The Anabaptist washt and washt, and shrunk in the washing: or, A scholasticall discussion of the much-agitated controversie concerning infant-baptism; occasiond by a publike disputation, before a great assembly of ministers, and other persons of worth, in the Church of Newport-Pagnall, betwixt Mr Gibs minister there, and the author, Rich. Carpenter, Independent. Wherin also, the author occasionally, declares his judgement concerning the Papists; and afterwards, concerning Episcopacy.

The Anabaptist washt and washt , and shrunke in the washing .

CHAPTER I.

ANd when we have done all , we must all dye . Yea : Howsoever we are parted in the lines of Life , we must all meet in the Point of Death , as in a full point . Death ! What is Death ? Heathenish Plato describes it with a Divine Plato in Phaedone . and Christian Character . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : Death is the dissolution of the Soule and Body . And the Latine Orator lookes with a full eye upon the Platonists , when he saith : Sunt qui Discessum Cicero Tusc. Qu●st lib. 1. Animae à Corpore putent esse Mortem : There are who think Death to be a Departure of the Soule from the Body .

What these thought , and was to them a matter of Opinion , which is Assensus pendulus , a wavering assent : is to us Materia Fidei , a Matter of Faith , which is Assensus immobilis , a firme and immoveable Assent to the revealed Truth of God .

Saint Paul was the Instrument of Revelation , and hath settled it : first , as having a desire to depart : dissolvi , Philip. 1. 23 Interp. vulgat . Tixt . Graec. 2 Tim. 4. 6. Edit. vulg. Cod●● Gr●●c saies the Vulgar : and the Originall , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to be dissolved : ( when he was in bivio , in a way betwixt two waies : ) And secondly ; as prophecying , the time of my departure is at hand . The Vulgar : Tempus resolutionis meae . It is O' 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in the Original : the time or opportunity of my Resolution or Dissolution ,

The Philosophicall Reason is : ( this being also a Philosophicall Truth , and there being Philosophicall Reasons of all Divine Truths which are not mysterious , miraculous , or meerly depending upon Divine Pleasure . ) As Life results from the Union ; So , by the Logicall Rule of Contraries , ( it is the same case with proportion in privatives , ) Death , from the Disunion of Soule and Body . The Rule is : Contrariorum contraria est Ratio , The Course of Contraries is contrary .

And Death , as the Lion , wounds Fra●zius in Leone . not a part , or member only , but divides and rends in peeces the whole substance ; and subverts the Being caused by the Composition of essentiall Parts .

CHAP. II.

ANd when we have done all , we must all dye : must be dissolved . And then , whither the Parts dissolved ▪ our Soules and Bodies ( ours in particular ) shall go , ( the Devill sitting See Jer. 3. 2 S. Hieron . lb. for us by the way , as the Arabian in the wildernesse , for the Passengers ; or , according to St Hierom , ut Latro , as a Robber ; the Arabians being mighty Robbers and Hunters of Men in the Wildernesse ; ) and how they shall fare , resolve it fairely and positively he that can .

Two States are assigned to every Soule : The State of Conjunction with the Body , and the State of Separation from it . Of the first , we have long triall : Of the second , we never yet had any . No living Man or Woman knows experimentally , what is the departure of a Soule from a Body : or , what Subsistance , Adherence , Condition , Companions , Relations a Soule hath in the State of Separation .

Now , me thinkes , He and She that may , this very night , be turned over , by Dissolution , to this wonderfull , unknown , and unfathomed State of Separation ; should be very carefull what they beleeve , and how they live : Especially , the Life of Man being a very Bubble . A Bubble puts on the forme of an Hemisphere : And shadowing halfe the World , as being an Hemisphere ; it accordingly consists of two Elements . It is Aire within , which is invisible for its Rarity ; and without , a thin-shapt skin of water : and there is all the Bubble . The Aire deciphers our Soule ; and the watery skin , our Body ; in this present World . The skin presently breakes : the Aire as presently breakes loose : and there is a present end of the Bubble : and we are as presently delivered up to another World .

O Lord , open thou my Lips , and Psa. 51. 15. my mouth shall shew forth thy praise : And whatsoever others beleeve , or do , or teach to be done and believed ; I will not recede from thy known Truth . Even the Sea-Monsters ( or , Lam. 4. 3. Sea-Calves driven with every Surge of the Sea ) draw out the Breast : The Vulgar ; Sed & Lamiae nudaverunt Edit. vulg. mammam , But even the Witches ( or , Fairy-Ladies and ranting Night-Dancers ) have laid the breast forth naked : The Septuagint , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Sept. Sym. the Dragons : Symmachus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Sirens : they give suck to their young-ones . But they shall not suckle me .

CHAP. III.

ONce more here let me symphonize with the Spirit of David . I said , saith he , and I say with him ; Psal. 39 1. I will take heed to my waies , that I sin not with my Tongue . I will take heed to my waies , that I speake not , ( write not , ) prompted by Prejudice , Custome , or Carnall Affection .

But I may not shut the Book after the reading of this Text , as the good old Saint in the Lives of the Vitae Patrum . Idem exemplum habetur apud Theodoretum in Histor. Tripart lib. 8. cap. 1. Et adducitur à M. Marulo l. 4. cap. 6. Fathers , that having 〈◊〉 Bible given into his hands , and letting his eye first fall and settle upon these words , returned the Book shut , and cried , Sat est quod didici , I have learned enough for the present , I will first ▪ endeavour to digest this divine Lesson .

Holy Scripture must lye open , and enthroned , when holy matters are in debating ; according to the sober Custome of ancient Councils : The Word of God being the most authenticall High-Place , from whence , in our wants , and at pleasure , we may looke into Heaven , and into the first and Originall will of God : and God having dealt otherwise with us , than Adrian the Emperour Niceph. Eccl. His● . lib. 3. c. 24. with the rebellious Jewes ; who banished them from their own Country , and commanded that they should not look back ▪ upon it from an high Place .

The Scripture , as the Logicia●s teach de Terminis Co●notativi● ▪ signifies in recto all that which is materiall in it , being the things themselves , or the faire and fragrant Posie of the Truths revealed : and in obliquo signifies that which is formall in it , being the manner of Proposition , or the Tradition of these Truths by Writing . Wherefore , although Scripture-Truths be divine Truths , and made legible ; yet if they be not rightly preached , interpreted , proposed , received , they will not be true to us , and written in our Hearts .

The Divines question , How light could be created by it selfe , according to the narration of Scripture : Because there seemes then to have been Accidens ( cujus esse est inesse ) sine subjecto , An Accident ( the radicall being wherof is to be in a Subject ) without a Subject : and the narration likewise pretends , as if Colour could otherwise be than in a Thing or Substance coloured . But Aquinas makes it luce lucidius , clearer than D. Tho. part. 1. quaest. 7● ▪ art. 1. ad ● . the light . Primâ die facta est natura lucis in aliquo subjecto : sed quarto die dicuntur facta Luminaria ; non qui●●orum substantia sit de novo producta , sed quia sunt aliquo modo formata quo priùs non erant . The nature of Light was made in some Subject , even upon the first day : but upon the fourth day the Luminaries or great Lights are said to be made ; not because their Substance was now newly produced , but because they were formed in some manner , in the which they were not formerly formed . My Application is . The Light of the first day , in a Spirituall sense , is the Word of God , as comming from God to his Church : and the great Lights of the fourth day , are the same Word rightly proposed by the Church , and received into fit and gracious Subjects . More of this afterwards .

CHAP. IV.

TO presse nearer . The Mathematicall Axiom , Suprēum infimi tangit infimum supremi , The highest part of the lower thing touches the lowest part of the higher thing ; insinuates a Concatenation of Things , and of Causes . And that this Concatenation may be securely supported in every linke : God the first cause ( though most united in Himselfe ) is in all second Causes , and in all created things , per Essentiam , per Praesentiam , per Potentiam ; by his Essence , by his Presence , by his Power . With reflexion upon which Power , it is revealed of him ; Attingit à fine … que ad finem fortiter , He touches from one end of the Creatures to the other , strongly .

And he doth not uphold or touch his highest and lowest Creatures , as deserting or over-passing the rest couched betwixt them . For , De extremo ad extremum non est transitus nisi per media : The ordinary transition ( yea , of the Creator attemperating himselfe to the Creature ) from one extreme to the other , is by middle things : as the Passage ab Initiativo puncto ad punctum Terminativum , from the Initiative to the Terminative Point , is by the Line , being the Flux of the first Point . Therefore , as the bloud continually resorts to the Heart in a Circle , from all parts of the body : So the Conservation or continued Creation and being of all things is from him , from whom is their first being and Creation .

Hence we pronounce ex Cathedra , from the Chaire in the Schoole of Divinity : Providentia , vel infima tangit : Divine Providence toucheth all things , and even the last , least , and lowest of them . And again , Praedestinatio est pars nobilissima Providentiae , Predestination is the most noble part of Divine Providence . And hence , it being a question amongst Schoole-Divines , Scholastici in tertiam partem D. Thomae . Utrùm visibilis detur Effectus divinae Praedestinationis in Infantibus baptizatis ; Whether or no there be any visible effect of divine Predestination in baptized Infants : The common answer is affirmative , concerning Infants dying after Baptisme , and before they have actually transgressed .

But the weake and fallible Authority of Schoole-Divines in it selfe , is not my 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or the Touchstone wherewith I touch and try questioned Mettals . Man did eate Angels food : The Vulgar : Panem Psa. 78 25. Interp. vulgat . Text. Hebr. Angelorum manducavit homo , Man hath eaten the Bread of Angels . The Originall word rendred Angels , is Abbirim , of the strong : Angels being so called , because they are of superexcellent strength .

I have read in Materia de Angelis : One Angel teacheth another Angel ; or , a Superiour Angel , having received in his Creation , more universall Species , teacheth an inferiour Angel , by willing only , that he should know his mind ; ( quae volitio adimit impedimentum Secreti , & movet Deum ad imprimendam speciem talis Objecti alteri Angelo : ) But it fals otherwise , in the Messenger , or Angel of the Lord of Hosts , designed by Malachi ; Mal. 2. 7. who teaches men by administring to them the Bread of the strong .

The Angel of the Church , as proposing this Proposition-bread , or , these 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Leaves of bread set in Sept. sight , being the bread of the strong ; hath strongly taught and maintained in the face of all Ages , the baptizing of Infants : And whosoever hath obstinately set his face against it , hath been alwaies esteemed respectively 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , heterogeneous and heterodox ; by the said Angel or Angels . And to the Judgement of these Angels in their Interpretations of Scripture , being the Will and Testament of the Lord of Hosts ▪ from whom they come as Delegates and Embassadours ; I shall strongly stand ; and seek the Law at their month .

CHAP. V.

LEt all Christian Fathers and Mothers take their little Children into their Armes ; and having first kissed them , let them with a placid eye looke upon them , and meditate over them . If they be not plane 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , plainly void and emptied of all naturall Affection ; they will most plainly discover , that there are two things excellently conspicuous in Babes : which are , Innocency , and Impotency . By the first , they are altogether incapable of hurting others : by the second , as insufficient for helping themselves .

In consideration of the first : It seldome fals out , even in the most bloudy wars , as Vegetius observes , Veget. de re militari , lib. 3. that old men , old women , young maids , and little Children are not spared . And in examination of the second ; St Austin piously exhorts : St Aug. ad Hilar. ep. 89 Tanto magis pro Infantibus loqui debemus , quanto minùs ipsi pro se loqui possunt . We ought so much the more to speake for Infants , how much the lesse they be able to speake for themselves .

Poore Things ; they say nothing : But they are Dove-eyed , as the pretty one in the Canticles : and they Cant. 1. 15. beg aloud , and plead prettily for themselves , with the dumbe and silent Oratory of their sweet and innocent looks ; being apt emissions and scintillations of their inward prettinesse . Wo may compare them to a small kind of Lights or Lamps , composed of sweet matter , which are both shining and odoriferous . Certainely , God is graciously propitious to them in their kind , and in every kind agreeable to them ; towards whom he hath imprinted in us , and even in barbarous People , a most merciful inclination of Nature ; seconded with a viscerall commiseration of all their sufferings , above all ordinary course .

