THE MINISTER'S Office, THE INFANT'S Inheritance. By JAMES HARWOOD, B. D. Bulling. advers. Anabapt. Cum id quod majus est Infantes habeant, rem scilicet signatam, gratiam Dei, & remissionem peccatorum; Quis illis id quod minus est, Signum, Aquam, videlicet, denegabit. LONDON, Printed by R. W. for the Author. 1659. To the Right Honourable, THOMAS, Earl of SOUTHAMPTON, Baron of Titchfield. Right Honourable, THat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of favour which I have received from you, binds me in a strong obligation to return a thankful acknowledgement. Some in these sad times have voted Charity an Heretic; a Sect whose Faith is in the full, their Charity in the wain: it is their belief they are for Heaven, their works say, they are for Hell; these call themselves young Saints, but are old Devils; they profess much, practise nothing; full of science, but make no conscience of their ways: these have a Bush at the door, no Wine within. A generation of Vipers who cry up Christ, and Crucify his Members. My Lord, here you have in full view these Arch Heretics, enemies to young and old; all the young Infants in the Land, and all the old Ministers of the Gospel. We at this time in comparision, ane as few as gideon's Lappers; yet with those few sounding Trumpets, the Lord, I trust, will throw down the Walls of Jericho to the ground. Our Church much resembles the sweet waters of Hypanis, through which a Well of incredible bitterness runs; that as Heroditus and Solinus do affirm, none of those sweet waters admit of any of the bitter waters to lodge within their source. Here we live together as in the Ark, clean and unclean, incorrigible Heretics and devout Conformists; yet no heretical brinish waters do we suffer to intermix with the waters that issue out under the threshold of the Temple. Phideas' his Picture was so made, that it all appeared in every part of Minerva's In ge; but the Picture of Heresy, God of his mercy hath kept from appearing in the face, or dwelling in the tongue of us so much despised Divines. There is yet a Sibboleth, Shiboleth, by which your Honour may discover who is the Gileadite, who the Ephraimite; who are the Sons of God, who are of their Father the Devil. My Lord, it is no small comfort to us, The Seers of Israel, to behold such tall Cedars as your Honour, standing upright in this our Lebanon; who for all the storms of Schisms and Heresies hold fast to the Faith of Christ Crucified, to the Doctrine of his Apostles, to the practice of the Primitive Church. It's well known how you approve of the Ministerial Office as the highest calling, as also Infants Baptism; and yet in these latter days, perilous men are start up, who debar young Children from the Font, and shut the Church doors upon us called to officiate; their malice reaches from the Font to the Pulpit, from the Pulpit to our Persons. Their German Massacre makes us fear a second Parisian Matins, or else the Cicilian Evening-Song; where they predominate they are most bloody, none talk more, and less reason; they are ever questioning, but never satisfied. And thus I have taken to task unreasonable men, whom, though we inform, they will never reform. The Sunbeams makes clay the harder, and the Beams of Gospel Admonitions makes these more obdurate; a just judgement for their Capital crime: their sin was against the Head, and God gives them over to be headstrong Heretics. And now my Noble Lord, since I have to do with such sons of Belial, and so ill-opiniated, I crave the shrouding my Manuel under the benign shrine of your protection; your gracious compliance shall oblige me to pray for your health here, and happiness in heaven, which is the Christian engagement, My Lord, of Your Honours most humble servant in the Lord, James Harwood. THE Minister's Office, The Infant's Inheritance. Matthew 28.19. Go ye therefore and teach all Nations, baptising them in the Name of the Father, Son, and Holy Ghost. THe occasion of these words lieth thus: Our Christ who was attached, arraigned, condemned, crucified, and now is risen from the dead, appears to Mary Magdalen, and the other Marry, verse 9 Christ giveth the woman a gracious salute, An all hail; and the woman again do him worship. O! A word of Christ first to us is able to make us fall down at his feet and worship him. O! Christ cometh to us via gratiae, or we can give him meeting via Ecclesiae. But it seems the two good old women fall a trembling; but saith our Saviour, Be not afraid. He would have them fear him, but not be afraid of him; fear him as the Child the Father, not be afraid of him like Malefactors of the Judge. Nay, they have just cause to rejoice, and again I say to rejoice; for they have foud him whom they had lost, they have found him whom their soul loves, even the Lord Jesus, God blessed for ever. Amen. These are his servants, and he sets these to work, verse 10. The two Maries must go tell the eleven, nay more saith Christ, Go and tell my Brethren. Brethren? But such Brothers as joseph's, who had sold him, so did some of them; at best left him, so did most of them, the prime of them forswearing him, so did Peter. And yet he calls them Brethren, Go tell Brethren, and bid them go into Galilee, and there they shall see me; me, lately left in the grave, now the Lord of Life; me, and my side which the Jews wounded; me, and my head which Jews crowned with thorns; me, to whom all power is given in heaven and in earth. But as the women, so the eleven, they are now come, they come whither Christ did command, into Galilee, unto the Mountain. Yea, as the women, so the eleven, they worship him; but the women begin this divine worship, the Apostles are only their seconds. They at the Grave, Christ newly come out of the grave; these Apostles not, till the two women instructed them. And thus as our first Mother Eve by sin threw down the first Adam; so now, these two women throw themselves down at the feet of the second Adam; as if not only willing to bewail Eves evil and fall, but also, as a woman first wronged mankind, so these the same Sex, first desire to do service to man's Messiah. These first after the Resurrection met with Jesus, and Jesus sends them to tell his Disciples his Apostles. They are met, verse 11. now the Apostles see him; they worship him, even that Jesus who was delivered up to death for us all, Rom 8. Yea, this is he hath overcome him who hath brought to the ground all our Ancestors; Death, Death: as saith the Apostle, He hath swallowed up death in victory, and therefore that sacred Christ-tide carol is made in his praise, 1 Cor. 15.55. O death, where is thy sting? O hell, where is thy victory? Ride on O Lord with thine Honour full of Majesty and Power; thou who guidest the Heavens, and governest the Earth; thou art now met with thy servants the Apostles; and it is now that thou hast issued our a Warrant for them to execute: The contents of Christ his Warrant is my Text, and my Text is this. Go ye therefore and teach all Nations, baptising them in the Name of the Father, and of the Son, and of the Holy Ghost. In which words take notice of two parts; the Apostles Mission and Commission. The Mission, Go ye therefore. The Commission, And teach all Nations. In the Mission we have two in full view: Here is 1. Persona mittens inclusiuè. 2. Personae missae expressiuè. The Person sending is Christ jesus, implied, though not expressed. The Persons sent are ye. In this ye The Ite are considerable. The Ergo are considerable. The Ite involves the Journey. The Ergo the cause of the Journey. The Ite, Go. The Ergo, Therefore; Go ye therefore. Therefore, wherefore: Look ad Christum. Lood ad Patentiam. And first at Christ, He bids go; who died for us, nay, rather who is risen again, sits at the right hand of God, and maketh intercession for us. Hath he done so much for us? go ye therefore. Again, he hath all power; a bar against dilatory delay, he can make us go; go ye therefore. But I must only do with these waters which run under the threshhold of the Temple, as the Egyptian Dod doth as he goeth by the Banks of Nilus, lap and run on. The second part of my Text is the Apostles Letters Paents for 1. Preaching. and 2. Baptising. Let us read their Commission at large, 'tis this, Go teach all Nations, baptising them in the Name of the Father, and of the Son, and of the Holy Ghost. See here 1. What they are allowed to do. 2. How they must do it. What they are allowed to do, it is this, to Teach, Baptise. To teach, not then to be taught by them who Christ hath sent them to teach; we have such forward fellows in our Congregations, who will not stick to teach as blind Byard, had they either learning or commission to do it, I would be silent, but the want of both avows it is high presumption. The Commission to instruct and teach in public, you see, is only granted by Christ under his own hand to the Apostles, and their undoubted successors, the Ministers of the Gossip; pel, who have leave, and by commission, and from Christ to Teach. Baptised. 1. You see the Act licenced, is to teach. 