Examination of Marshalls Sermon About Infant Baptism, Part 2

Examination of Marshalls Sermon About Infant Baptism · Part 2

p. 19Antipaedobaptisme hath no ill influence on Church, or Common-wealth.

PART. II. Concerning the prejudices against Antipaedobaptists, from their miscarriages.

§. 1. Of the fitnes of placing the Narration of miscarriages of opposers of Paedobaptis…e.HAving examined the first part of that you produce for baptizing of infants, I proceede to the second, taken from the noveltie and miscarriages of the opposers of it. And here I wish you had remembred the order of the Areopagites mentioned by Smectymnuus that in pleading causes before them prefaces should be avoyded, as tending to create prejudice in the Judges. For to what end serves this your Narration of your adversaries, but to beget an Odium, hatred or prejudice at least in your Auditors? which if it had come after other arguments might have been more excusable, but placed as it is, neither suites with serenity of minde fit for judging in you, or your Auditors. Unto which give me leave to adde, that the courses taken by too many, as namely by the Author of the Frontispice to Doctor Featlies booke, which is light and immodest, by Mr. Edwards in his prejudices ag…inst the persons of his opposites, as, that none that ever maintained Antipaedobaptisme, lived and died with repute in the Church of God: the historie of the Anabaptists, the Anabaptists Catechisme, with the invectives p. 20against this as an heresie, everting the Fundamentals, as leading into all heresie, over-throwing all government, used in Sermons every where to make Antipaedobaptists odious, and to forestall men with prejudice, though, for the present they serve like Medusaes head, to astonish men, specially the more unlearned, yet are they not right courses, but Artifices serving only to prevent impartiall discussing of things which is necessary that truth may appeare, and perhaps when truth sh…ll appeare will returne on the head of the Authors of …hem. But I resolve to follow your steps.

§. 2. Of the opposers of Infant-baptisme afore Baltazar.YOu begin thus. And indeed although some in those times questioned as Augustine grants in his Sermons de verbis Apostol. yet the first that ever made a head against it, or a division in the Church about it, was Baltazar Pacommitanus in Germany in Luthers time, about the yeare 1527.

You say, in those times some questioned, as August. grants in his Sermons de verbis Apostol.,. But you doe not tell us who those some were, nor in which Sermons, which might have been requisite for your Reader. Upon search I finde the 14. Sermon De verbis, Apostol. om. 10. intituled de baptismo parvulorum contra Pelagianos, but it is plaine out of that Sermon, and out of Augustines bookes of Heresies, ad Quod vult Deum, Tom. 6. Heres. 88. and else where, that the Pelagians did grant the baptizing of Infants, because they durst not oppose the custome of the Church, which in those dayes was accounted Sacred, only they shifted …ff the proofe of originall sinne from it, by saying that they were baptized not for the remission of sinnes to eternall life, for they had none, but for the Kingdome of heaven, which shift Augustine doth well refute in that Sermon, and also opposeth some others that taught, that the child not baptized might enter into the Kingdome of Heaven.