I am too narrow . God hath enforced the very Tumult and outrage of the Sea , to acknowledge the baptized Infant : It being storied by Osorius concerning Albuquerqnez , Osor . de Rebus gestis Emmanue●is , Portugalliae Regis , lib. 1. Admirall of the Portugall Fleet for the Conquest of the East Indies ; that , being surprized by a most horrible Tempest , which gave sudden occasion to a woman in the same ship with him , to be delivered of a tender Babe , presently baptized by reason of the present danger ; he fell upon his knees presently , presently took the new-borne , now-borne , twice-borne Child in his hands , and held him towards Heaven , whilest he sacrificed his Prayer to God in this humble manner : Averte , Domine , facie ●uam à peccatis meis , &c. Lord turne away the Face of thy Justice from my sins , and from the sins of the People with me : And though we have all deserved thine Anger yet in thy Child Jesus , spare us , by sparing this innocent Babe with us , that never sinned against thee , and is now received by thine Ordinance into thy Favour . Which Prayer being ended the Tempest ended , and the Sea became as harmelesse as the Child , and as calme as the water wherein the pretty Babe was baptized .

We grown Persons are like Lampreys : we have all some strong string or other of poysonous actuall … ination in us , but Babes have not : ( 〈◊〉 therefore , Men are exhorted , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , wax ye , or be ye 1 Cor. 14. 20. children in evill , or malice : ) especially , baptized Babes , translated to a new , and heavenly condition ; and in whom is presented a most pleasant part of Musicke , even that wherein the falling from a short Discord to a sweet Concord , causeth more than ordinary sweetnesse .

CHAP. VI.

THe holy Doctrine of Infant-Baptisme , hath been soyl'd much , and polluted . How may it be reduced and recall'd to its Native Purity ? The Naturalists have found Albertus lib. de Gemmis . by curious Inquisition ▪ That if a Pearle which is foule , be swallowed into the wombe of a Dove , and remaine there some while , the Dove will give it againe most pure and Or●●ut . So every Doctrine must be tryed and examined in the wombe of the Scripture-Dove the Holy Ghost , which wombe is the Word of God , proposed and interpreted by the Church of God : And if the Doctrine be Pearle-proofe , the Holy Ghost will quickly return it as such , and free it from spots , clouds , deformity .

For the Church may well be subservient to the Scripture , and the Scripture auxiliary to the Church , in diverso Genere Causae , puta Exemplaris , & instrumentalitèr effectivae : Neither do the Logicians eliminate such Circles , or Circulations of Arguments ; nor do such make us giddy .

Prophetae , saith St Hierom , appellabantur St Hieron : ep. ad Paulinum , de sacra Scriptura . videntes : quia videbant cum quem caeteri non videbant : The Prophets were called Se●rs : because they saw ( Dono Prophetiae , by the gift of Prophecy , which gave them to foresee , and understandingly to declare their foresight ; their Prediction including Prevision , quia praedicebant ex Praevisione ; in the which , they differed from the Sibyls , who neither foresaw the things they Prophesied , nor perfectly understood their own Declarations , ) Christ , whom the common Herd saw not . The Prophets and Apostles in their Holy Writings , and the Church interpreting them , discover Supernaturall Truths to us , which we know not by other meanes : and their Testimonies are irresistible .

The Chymists and Alchumists Chymistae . Alchymistae . are agreed , that the most tried way of effecting the strange Transmutations of bodies , in Oyles , Plants , Minerals , is to endeavour , and urge pressingly by all means the reducing of them to their old Nothing . The Scripture-Texts for Infant-Baptism , are so substantiall , and solid , that , rather than they shall prove nothing for it , they take strange and many shapes , every shape shaping a proofe .

It is a secret of secrets in Sounds : That the whole Sound is not in the whole Aire only , but also in every minute Part of the Aire ; otherwise , one and the same Sound could not beat upon many eares , and come with all the differences of it in such diversities of convenient Distance and Place . True it is of the Apostles : Their line is gone out thorough all the Earth , and their words to the end of Psal. 19. 4. the World ▪ as the Hebrew : or , as the Text. Hebr. Sept. Lectio Vulgat . Septuagint , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , sensed by the Vulgar , In omnem terram exivit sonus corum , their sound is gone forth into all the earth ; and strictly followed by St Paul , and the Arabicks : Rom. 10. 18. Arab. Alex. Arab. Antioch . Interpretes Syr. or as both the Syriack Interpreters , Evangelium , vel Annuciatio corum , Their Gospell or Annunciation is gone forth : All these running after the Septuagint , in the neere Path of the Sense ; not with the Hebrew , in the Road of the Letter .

May the Evangelicall sound of the Apostles in this matter , reach even to the end of the World , and come wholly to every mans and womans eares thorough all the earth .

The Great Wheele in the Worke , after which , and impelled by which , all others move ; and the turning of which ▪ as the first movable , shall be my care ; is , to prove , that the words of Christ , Except a man be Joh. 3. 5. borne of water and of the Spirit , he cannot enter into the Kingdome of God ; preach Baptism .

CHAP. VII .

SOme of the blockish and more earthy kind , seeme to be scrupled and scandalized , that I have sometimes reformed a Text in the English Translation of the Bible , by retriving it in the Original . Which notwithstanding , ought to be faithfully done by a faithfull Teacher , for many Reasons : one whereof , I shall here indigitate . Because the English Translation is now and then so large , profuse , redundant , and running over , and so spreading it selfe beyond the modest limits of the Original , that it opens a way and window for an Adversary of Truth , which the Originall shutteth up and blocketh against him . As here : The English Translation gives , Except a man be borne , &c. And the Adversary swallows presently , and concludes in haste ; Therefore , if the Text hands forth Baptisme , the baptized Person must be a grown man , as the word ( man ) commonly imports .

Now can I be a faithfull and equall examiner and Preacher of Gods Word , and conceale the discrasie of the Translation and the present Obstruction of Truth : knowing , that the Originall saith only , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : and the Vulgar Text. Graec. Edit. vulgat answerably , Nisi quis renatus fuerit , Except one be borne : And that except a Child be not one , he is not excluded from Baptisme by the warrant of this Text , but affixed to it ?

Here the senselesse Censurer ignorantly retorts upon me , that I speake my selfe wiser than all the English Interpreters of the Bible , and set them before my Tribunall ; and above all this , that I correct the Word of God : when I am indeed Gods Advocate , and set my selfe before the Tribunall of all the learned Knowers of the Originall , to whom I humbly appeale as Judges ; and when I only vindicate Gods known Word from grosse errour and misinterpretation , and protest against it , lest I should partake of it , according to the Rule in the Canon Law , Error Gratian. D 80. C. error cui non . cui non resistitur approbatur , We approve the Errour which we do not resist .

The Black within the White , is : These blockish and dull-soul'd Censurers know no other Language than Mam-English , or , their mother Tongue : and they would faine have the whole worke of sounding Scripture by the Line and Plummet , to move altogether and run within their own small Sphere and Circle ; and so they would shoulder it with the tallest Divines , because they have been Abecedarii , and can , after much hammering , and stammering , and many a smarting Lash , put the Letters together , and cast a spell .

I shall never be so forward and hardy as the late English Rabbi Dr Featly , who delivers for positive , Dr Featly in his Dipper dipt , not far from the beginning . and avouches plainly , That no Translation is authenticall , or , the Word of God . But I shall touch every suspicious Text of a Translation , with the Lydius Lapis of the Originall : And if I make a false step , let the Learned tread upon me and crush me .

I answer therefore to the shallow ▪ thoughted Censurers , in St Gregory's St Greg. Homil. 7. in Ezech. D. Tho. 2. 2 ▪ q. 43. art. 7. Words alleaged by the Angelicall Doctor : Si de Veritate scandalum s●mitur , utiliùs nasci permittitur scandalum quàm Verit as relinquatur : If a Scandall be taken from Truth , the Birth of a Scandall is more profitably permitted than Truth may be relinquished : The Scandall is passivum non activum , passive not active ; non datum sed acceptum , not given but taken .

CHAP. VIII .

WHereas Christ the Son of the living God , by his Humanation , his Passion , and his Death , is the Universall Cause of our everlasting Life and Salvation : And whereas Universall Strength or Virtue even in these naturall Things , is not bowed to us , and applied to particular effects , but by particular causes : it was convenient and reasonable , that some Remedies should be prescribed and adhibited to us in a ruinous Condition , that should , as particular causes , convey and confer to us the Virtue of the Cause which is Universall . These excellent Remedies are the Sacraments .

And as the second Causes and Instruments of the first ; and particular Causes attend the worke of the Universall Cause : So these our Sacraments are the means and Instruments of Christ , for the effecting of his divine and saving Worke upon us . And because there are always required to the worke of the principall Cause , proportionable Instruments ; it was congruous , that these our Sacraments should be presented to us under practicall and visible Signes , and efficacious Words which are audible : the Universall Cause of our Salvation , being the Word of God Incarnate , and made sensible by assuming humane Nature , & elevating it in the Person of Christ .

And because there is no salvation without Grace , as being previous and singularly proportionable to Glory ; it is likewise conformable to right Reason and Measure , that Sacraments should be the divine Instruments of Grace in us ; not as introducing the last effect of Grace by their virtue ; but after the manner as the Sun and a man beget a man , which notwithstanding touch not in their operation , the Essence of the Intellective Soule , because it comes ab extra from without by Creation , and is not educed ex potentia Materiae , from the passive power of the Matter .

And therefore , as the materiall Causes of our production in Generation , are attendant only upon the last disposition of the Matter , and aime precisely at the union of the Soule with the Body : So the Sacraments doe not physically produce Grace it selfe , being a supernaturall and proper gift of God the sole fountaine of Grace ; but only touch inclusively , the last disposition to it , pretending to the Union , and moving God to the production of it in a worthy Receiver .

In relation to which virtus motrix , moving virtue , ( moving the Will of God upon his promise , ) the Prophet Micah saith , Thou wilt cast all their Mich. 7. 19. sins into the depths of the Sea . Where Arias Montanus notes out of the Rabbins , that it was customary with Benedictt . Arias Montan . in Mich. ex Rabbinis in Misnaroth . the Jewes to throw all things they did execrate and abominate , into the Lake Asphaltites , called Mare Mortuum , the dead or salt Sea . And conformably , the Indians who had expressed in them some footsteps of Judaisme , being now lightly impressed , expresse their sins in writing , or by some other Symboll ; which they cast into a River , that it may be carried into the Sea , out of all sight and memory ; as Acosta hath deliver'd to Acosta li. 5. de novo Orbe , cap 25. memory , from his owne sight . But our Prophet alludes properly to the drowning of Pharaoh in the Red Sea ; which was a type of Baptisme , made blood-red by the death of Christ ; and in the which our Aegyptian sins are destroyed . Whence Theodoret Theod. & Rupert . in hunc locum . and Rupertus doe here by the depths of the Sea , allegorically understand Baptisme .

And Saint Gregory drawes out in a long-spun thread , this efficacy of Baptisme from the drowning of the Aegyptians : and inferres , Qui ergò dicit peccata in Baptismate funditùs Gregor. Magnus in lib epist. ep. 39. ad Theoctistam Patriciam . non dimitti , dicat in Mari rubro Aegyptios non veracitèr mortuos : He therefore , that sayes our sinnes are not forgiven in Baptisme , may as truly say , that the Aegyptians were not drowned in the Red Sea : and if he will give this , he must grant the other . And he fortifies himselfe with a reason of Proofe : Quia nimirum plus valet in absolutione nostrâ veritas , quùm umbra veritatis : Because the Truth is of more validity in our deliverance and absolution , than the shadow of the Truth .

The Nicen Creed is , after Scripture , the warrant of these writers : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; Symb. Nicen. I beleeve one Baptisme for the remission of sins .

CHAP. IX .

THe Signes also , and Matter of the Sacraments , are by divine Institution , most divinely and conveniently instituted . Behold this divine conveniency in Baptisme , wherein we are spiritually regenerated which analogy to material generation .