2. For extent, it is all Nations. The other part of our Office, and we hold it from Christ, and by Chatter form him, it is to baptise; For Quiddity, it is to baptise, Universality, all Nations. Why not Children then? This and other Argumetns we shall use to confute the Heresy of the Anabaptists, and all that rabble sent from Hell. Next follows the Modus, or how this sacred Sacrament must be administered, In nomine Patri●, Filii, & Spiritus sancti. The Jews and Turks they circumcize, Christians and none else they baptise. The Jews believe not that the Messiah is come; and so deny the second Person. The Turks deny both the second preson & the third, the holy Ghost. Only Christians believe a Trine Unity, one God, and three Persons; and we baptise into this Faith, Baptising in the Name of the Father, Son, and Holy Ghost. Nor run we without our Warrant, this to teach, a Trinity; and thus to baptise, In the Name of the three Persons; since it is Christ himself who saith, Ite & praedicate, Go and teach all Nations, baptising them in the Name of the Father, the Son, and the Holy Ghost. I would not like a careless Porter keep you without doors, till you have lost your stomaches. Each several part of my Text is a several Service; I will say to you as Abakkuk to the Prophet, Take the meat your God hath provided for you. And the first whole serive this day to be served up is missio Apostolorum, the mission of the eleven, intimated while said, Go ye therefore. The Persona mittens, or he that sends, is our Jesus; so he says, Go. This is the first dish of the first service; but of this and divers others we must only take a taste, and keep our stomaches for a Christening Dinner, I mean the Doctrine of Baptism, which is the last course, and the most fitting these Times and Seasons. Briefly then to give you a taste and no more: and first of the Sender, it is Christ, he bids go. And whosoever is desirous to go about this great work, our Master Christ, our Lord Christ must send; therefore Luke 10.3. himself saith, Ego mitto, I send you; but how, as Lambs among Wolves; yet ego mitto Go ye therefore. You might be disheartened you poor Ministers of my Gospel to go among ravenous Wolves; but ego mitto, I send you, I bid go, Go ye therefore. Fear not to go and preach my Gospel among men as fierce as Wolves, of whom it is reported, that after they have slain the innocent Lambs, lick their lips when they reek with their heart's blood; be the time such, even to these Bloodhounds we must preach, not weighing the danger, but the Sender, casting our eyes up to his Greatness. Goodness. And first his Greatness, who is sole Independent, that is, under no authority, and a Name only fit for the Lord of Heaven and Earth; and it is high ambition, yea, high Teason to attribute it to any mortal man. He sends, who is a King of absolute independent Power, who purposeth and disposeth all things as he pleases, as one saith, Tyrants are the Kings of slaves, Princes are the Kings of men, Christ is the King of kings, here dispatching us his Legates on his Embassage to the world. This doth divulge his Greatness, and his Commission begets in us a courage to tell Judah of her sin, and Israel of her transgressions. I cannot but likewise take notice of the Senders Goodness, to send to us men, a sort of miserable, treacherous wretches, qui pulvis, & cines, & Deal hosts; he sends to us who are dust and ashes, and Gods grand foes. Here is Love surpassing man's expression; God grant that our Love may be reciprocal, and to this let all the people say, Amen. Our Lord and Saviour he sends to us miserable sinners, he sends to man, man else meant not to make to him. Christ is the way, the truth, the life, & if the way had not found out us, we should never have found out the way: herein appears God's goodness, that early and late Messengers are sent unto you, to beg to you to be reconciled to God in Christ Jesus. Such a message, and from such a Statist, & non sauciare sanos, se● sanare saucios; not to slay the sound but to make well the wounded: this shows God's infinite goodness to us wretched creatures, and obliges all the people to the Lord of life for ever. But in haste I will pass along from the Person sending to the Persons sent; and therein first of the Ite, than the Ergo. The Persons sent by Christ are ye; the cause why they must assent to be sent lieth hid in this therefore. Well, the Sender being Christ, the Messengers being sent and these Apostolic Ministers; first they receive Order, and then they go, but not before, for not authorized. Mark and mind it. Without Christ bid go, he is an Intruder into Christ his Harvest, hat undertakes his labour to Preach, Baptise. None must dare to go, but such is have a calling for it; while Christ was on earth it was a sufficient warrant, ego mitto, Matth. 10.16. or Ite, go ye, as here. As out of his , so out of his mouth passed virtue to fit and furnish those he called to go. But what were they to go and do? Read my Text, To teach and baptise, Mat. 18. to bind, to lose, John 20. to remit and retain sins; yet more saith S. Paul, 2 Cor. 5.18. God hath given unto us the Ministry of Reconciliation, which stands in the dispensation of the Word and Sacraments. But as none have these high privileges till called by Christ to this high Office the Ministry, so it plainly appears this was not a personal Legacy only given to the then Apostles, but Church Legacy legated to the Successors of those Disciples of Christ Jesus; for I must tell you, there were not only Apostles, but some Prophets, some Evangelists, some Pastors, some Teachers, which were to join in the work of the Ministry for the gathering of the Saints, Ephes. 4.11, 12. And as Christ ordained his twelve, they the seventy; so we being ordained by their Successors, our Bishops, our Ordination is acknowledged valid, while with holy Prayers, holy Imposition of hands is laid upon us as was upon Timothy by Paul, 2 Tim. 1.6. Again, since all Nations were to be taught and baptised, and the commissionated could not by themselves do what commanded, many ages succeeding, after their departure out of this life; and since all Saints to be born in all Centuries were to be gathered by the work of the Ministry; hence necessarily it follows, some debitated were to make Imposition of Hands upon some adjudged by the Church sufficient for so high a calling. And as some few among many thousands in the Apostles days were only thought sufficient to be culled out by Ordination to this high calling, so since the Apostles deceased, their supervivers, or sucessors in office, have trod in their steps, choosing some to be admitted-into the Holy Office, not daring promiscuously to lay hands upon all, as do those Heretics the Anabaptists. And to make it more manifest how it is a Catholic and Fundamental Doctrine, Imposition of Hands, and that not upon all, but only such approved by Power Episcopal, the Christian Church a most horrid sin suffered? No, never, but in a distracted Commonwealth, or a Kingdom God meant to ruin: Portenta dira, these are sad presages. O ye presumptuous spirits, who despise all Government and Order of God in his Church; remember to your everlasting horror Nadab, and Abihu, and Uzza, and their fearful ends for the like sins. You who will ire & praedicare, know you have gone, but the Lord sent you not; you have preached, but the Lord spoke not by you. If you will yet take upon you the Ite, know my Lord hath given me command to divorce from your ite, predicate, and to join together to your eternal terror, Ite maledicti. If you have not so much learning as to know my meaning, how dare you lay hands on these high Mysteries, the Word and Sacraments. After the ite in cometh the ergo, therefore; as much, as if Christ had said since I have all Power in Heaven and Earth, you who be but earth, must obey me the God of Heaven: you cannot have a greater to command than I, nor I find weaker to withstand than you: Ite igitur, Go ye therefore. There is no resistance, jon as may be shipped for Tarshish, but he who bid go to Nineve will find him out, unship him, and make a Whale ferry him to the place he had his first commission for; ite igitur, go ye therefore. Note it, the power God hath over us, must overawe us, and prick us forward to go about the work of the Lord: Ite igitur, Go ye therefore. Again, Christ hath power to inspire us with his spirit: Moses is a man of a stammering tongue, the Apostles ignorant what to answer; remember what is said to the commissionated, in the same hour it shall be given unto you, for God commonly furnishes them with gifts who are lawfully ordained: Here is magna potentia, God's great power made manifest in weak contemptible Instruments. Since it is thus, Ite igitur, go ye therefore. Again, our God, our Christ hath power to defend us: Thus Elias when an Army sent to attach him, and an Host of Angels sent to relieve him; thus Daniel in the Den, the three in the Furnace, and the Preacher No in the Ark, when the whole world, except eight persons, where drowned. Who so have God's Commission to go and teach and baptise, I mean to be Ministers of the Gospel, let them not fear the arm of man, God can preserve; Ite igitur, go ye therefore. And the rather, for that our Lord and blessed Saviour hath power to reward; call to mind what is said, and by that Minister of the Gentiles, Henceforth is laid up for me a Crown of immortal glory. What though we have been in perils by land, in perils by water, in perils amongst false Brethren, yet our reward is laid up in heaven; a prize so good, and a place so secure, so that none can deprive us of it. Here for preaching the true Doctrine of Christ Jesus, and severing the tares from the wheat, Heresies from Gospel Truths, perchance we may suffer Imprisonment, confiscation of our Live, it may come ad sanguinem, to loss of life. But that come ye children of my Father, receive the Kingdom; tha● venite commands this ite: since but this world to be lost, heaven to be had, and insured at our end; ite igitur, go ye therefore. And now to give you the Collect of all, since we Teachers shall have our reward in the world to come; since here, if God think meet, he can defend us from the violence of unruly men; since he can fit us for this high calling, the work of the Ministry; and since to resist is to resist the power of God, Ite igitur & praedicate, Go ye therefore and teach all Nations, baptising them in the Name of the Father, and of the Son, and of the Holy Ghost. The act licenced is to teach. The extent extends to all Nations; go teach all Nations. What and how must be thought of, teach them verbum Christum, verbum Christi. Teach the word Christ, for so he is styled, john 1.1. It was Paul's religious ambition to know nothing but Christ and him crucfied; saith he, I count all as dung to the excellent knowledge of Christ jesus. This is that unum necessarium, one thing only needful to know Christ Jesus, john 17.3. his birth, death, resurrection, ascension, and his for ever making intercession for us. This must be subjectum & basis praedicationis, the subject of our sermons Christ Jesus; and the reason is given by St. John the Evangelist, who said, Haec est vita aeterna, this is life eternal, to know God, and whom he hath sent, Christ Jesus. O what a plentiful Harvest is here! I wish we had had more time to inn this divine grain. But as we must reach you to know verbum Christum, the word Christ, so verbum Christi, the word of Christ; two places I will press upon you, one threatening judgement without repentance, Matth. 