From Augustines time you make a great leape, and say, the first that ever made a head against, or a division in the Church about it, was Baltazar Pacommitanus in Germany in Luthers time, about the yeare 1527. But therein you are much deceived. For Cassander in his Testimonies of Infants baptisme in the Epistle to the Duke of Cleve, tells us that Guitmund Bishop of Averse mentioneth the famous Berengarius Anno. 1030. opposing not only the corporall presence of Christ in the Eucharist, but also the baptisme of p. 21little ones. And that a little after sprung in Bernards time an heresie of an uncertaine Originall and appellation, and he saith that they were called Cathari or Puritans, and from a Country of France, Albigenses, spread over France and lower Germany, and the banke of the Rhine; of these, he saith, Hireliquis erroribus quos a Manichaeis et Priscillianistis mutuati sunt, hoc insuper addiderunt, ut Baptismum parvulorum inutilem esse dicerent, ut qui prodesse nemini queat qui non et ipse credere, et per seipsum Baptismi sacramentum petere possit, quale nihil Manichaeos, & Priscillianistas docuisse legimus. And indeed Bernard, who is placed by Vsher, at the yeare 1130. just a 100. yeares after Berengarius, Sermon 66. in Cantica, mentions the Heresie of some, that had no name, because their heresie was not from man, nor received they it by man, but they boasted themselves, to be the successors of the Apostles, and called themselves Apostolicos: Now although he charge them with denying Marriage, and abstaining from meates, yet you may smell out of his owne words, that this was but a calumny; but take the Character he sets downe of them and weigh it, and you would conceive he had spoken of Protestants. Irrident nos quia baptizamus Infantes, quod oramus pro mortuis, quod sanctorum suffragia postulamus, and a little after, Non credunt autem ignem purgatorium restare post mortem, sed statim animam solutam a corpore, vel ad requiem tranfire, vel ad damnationem, And a little after. Jam vero qui Ecclesiam non agnoscunt, non est mirum, si ordinibus Ecclesiae detrahunt, si instituta non recipiunt, si sacramenta contemnunt, si mandatis non obediunt. The same Bernard in Epist. 204. writes to Hildefonsus Earle of S. Gyles, to take away Henricus once a Monke, then an Apostate, quod dies festos, sacramenta, Basilicas, Sacerdotes sustulerit, quod parvulis Christianorum Christi intercluditur vita, dum baptismi negatur gratia, nec saluti propinquare sinuntur, and it is well known that Petrus Cluniacensis who is placed by Vsher at the yeare 1150. hath written an Epistle to three Bishops of France against Peter de Bruis and Henricus, as defending errors digested into 5. Articles. First, That little ones may not be baptized. Secondly, that Temples or Altars are not to be made, Thirdly, that the Crosse of Christ is not to be adored or worshipped, but rather to be broken and trodden under foote. Fourthly, that the Masse is nothing, nor ought to be Celebrated. Fiftly, that the benefits of the living nothing profited p. 22the deceased, that we are not to chant to God. He saith that the heresie of the Petrobrusians, was received in the Cities of Gallia Narbonensis, and complaines, that the people were rebaptized, the Churches profaned, the Altars digged downe, the Crosses fired, on the day it selfe of the Lords passion, flesh was openly eaten, the Priests scourged, Monks imprisoned, and by terrours and torments compelled to marry wives. All this was done very neare 400. yeares before Baltazar Pacommitanus, or as others write him Pacimontanus.

§ 3. Of Baltazar Pacimontan….But perhaps you thinke however, that Baltazar was the first that opposed the baptisme of Inf…nts in the 16. Century, which possibly may be true, though herein you follow Cochlaeus and Bellarmine, who addes that Erasmus himselfe had sowed some seedes of it also, but Gerhard the Lutheran in the 40^th Tome of his Common places, where he handles this question, rather derives the Originall from Carolostadius, and alleageth Melancthon, Com. on Coloss. and saith, that he is called the father of the Anabaptists by Erasmus Alberus. Now I doe not finde in Melancthon that which Gerhard saith of him, yet Sleidan saith of him, that he praised their opinion, and Osiander that he joyned himselfe unto them, and I finde that Melancthon in his Comment on 1 Cor. 9.24. sayes of him that he indeavoured to promote the Gospel, though in a wrong course. Arnoldus Meshovius hist: Anabap: lib. 1. §. 2. sayes that the businesse of Anabaptisme began at Wittenberg, Anno Christi, 1522. Luther then lurking in the Castle of Wartpurg in Thuringia, by Nicolas Pelargus, and that he had Companions at first, Carolostadius, Philip Melancthon and others, and that Luther returning from his Patmos as he called it, banished Carolostadius and the rest, and only received Philip Melancthon into favour againe. Now they that know what was Luthers vehemency and pertinacy on the one side, and Melancthons timerousnesse on the other side, may well conceive, …hat as in the businesse of Images in Churches, and Consubstantiation, so in this about Infant-baptisme the temper of these two men much hindred the clearing of this truth, perhaps fearing that a further reformation then they had begun, would be an occasion of nullifying, all they had done. Surely it hath beene the unhappy fate of the reformed Churches, that they have so stucke to Luther, and Calvin, that they have scarce stepped one step further in reformation then they did, but stifly maintained onelyonly the ground they had p. 23gotten. Cassander in his Epistle to he D. of Cleve before mentioned reckons the error of Anabaptisme to have bin revived abou… the yeare 1622. by Nicolas Stork or Pelargus & Thomas Munzer; but it is not res tanti to search any further into this matter, nor is it of any weight to enquire much after this Baltazar. He is stiled Baltazar Huebmer Pacimontanus, Dr. in Waldshuot, in the Epistle Zuinglius writes to him, before his answer to his booke about bap…isme, & in the Epistl… Zuinglius wrote to Gynoraeus, he relates how he came to Zurich, and was there demanded by the Emperor, who it seemes sought his life, there he made some recantation, but it appeares he was afterwards taken and burnt at Vienna in Austria Anno, 1528. For what cause I know not. Zuinglius saith this of him in his Epistle to Gynoraeus. Nos dexteritatem spectamus in homine, ac mediocritatis studium, in eo autem homine (falli cupio) nihil quam immoderatam rei gloriaeque sitim deprehendisse visus sum ipse mihi. And Osiander at the yerae 1528. saith only of him, he was Hom… fanaticus et crassus Anabaptista. But I leave him to his Judge to whom he stands or falls, onelyonly I marvaile I reade no worse, specially in Osiander, said of one that is accounted a leader in so hated a sect.