For : Whereas materiall Generation is Motus vel mutatio de non-esse ad●●sse , A Motion or mutation from not-Being to Being ; and Man in his first ▪ Being , is , for the transfusion of Originall sin , debarred of his first Birthright , the prime infusion of spirituall Life ; from the which he doth afterwards analogically recede more and more , as he is more and more implicated in the bonds and sins of Death : it was orderly , that unto Baptisme , which is the Laver of spirituall Regeneration , there should be ascertain'd on the part of the Sacrament , and annexed the spirituall virtue of washing away and removing sin by the infusion of Grace ; and of translating by the same Grace , man to a gracious life above Nature .

And because Signum respondere debet significato , the signe must alwaies and signally answer to the thing signified ; and the ablution of the outward filth of the body , is effected instrumentally by water : it was consonant , for the practicall signifying of the spirituall and inward ablution of sin , that this initiatory Sacrament should be dispensed outwardly with water , sanctified by the word of God .

And as one thing is once only generated ; so is it concordant , that Baptisme once rightly conferred , should not be iterated upon the same subject ; lest it should wander , deviate , and degenerate from the Nature of Regeneration , as forgetting of what house it came .

It goes without opposition in the schoole of naturall Phylosophy ; that a thing is by so much the more Noble , by how much it hath more of inward forme , from which formall interest , the Celestiall bodies and pretious Gemms have their Nobility : And the Sacraments are dignified by their divine and beautifull Influx , and their formall setting our souls in the grace and peace of God which passeth all understanding .

Aristophanes undertaking the praises of temporall peace , findes not Aristoph . in pacc . a name ●quall with the praises of it ; and he wishes to finde 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a word or name equalling the capacity of ten thousand Amphors : ( the Amphor was a large two-car'd Vessell in Athens : ) but what word can suffice to blazon the dignity of our Spirituall and Sacramentall peace with God ?

CHAP. X.

A Sacrament , beyond that it is signum rei sacrae , a signe of an holy thing ; is in the next consideration , and in the review , Visibile signum Doni invisibilis , à Deo institutionem trahens , A visible signe of an invisible Gift , deriving it's institution St Aug. lib. 2. de Doctrina christiana , cap. 1. from God .

Signum , as the Bishop of Hippo defines it , est res praeter speciem quam ingerit sensibus , aliud aliquid ex se faciens in cogitationem venire : A signe is a thing , of it selfe causing an other thing to press upon our thoughts , besides the resemblance which it offers to our senses .

First then : every Sacrament must be signum sensibile , a sensible signe : And all Sacraments both old and new , are combined in this . For : Although God might and could have ordained some spirituall signe of grace , yet that signe should not have properly been a signe in a Sacrament , ( howsoever some Doctors pull strongly for the contrary , ) as I now speake of Sacraments : Because it should not have been signum humanum sed Angelicum , an humane but an Angelicall signe ; and should have conformed to subsisting spirits , not to men consisting of souls and bodies : Who require such Sacraments , as are able to congregate into a being , and to conserve in a warme being , a visible Church : God attemperating and proportioning his Ordinances to us and our mixt condition .

That the Character impressed upon the soul in Baptism , is a spirituall and invisible signe ; I will not doubt : But it hath no shelter here .

Secondly : there are speculative and practicall signes . And the Sacraments of the old Law , were not signes meerly theoricall or speculative of salvation and Grace ; but practicall . Because the promise of a thing is not speculatively-behaviour'd and manner'd towards the thing promised , but practically ; as causing it in some manner . For : he that promiseth is afterwards moved by his promise , to correspond with it by fulfilling it . And thus the promise is Causa moralis Re● promissae , the morall cause of the thing promised : Every promise having a morall force , actually moving , or apt to move the promiser to performance .

Whereas therefore , all the old Sacraments were certain promises or signes , by the which , God did , as it were , promise in figures , Christ and our Salvation : it is fairly and fruitfully consequent , that they were practicall signes of Grace to be given by Christ : the Figure-Promises , rending to after-performance through him that was to come . And if the old Sacraments were practicall signes ; it is a signe , that the new are much more , and more excellently , as grasping a more excellent promise .

Thirdly : the signe here , must represent a sacred and invisible thing , not a thing which is profane or visible . The sacred invisible thing which the Sacraments of the new Law doe signifie , is threefold : 1. Habituall and justifying Grace , which , as present , is demonstrated : 2. The passion of Christ the mediator , which is the cause of Grace , and is remembred as being past : 3. Glory and life eternall , which is the effect of Grace , and which , all habituall Grace , quantum est ex se , brings to it 's Subject ; and which as being hereafter to come , is prefigur'd .

For the Sacraments signifying Grace , do consequently signifie the beginning and end of the saine grace . And their signification must be consider'd with some proportionable reference to the light of the divine understanding , and the beams and irradiations of it ; which brings & binds up uno intuitn , both ends together : Because the institution of a Sacrament , is only of God the author of Grace ; God alone being able to compound and connex inward grace with an outward signe .

CHAP. XI .

I Wade farther . It is a fundamentall rule , Aequè certa sunt ac evidentia , quae ex sacris Literis evidentèr ac certè deducuntur , atque ea quae in illis expressè & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , i. e. ad verbum & in terminis , habentur . The things are equally certaine and evident , which are evidently and certainly deduced from sacred Scripture , as the things which are found in Scripture expresly , and word for word . And the same rule is return'd in another dresse : Conclusions are as right as their Principles , if rightly and consequentially concluded .

The first reason of this truth , is fundamentall as the truth is : Ex vero nil nisi verum , of truth comes nothing but truth , by true deduction . And the second reason is : Because the conclusion is in effect , the principle ; and the truth deduced , is the truth from whence the deduction issues , in other and more declaring terms .

It is true , that of truth , falshood may come per accidens , by chance , and materially ; not by formall , right and necessary consequence .

Hence we cry : Principia fidei , vel quae ex eis deducuntur , sunt in Scriptura : The principles of faith , or , the truths deduced from them , are in Scripture : And , Omnis divina revelatio est in scriptura , vel directè , vel per necessariam , & inevitabilem consequentiam : Every revealed truth is in Scripture , either directly , or by necessary and inevitable consequence . And hence we throw abroad ; he that holds a Doctrine , holds all the consequences of it : Because the Doctrine and the Consequences are one identicall truth in different language . The difference betwixt Principles and Conclusions being , according to the Nature of similitudes , like the difference betwixt the heavenly and earthly bodies : The heavenly bodies having their last perfection from their creation , and by their very nature ; but the earthly bodies acquiring their due perfection by mutation and motion ; because they are generable and corruptible : Or : Like the blessednesse of the Creator and the Creature : Whereas soli Deo Beatitudo D. Tho. p. 1. q. 62. art. 4. in corpore . perfecta est naturalis ; quia idem est sibi esse & beatum esse ; Perfect blessednesse is naturall to God alone ; because to be and to be blessed is the same thing to him : But the blessednesse of the Creature , requires a triall of motion in the way ; which is heavenly-true , even of the Angels .

CHAP. XII .

THE truth which I promise to fasten , and to settle upon pillars , as wisedome doth her House : namely , P. o● . 9. 1. that the words , Except one be borne , &c. engage for Baptism : I prove in the first onset , from the words of the Text it selfe : thus : Here within these words , is contained all that is essentially necessary to Baptism ; all other things excluded : And this is the onely-safe way to know and finde when a Text speaks fully and wholly of any thing : This being that full and adequate Correspondence , which Logick exacts betwixt an Essence and the thing essentiated ; as also betwixt the thing defined and the Definition : that the one may fitly , fully and entirely pertain to the other , and be convertible with it , and measurable by it .

After this manner , Baptism is responsible to the Text , and the Text to Baptism . For : Baptism is our birth of water and of the spirit , opening unto us the Kingdome of God ; And , our birth of water and of the Spirit , opening unto us the Kingdome of God , is Baptism : And : This our birth of water and of the Spirit , opening unto us the Kingdome of God , is nothing else but Baptism ; And , Baptism is nothing else , than this our birth of water and of the Spirit , opening unto us the Kingdome of God .

If the Son of the Cooper shall set in his hoope , another Text , which takes up something of this , and conjoines it with some other thing dissentaneous from Baptism , ( wherein the holy Ghost denotes a particular and secret concordance of Divine things and Ordinances , ) that he may vie it with this our Text : the Logicall Rule will unhoop him , de dissimilibus non est idem Judicium , Of things unlike , wee may not passe the same judgment .

And even according to Arithmeticall Proportion ; the meer addition of a single Unity , detracts from the samenesse , yea and creates a specifical difference betwixt numbers : And , Numerus est in numeratis , A number , that it may be reall and not notionall onely , must be subjected in the things numbred , being therefore also accordingly differenced .

But when things of a different number , differ also in Nature ; they are made by more differences , more different . And in things Divine , as in naturall things , partiall Natures are communicable to severall things . The Text , Wash ye , make Isa. 1. 16. you cleane ; for which , the Vulgar offers , Lavamini , & mundi estote , Interp. vulgat . be ye washed , and cleane ; though it forespeak for Baptism , and was accepted under such a notion in the Primitive Church ; yet because the precept is unrestrained , undetermined , and not bounded with a difference , and therefore not definitive ; it bound not Christians with a strict bond ; and Heathens finding it lax and wide , had seemingly , but unjustly brought it to their lustrations , as they are justly taxed by St Justin . Justin Mar. tyr , Apolog. primâ & in Paraenesi ad Graecos & Gentiles .

CHAP. XIII .

THat in this our Text is all essentially necessary to Baptism , is farther apparent : Because here is signum externum & sensibile , the externall and sensible signe , being water ; and the concurrence of it , with the spirit : Here is operatio vel 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 sancti spiritus interna & spiritualis , the inward and spirituall operation and energy of the holy spirit ( that workes alwaies inwardly , ) implying 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , an inward worke and Birth : And here is mandatum Dei saltem implicitum , vel per consequentiam , at the least an implicit or consequentiall mandat of God .

For although God be not our Neighbour , and therefore such obligations are not incidentiall upon him : Yet we are all fundamentally obliged , quatenus proximi ; as neighbours to remove from our Neighbours , with the same love wherewith we love our selves , and with our uttermost power , the impediments and obstacles lying in their way to the Kingdome of God : And therefore , this divine Declaration being extant and supposed ; we are implicitely and consequentially commanded to execute the Sequell of it .

Moreover : A signe may be naturale , quod non pendet ex novâ Institutions , sed ex naturâ suâ significat ; vel voluntarium , & ex arbitrio instituentis , id est , ad placitum divinum vel humanum ; Naturall , which doth not depend upon a new Institution , but signifieth of it's own nature ; or voluntary , and from the Arbitriment of the Institutor , that is , according to divine or humane appointment : And water here , is of divine and royall Institution , as the Spirit is of Royall and Divine operation , and as the Mandat is Divine and Royall .

Lastly : The signe as it is here assign'd , hath compleat analogy with the thing it signifies ; it being most proper to that which is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the signe , to signifie : Which it may doe quoad substantiam , & quoad effectus primarios aut secundarios , respectively to it's substance , and to it's primary or secundary effects ; as here the signe doth , principalitèr quoad effectum Ablutionis , principally with a finger pointing to it's effect of Ablution .

Water washes with its Humidity , being in the first and confuse view of Reason it 's prime Quality ; and therefore , fitly signifies the Ablution of our sins : With its Frigidity , it mitigates the superfluous exceedings of heat ; and therefore fitly signifies the mitigation of the Fomes Peccat● , fire-hot and combustible matter of sin , being concupiscence : And as water is diaphanous , it is susceptive of Light ; and therefore fitly enters league with Baptism , in quantum est Fidei Sacramentum , as it is the Sacrament of Faith , being the prime habituall and supernaturall Light of the Soul . ( It must be the Woolf of the evenings , which Jerem. 5. 6. Oppianus likewise advisedly cals 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a Walker in the darke Oppian li. 1. de Venat . night ; that would abridge innocent Hearts and Lambs of the Sacrament of Light . )

And the Sacrament of Baptism , as we finde it here , is a practicall signe , and besides it's signification hath efficiency , as entitling us to the Kingdome of God through his princely Son the Bridegroom of our Soules , and as therefore adorning us with the wedding Garment of grace the pledge of Glory ; ( and for this reason is aptly called a Seale , being a practicall signe as not only representing the Image , but also impressing it in the wax ; ) by the power of the Principle cause or Agent , that comes regalitèr , legalitèr , & authoritativè , regally , legally , and authoritatively with an Imprimatur , Let there be an impression of the Seale in the Soul .