3.10. where it is said, And now also the axe is laid to the root of the tree, and every tree which bringeth not forth good fruit shall be hewn down, and cast into the fire. The other place promising salvation to all that confess and believe, Rom. 10.9. the words be these; who so confesseth with his mouth the Lord Jesus, and shall believe in his heart, that God hath raised him from the dead, shall be saved. I cannot give you a less Manuel of the Law and Gospel, the one place steering you off the rock Presumption; the other preserving you from being crushed upon the rock Despair; while the one threatening punishment, the other promising salvation: and now betwixt these two, the Lord grant we may sail in safely to that haven the kingdom of heaven. And so I pass along from the quid to the quomodo, how we must teach the people of God the good Word of God. Quoad se. Quoad nos. Quoad se purè. integrè. Purè purely, not teaching for Doctrine the Traditions of men; God will not be pleased that we preach what we please; the gold must all of it be fined and refined, which we hammer upon that anvil the Pulpit: we have no licence to disburse any other Peter's pence unto God's people, save such as have been delivered to our hands out of the Treasury of the Scriptures. And therefore our sacred Bellows have in them no wind to blow and bovy up a people into rebellion against their Sovereign; we know better how to interpret that Text, Curse ye Meroz, than some have done; who for (I had almost said their unpardonable sin) conscience enjoined a public penance. Again, you may long be hearers of Orthodox Divines before they give the least encouragement for a Civil State to rob Christ's Church. Nor yet hear till that they approve of those numberless Locusts the Enthusiasts, who being taught by a white devil, pretend God's Spirit to destroy Christ's Gospel. No, we honour the gospel of Christ Jesus, praise God for those that bring purple and fine blue to adorn the Sanctuary; and preach, ever since we have heard of the mutinous angels, obedience to the Sovereign Power, under whom we have lived for many years a godly and peaceable life. And thus having winnowed out the chaff, we feed you with the kernel of the Scripture; the Babes with Spoon-meat, milk; the strong men with Manna, meat for Angels: neither must we be spiritual niggards, but integrè, wholly impart, and make known unto you the Gospel of Christ Jesus; we must endeavour to imitate the Apostle, who says, I have hid, no, nothing from you. What shall we think then of such Ministers, that have hid the truth in unrighteousness; who many years have concealed, while not read, the Ten Commandments in our Churches: surely these are those new kind of Ministers, that would have their hearers forget their duty to God, and charity towards their neighbours. What shall we think of those Teachers sprung up of late like Mushrums, who have hid, while hindered their Parishioners for many years from receiving the Holy Communion? Had the good people detained their Tithes, when these Mongrel Ministers first refrained giving Communion, I will warrant you, ere they would have wanted the Pig and Goose, they would have given you the Bread and the Wine. What shall we say now to those Preachers, who deptive poor Infants of their jus divinum, I mean Baptism; but of this I shall make a large discourse, to the Anabaptists shame, and our Mother the Church's renown. These are the Preachers who have detained from Infants their due, and also stolen from us Christ's Legacy; while instead of peace they have cried up war; in the room of Subjection, voted up Rebellion; in the stead of Religion, brought in Atheism; nay, their false Doctrine so commonly ventilated hath made as fearful a rent in our Church and State, as was at the death of the King of Salem in the Temple of Jerusalem. As our sins have brought upon us this misery, so none can help us but the King of glory. Now Lord for thy ancient mercy's sake, for thy Son his merit's sake, be good unto Zion, and build up the breaches in the walls of our Jerusalem. And thus having prayed for ourselves, let us look quoad nos, at ourselves, and take into consideration how we the Ministers of Christ Jesus ought to preach the Gospel: this must be done with a quick speed, deliberate discretion, with a constant continuance, to join all together. Haste without discretion, is like wings without eyes; discretion without haste, is like eyes without wings; both without constancy, is like feet and eyes without an heart. First, we must hasten to our business, and teach; saith St. Paul, I conferred not with flesh and blood, when it pleased God to send me to preach his Son among the Heathen, Gal. 1.16. And to show what speed all the Apostles were to make, they are commanded to salute none by the way. Remember what Solomon saith, As vinegar is to the teeth; and smoke to the eyes, so is a sluggard to them that send him, Prov. 10.26. Remember Peter and John were at the Temple at the third hour of the day. Secondly, Discretion is mightily required in teaching, to make our spiritual receipts; we stand in need to be inspired with God's Spirit; and all this to know how much oleum, and how much acetum we must pour in. 3. We are to hold on teaching, for 'tis said, Cursed is he that puts his hand to the plough, and pulls it back. A Minister's work is never at an end; for as we make, the Devil mars, we must therefore to our work again; as we sow the wheat, the envious man sows tares; when therefore tilth time is past, preaching the Law, seedtime past, preaching the Gospel, The weeding time comes in, and never ends till our end, till you, Gods, harvest, be inned into that common barn the grave. Here is work for us then all our lives; you find us work, a long life-lasting work; 'tis an hard case to work so long for no wages, for small wages; nay more, for all our pains to be scourged out of the Temple, plundered of all our goods, as job was by the Devil; imprisoned, and fed with the bread of affliction, as was Micaiah; well, he was an Ahab who used God's Prophet thus; and one sold himself to do wickedness in the sight of the Lord: yet for all this despite, this is our comfort, Our reward is with the Lord. But now I pass from the act to the extent; from the act, Teach, to the extent, all Nations. It is an Apostolical charge to go and teach all Nations. Hence it is Saint Paul says, The care of all the Churches are upon me. If so much had been said by Saint Peter, it had been a good plea for an universal Bishopship. But why will Christ have us to go and teach all Nations? that what is said might be verified; the sound of his word is gone through all the World, all Nations in the World. Again, thus goeth the command, Go and teach all Nations; and why, to leave all inexcusable: all Nations must be taught as to convince all, so to call home some; all Nation, as Jews so Gentiles: that I note is, the partition-wall is broken down, Ephes. 2.15. And peace is preached to you, who are afar off, as well as to them who were nigh at band; yea, Christ by the Preaching of his word is become a light to us Gentiles as well as the glory of his people Israel. We are not now strangers to the Covenant of God's promise, but of the household of God, built upon the foundation of the Prophets. Christ being the head cornerstone, Ephes. 2.20. Again, by all Nations, may be meant all of all Nations, without exception. That I note is, we are to teach all of all sorts, Kings, and tell them, of whom they hold their Crowns, immediately of the Lord, Prov. 8. 15. is my witness, where said, By me Kings do reign. We must tell subjects, that they ought to be subject to the King, and that for the Lords sake, 1 Pet. 2.13. Preachers, that it is their office, Pascereoves, to feed that flock over which God hath made them overseers, john 21.17. Soldiers, that they must be content with their wages, and do violence to no man, Luke 3.14. Traitors, that whoso resisteth the higher power, resisteth the power of God, Rom. 13.2. Church robbers, that they are God robbers, Mal. 3.8. Headstrong Heretics, that in the latter time perilous times shall come, 2 Tim. 3. pray you read the whole chapter. Our commission extends to all, to instruct and reprove all, all in all Nations. I could tell you how it comes to pass, that a sort of our brotherhood do not, dare not do their office to instruct, reprove all of all sorts; some do not, they are afraid to reprove them, who have preferred them to other honest men's Live, but how justly, let God be judge. Another fort dare not, they are afraid to tell Inda of her sin, lest some of the Bulls of Bashan or cursed Kine of Samaria push them with their horns; and thus they had rather hazard their poor souls, then endanger their fat Benefices. I wish these Trencher-chaplains and time observers would remember what is said, If my people perish for want of knowledge, their blood will I require at thy hand. I speak it from the bottom of my heart, that this muzzling the mouth of the Ministers with fear, or else gagging them with the gift of a fat Benefice hath made an Atheistical Nation, and a purblind people; yea, some of them are grown so very blind in all Divine duties, yea, I say as blind as Carders in Christ-tide, who having sit up night after night, and being long overwaked, when they look at their cards, they know not a King from a Knave. But I fear too long I have insisted upon this part of my Text; through all the other parts of this verse, I will make as much haste as the Israelites made in their passage thorough the Red Sea. The other part of our Office is to Baptise, In the Name of the Father, and of the Son, and of the Holy Ghost. 