for their sakes, should be reckoned to the household of God, put into the Ark, wrapped up in a Covenant of love, brought under the wing of God? When God had promised to David, that he should have a son to whom God would be a Father,
and that all his posterity, should after such a gracious manner be regarded, his heart was even ravished with it, O Lord God (said he) what am I, and what is my house, that thou hast brought mee hitherto? and this was yet a small thing in thy sight, O Lord God, but thou hast spoken also of thy servants house for a great while to come,
and that all his posterity, should After such a gracious manner be regarded, his heart was even ravished with it, Oh Lord God (said he) what am I, and what is my house, that thou hast brought me hitherto? and this was yet a small thing in thy sighed, Oh Lord God, but thou hast spoken also of thy Servants house for a great while to come,
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and is this the manner of men, O Lord God? And even so should Christian Parents break out into admiration of his goodnesse, in taking their children into that gracious Covenant, which is not only the womb and vessell,
and is this the manner of men, Oh Lord God? And even so should Christian Parents break out into admiration of his Goodness, in taking their children into that gracious Covenant, which is not only the womb and vessel,
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an uncleane leprosie having bespread them from the crown of the Head to the sole of the Foot, fit only to be cast into the open field, to the loathing of their persons, in the day that they are born, as all the rest of the world are;
an unclean leprosy having bespread them from the crown of the Head to the sole of the Foot, fit only to be cast into the open field, to the loathing of their Persons, in the day that they Are born, as all the rest of the world Are;
2. How should this ingage all Christian Parents to look to the education of their Children, to bring them up in the nurture and feare of the Lord? It's a wofull thing, to consider the wretched carelesnesse of many Parents;
2. How should this engage all Christian Parents to look to the education of their Children, to bring them up in the nurture and Fear of the Lord? It's a woeful thing, to Consider the wretched carelessness of many Parents;
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train them up in ignorance, profanenesse, &c. To whom God may say, as he did to that Harlot, Ezek. 16. Thou hast taken my Sonne and my Daughter, whom thou hast born unto mee,
train them up in ignorance, profaneness, etc. To whom God may say, as he did to that Harlot, Ezekiel 16. Thou hast taken my Son and my Daughter, whom thou hast born unto me,
A generation of wretched men, who take more care of their Hogs and Dogs, then they doe of their Infants immortall soules, nourishing the former, murdering the latter;
A generation of wretched men, who take more care of their Hogs and Dogs, then they do of their Infants immortal Souls, nourishing the former, murdering the latter;
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that we may say of them, as Augustus did of Herod, that it is better to be Herods Dog then his Son. I have often heard a sad Story of a wretched Woman, who perswaded her Daughter to yeeld to the lust of a rich man, in hope he would marry her,
that we may say of them, as Augustus did of Herod, that it is better to be Herods Dog then his Son. I have often herd a sad Story of a wretched Woman, who persuaded her Daughter to yield to the lust of a rich man, in hope he would marry her,
The wretched mother hereupon grew distracted, and in her madnesse cryed out, O my Daughters soule, my Daughters soule, I have damned my Daughters soul:
The wretched mother hereupon grew distracted, and in her madness cried out, Oh my Daughters soul, my Daughters soul, I have damned my Daughters soul:
and their children may wish that they had beene either dogges, or swine, rather then their Sons or Daughters; miserable children, of miserable Parents;
and their children may wish that they had been either Dogs, or Swine, rather then their Sons or Daughters; miserable children, of miserable Parents;
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what will such Parents answer God, when he comes to demand his children of them? Suppose a Prince or Noble man should put a Child to Nurse unto some mean man,
what will such Parents answer God, when he comes to demand his children of them? Suppose a Prince or Noble man should put a Child to Nurse unto Some mean man,
& afterward comming to see this Child, should find they had lamed the Child ▪ and taught it nothing but to speake evill of them, and to fight against them:
& afterwards coming to see this Child, should find they had lamed the Child ▪ and taught it nothing but to speak evil of them, and to fight against them:
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thinke I pray you what they would say, or doe to this wretched man. How much more abominable is the sin of many Parents, who by their own carelesnesse,
think I pray you what they would say, or do to this wretched man. How much more abominable is the since of many Parents, who by their own carelessness,
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yea, as not being thine, but Christs, to whom thou hast consecrated them, and therefore (as wise and loving Nurses use to doe) carry them often to their father for his blessing,
yea, as not being thine, but Christ, to whom thou hast consecrated them, and Therefore (as wise and loving Nurse's use to do) carry them often to their father for his blessing,
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we find in the second of Joel, that in the day of their Fast, they were to bring their children and set them before the Lord, that he might be moved to compassion for the childrens sake whom he used to call his owne;
we find in the second of Joel, that in the day of their Fast, they were to bring their children and Set them before the Lord, that he might be moved to compassion for the Children's sake whom he used to call his own;
Say thou so also, Lord let these children live before thee, thine they are, and thou gavest them me to bring up for thee, Oh blesse my labour among them,
Say thou so also, Lord let these children live before thee, thine they Are, and thou Gavest them me to bring up for thee, O bless my labour among them,
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Thus shall thy children be blessed with faithfull Abraham, Thus shall the Covenant, the spirituall part and benefit of it, as well as the outward, rest upon thy posterity from generation to generation.
Thus shall thy children be blessed with faithful Abraham, Thus shall the Covenant, the spiritual part and benefit of it, as well as the outward, rest upon thy posterity from generation to generation.