CHAP. XIV

I Confirme it , first . That which is essentially , with respect to the whole Essence , agreable to Baptism , ( or any other thing , ) is not common to many in the same literall construction , or communicable to any thing of a different kind : lest the whole Essence of Things should be confounded .

Verily : The Genus in a Definition , is essentiall to the thing defined , and communicable to many things of a different kind : But it is not essentiall to the thing defined , ( or to other things , ) with respect to the whole Essence , but only as a Logicall part . Neither are teares in Repentance Essentiall to Contrition , ( which is an Act of Displicence in the heart ; ) that they should Essentially pertaine to the meanes of Salvation . But water is essentially necessary to ordinary Baptism ; though in extraordinary cases , involving Extremum periculum & horam Mortis , extreame danger and the houre of , death the defect of it may be supplied .

And the Declaration here , as it is delivered in high terms , so is it Essentiall with respect to the whole Essence of ordinary Baptism . Which directed the Chair-divine of Aquine to speak high : Si aliqui nunc sanctificarentur D. Tha. part. 3. quaest. 68. art. 1. ad. 3. in Utero , necesse esset eos baptizari , ut per susceptionem Characteris , altis membris Christi conformarentur : If any should be now sanctified in the womb , ( as Jeremy and John the Baptist , ) and clean'd from Originall sin , they should of necessity be Baptized , that by the susception of the Character they might be conformed to the other members of Christ : this indelible Character having three Offices , aptos nos facere ad culium divinum , configurare Christo ejúsque Sanctis , & distinguere ab altis ; to apt the subject , in some measure , for Divine Worship ; to configure us to Christ and his Saints , ( to Christ primarily and secundarily to his Saints under a new consideration ; ) and to distinguish the Baptized from the unbaptized , even in Hell it selfe .

We are configur'd to Christ , who Heb. 1. 3. is the brightnesse or effulgency of his Fathers Glory , and the figure of his substance , as the vulgar ; or , as the Greek Text , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Edit. vulgat Text. Graec. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and the Character of his subsistence ; or , and the expresse Image of his Person , as the English . The subject of the Character , is the Soul secunaùm partem Intellectivam , according to the Intellective part ; in the which part Faith is .

And in Baptism , that which is Sacramentum tamùm , the Sacrament only , is the corporeall and exteriour Ablution , effected under the prescribed forme of words : That which is Res tantùm , the Thing only , is the Justification of the Person Baptized : And that which is Res & Sacramentum , the Thing and the Sacrament , is the Character of Baptism .

And as the fit use of the prescribed words , though necessary to ordinary Baptism , ( which therefore may not be administred by one that is dumb , ) is included here in the right use of the water tending to spirituall Birth ; so the impression of the Character , though likewise necessary , is here included in the worke of the Spirit : Compleat Birth in Baptism , supposing the performance of all works necessary to such Birth .

And all this holds faire with reason : it belonging to young Sheep and initiated Servants and Soldiers , to be signed with a Character ; and Christ being our good Shepheard , Master ▪ Captaine ; who therefore , was not himselfe signed with a created Character ; And therefore also , neither Circumcision , nor any Sacrament of the old Law , did imprint a Character in the Soule .

CHAP. XV.

I Confirm it , secondly . This Text agrees not with any Sacred Thing so evenly as with Baptism . Let any man ▪ go , and make a neer search , percurrendo per singula , examining the singulars in every kinde . Let any man travell per enumerationem partium , through the numbring of all the choice parts of Divine Worship , or of Gods Word : and in his return , honestly give up his Verdict .

The child of the Hoop , answers out of the Tub ; That by born of water , is meant born of the word ; because the word is in Scripture oftentimes compar'd with water : and that the word meant , demeanes it selfe as an Instrumentall cause , the Spirit as an Efficient .

I answer : This is the Hocus Pocus of desperate Ignorance , and a fugitive course . For : It is a breaking of all hoopes and bonds , and a running hastily without cause , from the literall or historicall Sense to a figure ; in open defiance of the Rule , Minimè recurrendum est ad figuras , ubinulla cogit Necessitas aut Absurditas : We must not run back to figures , where we are not compelled by Necessity or Absurdity : Yea even against a fundamentall Axiom set in Divinity , as a Star in the Firmament , for our guidance in the right understanding of Scripture : Which Axiom is precedent to the Rule : The literall sense , as the most obvious , and sweetly dropping from the native simplicity and propriety of words , as from a moderate Limbeck ; if it be Usher to no evident absurdity , is alwaies the meaning of the Holy Ghost .

And if it were not : The Readers of Scripture would be Vagabonds , and never know where to sit down . And if , in every propulsion of our corrupt wils , we might affix new senses ; we might also commonly deprave the most clear and most flourishing places of Scripture , and unbottom them from their proper hold , root , and inclination .

The Herbe called Morsus Diaboli , Devils-bit , the God of Nature hath so deeply rooted , that it is not pulled up entire : From the root of which , grew the name , and fable , that the Devill bites off the root , envying to us the use of it , as conducing so much to our health . When we violently pluck Scriptures from their native root and letter , with which they innocently bear towards us : the Devill bites in earnest , and ultra fabulā , beyond a fable .

And therefore , we prove matters of Faith , and matters in controversy , only from the free-offering of the literall sense . And hence the Maxime : Theologia Symbolica vel Allegorica non est argumentativa : Symbolicall or Allegoricall Divinity is not reducible to Argument . For as the Spirituall sense , super literalem fundatur , & cum supponit , according D. Tho. p. 1. q. 1. art ▪ 10. in corp. to the determination of Aquinas ; is founded upon the literall sense , and supposeth it : So it supposeth also , that the Sense of the foundation is the first , and most genuine Sense ; as being the first considerable , and only root and prop of the rest . And the same Aquinas : Seasus literalis est , quem Auctor intendit : Idem ibid. The Author of Scripture , intends the literall sense . And againe : treating of the literall sense he addeth : Idem ibid. ad primum . ex quo solo potest trahi argumētum , non autem ex his , quae secundùm allegor●am dicuntur , ut dicit Augustinus : Out of which only , we may draw an affirmative argument , but not from the things spoken according to Allegory , as St Austin saith .

Vincentius the Donatist had in a prodigall humour attempted to prove from a dark and mysticall St Aug. ep. 4● . contra ▪ Vincentium Donatistam . place in the Canticles , that the Church of God was fled into Africa : But St Austin betaking himselfe to the royall Fort here , put him to flight with a Sarcasme , ipsúmque vincebat Vincentium , and conquer'd him that had his name from conquering ; with a Negative Argument .

CHAP. XVI .

THE Amplificator , thinking to hoop us up , amplifies the comparison , by describing in the rebound , how the Word agrees and contracts with water : As that 1 : Water is of a purifying nature , and so is the Word : 2 : Water is weak of it selfe , except it be compounded , and made comfortable with comfortable Ingredients ; and so the word is a dead letter ; and the comfortable Spirit and Life of the Word , is the true sense thereof : 3 : Water hath a cooling and refreshing quality ; and so the Word .

I answer : All this is true : and all superlatively comprehended in Baptism . As 1 : Baptism is of a most purifying nature : 2 : Except the water in Baptism act with the spirit , it is most weak , and brings cold comfort : ( But an argument raised from water here , taken for the word ; in a word , is as weak as water : ) 3 : Baptism is indued with a most cooling and refreshing quality .

Had the chiefe Properties of water , closed with the word , and not with Baptism ; and been proper to the word quarto modo , proper to the word and only to the word : the Adversary , and the two proper Pages of his black Guard , had made a fairer appearance with their Pageantry .

Thus did the Devils Oracles deliver many sound truths , the better , under such palliations to disseminate & publish their most unsound errors . Thus doth a stinke offend us more , when concomitant with some weake perfume which it hath pro vehiculo , than if it singly sets upon us ; the perfume procuring for the stink , easier admittance into our sense : the stinking Perfumer that smels of Italy , knows it practically : and stinking Perfumers are more offensive . Thus poysons are most dangerous and irremediable , when joyned in commission with a cordiall that is not able to resist them : It serving to conduct them to the heart , and being unable to vanquish their malignity .

This is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to leade Aristoph . in Avibus . Suidas in voce 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . silly women captive by the admixtion of truth with falshood , as the old Fowlers deceiv'd Pigeons by shewing an exoculated Pigeon leaping and dancing in a net . And these impious waies of enervating and cutting the sinews of Scripture , may soone imbroyle the whole frame of it , and overturn all . Thus did the Tyrant Mezentius in Virgil , binde the quick and the dead together , and then , throw them into a den ; leaving the living still imbracing the dead , untill death imbraced the living , and made the conjunction homogeneall .

Mortua qu●netiam , jungebat corpora vivis Virgil. Aeneid . lib. 8. Componens mantbúsque manus atque oribꝰ Ora.

Excellently Tertullian of Carthage : Tert. lib. de Praescriptionibus adversus Haereticos . Tantum Veritati obstrepit adulter Sensus , quantum & Corruptor Stylus , An adulterating Sense is as obstreperous to Truth , as a corrupting style : a false Sense of a true and Divine Text , being as mischievous , and doing the same work as a profane and ascititious Text. And vel caeco apparet , Violentam hanc , & quasi sidiculis extortam esse explicationem ; the blinde beggar may see this figurative explication , or confession of the Text , to be violent , and , as it were , extorted with the Rack .

CHAP. XVII .

I Prove secondly , that the Text proclaimes Baptism : By answering the Arguments marching up in Batalia against this Truth . The first is . The new Birth is not attributed in Scripture to Baptism .

I answer : This proposition is Antichristian , and most odiously false ; as having the whole toad in it , guts and all . Baptism is named in scripture , Lovacrum Regenerationis , the Laver of Regeneration : of which afterwards . I will here , only set in the middle , a Text of the Apostolicall Epistle to the Colossians : Colos. 2. 12. Buried with him in Baptism , wherein also you are risen with him , through the Faith of the operation of God . Buried and risen in Spiritualibus , in Spirituall things ; is nothing else but born againe . In the which Buriall and Resurrection , Corruptio unius est Generatio alterius , The corruption of the old man is the Generation of the new ; and of the Subjects of sin , we are made the Adopted Children of God .

And the Baptism here exhibited , must be Baptismus Fluminis , the Baptism of the Flood , or water-Baptism , which was commonly given with Immersion , to represent the Sepulture of Christ ; answerably to this Text : And therefore , the Text runs , Buried with him . And in Sacred Sincerity , ( which in our dealing of sacred things , ought to deale most sincerely , ) the Greek word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Baptism . properly signifieth Immersion : though in rigore loquendo , Ablution is of the Fssence of our Baptism ; but the manner of Ablution , is accidentary : because the Intention of the Law-giver , with respect to the thing signified , is in the substance , ut abluamur , that we be washed .

And in this Baptism , ( whatsoever the Adversary muttereth , and champeth betwixt his teeth , ) we are properly Baptized into Christs Death and sufferings : Because the virtue of this Baptism , is derived from his Death ; by the which we dy to sin , and live to God . And what is there in the essentiall Constitution of the new Birth of a reasonable Creature ; that is , in the constitution of a Child by Adoption ; which is not reasonably discovered in a Baptized Infant ; etiamsi passivè se gerat ?

Adoption is by habituall Grace ; which the Infant may receive by Infusion : though he cannot cry , Abba , Father ; as wanting actuall Gal. 4. 6. Faith . Adoption differs from Naturall filiation in this Essentially , that Naturall filiation is founded in communicatione naturae viventis , in the communication of the Nature of a living Person , ( Christ being called Mat. 16. 16. the Son of the living God , quia viventium est generare sibi simile in natura , because it is the part of living things to beget their like in Nature : ) Vide Concil. Francosordiense , circ● finem . But Adoption is the Assumption of an extraneous Person , into the place of a Son : So may God assume a Child , in his free goodnesse . Adoptare , est quasi optare ut sit quod per naturam non est : To Adopt , is in a manner to wish , that he were a Son by Nature who is not : So God may joyne Children closely to him , as his Children : the wish in the Notation of the Name , failing here ; because it failes of Divine Perfection . Adoptio fit per Filium natural●m , ubi naturalis Filius est : Adoption is made through the naturall Son , in whom the Right and Heirship stands ; where there is one ; who consentingly yeelds up something of his Right : And Children may be Adopted through Christ the Naturall Son ; and be made partakers of his merits by the Sacrament of Baptism ; The Sacraments being the Conduit-pipes , conveying the Grace of God , and Merits of Christ to us .

