A DECLARATION AGAINST Anabaptists: To stop the Prosecution foe their Errors, falsely pretended to be a Vindication of the Royal Commission of KING JESUS, as they call it.  
Briefly and fully answering all their Allegations, and clearly proving the anabaptistical Doctrine to be against the glory of God, the honour of Christ and his Church, against the Covenant of grace, and against the word of God, and the privileges of the Church made over to them by promise; And also against the Solemn League and Covenant of the three Kingdoms.  
In Answer to a book, by Francis Cornwall presented to the house of Commons, on Friday last, for which he is committed.  Ephes. 4.4, 5. 
There is one Body, one Spirit, even as ye are called in one hope of your Calling, One Lord, one Faith, one Baptism.  Rom. 16.17, 18. 
Now I beseech you brethren, mark them which cause divisions, and offences, contrary to the doctrine which ye have learned, and avoid them. For they that are such serve not our Lord Jesus, but their own belly, and by good words, and fair speeches, deceive the hearts of the simple.  

Imprimatur,  
Ja: Cranford.   
Octob. 9th London Printed for R. W. 1644.   

A DECLARATION against Anabaptists, to stop the prosecutition of their errors, falsely pretended to be a vindication of the Royal Commission of KING JESUS, as they call it.  
I Shall neither spend much time, nor waste much Paper, in the answering of a Case so plain: I shall pass by the circumstances, and only gather what you, Master Francis Cornwall doth say for yourself, and answer that briefly and fully.  
I. You Argue thus: That which God hath joined together no man ought to separate: But Faith and Baptism (or more properly dipping) God hath joined together: Therefore faith and Baptism (or dipping, as the original renders it) no man ought to separate.  
The Major is true Sir, but that helps you nothing, for I shall prove your Minor, and your Argument to be both false.  
1. That God hath not inseparably joined Faith, and Baptism together is very evident, and there is proof enough for it, the Apostles were sent to teach and Baptise all Nations, Matth. 28.19. but many have after fallen away and perished in unbelief. And on the contrary, many have gone to heaven that were never baptised, for we are all the Children of God by faith in Christ Jesus, Gal. 3.26. And though a man be baptised, yet he that believeth not shall be damned, Mar. 16.16. All Christians are not Saints, and no doubt there are many Saints that were never made Christians.  
2. So that now you see this proves no Argument, and moreover were this granted, then by the same Argument none ought to be baptised until they were able to cast out Devils, and speak with new tongues, for those were the signs which Christ declared should follow them that believe, Mar. 16.17. And if they object and say that the working of miracles are ceased: then may I very well answer, that for men's spirits to discern, and know who are believers, and who not, that is also ceased.  
In the next place, you quote the decree of Pope Innocentius the third, and the decree of Gregory, Lib. 3. Tit. 42. C. 3. out of Doctor willet's Synopsis, brought in by him to prove the lawfulness of the baptising of Infants now, as well as circumcising Infants under the Judaical Law, which you reprove and call the Doctrine of Antichrist.  
But let me tell you doctor Willet doth allege better testimony than that, in the very same place; namely that children of believers are to be baptised. 1. Because they belong unto the Covenant, as it is, Gen. 17.7. I will be thy God, and the God of thy seed. 2. Because they are called holy. 1 Cor. 7.14. Again 3. Because they are redeemed by the blood of Christ, who died for all the children of God. John 11.52. And to them belong the Kingdom of God, Mar. 10.4. And 4. Lastly it is proved by the practice of the Apostles, who baptised whole families, with all persons that thereunto belonged, Act. 16.33. and children are of the family, to this is added the testimony of divers learned men, besides the forementioned, as Augustine, Lib. 5. Cont. Pelag. Hypognostic. Gregory Nazianzen, Orat. 3. in sanct. lavac. The confession of Helvetia, Sect. 13. pag. 397. confession of Bohemia, pag. 399. And in the English confession Article 9 pag. 402. No not babes are not to be restrained (from Baptism) because they pertain to the people of God.  
Now for the Covenant in respect of the seals of circumcision, and of Baptism, you and the rest of your opinions are mistaken in the main thing of all, for the Covenant which was made to Abraham, of which the circumcising of the flesh was an outward Seal: it's an everlasting Covenant. Gen. 17.13. and circumcision being taken away, because Christ is come himself (the grace of God being the inward seal, as Calvin saith) and baptism a perpetual supply thereof: Chrisistom, hom. 39 in Gen.  
But in regard of the Protestation you have taken, you say you oppose the baptising of infants; and your first reason is, because there was a precept from God to enjoin circumcision. Gen 17.11. and an example, Gen. 24.4. But neither precept nor example in Scripture, for baptising of Infants.  