§. 4. Of rebaptizing.YOu goe on, Since that time multitudes in Germany have imbraced his opinion, who because they opposed paedobaptisme, were forced to reiterate their owne baptisme, and thence were called Anabaptists. Afore I proceed, because it goes so currant, that rebaptization is not only an errour, but also an heresie, let me beg of you one good argument to prove it unlawfull in se, or intrinsecally, I meane without respect to scandall, or the like cause by accident, for a man that hath beene baptized rightly, to be baptized againe: One baptisme Eph. 4 5. is not to me all one as once baptizing, no more then one faith once beleiving, We are regenerated by baptisme, and a man is borne but once. But are we not borne againe by the Word, and must that be but once preached? Is not sinne mortified, the Church sanctified by baptisme, and are not these often? And for example, if there were as good for paedobaptisme, as that Act. 19.5, 6. for rebaptizing, the controversie were at an end with me. But if heresie must be determined by the votes of men, Smectymnuus may be judged an Arian, and the opposers of Pasche Hereticks: this by the way, though not besides the matter.

§ 5. Of the Anabaptists in Germanie, and the Antiprelatists in England.YOu goe on, And soone proved a dangerous and turbulent sect, not only working a world of mischeife about Munster, and other p. 24parts of Germany, but have with this opinion drunke in abundance of other dangerous heresies and blasphemies, and quickly grew into such divisions and subdivisions among themselves, that Bullinger notes that they were growne to no lesse then 14. Sects in his time which is indeed the common lot of all Sectaries.

To all which I only answer thus, that much of this is true I make no question, though perhaps vehemency of opposition, hath made matters more or worse then they were, as it is wont to be in such cases, and I finde that Gualter in his Apology for Zuinglius, saith of them, veritatis studiosi videri vellent, and Cassander speakes favourably of some of them. But it is no marvaile that when men grow into sects, such things happen, especially when the reformation of an abuse is denyed men by an orderly Synodicall way, and the persons that seeke it, declaimed against, accused, and accursed, and persecuted as Schismaticks and Heretiques; and unlearned and factious men, joyne with a discontented party for sinister ends, so that the men that hold an opinion have no regular Ministery, nor orderly meetings to debate or conclude of things amongst themselves; and to agree upon a confession of their doctrine, to be by all avouched. But have not the like, if not the same things happened in other matters? Did not the like troubles happen in Q. Elizabeths dayes in seeking to remove Episcopacy & Ceremonies? Did not some of them grow a dangerous and turbul…nt Sect? was not the practise of Hacket and his companions like that of Iohn a Leyden at Munster? Did not divisions and other miscarriages and persecutions, bring the Non-conformists of England as low as the Anabaptists? Did not Whitgift long agoe compare the Anabaptists principles with the Nonconformists of England, and Hooker in his preface to his bookes of Ecclesiasticall policy, their proceedings, manners & pretences togethe…? and yet Episcopacy is now found an abuse and so may in time be Paedo-baptisme. Indeed these miscarriag…s were argumentative if they did arise from the nature of the doctrine taught: but when they come only from the weakenes, or rashnes, or malignity of the assertors, or from the violence of opposers, we must not jumble things togeth…r, but by sifting the matter to the bran, sever the nature of the d…ctrine from the quality and actions of the teachers, else we shall as soone loose truth as finde it: Now whether the nature of the Doctrine that denies Paedobaptisme, inferre any such turbulent effects, I shall consider in examining that which followes.

p. 25§. 6. Of Anabaptists opposing Magistracy.And because this opinion and divers others which depend upon it, begins unhappily to take place, and spread among our selves in this Kingdome.

You do not expresse what those opinions are which depend upon it, Mr. Richard Vines in his Sermon on Eph. 4.14. pag. 13. Having sayd what heresie ever came abroade, without Verbum Domini in the mouth of it? and then after the Arians plea, he saith the Anabaptists from Matth. 28.19. Goe yee therfore and disciple all nations; and when we shalbe thriven to his foreign or full stature, he will undermine Magistracy by that Rom. 12.19. Avenge not your selves.