The Eagle of the Thomists accords : D. Tho. p. 3 q. 62. art : ●●n sine Corporis . Unde manifestum est , quòd Sacramenta Ecclesiae specialiter habent virtutem ex Passione Christi , cujus Virtus quodammodò nobis copulatur per susceptionem Sacramentorum . In cujus signum de latere Christi pendentis in Cruce , fluxerunt Aqua & Sanguis , quorum unum pertinet ad Baptismum , aliud ad Eucharistiam , quae sunt potissima Sacramenta . Whence it is manifest that the Sacraments of the Church , specially have virtue from the passion of Christ , the virtue whereof is in some manner coupled with us by the susception of the Sacraments . In signe of which , out of the side of Christ hanging on the Crosse , flowed Water and Blood , one whereof pertaineth to Baptism , the other to the Eucharist , being the Chiefe Sacraments . He brings up the reare in the same Article , Idem ibid. ad tertium . with : Justificatio attribuitur Resurrectioni ratione termini ad quem , qui est novitas v●tae per gratiam : Attribuitur tamen passioni ratione termini à quo , scil●cet quantum ad d●mission●m Culpae : Justification is attributed to the Resurrection of Christ , as to that to which the motion tends , which is newnesse of Life by Grace : Yet is it attributed to the Passion of Christ , as that from which the motion arises , Videl . with regard to the remission of the fault .

And therefore , because in the Eucharist also , there is a Representation of Christs Death , by the which we are made alive , and rise with Christ ; the Signes there , are called by the Fathers of the first Nicen Councill , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Concilium Nic●num primum . the Symbols of the Resurrection .

CHAP. XVIII .

THE sacred words : You are risen with him , through the Faith of the operation of God : reinforce upon our Thoughts , that divine Faith is infused by God , the Supreame Divine Power , to whom nothing is impossible , which involves not repugnantiam in terminis , a repugnancy in the Terms .

And in pious Truth : The Agent of infinite Power , doth not of necessity require to his Action or Work , Matter or Instrument : as it appeares in Creation , which is one of the proper and incommunicable Actions of God . Therefore , neither doth he require any disposition or Preparation in the Subject or any kind of instrumentall concurrence .

Wherefore God may strangely operate Faith in children : although we have no comprehensive knowledge of such operation : God's Spirituall operations in us , operated by his Creative or like Virtue ; being rather known to us by their Effects , than by their Manner of Infusion .

We own a Doctrine : Infantes sunt negativè Infideles , non positivè : Infants before Baptism , are Infidels negatively , not positively . Wherein they are distinguished from grown Heathens , being positively Infidels . Now if God infuseth Faith into Infidels that are such positively ; yea , if the edge of his Power could be dulled by Resistance in the Subject , he may infuse Faith into such as are negatively Infidels ; here being lesse resistance , and these having no opposite Habit , or Act of perverse will .

But the strangenesse is , ( saith he , who with sufficient unadvisednesse Doctor Taylor in his Liberty of prophesy … Sect. 18. and Incogitancy , tooke so much liberty in his Liberty of Prophesying ; ) That there should be an Instrument without an Agent to mannage , or force to actuate it .

Doth not God infuse a reasonable Soul into a child , in the very darke Wombe : And is not Reason there in Actu signato , a long while , as an Instrument without an Agent to mannage , or force to actuate it ? And though John the Baptist was truly Sanctified in the wombe , ( which Sanctification was effected by the Infusion of habituall Grace , ) and once leaped there for joy : Yet we hear Luk. 1. 41. no farther of such unusuall expressions in his Nonage ; neither have we reason to beleeve otherwise than that habituall Faith remained in him , as an Instrument without an Agent to mannage , or force to actuate it : nor will I dare to put him in equall balance with his Lord and Master . And though the last be an extraordinary Example : the first is not . And why we might not have such ordinary Examples , as frequently in the Order of Grace , as in the Order of Nature ; I can not ken .

That John was truly and really purged in his Mothers wombe from Originall sin , and there Justified ; St St. Aug. ●p. 57. ad D●●d●nu●● . Austin denies ; which St Hierom also disavows of Jeremy . St Austin's St H●erom . in cap. 1. Jerem. reason is : quia renasci praesupponit nasci : because to be born again , presupposes to be born .

I humbly answer : Man , with relation to his Capability of being born againe by Grace , is conceived to be then born when he is conceived in his Mothers Wombe , and receiveth a Soul and Life from God . For : as he is then born with ! Originall sin , so even then presently he may be reborn by Grace , and purified from it ; yea and Baptized , either his mother dying , and his way being opened ; or she living , and he exerting a foot or hand : that the divine Remedy , as a remedy , may be as early as the disease .

And our Scripture-plea foreran the Forerunner : he shall be filled with Lu. 1. 15. the Holy Ghost , even from his mothers Wombe . The Syriack Bibles Syrorum Biblia . have sanctified , Spiritu sanctitatis , with the Spirit of Holinesse : And Codices Arabui . the Arabick Bookes , in Utero , in the Wombe . And we may not admit such an Audacious Hyperbole in Scripture .

CHAP. XIX .

THis habituall Perfection , though it hath no precedent or concomitaut Acts in Children , sutable with it : Yet hath it Acts precisely consequent to it .

For donbtlesse : Baptized Children , comming to the dawnings of Reason , are wonderfully moved and raised from the habituall principles of Faith , Hope , Charity , ( these being inseparable in them ) to many spirituall and excellent Essayes , of the which , their tendernesse is capable ; and which are not in unbaptized Children , and ungarrison'd Souls . As when we graft a Rose-Tree , and insert a grain of Muske into the cleft of the Stock ; all the Roses that spring from it , if the Tree be not blasted from the ambient Aire ; will smell of Musk.

It is true : These Essaies are not explicit Acts of Faith , Hope , Charity : Because these Acts ordinarily suppose acquired Knowledge , and Omnis nostra Cognitio à Sensu initium habet , all our acquired knowledge begins by the Sense . And this Infusion being acted independenter ab Organis Corporalibus , without dependance on Corporeall Organs , as being meerly Spirituall ; and acting upon the Soule ex parte Infusionis , as if it had no dependance on a Body : Except the body receive an outward Impression of Learning ; the Man consisting of Soul and Body , is defective in part , and cannot ordinarily and explicitely produce Acts by the Combination of Body and Soul , tending to which production the Body hath no such present or former impression .

Although therefore , it flies from one mouth to another : Infantes Baptizati habent Fidem , uti Rationem , in actu primo , non secundo : Baptized Infants have Faith as they have Reason , in the first Act , not in second : that is : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 non 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , potentialitèr , non energeticè ; in remote power and aptitude , not in actuall Operation : Yet it is not meant cum respectu ad consequentia , with respect to all that followes ; as , that Faith in Children , proceeds of it selfe to explicit Act and exercise , as Reason doth , which needeth not outward instruction to the common exercise of reasonable Acts : Because Reason belongeth to a Man , as proper to him in his fleshly House , and as being in his Definition ; which , Faith , as being supernaturall , and a Gift of Grace , doth not .

And this their habituall Perfection , may be well apprehended , as in the reality of it's Infusion , so in it selfe : it being in them , sicut Habitus est in Adultis dormientibus , & ex Habitu non operantibus , as an Habit is in us when we sleepe , and work not by the Habit. Wherefore Baptized Infants are Fideles , of the Faithfull Kinde . And indeed , grown Persons are not called Faithfull , ab actu , sed habitu Fidei , from the act , but from the habit of Faith ; otherwise , when they sleep , and also , when they wake and thinke not of Faith or Divine Things , they should not be Fideles , Faithfull .

I confesse that a Baptized Child , educated amongst the Turks or Indians , and not hearing of Christ , would be of the Indian or Turkish Profession : Because the Grace of Baptism would be lost and chased away , by the disordinate Application to sensible and present Things . For : As where the Sea is red or Nieremberg . Hist. Naturae , lib. 16. cap. 57. De mari rubro & nigro . black , the Rocks and Sands are also there black or red : So we commonly conform in Religion , to the places of our Education , and are effigiated in morality by the manners of the Persons with whom we live .

CHAP. XX.

THese recluse and profound secrets of Knowledge , will be the more pervious , if this note concerning our Habits be enterweaved .

Those Habits of Vertues which God ( the Lord of all Spirituall Treasure ) insuseth into the Soule , are actively produced by God , without us , ( who passively receive them , ) or our aid and co-operation . Whence an Infused Habit is defined , Bona Qualitas Mentis , quam Deus in nobis , sine nobis operatur : A good Quality of the Minde , which God worketh in us , without us . And : Habitus in Adultis tribuunt facilitatem Potentiae ad operandum : Habits in grown Persons , give a facility of working to the Power ; as being capable of it . And the Acts of those Habits , either elicite or imperate , that is , the exercises of Vertue , are so produced by Grace in us , and in the Powers of our Soul , ( good Habits not comming forth into Act , but by the present Influx of actuall Grace , ) that we also , must actively concurre , and not only vitally , but also readily , freely , and with Election , and ordination to some honest end ; to their production . 1 Cor. 3. 9. Text. Graec. Lect. Vulg. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , saith St Paul : or , as the Vulgar , Dei enim adjutores sumus ; For we are helpers of God , in the worke of God : or , as the English : For we are laborers together with God .

From this Doctrine of Habits , the second Arausican Councill took Concil. Araus . secund. can . 20. S. Aug. in Sententiis , num. 311. i'ts Rise , when it published out of St Austin : Multa enim Bona facit in Homine , sine Homine , Deus : Sed nihil Boni facit Homo quod non faciat Deus , ut faciat Homo . Many good things God works in Man without Man : But Man doth no good thing which God is not the cause that Man is the Cause of . The former part of this part of the Canon , speaks of Habituall Grace in the Infusion : the latter part , of actuall Grace and Operation .

It is Visible here , that the Nature of an Habit is compossible with the childishnesse of Children : and that the Habit doth not give a facility of working to their Powers , by reason of their Indisposition , inward and outward ; as we are indisposed , being in a sleep , or Traunce , or distracted with Affairs of a lower order .

I am startled sometimes with horror and amazement , as if I were planet-struck ; when I consider and chew in my Thoughts , how inconsiderately and rashly , the ignorant ranting Rabble of Men , Women and Children , being exhausti Pudoris , of exhausted shamefastnesse , rush beyond the Hoop , and make a rude assault upon these hidden Depths , and Heigths , and Breadths ; the sound Explications and evolutions whereof , are imbodied in School-Divinity . They should hear Lucianus adversus indoctum . the Doggs barke in Lucian ; which when young Neanthus plaied upon the Harp of Orpheus without Orpheus his skill ; enraged with his tunes out of tune , ran with open mouth upon him , and tore him , almost into as many picces , as the noise he made , consisted of Discords .

That Baptism is the Instrument of our new Birth , the Fathers and old Interpreters of Scipture , beare up by generall Acclamation . I enter Tert. lib de Baptismo cap. 1. Tertullian as their Orator : Nos Pisciculi secundùm 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 nostrum Jesum Christum , in aqua nascimur : We little Fishes , according to our Fish , Jesus Christ , are Spiritually born in the Water . His explicit meaning as it depends upon History , is : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Jesus Christ the Son of God , our Saviour , being the Motto or Title of Consignation in all our Affairs , and by us gathered together in short , according to the first and Head-Letters , into 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is by you coagulated with scorn , and interpreted a Fish : who notwithstanding is mystically and Metaphorically our Fish ; and we according to our mysticall Head thus intimated by these Head-Letters , are inwardly born with the Fishes in their secret Element exposed to our mysticall Use .

CHAP. XXI .

THE second objection is : If the Text declares for Baptism ; either there is an halfe-Birth , and some are new-borne by halfes ; or , all the Baptized shall enter into the Kingdome of God : quae ambo , sunt inconvenientia .