1. See what we have commission to do, to baptise. 2. See how we must baptise, In nomine Patris, Filli, & Spiritus sancti. And this is one of the great works we Ministers of Christ Jesus are enjoined, to administer the sacred Sacrament of Baptism. It is not much to our purpose, yet may serve to lead us orderly on to our business to begin at the beginning of the Institution of Sacraments, and to give you a summary of them briefly. Briefly then, there were Sacraments before the fall. after the fall. Before the fall two. Sacramentum immortalitatis. Sacramentum probationis. The Sacrament of Immortality, the tree of life; the Sacrament of trial, the tree of the knowledge of good and evil. After the fall. Some were Sacraments enjoined under the Old Testament. New Testament. Those in the Old Testament were extraordinary, and ordinary. Extraordinary, such as Diluvium, Transitus per mare, Mana è Calo, Aqua è petra. Ordinary were, Universal and Special Sacraments. Universal, one and no more, the Rainbow. Special, in the Old Testament were two, by name Circumcision. The Paschal Lamb. Lastly, there were Sacraments ordained under the New Testament, and they were 2. Baptism. The Lord's Supper. These are the last were instituted, and it is of the last, but the last, I am now to treat, by name Baptism. All the foregoing Sacraments I have as lightly touched, as the woman in the Gospel, Christ, who touched but the hem of his garment; and it is all, that I may hasten to that sacred Sacrament of Baptism. Look upon the words of our Saviour, Go ye therefore and teach all Nations, baptising them in the Name of the Father, and of the Son, and of the Holy Ghost. It needs no collecting, only your observing how it is a part of the office of the Ministers of Christ Jesus to baptise, to administer the Sacrament of Baptism; of which Sacrament while I speak, Lord grant I may do it sacrament, with an holy heart. I mean, God willing, to treat of this Sacrament, Conjunctim. Disjunctim. Conjunctim, as being one of the two; Disjunctim, as singled out by itself. We Protestants acknowledge our Christ left us only two Sacraments, whereof this is one, Baptism; and that, the other, called, The Supper of the Lord. And yet the Papists will have seven Sacraments, videlicet, Baptism. 2. Confirmation. 3. The Eucharist. 4. Penance. 5. Extreme Unction. 6. Orders. 7. Matrimony; and the Council of Trent curses all Christians that say there are more or fewer. Accursed then must be their own Cardinal Bassarion, for he confesses but two Sacraments. Accursed then must be Isidore, for he will have but three. Accursed then must be their Alexander de Hales, for he four. Accursed must be the Author bearing the name of Cyprian, for he holds five only. And lastly, accursed must be Cajetan and Durandus, for these maintain there are more than two, and less than seven, while they teach there are are only six. And yet the Papists maddle upon the number seven, especially Bellarmine; for says he, The seven Virtues, the seven capital Sins, the seven Planets, the seven Defects, the seven golden Candlesticks, the seven Seals, the seven Trumpets, the seven Angels, blaze there are seven Sacraments. I wonder they forgot the woman in Rev. 17.3. with her seven Heads. But if this plea were satisfactory, I could likewise countenace the number of two, with two Tables, two Testaments, two Trumpets, two Swords, two Witnesses; but this is childishness. That these are two Sacraments it is confessed by our adversaries; that these two are all, is justified by us of the Reformed Churches, and proved by God's word, 1 Cor. 10.1, 2, 3, 4. And we have the unity of the Fathers, St. Jerome, St. Ambrose, St. Angustine, all averring two only and necessary to salvation. The fountain out of which they did flow was Christ's side, when he sweat water and blood. These two Gospel Sacraments he left us instead of the two Sacraments under the Law; the one we once receive, the other oft; Baptism presently after our birth, the Lords Supper when we come to maturity, or full growth: and as the child is once born, but must oft eat, so we are baptised but once, oftentimes feed upon the body and blood of our Lord and Saviour Christ Jesus. Having spoken upon these two Sacraments conjunction, now give me leave to speak upon this Sacrament of Baptism disjunction, single by itself. And since it belongs to my Office to baptise, I think it very fit to let you know what is Baptism. Secondly, what is covenanted at it. Thirdly, why the Church requires Sureties. Fourthly, why commonly administered at the Church door. Fifthly, whether absolutely needful. Sixthly, what good got by it. Lastly, whether lawful to baptise Children. And of every of these a word, and but a word, till we come to the last so much controverted. And first of the first, I take Baptism to be primum novi foeder is Sacramentum, in quo elect is in Dei familiam receptis externae aquae aspersione, peccatorum remissio, & regeneratio per sanguinem Christi & Spiritum sanctum obsignatur. Baptism is the Seal set to the New Covenant, whereby we being received into God's Household by the washing of water, have sealed unto us by Christ and his Holy Spirit, Remission of our sins, and Regeneration. The Word of God is God's hand writing, which he passes to ensure us we shall be saved, and this Sacrament is his Seal; what would you have more than hand and seal? O this Sacrament seals our pardon, and ensures us heaven; yea, it is the general Tenet of the Catholic Church, That no Christians child baptised, dying before it come ad usum rationis, was ever damned, but of this suo proprioloco, in its properplace. The next thing to be considered is, what covenanted when the child is baptised; & know it, this is the good, the adulti, which those of ripe years get by staying out the Administration of this Blessed Sacrament. O! it puts you in mind what covenanted when you were Christened. I will give you it in my Common Prayer Books Language, and the rather, Because I dearly love it, neither care I who know it. At you Baptism you covenant to forsake the Devil and all his Works, the vain Pomp and Glory of the World, with all covetous desires of the same, the carnal desires of the flesh, so that you will not follow, nor be led by them; in one word, you promise to forsake the world, Flesh, and Devil, to leave being at the command of those three, and be obedient unto the other three, Father, Son, Holy Ghost, but why will not the Anabaptists suffer their new born children by their Sureties to make this holy League with God? Is it because, that as their fathers have made a league with Hell, Death, and the Devil, freely giving themselves over to a reprobate sense, to work all manner of wickedness with greediness, so their children being kept from Christendom, as being free from the Tripertire Bond in Baptism, might more swiftly run to the devil after them; the contempt of this Head of Christ's Ordinance, and the practice of the Church Catholic imbitters my charity towards them, while they show so little love to their young ones. Know this for certainty how that God's Ordinance is a Teacher which stints us from running into gross sin, which as Infants, while Infants, are uncapable to commit, so after their mature age, as oft receiving lifts up their hearts from earth to heaven, so this bond passed in Baptism, and their calling to mind their solemn Covenant passed at Font, draws them from the love of the world, to love our Lord God who made the world, and our Lord Jesus who died for our sins, and risen for our righteousness. The third thing to be enquired after is, why the Church, but we are grown in this age wiser than the Church, why the Church appoints Sureties at the Font, and three at the least. 1. For that the Infant is to pass promise by the three Sureties to forsake three, the World, Flesh, and Devil. 2. To make the baptised coming to years of discretion, have more care to hold promise with God. 3. That if Parents were neglecting, among so many, some might have a care of the Bond passed to God in Baptism. 4. To rub up our memories, and put us in mind, how man is more likely to break Bond with God, than man with man; and therefore in common Contracts there are no more than the Principal and two Sureties, but at the Christening, the Principal, the Baptised, and three Sureties; and to countenance this commendable custom, the Council of Mentz in the ninth Century ordained Godfathers to be, and to attend, and see that their spiritual children be brought up in the true Faith. 4. And now in the fourth place, These Sureties of the Baptised Infant commonly stand over against the Church Door, and there this Sacrament of Baptism usually is administered. O! our Mother the Church, there set the Font, that you may know how Baptism is the Door lets us into God's Church, by it we enter in into our Master's House, the Church Militant. 