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So in other things they rob Gods people of the comfortable use of it, because they say that when once we commit actuall sinnes we make shipwracke of Baptism,
So in other things they rob God's people of the comfortable use of it, Because they say that when once we commit actual Sins we make shipwreck of Baptism,
and filth, and bondage, through sinne, and flyest unto Christ, and thy conscience witnesseth with thee, that thou wouldest walke for time to come, according to the rule of the Covenant, in uprightnesse, to make God in Christ thy portion, and his word thy guide;
and filth, and bondage, through sin, and fliest unto christ, and thy conscience Witnesseth with thee, that thou Wouldst walk for time to come, according to the Rule of the Covenant, in uprightness, to make God in christ thy portion, and his word thy guide;
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But it shall never happen so to thee, doe thou in all thy extremity, shew or send by the hand of faith thy Seale, which God hath given thee, plead it confidently,
But it shall never happen so to thee, do thou in all thy extremity, show or send by the hand of faith thy Seal, which God hath given thee, plead it confidently,
and to thy dying day, it may be an Arke unto thy soule in all cases of relapse, desertion, temptation, or whatever else may betide thee, upon the renewing of thy repentance and faith in Christ Jesus.
and to thy dying day, it may be an Ark unto thy soul in all cases of relapse, desertion, temptation, or whatever Else may betide thee, upon the renewing of thy Repentance and faith in christ jesus.
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yea, it might make our very hearts to bleed, and make us not only wish we had been unbaptized, but even unborn, rather then to pollute the holy Covenant,
yea, it might make our very hearts to bleed, and make us not only wish we had been unbaptized, but even unborn, rather then to pollute the holy Covenant,
as strangers from his Family and Kingdom, to be under Satans kingdom, and taken us (no better by nature than they are) to be his peculiar ones into Covenant with him, that he should sweare unto us, to be our God,
as Strangers from his Family and Kingdom, to be under Satan Kingdom, and taken us (no better by nature than they Are) to be his peculiar ones into Covenant with him, that he should swear unto us, to be our God,
like the unbaptized world? can we think our condemnation not to be greater then theirs? Let me a little reason the case with you, Doe you know into what a Covenant the Lord hath taken you? what he hath done for you,
like the unbaptized world? can we think our condemnation not to be greater then theirs? Let me a little reason the case with you, Do you know into what a Covenant the Lord hath taken you? what he hath done for you,
and expects from you? have not your Ministers and Parents instructed you in it? Now tell me what is the reason of your unanswerable conversation, is it because you renounce the Covenant,
and expects from you? have not your Ministers and Parents instructed you in it? Now tell me what is the reason of your unanswerable Conversation, is it Because you renounce the Covenant,
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as being made when you understood it not? if so, that you do indeed renounce it, Take your course, serve the God you have chosen, yet tell me (I beseech you) what iniquity is in the Lords Covenant? what hurt is there in it? what disadvantage have you met withall? or where and how do you hope to find better things,
as being made when you understood it not? if so, that you do indeed renounce it, Take your course, serve the God you have chosen, yet tell me (I beseech you) what iniquity is in the lords Covenant? what hurt is there in it? what disadvantage have you met withal? or where and how do you hope to find better things,
then God to be your Father, Christ Jesus to bee your Saviour, the Spirit to bee your Comforter? to have your sins pardoned and healed, to be adopted, justifyed, sanctifyed, and every way comfortably provided for here, and saved for ever ? Doe the Gods you have chosen to serve, provide better things then these, that you renounce Christ for their sakes? If you say, God forbid you should renounce Christ;
then God to be your Father, christ jesus to be your Saviour, the Spirit to be your Comforter? to have your Sins pardoned and healed, to be adopted, justified, sanctified, and every Way comfortably provided for Here, and saved for ever? Doe the God's you have chosen to serve, provide better things then these, that you renounce christ for their sakes? If you say, God forbid you should renounce christ;
This great priviledge should ingage us all for time to come, to make our Baptism a continual motive to an answerable conversation, to live as men who are dead unto sinne, and alive unto God;
This great privilege should engage us all for time to come, to make our Baptism a continual motive to an answerable Conversation, to live as men who Are dead unto sin, and alive unto God;
All this, we lay claim to, by our Baptism, shall not this inforce us to live answerably? Luther tels a Story of a gracious Virgin, who used to get the victory over Satan when he tempted her to any sinne, Satan I may not doe it, Baptizata sum, I am Baptized, and must walk accordingly:
All this, we lay claim to, by our Baptism, shall not this enforce us to live answerably? Luther tells a Story of a gracious Virgae, who used to get the victory over Satan when he tempted her to any sin, Satan I may not do it, Baptizata sum, I am Baptised, and must walk accordingly:
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keepe it daily in thy thoughts, what thy Baptism ingageth thee unto, and that if thou walk otherwise, it will rise up extreamly to aggravate thy condemnation in the last day.
keep it daily in thy thoughts, what thy Baptism engageth thee unto, and that if thou walk otherwise, it will rise up extremely to aggravate thy condemnation in the last day.
It was a custome in the latter end of the Primitive times, That such as were baptized, did weare a white Stole (a humane Ceremony, to signifie their purity of life which the baptized was to lead, Fulgentes animas vestis quo { que } candida signat.
It was a custom in the latter end of the Primitive times, That such as were baptised, did wear a white Stole (a humane Ceremony, to signify their purity of life which the baptised was to led, Fulgent animas Clothing quo { que } candida Sign.
Muritta the Minister who baptized him, brought forth in publick the white Stole which Elpidophorus had worn at his Baptism, and cryed unto him; O Elpidophorus!
Muritta the Minister who baptised him, brought forth in public the white Stole which Elpidophorus had worn At his Baptism, and cried unto him; Oh Elpidophorus!
doe thou in like manner assure thy selfe the very Font wherein thou wast baptized, the Register wherein thy Name is recorded, will rise up against thee,
do thou in like manner assure thy self the very Font wherein thou wast baptised, the Register wherein thy Name is recorded, will rise up against thee,