I answer to the first Member : There is no halfe-Birth ; neither are Baptized Children new-born by halfes . For : the whole worke of the new-Birth is compleated in them : They have , saving Faith you may call it , or Sanctifying Grace ; and they are Justified . Only : They have not this Grace or Faith , quoad externum exercitium , according to outward exercise : the effect of all , being as yet immanent and inward . Because , Quicquid recipitur , ad modnm recipientis recipitur : Whatsoever is received , is received and contained according to the manner and measure of the Receiver . And Children receiving the Life of Grace , when the corporeall Organs remain slatted , and lying mortuo modo , after a dead manner , in regard of such high and lively performances : we may not expect exercise , untill teaching shall 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 2 Tim 1. 6. in Textu Graeco . stir up the gift and grace of God in them , by blowing the coale , hid and lying as dead , some while in the Ashes : As the Fire 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which fell from Heaven , was nourished and cherished with the Suppliance of ordinary Matter and Helpes , by the Priests under the old Law .

For : Supernaturall Habits are outwardly manifested and explicated by naturall , outward and ordinanary Meanes : though Habits cannot be strengthened inwardly or augmented , but with Acts of the same kinde .

A Coat for the body of a Child , may be a whole Coat , a sit Coat , and a warme one , though it appears outwardly but a little Coat .

And as we draw Originall sin from our Parents , so God our Heavenly Parent , in a due Time , takes us up de matre cadentes , falling from the Mother , and being uncleane ; with a cleansing Ordinance . And because the Grace of Christ is , at the least , as great as the Prevarication of Adam ; they who are made guilty by the first Adam , may not be neglected by the second : And therefore , his Visible Ordinances are addressed towards them as soone as they Visibly appeare in the world .

But the reverend and Politick Doctor objects for his Brethren the Doct. Taylor in his Liberty of prophesying . Sect. 18. Anabaptists : That , Grace being an improvement and heigthning of the Faculties of Nature , in order to a Supernaturall and most high End ; hath no influence or Efficacy upon the Faculties of such , who cannot reasonably perform the naturall Acts of Understanding .

The Answer is : Grace in Children , perfects and heigthens the Faculties of their Souls , by cleansing them , by adorning them for God , and consequently by stating them in a capacity of their supernaturall End . For though as Aquinas admonishes : Fi●em oportet esse praecognitum Hominibus , D. Tho. p. 1. q. 1. art. 1. in corp. qui suas intentiones & actiones debent ordinare in Finem : It be necessary that the End should be foreknown by Men , who ought to direct their intentions and actions to their End : Yet in Children , in whom , for their defect of Understanding , there can be no such direction or dirig●ble Action ; God Almighty directs and acts for them ; and they are directed by him towards their Supernaturall End , Sicut Sagitta à Sagittante dirigitur versus Scopum , as an Arrow is by the Archer directed towards the Mark ; God working in and with all things , answerably to their being and capacity : and supplying , as the Supreme cause , their defects .

CHAP. XXII .

TO the other Member of the objection : Or , all the Baptized shall enter into the Kingdome of God : I answer : All fitly qualified for the whole effect of Baptism , and rightly Baptized , shall enter into the Kingdome of God ; modò posteà non ponant obicem , if afterwards they , on their own part , scatter no impediment in their own way .

Simon Magus hath no worke for a Cooper ; ( I despise no man whose Father is a Cooper ; but if such a one shall undertake to Hoope-binde his Hogsheads , or Bucking-Tubs , and not perform it strongly ; I shall merrily tell him of it : ) because he was not sitly qualified , though Baptized . Act● 8. 13. Ponder the Text : Then Simon himselfe beleeved also : and when he was Baptized , he continued with Philip , and wondred , beholding the miracles and signes which were done . His Faith and Foundation was not sound : therefore his Baptism and Superstructure was not safe ; he remaining still unqualified : the fit qualification of an Adult , for the whole effect of Baptism , being Faith and Repentance .

The Divines have truly discovered foure Kindes of false Faith in true and Holy Scripture : The Faith of the Heretick : The Faith of the false Christian : The Faith of the curious Person : The Faith of the Person unquiet or unstable . All these have misplaced and mis-centred their Faith . Guesse now I beseech you , which of these false Faiths , was the faithlesse Faith of this false Dealer , Simon the Magitian . Surely : his Faith was the Faith , which , as the rest , leanes not upon the Veracity of ●od , the Revealer of Truth , in his Revelation ; nor upon the well-groundednesse of the Church , the Pillar of Truth , in her Proposition ; but is generated and earth-begotten , when ( this being its differentiall marke ) the person is hurried on with a curious Motive of seeing Miracles : as the Scribes and Pharisees were , saying Master , Mat. 1● . 38. we would see a signe from thee : Of whom also St Paul : The Jews require 1 Cor. 1. ●2 . a signe . And Herod was tainted Luk. 23. 18. in this kind .

This Faith was the broad-ey'd and staring Child of Amazement and Amulement . And therefore , even the Apostles themselves were deceived , etsi non i● materia Juris , in materia tamen Facti , though not in matter of Right or Law ▪ yet in matter of Fact .

But the Member here , serperastro cohibendum est , must be swathed up . The Alchymists uncertainly obtrude Alchymistae . to us , to keep streight their curious opinion of the Philosophers Stone , and of the making of Gold ; That Nature intendeth Gold in all Metals ; and that if the Crudities , Leprosities , Impurities of Metals were cured ; they would all evade into Gold . Certainly : God intends intentione primariâ , with his primary intention , that the Sacraments should be rightly received by all the Receivers , ( and that they should all enter into the Kingdome of God ; ) and if they be not , the fault most commonly is in the Impurities , Leprosities , Crudities of the receivers ; their impure Heresie , their leprous Christianity , their curious and unstable Crudity .

He wils no man absolutely from his entrance into the Kingdome of God . And that he foreknows the non-entrance of many , hath no forcible operation upon the Things foreknown : Sicut enim , as St Austin , S A●g . in sent●nti●● . S●● . 379. nemo memoriâ suâ cogit facta esse quae praetereunt , sic Deus praescientiâ suâ non cogit facienda quae futura sunt : For as no Man by his remembring of things past , compels them into Vide quae sequuntur apud Augustinum . a past being : So God by his prescience and foresight of things to come , forces them not into being hereafter . But he wils it conditionally , from the breach of his Condition in his Covenant with Man-kinde .

Divinely St Bernard : Rectè Deus non pater judiciorum vel Ul●ionum S. Bern. Serm. 8. in Natali Domini . dicitur , sed pater Misericordiarum , eò quòd miserendi caus●m & originem sumat ex proprio , judicandi vel ulciscendi magis ex nostro : God is rightly said to be , not the Father of Judgements or of Revenges , but the Father of Mercies ; because he takes the cause and origin of shewing Mercy , from his own ; but of judging and revenging from us .

And from the bottom of Reason : Reprobation is an Act of divine Hatred ; and God hates nothing in man exept sin ; and therefore , doth not reprobate Man for any thing but for sin .

CHAP. XXIII .

TO right Baptism is required ; ex parte Baptismi , vel Sacramenti on the part of Baptisme or of the Sacrament : 1 : right Matter : which is , naturall water , not artificiall as Rose-water & the like . And it must be water in its proper and simple Element , not compounded ▪ 2 : right Form : As : I Baptize thee in the name of the Father Ecclesia O●cid●ntali● . and of the Son and of the Holy , Ghost , according to the received use of the Western Churches : or , as the Ecclesia Grae●● , E● O … ales aliae quaedam . Church of Greece , and some other Orientall Churches ; Baptizetur Servus Christi , talis , in nomine Patris , &c. Let the servant of Christ be Baptized ( here he is named ) in the Name of the Father , &c. For : the Grecians doe not attribute the Act of Baptism to the Minister Sacramenti , Minister ▪ of the Sacrament ; that they may de industria , of set purpose , professedly and practically condemn the old errour of those who attributed the virtue of Baptism to the Baptizers , saying , I am of Paul , and I of Apollo , and I of Cephas . 1 Cor. 1. 12.

With a beame cast upon these Requisites on the part of the Sacrament , St Austin is doctrinall : Accedit S Aug. Tractat. 80. in J●an . Verbum ad Elementum , & fit Sacramentum ; The Word is applyed to the Element , and there is made a Sacrament .

And , ex parte Baptizantis , on the part of the Baptizer ; we may not undervalue his right intention . For : as a certaine Forme of words is required by the pull of necessity , that the indifferency of the Matter may be determined ; so there is need of some speciall Intention , formall or virtuall , to determine the indifferency of the Form : otherwise , he that shall accidentally reade or utter the words or formall part of the Sacrament , in strange or profane matters and occasions ; shall be said to reade or utter them Sacramentally .

And in Conscience : The Minister of a Sacrament , doth not Act Sacramentally , but as Minister Christi , the Minister of Christ : and he cannot act as the Minister of Christ , except he doth intend the worke of Christ , and to Act after his prescription .

And lastly , ex parte Baptizati , on the part of the Baptized , right qualification is required : which in Infants , is ; That they are offered to the Church , and supplied with the Faith of it , that they may be offered to God .

CHAP. XXIIII .

AND it is not absonous from Truth , that the Kingdome of God is open to the rightly Baptized : The Scriptures being impregnably strong for it .

The Ap●stle St Peter having opened the sluees of Heaven , and brought the sloud into his Discourse , and how some were saved by water in the Ark. ass●meth : The like figure 1 Pet. 3. 21. whereunto , even Baptism doth also now save us . And St Paul is divinely Tit. 3. 5. symphonous : But according to his mercy he saved us , by the washing of Regeneration , and renewing of the Holy Ghost . The Originall deales it : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : which the Text. Graec Vulgar doth re●●est into its native signification ; per Lavacrum Regenerationis ; Edit Vulg. by the Laver of Regeneration .

Then are we saved by Baptism , as by a Sacramentall Instrument . Then are we likewise washed in Baptism , from Originall sin . Then is Baptism the Sacrament of Regeneration ; and consequently of Initiation .

And it is most conformable to the royall way of divine Mercy , and to right Reason , the royall Work of the divine Power ; that the Sacrament which initiates us , should also instrumentally regenerate us , and compliablie lift us up into the royall state of Salvation : that the Goodnesse of God may be , not onely as large and extensive , but also in some sort , as intensive and efficacious for us to life and deliverance , as the malice of the Devill is to Death and destruction .

Wherefore Ananias to Paul , then Act. 22. 16. Saul : Arise , and be Baptized , and wash away thy sins . For : As the outward filth of the body is washed away with water : so the blood of Jesus Christ applied in Baptism , 1 Joh. 1. 7. cleanseth us from all sin ; which is the filth of the Soul .

Then are our actuall sins also , committed ( if such there be ) before Baptism , washed away by it . And either this water-signe must be Signum inane , a vain Signe , and of no effect ; or there is an inward washing , suppositis intere à supponendis . And if there be ; this washing , God's works being perfect , and Sanctifying Grace being opposed to all sin , must be a washing from all sin .

Which compleat washing is indeed so properly the Thing intended by the Author of the Sacrament , and Giver of Grace ; that be the outward washing more or lesse , ( I speak here of Infants ; not of Adults , in whom the Grace received is correspondent with the qualification of the Subject , ) the inward effect doth not recipere magis & minùs , but is ever the same .

Because God lookes upon the End in every practicall touch of his Power ; which End is the chi●fe in all the course , and the first intentionally , though executively the last : and Grace the Gift of God , is an attendant upon the Thing signified , and doth not attemperate it selfe to the manner of signifying . And therefore Baptism given with a threefold Immersion , doth not more justify , than Baptism conferred by one Immersion or Inspersion : And yet , the first is a more expresse and visible signe of Sacrramentall Grace ; because it washeth more perfectly ; and furthermore , adumbrates the most blessed Trinity , in whose most blessed Name the Baptism is given .