5. But not in the fifth place, it is enquired whether Baptism be of absolute necessity. To this I answer, No, for we have this Sacrament instead of Circumcision, enjoined by the Lord, not to be administered till the eighth day; and I am confident, that as all the children which died before the eighth day were not damned, no more those who die unbaptised; but I will end with Saint Bernard, who saith, Non privatio, sed contemptus damnat; it is not the want, but contempt that damns, & the default being in the Parents, let them fear the punishment; and since the neglect is dangerous, let us be sure, that there be no defect in us, but let us bring our young to be washed in this Jordan. 6. And so I come to the sixth thing considerable, viz. What good is got by Baptism, ne parum quidem, yet we will begin at the left: Novum Nomen, a new name, now christened, you have two names, the one is nomen naturae, the other nomen gratiae, commonly called, Surname, Christian name. But objected, what am I bettered? Much if thou have wit or grace; thy two names put thee in mind of thy two natures; and with Rebesca that there are two struggling within the womb of thy heart, Nature and Grace, Old Man, New Man; the Flesh, the Spirit; yea, thy Surname puts thee in mind of thy sinful Generation, thy Christian Name of thy Spiritual Regenration by the Grace of our Lord Jesus; thus whilst the one makes me fear, the other puts me in hope; whilst the one tells me, I am of a sinful seed, and to suffer, and the other comforts me, assuring me I am a Member of Christ Jesus. 2. The second good got, is recorded, Gal. 3.27. I can assure you it is a very comfortable place, and a spur to prick every Christian on to baptise their young ones; the words are these, Ye who are baptised have put on Christ, you are happed with him as with a garment; he is the Robe of Righteousness all overspreading the late Biptized, you are armed with his as with a coat of mail, able to bear off all the fiery assualts of the devil. Saith the Spouse in the Canticles, I have put off, how can I put on again. Being baptised we put on Christ with a resolve never to put him off any more; and it is this Church Cognizance, whereby we are known to be of the Household of God. The third good got is, Admittance into Heaven, and hence says our Saviour, Except you be born again of Water and the Spirit, you cannot enter into the Kingdom of Heaven. The Baptism of Water assures the Visible Church, that you are made Members of Christ's Congregation here; the Baptism of the Spirit when you are of ripe years, asserts you shall be Members of the invisible Church hereafter; our outward Baptism ingrafts you into the Church Militant, an Ordinance of Grace conducting to the Baptism of the Spirit, being an assurance you shall be admitted into the fellowship of the Church Triumphant; if wilfully you slight this, 'tis not probable how God will bestow upon you the other; the laying hold on this Ordinance within humane reach, puts me in hopes to attain that other only conferred by the Divine Power; when I scornfully neglect what proffered by God's Church, what hopes have I to attain that without which I cannot come to God's Kingdom; since you cannot enter into God's Kingdom, except you be born of Water and the Spirit, let us use the water, lest we deprive ourselves of the hopes we have to acquire God's Spirit. The words recorded by the Evangelist are spoke to all of all Sexes, Ages, and since the major part are Younglings, there being more children than men, let not us disinherit so many Infants to humour a few Heretics; hinder not your children from Baptism for not having the perfect use of reason, since we are unsure whether theelder, believe, but only by professiion; it were to be wished at one instant we might be baptised flumine, flamine, with water and the Spirit; but the aged may receive the first; want the latter. Let us then who have prayed for the Infant, that he may receive the latter, not debar him from the former. The Catholic Church way is a safe way to walk in, and who so obstinately, scorns Baptism, hath small hopes that the Spirit will land at the haven, his heart; nay 'tis to be feared that he shall never enter into the Kingdom of Heaven. As none in Rome could enter into the Temple of Honour, but first went thorough the Temple of Virtue; so none can be admitted into the Kingdom of glory, but such who first have had admitttance into the Kingdom of grace. And this Sacrament is the ordinary key, which opens your children the door, that they may enter in by, and may rest assured, this Water Baptism takes away the mulct, though not the guilt, the blame, though not the stain; and that the Infant baptised who dies before it have usum rationis, to sin with a free will, shall certainly departed in peace to a place of immortal bliss, whither God of his mercies send all of us. And so I come to the sixth and last thing to be discussed upon, Whether it be lawful to baptise Infants; in discoursing upon this controversy, I shall first set down the Adversaries Arguments against Baptism and by the help of my God, the answer to every of them, then give you my Reasons, why Infants ought to be baptised; lastly, show you the punishments have been enacted to be inflicted upon Anabaptists. And because this age is desirous to read much in few lines, therefore I will rather offer the courteous Reader matter then words; and as much as I can, match solidity and brevity both together; and with the one win the ear of the more judicious, and by the other prove myself not much to prejudice such as have high employments. The Anabaptists the more hopefully to lay their foundation against Infant's Baptism, have first cunningly gone about to prove rebaptising lawful, which Block I purpose to remove out of our way, that so we may the better answer all they object against baptising Infants. To countenance their cause they labour to prove out of the Acts, That those whom John baptised that had not heard of the Holy Ghost, Paul again baptised. To this hear what St. Augustine saith, Discipulos Joannis iterum baptizatos fuisse, non iterato Baptismate; for as Philip Melancton saith, joannis Baptismum, The Baptism of John was signum mortificationis; Christi Baptismum, signum vivificationis; for to Christ's was added condonatio peccatorum, & oportuit iterum baptizari, qui Ioannis Baptismo loti erant, quo certi essent, se jam consecutos esse remissionem peccatorum: To Christ's Baptism was added remission of sin, and it was most might and right; for those who were washed with john's Baptism, to receive also Christ's Baptism, that so they might be insured of remission of sin, by being baptised into the Faith.. of our Lord Jesus. The Anabaptist let him produce any so baptised by john, and we shall not refuse them Christ's Baptism, till such a one be produced, this Argument must be shouldered out. We have not now to do either with the Novatians, who were admitted into the Church without any new Baptism, or yet with the Heretics sprung from the corrupt lungs of Samosatenus, who were excluded from being members of the Church Catholic till anew baptised, because they denied Fundamentals; but with Anabaptists, who will allow no Infant to be baptised; and yet this Heresy the very Heretics called the Donatists, and Pelagians, cried down. It is at least a thousand years since this execrable Tenet sprang up, and the new Fomenters of it in Germany were Nicholas Stock, john of Leiden, and Knipperdolin, but now it is ferried over into England, and by such bloody Saints, who will either force us to lose our estates, if not lives, or else put in peril our Infant's souls; hard chapmen who would force upon us so hard a bargain. I need not recount unto you the several forts of Anabaptists, fourteen in all, Alstedius hath saved me this labour; nor will I blur my paper with their abominable Opinions, lest my making them too publicly known, might move the spiders to suck in poison whence the laborious Bees might gather honey; yet since our Land is infested with these Locusts, who contumeliously against the Tenet of the Church Catholic maintain it is unlawful to baptise children, for this cause, give me leave to show you the weapons they fight against us with, and then disarm them: what are these weapons but so many Arguments which they use wherewith to abuse us. Cassander, pag. 740. hath quoted their champion reason; this they say, Non sunt capaces Baptismi, quod doceri & profiteri nequeant, Children are not capable of Baptism, that are not capable to learn and believe. To this we answer, that the ground of their Argument is taken out of Matthew 28.19, 20. where it is said, Go and teach all Nations, Baptising them in the Name of the Father, and the Son, and the Holy Ghost; teaching them to observe all things which I have commanded you. Upon this foundation they rear up this building, that teaching must go before baptising; my answer, The words in the Original are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teach, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, make Disciples, which infants in their swaddling belts may attain to, by being by Baptism admitted into Christ's School, while their Sureties give in their names, and by this Sacrament record them amongst Christ's Disciples. And again it is plain from the Text, that baptising ushers in teaching, as appears verse 20. Teaching them to observe all things: to which they have several conducts, their Christian Parents instructing, & the Bishop's Confirmation, with prayers for them, and their growth in the mystery of the faith of our Lord Jesus. 