But how knowes Mr. Vines this? I do not take Mr. Vines for a Prophet & to inferre this by reason, The Anabaptist urgeth Matth. 28.19. against paedobaptisme, Ergo, he will urge Rom. 12.19. against Magistracy, is in my slender apprehension a baculo ad angulum. I doe not feare to averie, and doubt not but to be able to make it good, that the principle by which he proves paedobaptisme, from the reason & equity of the rule of circumcision, doth by just consequence undermine, I will not say all Magistracy, but much of the Magistracy and Lawes of the Kingdome of England, as they are at this day. Perhaps he may say the Anabaptists heretofore have opposed Magistracy. I reply, Have none of the adversaries of the Anabaptists undermined Magistracy? Since the actions of Muncer and Munster I finde not either in writing or action any opposition but the Battenburgick after mentioned (which what they were I know not) made by the Anabaptists against the Magistrates or Magistracy. I cannot but thinke it necessary to insert the words of Cassander a Papist in his Epistle to the Duke of Gulicke and Cleve. Hujus quem dixi Memnonis cui nunc hic Theodoricus successit, sectatores fere sunt omnes, qui per haec Belgicae, & inferioris Germaniae loca huic Anabaptisticae heresi affines deprehenduntur, in quibus magna ex parte pii cujusdam animi argumenta cernas, qui imperito quodam zelo incitati, errore potius, quam animi malitia a vero divinarum literarum sensu, et concordi totius Ecclesiae consensu descrverunt. Quod ex eo perspici potest, quod Monasteriensibus, et hinc consequutis Batenburgicis a Iohanne Batenburgo, post cladem Monasteriensem excitatis furoribus, Novam quandam restitutionem regni Christi, quod in deletione impiorum per vim externa… positum sit meditantibus acerrime semper restiterunt, et in sola cruce Regni Christi instaurationem et propagationem consistere docuerunt, quo fit ut qui hujusmodi sunt, Commiseratione potius et emendatione quam inse…tatione et perditione digni videantur. How unlike is Mr. p. 26Vines his speech to the Lord M…jor & City of London, to these words of Cassander a Papist, to the D. of Clev… …pist. And for those in these dayes, that deny or question Paedo-baptisme, as I know them not, or very few of them, so I cannot say what they do, or hold, as being not privy to their tenets or proceedings, onelyonly unde…standing by one of your assembly, that there was a little book pu… forth intitled the compassionate Samaritane, upon perusall I found that that Author, who ever he were, accounts it a calumny to charge th… Anabaptists with opposing Magistracy. But concerning this, the confession of faith, lately put forth in the name of 7 Churches of them Artic. 48, 49. will give best information. But if you meane not this but some other error depending on the opinion of Antipaedobaptisme, when I meete with them in your Sermon, I shall in their proper place, consider whether they do depend on it or no, and for the opinion it selfe, I say, if it be not truth, the spreading of it is unhappy, if it be truth, the more it spreads, the more happy it is for the Kingdome.

§. 7. Of the hindering of refo… mation by Anabaptisme.YOu say further. And so the worke of reformation without Gods mercy likely to be much hindered by it.

Sir, you now touch upon a very tender point, in which it concerned you, and it in like mann…r concernes me, and all that have any love to Iesus Christ, or his people, to be very considerate in what we say. I have entred into Covenant to endeavour a reformation as well as you, and though I have not had the happines, (as indeed wanting ability) to be imployed in that eminent manner you have beene in the promoting of it (in which I rejoyce) yet have I in my aff…ctions sincerely d…sired it, in my intentions truely aimed at it, in my prayers hea…tily sought it, in my studies constantly minded it, in my indeavours seriously prosecuted it, for the promoting of it greatly suffered, as having as deepe in interest in it as other men. Now b…gging this Postulatum, or demand, that Paedobaptisme is a corruption of Christs institution, which upon the reading of my answer, and the 12 reasons of my doubts formerly mentioned, will appeare not to be a mere Petitio principii begging that which is to be proved. I say this being granted, I humbly conceive that Paedobaptisme is a Mother-Corruption, that hath in her wombe most of those abuses in discipline and manners, and some of those errors in doctrine that doe d…file the reformed Churches; and therefore that the reformation will be so far from being hindred by removing it, that indeed it is the only way to further reformation, to p. 27begin in a regular way, at the purging of that ordinance of Iesus Christ, to wit Baptisme, without which, experience shewes how insufficient after-Catechizing, Excommunication, Confirmation, Vnio reformata, solemne Covenant, Separation, & the New Church-Covenant, invented or used to supply the want of it, are, to heale the great abuses about the admitting visible professors into the priviledge of the Church, from whence spring a great part, if not all the abuses in discipline, receiving the Lords Supper, and manners of Christian people. And therefore, I earnestly beseech in the bowels of Iesus Christ, both you, and all others, that ingage themselves for God, to take this matter into deepe consideration. I am sensible how inconsiderable a person I am, and how inconsiderable a number there be that are aff…cted with this motion, I do consider how much against the streame of the R…formed Churches, such a reformation would be. Yet when I consider how far fetched the reasons for Paedobaptisme are, how cleare the institution of Christ is against it, how happily truthes opposed with as much p…j…dice as this, have beene in processe of time vindic…ted, of wha… moment the knowledge of this point is to every conscience, how exact a r…formation our solemne Covenant binds us to endeavour; I do not despaire but that this truth also may take place upon second thoughts, …here it hath beene rejected at the first, nor doe I doubt bu… in time Gods people will consider what an influence baptisme had of old into the comfort and obligation of conscien…es, and how lit…le it h…th now. And truely Sir, though it may be but my weaknes, yet I suppose it can doe you no hurt to tell it; I feare you want much of that blessing, which was hoped for by your Assembly, in that you do waste so much time about inconsiderable things comparatively, and hastily passe over or exclude from examination this which deserves most to be examined, but rather seeke to stop the bringing of it to any tryall. But having told you thus much, I follow you in your Sermon.