A Roman Councill celebrated under Gregory the Great , and the same Gregory together with Gratianus , firmly set a bar upon this Truth . Leander Bishop of Hispalis or Sivil , imploreth Gregory his Determination concerning Immersion , whether it should be one or three-fold : Gregory answers as followeth . De Concilium Roman . sub Gre●●cio primo : & idem Greg lib. 1. Regist●i , ●p. 4. ad Leandrum Episc. Hispal●nsem : & allegat Gratianus de Consecrations , D●st. 4. cap. de trina . trinâ mersione Baptismatis nil responderi verius potest , quàm quod ipsi sensistis ; quia in una Fide nihil officit sanctae Ecclesiae Consuetudo diversa . Nos autem quòd tertio mergemus , triduauae Sepulturae Sacramenta signamus ; ut dum tertiò Infans ab aquis educitur , Resurrectio tr●duani temporis exprimatur . Quòd si quis fortè , etiam pro summae srinitatis Veneratione , existimet fieri ; neque ad hoc aliquid obsistit , Baptizando semel in aquis mergere : quia dum in tribus Subsistentijs una Substantia est , reprehe sibile esse ni … a tenùs potest , Infantem in Baptismate vel ter vel semel immergere ; qu●ndò & in tribus mersionibus personarum Trinitas , & in una potest D. vinitatis Singular it as designari . Concerning the threefold Immersion in Baptism , nothing can be answered more truly , than that which ye have thought ; ( Leander and the Church of Sivil used one Immersion ; ) because a diverse Custome of the Holy Church hurts not where there is one Faith . ●ut we dipping the third time , declare the Mystery of the three dayes Sepulture ; that while the Infant is drawn from the water the third time , the Resurrection of Christ after three dayes , may be thereby expressed . If any perhaps may thinke it to be done , even for the veneration of the highest Trinity ; neither is there any hinderance to this , but such a one may dip once onely the Baptized Person : Because there being one Substance in three Subsistences , it cannot be at all reprehensible , to dip the Infant in Baptism either three times or once ; whereas in three Mersions , the Trinity of Persons ; and in one , the Singularity of the Divinity may be designed .

Also : in the Thing signified there is never any difference , Rebus eodem modo se habentibus : because God works infallibly : And : Agens agit ad extremum Potentiae , si Patiens eodem modo se habeat : The Agent acts to the utmost of his Power , if the Patient be alike disposed : And not only the Naturall , but also the Voluntary Agent , respectively to what he proposes and intends .

Let the backward-witted Anabaptists know , that a Divine must not expatiate altogether in Scriptures , which in every purge-motion , or Tickle of their Imagination , they turne and wire-draw with their most unnaturall and violent Interpretations , to their own everlasting Perdition .

CHAP. XXV .

HEer now remaineth yet one obstacle : this being the last and strongest Quill which the Porcupine shoots in this encounter . If Children be infallibly Sanctified in Baptism , then is there a falling from Grace .

My answer is . I confesse in the sight of the Sun , that my Judgement goes aequis passibus , with some Independents in many particulars . For example : in the Doctrine of Universal Redemption , if piously regulated : Of Conditionall Reprobation ; and that our sins and Damnation are of our selves ; our Salvation of God : That there is a moderate Freedome in Man with reference to supernaturall Actions , excluding Pelagius and the Massilienses or Semipelagians ; and that the Action hath its being free , from our Will , and from the Divine Grace , it 's being gracious : These actions in us being somewhat like the theandricall Operations in Christ : and in all their Doctrines , militant against the Calvinists ; wherein the Independents as noble Creatures and Adversaries to the Viper , free our most good and most pure God from being the Author of the Evill of most impure sin . Likewise : that there is a Falling from Grace . Which not being granted : the Anabaptist will here throw the Paedobaptist flat upon his back , that neither Scripture nor Learning will be able to relieve or help him ; except he shall pittifully fly to this miserable and unreasonable 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that some infants are Sanctified by the Sacrament , and others are not .

Neither are these the Doctrines of Independents onely , but also of the most expert Scholars of the English Nation ; against whom I shall never take up this Gauntlet .

The Grace in the question , is habituall Grace : and the falling , is a Falling for a Time in the Saints of God , and a finall Falling in Reprobates . For : He that saies , the Elect fall finally , ●als himselfe presently into a Contradiction : And : Contradicentium unum necessariò ve●um , alierum falsum est : Of contradictory Sayings the one is necessarily true , the other false : And in a Contradiction being grounded upon esse & non-esse ; and therefore , consisting of two parts , where of the one denieth Being , and the other affirmeth to be ; it is impossible that both parts should be true , that is , should be , otherwise than Chimerically . If they be Elected by God to Salvation , whose Decrees concerning our last End are immutable ; they cannot fall finally from it : And : if they can fall finally from Salvation , they are not Elected by God to it : the immediate Jarr being betwixt ens & non-ens , being and not being ; betwixt being Elected and not being Elected ; betwixt falling finally , and not finally falling .

The firm Tenure therefore , of this Truth is : That as the Sense of Touching , like a faithfull and most unseparable Achates , staies outwardly with us unto the last breath ; and this ending to act , Death begins Vide Arist● lib. 3. de anima , cap. 13. Tex● . 67. to execute : So the Elect may for a while , and Reprobates finally doe , lose all the lively Touchings and faithfull Attendance of inward and habituall Grace , and consequently , the Life of Godlinesse .

CHAP. XXVI .

I Receive Scripture in the humble Gius . in vita Caroli Borromaei , lib. 8. cap. 2. posture of Carolus Borromaeus , who read it alwaies upon his Knees , as humbly attending to the Royall Words of his King . And my first Text is : But when the Righteous turneth away from his Righteousnesse , Eze. 18. 24. and committeth Iniquity , and doth according to all the abominations that the wicked man doth , shall he live ? all his Righteousnesse that he hath done , shall not be mentioned : In his Trespasse that he hath trespassed , and in his sin that he hath sinned , in them shall he die . Here it is evidently supposed , that the Righteous man may , and sometimes doth , fall finally ; as dying in his sins and Trespasses : yea , that he loses while he lives , not only Gratiam gratum facientem , the Grace by which he is properly acceptable to God , and which gives to the Soule a divine and supernaturall Being ; and consequently , the Habit of Charity , ( these not being distinguished , according to Scotus and the Anti-Scotian Scotus & Scotistae . Scotists ; the same gift , as it makes us beloved of God and accepted to Glory , being called Grace , and , as it renders us Lovers of God , being named Charity ; ) but also all good Habits that are meerly naturall and morall , and which cannot be expelled by one opposite Act , but require many such Acts to their expulsion ; such Habits being acquired by the multiplication of Acts of the same nature , and therefore , being weakned by the diminution of them , and lost by cessation from them ; and by the frequent acting of opposite Acts : For , he is here declared to doe according to all the abominations that the wicked man doth , and to have put himselfe into a lost condition , wherein all his righteousnesse that he hath done , shall not be mentioned ; our past Acts , intercepted by a change , not returning upon us except we be qualified and opened for them by a condition agreable to them .

My second Text is : And because M●t. 24 12. 13. Iniquity shall abound , the love of many shall wax cold . But he that shall endure unto the end , the same shall be saved . The Greek Text affords , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Charity of many shall wax Text. Graec. cold . Which words imply a totall extinction of Charity , and a coldnesse of Death ; because the coldnesse of Charity is opposed here to Perseverance , which endures unto the end ; and the opposition or antithesis would not be right and even , unlesse it were a coldnesse losing all heat of Charity , and ending in coldnesse : And the Text supposes , that few shall endure unto the end , yea but one amongst many , the rest losing their Charity .

My third Text : Know ye not that 1 Cor. 3. 16. 17. ye are the Temple of God , and that the Spirit of God dwelleth in you ? If any man defile the Temple of God , him shall God destroy : for the Temple of God is Holy , which Temple ye are . The Original goes , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : If Text. Grac. any man destroy the Temple of God , him shall God destroy . It is consequent : the Temple of God may be destroyed ; and the Person , who was the Temple of God , and in whom the Spirit of God dwelled , may be destroyed finally .

My fourth text : Holding Faith and a good Conscience , which some 1 Tim. 1. 19. having put away , concerning Faith have made shipwrack . A good Conscience conspiring with Faith , is a true mark of Gods's faithfull Servant : yet , some that had a good Conscience , have put it away , and thereby made shipwrack of their Faith : which they could not have done , had they not once been in the Ship or Arke of the Church , and there obtained , first their Faith , and then , their good Conscience : and therefore , they were utterly unravell'd , as losing , first their good Conscience , and then their Faith .

My fifth Text is : In the latter 1 Tim. ● . 1● times some shall depart from the faith . But no man actually departeth from that which he hath not . It runs on : giving heed to seducing Spirits , and Doctrines of Devils . And no man is rightly said to be seduced from a false faith , but only , from the true faith : Neither is any seduced Person entangled in the false Doctrines of Devils , but as relinquishing the true Doctrine of God : from the possession of which , being drawn , he is properly seduced and led out of his way , having been in it ; the seduction here , not being a seduction from the way to the Doctrine of God , but a seduction from the Doctrine which is the way of God , this being diametrically and immediately opposed to the Doctrines of Devils .

Many more Texts there be , if summed up by the Algebra of ingenuous and Christian Candour : but even these are able singly to heave out the objection . And : if we cannot fall from Grace or Faith : why doth holy Scripture exhort us promiscuously , many times and pressingly , to stand fast , hold fast , persevere ? and why doe we produce and prosecute these Texts in our Sermons ? Exhortation alwaies presupposing a possibility of the contrarie .

The Text in high esteem with our low square Knights of the round Hoop : The gifts and calling of God Rom. 11. 29. are without Repentance : gives nothing to the adverse party , but only a call to Repentance . For : although the Originall word be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , impenitible ; and the Basilean Code Text. Graec. Codex Has●●eensis . Syrus In●crp . exalts , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , immutable ; and the Syriack shrines it , non mutavit Deus Donum suum & Vocationem ; God hath not changed his Gift and Vocation : Yet this proposition is intended de Vocatione absoluta & efficaci , of the absolute and efficacious Vocation of predestinated persons , with respect to the finall effect , which assuredly followes : and of the Gifts in order to it . And if you wry it from this , you move crokedly ; because , Many are called but few , &c. And in genere , it is true of inefficacious Vocation and Grace , quantum est ex parte Dei , as considered and weighed on God's part ; and on the part of his antecedent , not of his consequent and judiciary will .

CHAP. XXVII .

REason , as the Handmaid , waits upon Scripture .

First : if Charity be considered ex parte Subjecti , on the part of the Subject : the Subject being vertible and mutable , Charity may be lost by actuall mutation . For , in regard that this Charitas viae , Charity of the way , doth not fill the whole possibility of the Subject , and therefore , is not alwaies actually , nor at any time necessarily carried towards God : in the time wherein it ceaseth from act , the Subject being free from necessity and coaction , hath power at the presentation of other concurrences , to disband the Habit.

Secondly : if Charity be considered ex parte Habitus , on its own part , or on the part of the Habit : the use of the Habits in us on our parts , is from our will , as from an active Power or Faculty ; and there is essentially required in our will , a Reference ad utrumque Oppositorum , to both the Opposites ; that is , as well to the one as to the other : in respect of which Respect or Reference , the Subject or Agent is variable .

Thirdly : The understanding of a Saint militant , is capable of darknesse and offuscation : and every sin descends from some kinde of ignorance : Whence the Philosopher : Arist in Ethic. lib. 3. Omnis Malus , ignorans est : Every evill person is ignorant : Therefore , we are then only secure of Holy Charity in our will , when we are secure of perfect Knowledge in our Understanding : as , when we clearly see the first Truth , the clear sight whereof is our Blessednesse : Therefore , if we are not secured by Grace , from ignorance and errrour ; neither are we secured by Grace , in the possession of Grace .

Fourthly : The will of Man in hoc statu , is mutable : & therfore , the state or condition of it , is likewise mutable . For : there agreeth not with our will a state of immutability , or immutable Adhesion , but when our will is adequately filled , and hath nothing offered to it by the which it may be diverted from it's Object : and it cannot be filled when any thing remaines to be desired : and some strange Thing will obtrude it self as desirable , untill we are united with our last End .

Fiftly : Man is made flexible by Disoipline : and therefore ( as before ) people exalted to Grace , are exhorted to beware lest they fall from it . Looking diligently , lest any man fail Heb. 12 15. of ( or fall from , saith the Margeant , ) the Grace of God .