2. We might answer, that all the world but a few were Jews and Gentiles, ignorant generally of Christ and Christianity, and denying the Saviour of our souls; now if we were to go to such, as are now the Indians, teaching must precede baptising, but you know what is said, The Covenant is made to you, and to your seed. 3. The Anabaptists might as well say, that since it is said, Mark 1.25. Repent and believe, that repentance goeth before faith, which is as known an untruth, as that preaching to Infants must necessarily precede baptising of them. And thus since the setting repentance before faith binds me not to believe how faith is not before repentance. Secondly, since these words, Mat. 28. were spoke concerning people unconverted, and therefore first to be taught. Thirdly, since all enjoined, is first make disciples, then baptise, and after teach. This considered makes the Anabaptists Argument weak and invalid. The Anabaptists 2. Objection. Signum frustrae datur non intelligenti, say they, it is a vain and footlish custom to give the Sacrament to ignorant Infants, that know nothing of the virtue of it, nor what it means. Give me leave to tell these Anabaptists what answer a late Reverend Doctor of our Church gave to this; saith he, These giantlike fight with God, for if this Argument were in force, it would be available to overthrow the circumcising of Children, instituted in the Old Law by God himself, as Infant's Baptism in the New. For they then knew no more what Circumcision meant, than these now what Baptism. Secondly, These bold Heretics by this Argument do seem to condemn our Lord and Saviour, as if in vain he laid his Hands upon children and blessed them, seeing they knew not what he meant. Thirdly, Physic is given to the Patient sometimes when senseless, and doth him good; so though children perceive not what they receive, yet may get good by receiving this Seal of Grace. And thus since health may be restored by administered physic, when the Patient is senseless: since Christ blessed those whose young years did impede their present cognition of a Blessing: Lastly, since God ordained circumcision for children of eight days old, and not in vain; this considered, makes invalid this second Argument, unless these Anabaptists will condemn all Physicians who give physic to Patients in a trance; or will inveigh against the Lord who ordered circumcision on the eight day; or else conclude our Savivors blessing young children was in vain. Their third Objection. Christ was not baptised till thirty years of age, ergo, Infants ought not to be baptised. To this I answer, Baptism was not in esse at Christ's Birth, but no sooner instituted, but he was baptised; though not, as one saith, in his infancy, yet in the infancy of Baptism; and because he lived in the time of the Law, he was circumcised the eighth day; and so soon as the New Law was proclaimed, baptised according to the Gospel. Again, the example of Christ binds not without a precept; for than we should, as Christ did, only receive the Lords Supper at the closure of our life, and all our life time, till then, abstain from the Blessed Communion. And now all considered, the Anabaptists Argument is invalid. And since our Saviour binds us not for all his example from Communion till our dying. Secondly, since he received this Sacrament so soon as it was instituted. Thirdly, since it was impossible for him to receive a Sacrament before ordained: These seriously considered, blunt the edge of the Anabaptists argument. And though they would seem to give us a great downright Blow, yet have drawn from us not Blood. Fourth Objection. Their fourth Objection in this: You have no express place in Scripture that enjoins Ministers to Baptise Children; and man ought not to have a Mouth to speak for that, which God alloweth not a Pen to write for. Answ. This Gordian knot long since hath been unloosed. I mean divers Doctors of our Church have resolved this doubt; it is almost impossible for me to add one mite into their Treasury: yet to recollect in short, what hath been said at large, is neither dishonourable to the Writer, not will be unsatisfactory to the Reader. I answer then, though we find it not set down totidem verbis, in so many words, Go and Baptise Infants, yet Mark 10. ver. 14. tells, how unto little children belong the Kingdom of Heaven; which must be understood of Infants, because, as follows; christ took them up in his arms and blessed them. And it is a sound Argument, à majori ad minus, that if heaven belong to them, than the means to be assoiled of their sin, which otherwise would obstruct their going to heaven, into which no unclean thing can enter: and the means at their Age in viacognita, can be no other but Baptism. And of this judgement were the Primitive Fathers, and are our now Modern Writers, as also all the now Papists and Conformist Protestants, and the Presbyterians, all concuring in the necessity of Baptising children; building the Structure of their Salvation in part, upon this Foundation. 2. We take John 3. ver. 5. to be a good Scripture ground for Baptising of Infants; where is said, Verily, verily, except a man be born of water and the Spirit, be cannot enter into the Kingdom of Heaven. Not without the one, into the kingdom of Grace; not without both, into the kingdom of Glory. I speak so far as is revealed to us, we dare give no farther a warrant, than God a precept, and must tie ourselves to the revealed means, though not our God at all times to such terms, as he hath revealed himself to us. But this place of Scripture, the Anabaptists tell us, is to be understood of men of years, not of Children who are of less age than the tenth of one year. As a reverend Doctor writes, they might as well put in an Exception against women, no more named than Children. This, they dare not; that, they ought not: for our Saviour in that place speaks of man Specifice, I mean of mankind, of every person sprung from Adam, which since the youngest is defiled as well as the eldest, as appears by Psal. 51.5. therefore Infants, while Infants, aught to have the Medicine Baptism administered to them as well as if elder people; especially considering it is the only Church cure to free such who are conceived in sin and born in iniquity, from the guilt of Original sin: of which Ordinance I take new born Babes to be capable, though not Actiuè, yet Passiuè; for in all the work they are passive; being prayed for, and belessed, and washed, and none can doubt but capable of this Seal of grace at those young years, as well as the children under the old Law were capable of Circumcision at eight days old. And this is that Murus Aheneus, that Brazen Wall which all the Anabaptists are never able to leap over, not yet lay flat; but under this Analogy our Children will find a perpetual shelter for baptism in the greatest storm of Anabaptists. 3. Acts 16. 33. wintnesses how the Jailor was baptised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and all that were his, his children than were not to be excluded; or if they had been to have been debarred, doubtless our Apostle would have entered his Caveat against Infant's Baptism, and as he said, 1 Cor. 1. 14. I thank God I baptised none of you save Crispus and Gaius, as also the household of Stephanus; so ●ere he would have told us, how all of the Jailor's household he had baptised but the young ones, but his non-exception is a sure confirmation, that old and young were there, and then baptised. 4. I answer how the Anbaptists can bring no express place of Scripture, commanding us to give the Sacrament of the Lords Supper to women, or for changing the Sabbath from the seventh to the first day of the week; nor find they the Creed word by word in God's word: nor yet, the words Trinity and Unity, and Unity in Trinity; and yet they acknowledge a Trinity in Unity, believe the Creed, observe the Lords day, and give the Communion to Women, why then not Baptism to Children, for which we have fair evidence, how it belongs unto them. And now the premises considered, how that many things are approved of for Divine Truths, not expressed at large in so many lines of the Text. Secondly, since whole families were baptised, our Apostle telling us whom he did not baptise, but entering no Caveat against Infant's Baptism. Thirdly, Since Scripture tells us, this is the way for man or mankind to enter into the kingdom of Heaven, by being born of Water and the Spirit: this water charter being granted by the God of heaven to all men of what age of sex upon earth. Fourthly, since our Saviour assures us heaven belongs to our young children, and that at their years there is no way to free them from their birth-sin, and ensure them heaven but by Baptism; with these few smooth stones taken out of the bag of the shepherd of our souls, we have knocked in the forehead the Anabaptists great grand Goliath argument, and made it of as little force as Samson when his locks were shaved. And now to pass from our adversaries most material Objections to our Arguments, which are as so many Champions to defend the baptising Infants, and my first is this. This salve was never forbid us to apply to our Infant's sores, who are all over wounded with original sin by Adam; let the Anabaptists point out where God forbids it and we will leave it: methinks it had been time enough to cry out of us for baptising children, when they had showed us Christ's prohibition; but where there is in Scripture so universal a silence, I know no cause why they should make so open an outcry; we much desire they would cease to quarrel with us on earth, till the God of heaven declare for them. They tell us how we have no express place in Scripture to justify what we do; we tell them, how they have not the least appearance in any text in God's word which contradicts what we do: it were wisdom in them, to let us without disturbance baptise our Infants, till they find a Law to condemn us, or a Gospel to forbid us. The second Argument. Our second Argument to justify baptising Infants is this; Our Doctrine is Catholic, and was practised both in the Primitive Church, as also till this day in all Nationall Churches Christian. You know what is said, 2 Thes. 2.15. Hold fast the Traditions which I have delivered unto