§. 8. The Antipaedobaptists principle overthrows not the Lords day; the Paedobaptists principle reduceth Judaisme, and Popish Ceremonies and addes to the Gospell.You say, I shall God-willing handle this question more largely then I have done any other in this place, and the rather because of three other great mischeifes which go along with it. First I see that all that reject the baptizing of Infants, do & must upon the same grounds reject the religious observation of the Lords day, or the Christian Sabbath, viz. because there is not (say they) an expresse institution or command in the New Testament.

p. 28Give me leave to take up the words of him in the Poet, foreign, What a word hath gotten out of the hedge of your teeth! They doe, They must. Though I doubt not of your will, yet I see you want some skil in pleading for the Lords day, that others have: the truth is that it is neither so, nor so, They neither doe, nor must reject upon the same ground the Lords day. That they doe not I can speake for one; and your owne words delivered after with more caution, Verily I have hardly either knowne, or read, or heard, intimate that though few, yet you cannot say, but you have heard, or read or knowne of some, that have not with baptizing of Infants rejected the Lords day; but you have, I presume, heard or read of whole, and those reformed Churches, that have upon such a ground rejected the Lords day as not of divine institution, who yet are zealous for paedobaptisme. Nor must they, And to make that good, let us consider their ground as you mention it. Their ground you say is, because there is not an expresse institution or command in the New Testament: this then is their principle, that what hath not an expresse institution or command in the New Testament is to be rejected. But give me leave to tell you, that you leave out two explications that are needefull to be taken in; First, that when they say so, they meane it of positive instituted worship, consisting in outward rites, such as Circumcision, Baptisme and the Lords Supper are, which have nothing morall or naturall in them, but are in whole and in part Ceremoniall. For that which is naturall or morall in worship, they allow an institution or command in the old Testament as obligatory to Christians, and such doe they conceive a Sabbath to be, as being of the Law of nature, that outward worship being due to God, dayes are due to God to that end, and therefore even in Paradise, appointed from the creation; and in all nations, in all ages observed: enough to prove so much to be of the Law of nature, and therefore the fourth Commandement justly put amongst the Morals; and if a seventh day indefinitely be commanded there, as some of your Assembly have indeavourd to make good, I shall not gainsay: though in that point of the quota pars temporis which is moral, I do yet foreign suspend my judgement. Now Circumcision hath nothing moral in it, it is meerely positive, neither from the beginning, nor observed by all nations in all ages, nor in the Decalogue, and therefore a Sabbath may stand, though it fall. 2. The other explication is, that when they require expresse institution or command in the New Testament, they doe not meane that in positive worship there must be p. 29a command totidem verbis, in so many words, in forme of a precep…, but they conceive that Apostolicall example, which hath not a meere temporary reason, is enough to prove an institution from God, to which that practise doth relate. And in this, after some evidences in the Scripture of the New Testament, they ascribe much to the constant practise of the Church in all ages. Now then if it be considered, that when Paul was at Troas, Acts. 20.7. the Disciples came together to breake bread, and Paul preached upon the first day of the weeke, and Paul, 1 Cor. 16.1.2. as he had appointed in the Churches of Galatia, so he appoints at Corinth collections for the poore the first day of the week; & Revel. 1.10. it hath the Elogium or title of the Lords day; and it was so Sacred among Christians, that it was made the question of inquisitors of Christianity, Dominicum servasti? Hast thou kept the Lords day? to which was answered, Christianus sum, intermittere non possum, I am a Christian, I may not omit it: it is cleare evidence to me, that either Christ or the Apostles, having abrogated the old Sabbath, Col. 2.16. subrogated the first day of the weeke instead of it. Now if a moity of this could be brought for Paedobaptisme, in the stead of Circumcision of infants, I should subscribe to it with you. But Paedobaptisme not consisting with the order of Christ in the institution, being contrary to the usage of it by John the Baptist, & the