To answer this in the first place, I will give you a precept out of the Scripture where all both young and old are to be baptised, and that is Act. 2.38, 39 Be baptised every one of you (saith Peter there) and let it be done in the name of Jesus Christ, old and young, all were to be baptised, and if they did repent and were baptised, then (saith he) they shall receive the gift of the holy Ghost, and to encourage them (and in them us also) to baptise infants; he tells them, the promise is unto you, and to your children; yea, and to the children of those that are afar off, even as many as the Lord our God shall call: And for that which you speak of dipping, or sprinkling it much matters not, so there be the external element, which is water, Acts 10.47. And there is likewise an example, Acts 2. In the infancy of the Church, there were added to the Church in one day three thousand souls, which received the outward Seal of Baptism, ver. 41. and all that believed were together, and had all things common, ver. 44. which was after that the Apostle had declared to them, that the promise was to them, and their children, ver. 39 and therefore we must needs think that the children partook of the same privileges with them.  
Your second reason is because that there was a prefixed day for circumcision, to wit the eight, Gen. 17.12. but no day appointed when it shall be dipped (or sprinkled.)  
To which I answer; That the place you mention, Gen. 17.12. is a command, that every son of eight days old shall be circumcised, not that the command is absolute for the eight day: For all the people that were borne in the wilderness, by the way as they came forth out of Egypt, them they had not circumcised, until afterwards, Josh. 5.5. when necessity urged Circumcision must be deferred, as the eating of the Passeover might be put off, Numb. 9.10.  
But thirdly, you say, That there was a penalty imposed on the uncircumcised man-child, Gen. 17.14. but not on those that are not baptised, because Election, and not Baptism, saveth the infant, Rom. 9.11.12.  
To which I answer; That for the eight day there spoken of, it is used only in the Septuagint, it is not in the Hebrew: and for the rest, the words are, Qui non circumciderit, he which shall not circumcise, etc. So reads the Original, the Called Paraphrast, Junius, etc. which showeth, that it must be understood of them that are adulti, of years of discretion, not of infants. And for the punishment, What is it? Some take it for corporal death, some for the extraordinary shortening of their days, some for excommunication; and lastly, others take it for the cutting off from the society of God's people now, and the fellowship of the Saints hereafter, for contemning God's Ordinance of Circumcision: And thus the Fathers of the Hebrews, having exhorted them to faith and a good conscience, and to be baptised, Heb. 12.22. he told them, that if he that despised Moses Law, died without mercy— of how much sorer punishment shall he then be thought worthy of, who contemning the Ordinance of God, whether Baptism, or other, hath trodden under foot the Son of God, and counted the blood of the Covenant an unholy thing, and hath done despite unto the Spirit of Grace? I would have you that contemn Baptism to consider this well: And as for infants, if they be not baptised, (as formerly those that were not circumcised) it is the parents fault for omitting it, not the infants, except the child be come to discretion, as may appear in the example of Moses, whom the Lord punished, and not the child, for the neglecting of the Sacrament, Exod. 4.24.  
II. To proceed: You argue thus: That which is not of faith is a sin to the Church that doth it. But the baptising of the infants of believers (as it is used) is not of faith. Ergo a sin.  
Now the Clause which you bring in (as it is now used) you might have told us what circumstances you mean: I doubt not, but something will appear superstitious in it, as the Cross in Baptism, which is now almost left; and some other Ceremonies may be excepted against; so that I shall only prove the baptising of believers children to be of faith, in answer to this Argument; as may appear by that in the 19 of the Act. where Paul tells the Disciples which he found at Ephesus, That John Baptised, saying to the people, that they should believe on him that should come after him, that is on Christ Jesus, Acts 19.4. This was a command which he gave to them; and when they were baptised, they were very ignorant, for they had not learned to know whether there were an holy Ghost or not, vers. 2. though afterwards Paul laid his hands on them, to declare, that they were baptised in the Name of the Lord Jesus, and they received the holy Ghost, vers. 6. And the children of believing parents are clean by being so; and being of the holy seed, 1 Cor. 7.14. have right to (Baptism) the Ordinance of God thereby, Acts 16.33.  
But to answer your Reasons, as you call them, which are very unreasonable ones, wherein I will be very brief.  
1. You say, That Baptism of infants of believers, puts them into a sta e of grace, and remission of sins before calling, when as your own testimony is against you, and proves that Baptism hath no such prerogative, for it is the Election of Gods own purpose and grace before the world began, that puts us into a state of Grace, which is manifested unto, and conferred upon some before Baptism, Act. 8.36, 37. and upon others after Baptism, Act. 19.4. Baptism being the only outward seal of the Church, and the Grace of God's Spirit the inward seal, as is before proved.  
2. That it constitutes them visible members of the Congregation, is true, and those places alleged, 1 Pet. 2.9. Rom. 1.6, 7. and 1 Cor. 1.2. do not keep out the unbelieving husbands of believing wives, nor the unbelieving wives of believing husbands, nor their children from the Sacraments; for if they did, those children would be unclean indeed; but now are they holy, 1 Cor. 7.14.  