you, whether by word or our Epistle. Now this Church Doctrine of baptising Children being an Apostolical Tradition, we hold it warranted by God's word, and a Doctrine not to be oppugned; especially considering God hath promised to be with his Church unto the end of the world. And though the Churches of Asia have their golden Candlesticks removed, and are fallen from the Faith, yet the Universal Church never errs: and of this judgement are all our Learned Divines, nor dare our Adversaries make the least Mutiny against it, if the question seriously and soberly be propounded to them. And now the Task I have undertaken, is to prove Infant's Baptism a Church Tenet all the time of the Primitive Church; for since it is undeniable, for practised by the Greek and Latin Churches, witness the Churches in all Graecia where there are Christians; as also in Syria, in India, in Muscovia, in Ethiopia. And as for the Churches in this part of the world; what I have delivered will appear to be truth, by the confession of the English, Scottish, and Irish Churches: by the practice of the Romish Church, to which I may adjoin as supernumerated up to my hand, the Augustine Confession, the Bohemian, the Belgic, the Helvetian, the Saxon, with many more, all asserting Infant's Baptism; for of such (as saith our Saviour) are the Kingdom of Heaven. The covenant is made to them, doubtless then the Seal of that covenant, which is Baptism, must belong unto them. Of which opinion was Tertullean, who lived within less than an hundred years after St. John's death. But now, Deo juvante, by God's assistance, I mean to make my word good, and to prove by the practice of the Primitive Fathers, how baptising Infants in the four first Centuries after Christ's time and his Apostles, was maintained lawful. Iraeneus in his second Book and 39 against Heretics, saith, Omnes venit Christus per semetipsum salvare, omnes inquam, qui per eum renascuntur in Deum, et pueros, et juvenes, et seniores, et parvulos, et infants. Christ came to save all that were born of God, even Infants born a new by Baptism. This holy Writer lived sixty years after the Apostles. St. Origen, hear him faithfully translated; Ecclesia ab Apostolis Traditionem accepit, & jam parvulis Baptismum dare; porro air, propterea baptizantur, quia per Baptismi Sacramentum nativitatis sordes deponuntur. The Church (saith he) received this Tradition from the Apostles, even this, to baptise Infants; moreover, as he asserts, for this cause, they are admitted to this Sacrament; that thereby, the foul spots in their Nativity may be washed away. This Father flourished in the eighty seventh year from the death of St. John who outlived all the Twelve. St. Cyprian in his third Book and eighth Epistle, thus writes, A Baptismo prohibere Infans non debet, qui recens natus nil peccavit; nisi quod secundum Adam, carnaliter natus. None ought to deny an Infant Baptism, for, saith the Holy Father, he being new born, hath no sin, save the guilt of Adam's to answer for. This Father lived in the 158. year after the death of the Apostles. St. Gregory Nazianzen next steps in to defend Infant's Baptism, and to give you it in our Latin tongue, more suitable to the capacity of many readers, he asks the question," Num Infants Baptizemus? It is answered, Maxim quidem, si periculum quoddam imminet; melius est enim nondum rationis compotes sanctificari, quam non signatos, & initiatos vita excedere. It is the judgement of this Father, that we may justify to baptise Infants if in the danger of death; yea, he fully determines the controversy, and positively sets down, how it is better, though they want the use of reason, so to make them holy, than to suffer them to die without this Seal of Grace; and mark, how by being made holy, or sanctified, is meant being baptised, as here easily you may perceive, but Doctor Hamond hath perspicuously made it appear, in his answer to Mr. Tombs. This St. Gregory lived two hundred and seventy years after the last of the twelve. St. Jerome, let us now hear what he can say, Infants baptizantur, ut eis peccata in Baptismate dimittantur. Infants are baptised, that so they may be assoiled of their sin by Baptism, he means their birth-sin; and therefore without all doubt, a most needful work we impose upon all Parents, to hasten the Christening or Baptising of their Children. This Holy Father lived in the year two hundred and eighty after the Apostles. St. Chrisostom is as good a witness for us as any of these, we may find his testimony recorded in his Homily de Baptizatis. Hac de causa, ait, & jam Infantulos Baptizamus, ut non sint coinquinati peccato, ut iis addatur sanctitas, justitia, adoptio, haereditas, fraternitas Christi, ut ejus membra sint omnes. We baptise young children, saith Saint Chrysostom, that they may not be polluted with sin, that there may be added to them holiness, righteousness, adoption, a right of heirship, and to be the brothers of Christ; yea, to be made his members: yea, and by this means they are made as the Holy Father tells us, the Temples of the Holy Ghost. And thus you see of how high concernment it is to baptise Infants, by virtue of which Sacred Ordinance, they are not only assoiled of their sin by Adam, but have conferred upon them God's grace; with which the Anabaptists, it seems are loath at young years to be acquainted: and if they continue in those damnable tenants, prejudicial to all government in Church and State; as hitherto they have done; then I dare say, that as they refused to be made visible members by Baptism in the Church Militant, it's to be feared God will never bestow on them true repentance whereby they might be insured to be members of the Church Triumphant. But to draw to an head, you see how large a talon of God's grace in the judgement of this holy Father doth Baptism put Infants into a possession of; of all which Sacred Riches, the Anabaptists like strong thiefs labour to rob them: but those who stick not to imbrue their arms up to the elbows in the blood of the Lords anointed, will make no conscience to wrong one of these little ones, though their very Angels, as the Evangelist tells us, stand before the face of their heavenly Father. This Father lived in the 300. Year after the departure of the blessed Apostles. St. Augustine in his fourth Book and 13. Chapt. against the Donatists, speaks thus: Quod tenet universitas Ecclesiae, cum parvuli Infantes baptizantur, qui certe nondum possunt corde credere ad justitiam, & ore confiteri ad salutem, etc. Et tamen nullus Christianorum dixerit eos inaniter baptizari. That which we have received, meaning as an Apostolical Tradition, the whole Church of God approveth of: that is, That our young Infants ought to be baptised, who neither can be known by outward appearance to believe and confess. Yet in his time, he professes none denied them Baptism, or said, in vain it was administered to them. Yet more in Serm. 14. he avoucheth: Quod consuetudo Matris Ecclesiae in baptizandis parvulis non spernenda est. How the custom of baptising Infants is not to be contemned. " Habet enim ista parvula aetas" magnum testimonii pondus. He tells us, that little age, in which the Church suffered sad Persecution, we ought to honour her Testimony, as she that did maintain this Church Doctrine in the time of a Fiery Trial. This Doctor of our Church lived in the 330. Year. And now I must tell you, that since baptising Infants is at this Day the practice of all Nationall Churches Christian: nay more, since Tertullian, Iraeneus, St. Cyprian, Gregory Nazianzen, St. Jerome, St. Chrisostome, and St. Augustine, all living in the time of the Primitive Church, assert it to be a Tradition Apostolical; this makes me admire how so much impudence should possess the Sons of Disobedience, as to send a Defiance to the Church Catholic, for granting Infants that Sacramental Privileoge, of which they have been in possission ever since the Apostles time. But I slight the contest with such Adversaries, who when they cannot maintain their Quarrel with men at arms, the Doctors of our Church, take up the cudgels against Infants, whose right to Baptism is of so long a standing, that I find it practised before any Council did decree it; and yet to support the Pillars of this Divine Truth, the Council of Carthage, and the Milevitine Council, even both of them accurse for Heretics all such as detain Infants from Baptism. The third Argument. And now I come to the third Argument, which though I have made some use of it amongst my answers to some objections; yet it is no spiritual cowardice to draw out the same sword, so I wound the adversary more deeply. Notum est omnibus, it is notoriously known, how we have Baptism instead of Circumcision; but very young children at eight days old under the Law were circumcised; therefore children under the Gospel may be baptised: such an Argument, that as before I hinted at, either must the Anabaptist quarrel with God, for circumcising those young children, or less beshrew himself for blaming us who baptise these. The fourth Argument. God calls on them to come unto him, it is an unmannerly part of those Ministers, who will not by that door Baptism, let these young ones into their master's house, the Church, whom himself calls upon; would you see who these are, turn to the Christening Gospel, Mark 10.14. Suffer, saith he, little children to come unto me, and forbidden them not. It seems even in our Saviour's days, there were some a little too saucy and burstling against this Doctrine of baptising Infants. The fifth Argument. Young children are comprehended within the covenant of Grace, witness Gen. 17.7. where said, Ero Deus tuus & Seminis tut. Nay famous is that place, Acts 2.39. There, says St. Peter, the promise is to you and your seed, and to your children. If God be thus openhanded unto us, and