Apostles, there being no foote-steps of it, till the erroneous conceit grew of giving Gods grace by it, and the necessity of it to save an infant from perishing, some hundreds of yeares after Christs incarnation; I dare not assent to the practise of it upon a supposed analogy, equity or reason of the rule of Circumcision, and imaginary confederation with the beleiving parent in the Covenant of grace. For to me it is a dangerous principle upon which they go that so argue: to wit, that in meere positive things (such as Circumcision and Baptism are) we may frame an addition to Gods worship from analogy or resemblance conceived by us betweene two ordinances, whereof one is quite taken away, without any institution gathered by precept or Apostolicall example. For if we may doe it in one thing, why not in a nother? where shall we stay? They that read the Popish expositors of their Rituals,Vid. Rainold. Confer. with Hart, c. 8. §. 4. doe know that this very principle hath brought in Surplice, Purification of women, &c. that I mention not greater matters. I desire any learned man to set me downe a rule from Gods Word, how far I may go in my conceived parity of reason, equity or analogy, and where I must p. 30stay; when it will be superstition and will worship, when not; when my conscience may be satisfied, when no…? That which Christ and his Apostles have taken from the Jewes, and appointed to us, we receive as they have appointed: bu… if any other man, if a Pope, or Occumenicall Councel take upon them to appoint to mens Consciences any rite in whole or in part, upon his owne conceived reason from supposed analogy with the Jewish ceremonies, it is an high presumption in such against Christ, and against the Apostles command to yeeld to it, Col. 2.20. though it hath a shew of wisedome, v. 23▪ And the Apostles example, Gal. 2.3.4 5. binds us to oppose it, when it is likely to bring us into bondage. And for the other pillar upon which at this day paedobaptisme is built, it is to me very dangerous, viz. That the Covenant of Evangelicall grace is made to beleivers and their seede, that the children are confederates with the Parents in the Covenant of grace. Which without such restrictions or explications as agree not with the common use of the words (which in the plaine sense import this, that God in his Covenant of grace by Christ hath promised not only to justifie and save beleiving Parents, but also their children) is in my apprehension plainly against the Apostles determination, Rom. 9.6, 7, 8. makes an addition to the Gospell mentioned Gal. 3.8 9. and drawes with it many dangerous consequences, which I abhorre. You adde, 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. Upon occasion of which passage I only desire to intimate to you, that from happy events its not safe to conclude, that a thing pleaseth God. You know it is the way the Monks and Prelates use to inferre that their institution is of God, because their Orders have yeelded so many pious Confessors, Martyrs and Saints; & it too much countenanceth the way of arguing for Independency (by which it hath prevailed) in Letters from abroad, and suggestions at home, still harping on this string, that it is the way of God, because they that are in that way thrive & grow more spirituall then others. And if this arguing be good, It prospers, therefore it pleaseth God; then it will follow on the contrary, It prospers not, therefore it pleaseth not God: And if so, we might inferre Infant baptisme is of men, not of God, sith if conscience and experience may speake, there are but few Christians that have tasted the sweete & comfort of their baptisme, as Mr. Shepard, in his Epistle before Philips vind: of infant-bap. The other note is this, that when you say, that such p. 31as indeavour to overthrow the religious observation of the Lords day, deserve justly to be abhorred by us, it must be taken cum grano salis, with cau…ion, of such as doe it against cleare light, with a malitious spirit: Otherwise your words reach to forraigne reformed Churches & their teachers, yea in a sort to your selfe, who may be said interpretatively to indeavour to overthrow it, while you build it on the same ground with paedobaptisme. But I proceede.

§. 9. Of the evill of separating from the Ministry and Communion of Christians by reason of this opinion.YOu say, Secondly the teachers of this opinion, where ever they prevaile, take their Proselites wholy off from the Ministery of the Word and Sacraments, and all other acts of Christian Communion both publique and private, from any but those that are of their owne opinion, condemning them all, as limbes of Antichrist, worshippers and followers of the Beast.