3.4. Your third Reason is answered in the first, because Baptism is but the outward seal; and your fourth Reason is very absurd: for I for my part doubt not, but there will be care taken for the liberty of tender consciences, so far as God's word will bear and assist; that to be without order, is against Paul's rule; and where the powers ordained by God, appoint orders according to God's word, I am sure that Paul saith, to resist such power, is to resist the Ordinance of God, Rom. 13.1, 2.  
5. Your next Reason is answered by what hath been said already: Namely, that the Covenant of grace is the inward seal of God's Elect, Baptism the outward seal of the visible Church, whose members are not all elected, nor shall all be saved; for many fall away, and make a mock of Christ, Heb. 6.6. But those who have the inward seal, that are baptised into Christ, whether Jew or Gentile, bond or free, they are heirs of heaven, according to the promise, Gal. 3.27, 28, 29.  
6.7.8. For your next Reason, it doth not at all follow; for none is so unwise to think that grace is entailed to generation, but regeneration; neither doth it follow that all that are baptised are saved, the contrary being already proved. And God is able as well to give to infants an habit of faith, so far as to make them capable of ascending to heaven if they die, as well as men and women: Therefore Christ tells us, that to such belong the Kingdom of God, Mat. 19.14.  
9.10. Your former Reasons proving thus false; you see your discovery is nothing, but I have discovered your folly in these pretences: I have also proved that baptising of infants is not against the Commission of Christ, and how members of the Church, as discipled in Baptism, I shall show by and by.  
11.12.13.14. Your next reason is all one with the sixth, and your twelfth with the tenth, so that I pass to your thirteenth reason, where you falsely draw these conclusions: either first, that all baptised persons are saved, or Secondly, that some being in the state of grace, may fall away afterwards, neither of which follow, because baptism doth not confer grace, as is already proved, which is your fourteenth conclusion.  
15. That you say baptising of infants opposeth the Kingly, and prophetical office of Christ in faith and order, and to prove that, you allege, Matth. 16.15. to make good that you say, that Christ requireth that every person that is baptised be a believer: I answer, it is true Christ requires it, and before God the unbelievers have no right to those Ordinances, nor is it effectual to them whilst they are so, yet because men cannot distinguish believers from unbelievers, therefore as Matthew hath it, Mat. 28.19. Jesus sent his Apostles, and bade them, go ye (saith he) and teach all nations, or as you quoting the place, render disciple the nations, or make disciples; and how must that be done? baptising them in the name of the Father, and of the Son, and of the holy Ghost: well, and when they are made, what must be done then? teach them, etc. here is no opposition of this order you see.  
III. In the next place you Argue thus: That consequence which is upheld by the traditions of men, is destructive to the Nationall Covenant of England, and Scotland, raised by an Ordinance of Parliament. But baptising of Infants is so held, Ergo destructive to the Nationall Covenant.  
As you have abused the Scripture to your one interpretation contrary to all judicious men; so do you go about to abuse the Covenant of the three Kingdoms: first, the Covenant binds to join with the Scots in the baptising of infants, which you would not have done: 2. It binds to join in reforming what is amiss in the manner of baptising, you would take the Ordinance quite away: 3. It binds to extirpate Schism, and whatsoever is contrary to sound doctrine, which you would bring in: 4. You are bound to preserve the liberties of the Kingdom; you would have the holy seed cast out and lose those privileges, which Christ hath purchased for them. 5. You are bound to discover such as are ill instruments, by hindering the reformation of Religion, or making faction, and to bring them to public trial to receive condign punishment, and you yourself are such a one: 6. You are bound in your calling to labour for the peace of the Kingdom, and you go about to disturb it, and give occasion to honest men, that desire some liberty of conscience in lawful things to be worse thought on for you, and so whereas you should be a help to them, you are an hurt and a scandal: and therefore examine yourself well, and try yourself by the Scripture, and by the Covenant, and Con it over, and over again, till you know what it is to make such a Covenant in the presence of Almighty God the searcher of all hearts, protesting that you did it with a true intention to perform the same, as you shall answer at that great day, when the secrets of all hearts shall be disclosed; oh how dangerous a thing it is to make a seam, and a rent in the Church of Christ, when the work is a doing by such wise master bvilders, and pray to God again, and again, most humbly beseeching the Lord to strengthen us by his holy spirit to do all things to his glory, and to bless their desires, and proceed with such success as may be deliverance and safety to his people, and encouragement to other Christian Churches, groaning under, or in danger of the yoke of Antichristian Tyranny, to join in the same, or like Association and Covenant, to the glory of God, the enlargement of the Kingdom of Jesus Christ, and the peace and tranquillity of Christian Kingdoms, and Common wealths.   
FINIS.