to our young ones, as to pass his promise to them, that he will be their God, ashamed then may they be who will not let our young ones have the cogniscence how they are his people. The sixth Argument. Children may be inspired with the Holy Ghost, even in utero, in the womb, and it is a Scripture Argument, since these have received the Holy Ghost as well as we, what hinders, meaning they must not be hindered Baptism; and that a child may be thus inspired, witness that first of Luke, where said of john the Baptist, how he leapt for joy in his mother's womb; and that joy, is a fruit of the spirit, Gal. 5.22. puts it out of all doubt. But replied, that was miraculous, and so it was; yet since children may have Faith, I see not in my judgement, but how they may receive Baptism: and let me tell you, that as children are counted guilty of sin, and reputed sinners, who never commit any one actual sin, so all our children may by counted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 believers, who yet have no faith of their own, but of their parents. And hereupon saith St. Augustin, Absit ut ego di●am non credentes Infants. God forbidden bid that I should say, how Infants are no Believers, Credit in altero qui peccavit in altero. He believes by a Proxy, who sinned by a Deputy, and is reputed for a true believer; and this reputative faith, as a reverend Doctor of our Church well observes, is accepted of by the Church on the Infant's behalf; and the rather because it is evidenced by the Baptism of Simon Magus, and all other Hypocrites, how it is the profession of faith, not the possession of it, which is required as the qualification which authorises the Church to admit the baptised to this Sacrament; and since they cannot speak and make this profession, because they have not as yet the use of their tongue; for this cause it hath been the practice of the Catholic Church to admit of their seconds to profess in their name, which well they may, since as you know I have proved, the promise is made to you and-to your seed, and to many that are afar off. To conclude, it is an unchristian part, for a word speaking to make our little ones want their Charter for Heaven. The seventh Argument. Heaven belongs to young children, Matth. 19.14. Are they reckoned among owners of heaven, and shall we keep them out of God's Church on earth? shall Christ tell us unto them belongeth the kingdom of Heaven; he is an Heretic then that will not by this Sacrament grant them admittance into the kingdom of grace: what? are our young children for heaven, and dare any hinder them for coming into the way which leads unto the kingdom. This Sacrament receiving, sets you into the very first way for heaven, till than we are out of the Church way; the straight way to a life everlasting, whither God for his mercies send all of us. The eighth Argument. My last Argument to convince the Anabaptists is taken out of Acts the 16. read the 15. and 33. verses. There is mention made of two whole families that were baptised, the one Lydeas, the other the Jailers; from the example of the blessed Apostles we have liberty to baptise all in the family, men, women, and children. And now to give you the colle●… of all; since the Apostles baptised whole families old and young, 2. Since heaven belongs to young children. 3. Since it is not the possession only, but profession of Faith makes the baptised capable of Baptism. 4. Since children are comprehended within the Covenant of Grace. 5. Since Christ calls on them to come unto him, and saith (forbidden them not.) 6. Since we have Baptism left instead of Circumcision, and that at eight days old, that Seal of Grace was in print upon the Infant's flesh. 7. Since we have the practice of all National Churches Christian, to justify our practice, both Greek and Latin, old and modern; yea, all the Fathers which lived in the Primitive Church declaring for us. Lastly, Since there is no place in Scripture, that in the least stands in opposition against baptising young children; but many divine Texts leading us to this business. All these reasons seriously weighed in the balance of an impartial Reader, I hope this will give good satisfaction, and encourage us to Anathematise that damnable Doctrine of the Anabaptists, as also to look upon them as Heretics, and murderers of the Souls of Infants. And now that you may for ever bear in your remembrance, how odious were these Heretics to all Christian Nations; for this cause I shall present to the view of the Judicious Reader, those heavy Punishments (by godly Princes) inflicted upon those who were obstinate Anabaptists. 1. To begin at Home: They have been judged to be burned to death, and have suffered by Fire in this famous City of LONDON. And let me tell you, that if these Firelocks of the Devil had not now of late by this present Power been suppressed, they were a blowing that Coal, which would have kindled that Fire which might have consumed Suburbs and City to hot ashes. 2. Justinian speaking of these pernicious people, tells us, how in his Days they were all condemned to Death. For in truth, if you would take the pains to read all their damnable Tenets, you would solemnly swear, that it was not fit for them to live amongst Honest men. 3. At Vienna, that Bulwark of Christendom, the Sentence denounced upon these Anabaptists was this; That they should be sowed in Sacks and cast into a River, and be drowned in the Water, for denying Infants the benefit of that water consecrated in the Font for Baptising of them. 4. Some States decreed that these Anabaptists should be beheaded. Too noble a Death for such Headstrong Heretics. 5. There was a Law enacted for all pernicious Anabaptists to be stabbed to the Heart with Daggers. Thus they were to have inflicted upon them a plurality of Wounds, who plotted the Death of a world of Infants. 6. I read how a Law was in force, to cause all the Anabaptists to be pinched to death with hot Pincers. And to say no more but truth, they deserve store of hot Fire, who deny Infants the Benefit of cold Water. 7. I read in the History of Germany, how it was decreed, that the Anabaptists should have their Bodies hung up in Iron Cages in the high Steeple in Minster. They had wronged the Church, and therefore the Steeple was too good to be ●heir gallows. They had sinned against. God in Heaven and his Church on Earth; and for this cause, it was a just Sentence to hang them betwixt Heaven and Earth; as being unworthy to enter the one, or tread upon the other. Having made known to the courteous Reader what severe Punishments have been inflicted upon these Heretics, as Disturbers of the Catholic Church; and as much as in them lies, the destroyers of all our Infants: Now give me leave to put you in mind, how for form we baptise. In the Name of the Father, and of the Son, and of the holy Ghost; if we use any other form, we offend, our Tongues must be tied to these words: where God dictates, it is high presumption, treason, to alter any thing. I shall not spend any time to give a reason of this form of baptising, let sic volo sic jubeo satisfy; our Christ commands, our Christ prescribes, and I will leave all Directories to follow his directions, which is this; Go ye therefore and make Disciples; for so the word in the Greek signifies, baptising them in the name of the Father, of the Son, and of the Holy Ghost. Christ's word is our warrant to baptise. For us. Not for every one then; for us to baptise, not the ancient only, but Infants also. A parvulo recens nato usque ad senem, nullus est prohibendus aà Baptismo, Aug. we have leave to baptise old and young, saith St. Augustin, go ye therefore and baptise them; as if our Saviour had said, time will come, you will be all for the word, little for the Sacraments, all for preaching Sermons, have small care to administer my Seals of Grace. I foresee your zealous frenzy, thinking you have done me good service, when but half your duty; I charge you therefore go teach; and go baptise: you see we must not give ourselves so much to teach, that we neglect the administration of the Blessed Sacraments; nor those whom God hath joined together let no man put asunder. And now good Christian Readers, what just cause have I here, to fall foul upon many of our English Ministry, who can be content not to administer the Blessed Sacrament of the Lords Supper to their Parishioners for seven years together; nay more, keep young children from Baptism; these are mongrel Ministers, half Clergy men, as ill as Papists, worse than Papists, their Priests keep from the communicants only the Cup, the Wine at Communion; these have deprived the people for many years together, both of the Bread, and the Wine; neither will they let their Children wash in this Jordan Baptism, that God might account them clean. O England, lament and bemoan the fearful calamity hath fallen upon thee, how canst thou, but fear, and justly, that God will remove thy golden Candlestick, I mean deprive thee of his word, since in many Parishes thou hast cashiered the use of his Blessed Sacraments. Now the Lord grant we may know what belongeth to the day of our visitation; yea Lord, for thy infinite mercies, let the son and the Moon, thy word and Sacraments shine in our English Church all our days. Grant this dear Father for the merits of our Lord and Saviour Christ Jesus. FINIS. Errata In the Episte, for makes read make twice. pag. 8. read women twice. p. 13. l. 8. r. this. p. 24. l. 13. r. us. p. 34. l. 13. r. tell. p. 41. 1. 9 r. Nations. p. 54. l. 5. r. teather. p. 67. l. 22. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These Books following are made by the same Author. The Lord's Prayer Unclasped. A Plea for the Common Prayer Book. The Passing Bell rung out. A pair of Spectacles for the Anabaptists. pair of spectacles pair of spectacles Do ye not yet See?