This is indeed a wicked practise, justly to be abhorred, the making of sects upon difference of opinion, reviling, separating from their teachers and brethren otherwise faithfull, because there is not the same opinion in disputable points, or in cleare truths non-fundamentall, is a thing too frequent in all sorts of Dogmatists, and yet so contrary to common charity, which teacheth us to beare all things, to the rules of heathens, who could say, Non eadem sentire duos de rebus iisdem incolumi licuit semper amicitia, It hath bin alwayes allowed that friends should differ in opinion about the same things, & yet continue f…iends, much more against that neare concorporation of Christians: that I looke upon it as one of the great plagues of Christianity, you shal have me joyne with you in shewing my detestation of it. Yet neverthelesse, First, It is to be considered, that this is not the evill of Antipaedobaptisme; you confesse some are otherwise minded, and therefore must be charged on the persons, not on the assertion it selfe, and about this what they hold, you may have now best satisfaction from the confession of faith in the name of seven Churches of them, Art. 33. and others following. Secondly, It is fit when such things happen, that godly Ministers should looke upon it as their affliction, & take occasion excutere semetipsos; to search themselves whether they have not by their harsh usage of their brethren, unjust charging them, misreporting their tenents, stirring up hatred in Magistrates & people against them, …nstead of instructing them, unsatisfying handling of doubtfull qu…stions, and by other ways alienated them from them. And I make bold to let you understand, that among others you have beene one cause at my startling at this point of Paedobaptisme, remembring p. 32a very moveing passage which is in your Sermon Preached and printed on 2 Chron. 15.2. Concerning the hedge that God hath set about the 2. Commandement, that you admire that ever mortal man should dare in Gods worship, to meddle any jot further then the Lord himself… hath commanded.

§. 10. Of the condition into which the opinion of Anti-paedobaptisme puts the infants of believers, of originall sin, salvation out of the Church, and Covenant of grace.I Come after you. Thirdly, this opinion puts all th… Infants of all believers into the self-same condition with the Infants of Turkes and Indians.

And so doth the opinion of Cyprian with his 66. Bishops, that would have Gods grace denyed to none. And so do the words of the grave confutation of the Brownists, put forth by Mr. Rathband, Part. 3. pag. 50. Children may be lawfully accounted within Gods Covenant, if any of their Ancestors in any generations were faithfull. Exod. 20.5. But it may be you do not so. I pray you then tell me, wherein you make their condition different? Possibly if you open your selfe plainly, there will be no difference between us. I will deale freely with you herein. 1. Concerning Gods Election, I am not certaine any more, concerning the election of a believers Infant, then an unbelievers. I rest upon Gods words, I will have mercy on whom I will have mercy, Rom. 9.15.2. For the Covenant or promise of grace, that is, righteousnesse and life in Christ, though I acknowledge a peculiar promise to Abrahams naturall posterity, mentioned Rom. 11 27. Yet I know not that God hath made such a covenant to any, much lesse to all the naturall seed of any believing Gentile; if you can shew me such a Character, I sha…l count it a treasure: but I dare not forge such grants. 3. Yet I grant that the present estate of a believers Infants hath a more comfortable likelihood that they are in Gods election, then the infants of Turks and Indians, both because they have their parents prayers, and the Churches for them, they have some promises, though generall, indefinite, and cōditional; & we find by experience, God doth very frequētly cōtinue his Church in their posterity, though it often happen that the child…ē of godly parents prove very wicked, But this I dare not ground upon any promise of free grace, made to the child of a believer as such, for feare le…t I incurre blasphemy, by challenging a promise which God doth not keep; nor upon any pretended law of friendship, lest that objection r…flect on me, Is there unrighteousnesse with God? Rom. 9.14. which the Apostle thought best to answer by asserting to God the most absolute liberty, v. 15.18. 4. That the condition in respect of future hopes of a believers Infant p. 33is a thousand times better then of a Turk or Indian, because it is born in the bosome of the Church, of godly parents, who by p…ayers, instruction, example, will undoubtedly educate them in the true faith of Christ, whereby they are not only as the Turks children, in potentia Logica, in a Logick possibility, or in potentia remota, in a remote possibility, but in potentia pr…quînqua, in a near possibility to be believers, and saved. And surely this is a great and certain priviledge enough to satisfie us, if we remember the distance between God and us: Nor do I feare to be gored by any of the three horns of your Syllogisme, of which one you say must unavoidably follow. The first is, That either all are damned who die in their infancy, being without the Covenant of grace, having no part in Christ. But this follows not; there is no necessity from any thing said before of their condition, that all of them should be damned, or be without the Covenant of grace, having no part in Christ: God may choose them all, or some, take all, or some into the covenant of Grace (which is, I will be thy God, and the God of thy seed, that is, mine Elect, Rom. 9.8.11.) into communion with Christ (who dyed for the Elect, Rom. 8.33, 34.) notwithstanding any thing I have said of their condition. The second is, Or else all are saved, as having no originall sin, and consequently needing no Saviour, which most of the Anabaptists in the world do owne, and therewith bring in also all Pelagianisme, universall grace, free-will, &c. This I imagine is the error you conceive depends upon Anti-paedobaptisme. I finde Mr. Blake stands much upon this in his Birth-right-priviledge, pag. 17. where he saith, The Anabaptists in this present age, well see, that all that joyn in this tenent saile between those rocks, either to affirm, that infants die in their pollution, or perish in their birth-sin, or else to deny this originall pollution, or any birth-sin at all. But for my part I see no reason of this, unlesse it be granted that no infant can have sin forgiven, unlesse it b… baptized. May it not be said, that some, or all infants are saved, notwithstanding their birth-sin, by the grace of God electing them, putting them into Christ, uniting them to him by his Spirit, forgiving them their birth-sin through Christs obedience, …lthough they be not baptized? As corrupt as the Schoolmen were, they could say, Gratia Dei non alligatur Sacramentis, The grace of God is not tyed to Sacraments. If most of the Anabaptists hold universall grace, and free-will, there may be as much said of most of the paedobaptists, taking in a great part of the Papists, almost all the Lutherans, and Arminians, and if p. 34they denyed originall sin, it is their dangerous error, but it is not consequent on their denying Paedobaptisme. But the late confession of faith made …n the name of 7. Churches of them in London, Art. 4, 5, 21, 22, 23, 24, 26. will abundantly answer for them in this point of Pelagianisme. The third is, Or that although they be tainted with originall corruption, and so need a Saviour, Christ doth pro bene placito, save some of the infants of Turks and Indians dying in their infancy, as well as some of the infants of Christians, and so carry salvation by Christ out of the Church beyond the Covenant of grace, where God never made any promise. Nor doth this follow: for it may be said, all that dye in their infancy are not damned, nor all saved because they have no birth-sin, nor some of the Indians saved. For the some that may be saved, may be the infants of believers, to whom God may forgive their birth-sin, without baptisme. Thus you may perceive, how the push of all the horns of your horned Syllogisme may be avoyded. But you conceive it a great absurdity to say, That Christ doth pro bene placito save some of the infants of Indians: it is true, it is a bold saying, to say he doth save them, but …is as bad to say that God may not save them pro bene placito, according to his good pleasure. He hath mercy on whom he will have mercy. Bu… then salvation by Christ is carried out of the Church, where he hath made no promise: if you mean by the Church, the invisible Church of the elect, the Church of the first-born that are written in heaven, of which Protestant Divines, as Morton de Ecclesia, and others against Bellarmine understand that saying, Extra Ecclesiam non est salus, without the Church is no salvation: then it follows no…, that if the infants of Indians be saved, salvation is carryed without the Church, for they may be of the invisible Church of the elect, to whom belongs the promise made to Abraham, I will be thy God, and the God of thy seed. But if you mean it of the visible, though I disclaim Zuinglius his opinion (who was a stiffe assertor of Paedobaptisme, and I think the founder of the new way of maintaining it, by the new addition to the Covenant of grace) that Hercules, Arist des, Socrates, Numa, and such like heathens are now in heaven; yet I cannot say no persons without the communion of the visibl… Church are saved: He that could call Abraham in Vr of Chaldea, Job in the land of Vz, and Rahab in Jericho, may save some amongst Turks and Indians out of the visible Church. You will not call Rome a true visible Church, nor will you, I think, say, that all are damned that are in Rome. You p. 35adde, That God hath made a promise to be the God of believers and of their seed, we all know. If you know it, yet I professe my ignorance of such a promise; I reade indeed of a promise made to Abraham, That he would be his God, and the God of his seed, and I reade That they that are of the faith of Abraham, are the children of Abraham, Gal. 3.7.29. Rom. 4.11, 12, 13, 16. But I am yet to seek for that promise you speake of, to be the God of believers and their seed. You say, But where the promise is to be found, that he will be th… God of the seed of such Parents who live and die his enemies, and the… seed not so much as called by the preaching of the Gospel, I know not. Nor do I. Only I know this, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion, Rom. 9.15. which is the Apostles answer in this very case. Thus have I entred your out-works, I shall now try the strength of your walls, I mean the third part of your Sermon.