Sixtly : I pretermit the fall of the Angels , and of our first Parents : also , of Solomon St Peter , &c. And I argue thus . David was a saint of God : The same David committed Adultery , and Murder : This very Commission , even in its very first adventure , was a foule falling from the fair Law of God , and from the gracious keeping of it , and by consequence from the gracious Helps of keeping the Law , whereof the chiefe is Habituall Grace .

If you return : It was a Falling from the actuall Use of that Help , but not from the habituall Possession of it : It is answered : It was a Falling from Habituall Grace , as it was a Falling from the Law of God the Giver of Grace for the keeping it ; these being equally Gods Instruments , and though divided in their places , yet united in their Office and work : And the Law was thrown out of his Keeping and Possession .

Againe : If the inward Help of Habituall Grace be not actually us'd , in the meeting and convention of circOne of the killers , Steven Green , was found guilty on May 07 , 2009 in the US District Court of Paducah and is now awaiting sentencing . mstances implying our strict obligation , and our just freeing of God's Honour ; but on the contrary , the maine End of the Habit be perverted by the full and free admission of Contrary Acts : the Habit being debaried of imployment when it should worke , certainly fares as God fares ●he Author of the Habit , and he that dwels in us by it , and works by it in us ; who now is opposed by contrary procedings , utterly thrown off , set at desiance , and altogether contemned ; all the secret cords of Love and Unity being broken .

And to say , that God dwels by Habituall Grace in a Soule contemning him , setting him at defiance , throwing off him and his chiefe Instruments , inward and outward ; and contrarying him in his waies and works ; is to defie with a gracelesse defiance , both Scripture and Reason . What fellowship hath righteousnesse 2 Cor. 6. 14 , 15. with unrighteousnesse ? and what communion hath light with darkenesse ? and what concord hath Christ with Belial ? The word Beliall signifies in the Hebrew School , without profit , or , in the cast of another derivation , without yoke : And it is taken sometimes in concreto , as the Latine Oratores Latini . Orators use pro Scelesto Scelus , wickednesse for a wicked man ; and so it is takable here : And therefore the Syriack sounds it , What concord is there , Syrus Interp. Messiae cum Satana , of the Messias with Satan ? Satan derives it selfe ▪ saith Isidore , from the Hebrew Shatan ; Isid. in Etymol . which is Englished , he is an Adversary . And God's greatest Adversary , is sin : Yea , the Devill is not his Adversary , but for sin . And doth God keep his Holy Temple , ( which if it be not Holy , is not his Temple , ) where sin and the Devill set up their unholy Standard , and build impure Trophies after their Victory and Triumph over the Temple of God ? O Myriads of Contradictions !

And the Apostle must be understood of exact Light and extreme Darkenesse : for otherwise , there is Communion betwixt them : And Adultery begetting Murder , Proceedeth from extreme Darkenesse ; and is , it selfe , dark and dark ; Adulterously Dark , and Murderously Dark .

Be it so : That Peccatum opponitur Gratiae , ut Gratia est , non contrariè , s●d demeritoriè : Sin is opposed to grace , not as contraries are opposed , but as the Sinner demerits a Jewell of such Excellency : Yet , one contrary Act being accepted into the retiring-place of a Supernaturall Habit , ( the Supernaturall Habit , according to the common course of Habits ; inclining , not compelling us to it's Act , nor of necessity precluding the way to a contrary Act , ) this peccaminous and contrary Act puts the Supernaturall Habit to flight , as possessing and contaminating al the powers of the soul ; a coexistence by the Rules of Divine Oeconomy , not being allowed on either side .

Besides : What should hinder , that he who does the works of Carnal and unconverted Men , called the works of Darkenesse ; should not be known by his Fruits ; and be in a dark and Carnall condition , as such men are ? especially , St John testifying : 1 Joh. 2 9. He that saith he is in the light , and hateth his Brother , is in darkenesse , even untill now . Which cannot be meant , but of Habituall darknesse and Hatred of our Brother , that continueth untill it be expelled by the Habituall Love of our Brother : As Faith expelleth Infidelity , ( and is expelled only by it ; ) these not being able to stand in the same Subject , in eodem Nun● in the same Now of time . And sans doubt : he that wilfully murdereth his brother , hateth him . Moreover : If David fully and wholly consented to Adultery and Murder ; all the Spirituall Parts of David in David , were of the conspiracy ; and as they could , preferred Adultery and Murder before God , as majus Bonum Davidi , magisque desiderabile , a greater Good to David , and more desireable , either as pleasurable or profitable : But Habituall Grace could not conspire in this kinde , so much as negatively , by denying or suspending it's Help ; because if it be , it alwaies Acts for God , as a Supernaturall Habit ; and hath such a neer link with Heaven , and likenesse with Divinity , that it cannot betray it's Trust . And neither can any good Habit be used evilly , besides what may be said of remisse Acts.

I give , That indifferent Acts may be acted without the concurrence or Subduction of the Supernaturall Habit : And if Aquinas and his Thomists D. Tho. & Thomistae . do substantially prove , some Sins to be praeter Legem , non contra eam , besides the Law , not against it ; or equivalently , not contrary to Charity , though contrary to the perfection of it ; the same Doctrine may not be repealed concerning these .

And to what new-found Utopia in David , could Grace retreat ; all David consenting to Adultery crying Murder ?

Furthermore : Praecisione intellectivâ & rationis , etiamsi non reali & objectivâ ; By intellective , though not by objective and reall Precision : If David had died in his Act of Adultery , or consent to Murder : had he been carried to Heaven or Hell ? If to Hell ; then he was not in a sanctified State , or the state of Habituall Grace : If to Heaven ; then would there have been a going to Heaven without Repentance after sin ; and many plain Texts of Scripture would have moulder'd into nothing .

This Dilemma though most unconquerable , a certaine uncertaine and inferiour Waiter on the lower CLasses , would elude with a supponis quod non est supponendum , you suppose what may not be supposed ▪ for , you may not suppose a Falsehood to prove a Truth .

I answer : Then 〈◊〉 we all Divines taken an evill course in all their good Discourses ; who frequently enter their proofs with , Si per impossibile daretur &c. And yet I will distinguish here ( that I may be liberall to my friend ) betwixt falsum ex Natura Z ▪ b●rella in M●●aph . sua , & propter intrinsecam repugnantiam Terminorum , & falsum ex suppositione Decreti extrinseci ; That which is false of it's nature , and by reason of intrinsecall repugnance in the Terms , and that which is false from supposition of the extrinsecal Decree . And I consider not David now , as a predestinated person by Virtue of the Divine Ordination , ( from which I totally prescind , ) but with a full eye upon his murderous Adultery , inhumanely committed by Divine permission . And such a Supposition is not repugnant with the proof , but is only and simply previous to it , in such an imaginary Case as this is .

CHAP. XXVIII .

THE third Objection succeeds . Christ and his Apostles , in their discoursing and preaching , never presled Baptism , at the first lift ; but either faith or repentance , or these together .

I answer . Hoop . Whither so fast ? come back . Never , is a Term of Infinity : in the which becau●e it here states the Proposition , and betwixt finite and infinite there is an infinite distance ; it unmakes the Proposition by making it infinitely false .

I distinguish therefore . We may consider Baptism to be presled , at the first lift , by one discoursing or Preaching ; ( cum respectu ad Finem ; ) either that it may be presently known by him with whom he discourseth , or , to whom he preacheth ; as the first Sacramentall Ordinance , ipso facto vel dicto , moving him to immediate preparation : or , that it may be presently us'd by him in his own Person . In the last consideration ▪ it was never presled , at the first lift , by Christ or his Apostles , to the persons with whom they discoursed or preached : But in the first Consideration , it was first pressed to Nicodemus .

Yet : this was not the ordinary , and every-day course of Christ and his Apostles : Because in their discoursing and preaching , their busines being only with Adults ; their first Businesse Ordine Naturae , ( which is not alwaies ordo Doctrinae , ) was their Qualification . Wherefore when John the Baptist began to preach to the People of the Jews , he began , Repent ye , for the Kingome Mat●h. 3. 2. of Heaven is at hand . When Christ began to preach to the same People , he began after the same manner : Repent , for the Kingdome of Heaven is at hand . When the Mat. 4. 17. twelve were sent forth by two and two , amongst the same People : ( it stands recorded of them : ) they went Mar. 6. 12. out , and preached that men should Repent . When Peter had ended his first Sermon , preached likewise to the Jews , after the comming of the Holy Ghost , which Jews had now been the Crucifiers of Christ : and the people troubled in Heart , said unto Peter , and to the rest of the Act. 2. 37 , 38. Apostles , Men and Brethren , what shall we doe ? Then Peter said unto them , Repent , and be Baptized every one of you in the Name of Jesus Christ , for the remission of sins , and ye shall receive the Gift of the holy Ghost : Repentance in grown persons being the first fruit and work of Faith , ( which is the only Basis and adequate foundation of all Christian Vertues ; ) and being requisite together with Faith , in such persons , to Baptism .

It hath two faces , faciem Humanam , & faciem Angelicam ▪ an Humane face turn'd backward and sorrowfull ; an Angelicall face turn'd forward , and shewing a cheerfull Resolution : And it hath answerably , two works or Acts. St Gregory S Greg. H●m. 34. in Evang. puts them together : Poenitentia est , anteacta peccata deflere , & deflenda , iterùm non committere : Repentance is , to Lament for our sins committed , and not to commit the sins to be Lamented for . Which Acts are jointly preparatory , in persons that have actually sinned ; and are in the cause , that there are join'd according to the Holy Language of the old Liturgies ▪ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Holy Things Liturgi● S S. Basilii & Chrysostomi . to Holy Things , Holy Hearts to Holy Ordinances .

And here appears , like a good Angell , the reason why we are formally reconciled to God after actuall sin , by Repentance , and by no other Vertue , or performance . Which is : Because in our actuall sinning , the Soule consented to Evill : and Repentance only , is the formal reversing and cancelling of that consent , quantum ex parte voluntatis possibile est , as far as is possible on the wil 's part : which , though it cannot factum infectum reddere , undoe the thing done in respect of the Act , as being contradictory , and because the thing done hath a necessary connexion with the Time in which it was done ; yet being a gracious will , doth unwill the former willing of sin , as throwing it forth by a contrary Act ; and so doth Undo the thing done in respect of the Effect ; and thereby , qualifies the Soul of an Adult for God's mercy in Christ , given by Baptism ; of which , the peccaininous Will is not capable .

CHAP. XXIX .

YET , we may reasonably beleeve , that the Apostles Baptized many , who could neither actually Repent nor beleeve . Because they baptized Families : as in the acts , Cornelius Act. 10. 47 , 48. Act. 16. 15. Act. 16. 33. Act. 18. 8. 1 Cor. 1. 16. with his Houshold ; Lydia and her Houshold ; the Jailor and all his ; Crispus and all his House ; And St Paul saith : I Baptized also the Household of Stephanus .

I shall not urge here , the Probability of there being Children in these Housholds , and surrender this Houshold-hold with reserving only an Argument à Probabili . But I will boldly maintain these House-Garrisons , even by little Infants ; and pronounce , that he who will securely follow this President , must Baptize Housholds ; and that he who followes the President of Baptizing Housholds , in the which there is no Verbal or Consequentiall Exclusion of children , must Baptize children , housholds benig ordinarily recruted with Children : And that therefore , exempli gratiâ , I being called to an House , whereof all are already Baptized except a Child or Children ; to correspond with these Apostolicall Patterns of Baptizing Housholds , must Baptize the Child or Children : Except I will magnifie certaine periodicall and stationary Times in respect of the Spirituall Kingdome of Christ , as they are multiplied by the Astrologers Astrologi . in respect of temporall Kingdomes . And that if the Apostles did not Baptize Children ; the defect was not on the part of their Intention , which was Habituall and Hypotheticall even towards Infants , but because there were no Children in these Housholds ; ( which notwithstanding , would be most unreasonably said ; ) for , they aimed as they acted , and as the Text runs , to Baptize Housholds without exception .

And if you except Infants , because they be not expressely mentioned in Scripture ; why are the Apostles admitted as Baptized Persons , the Baptizing of whom , Scripture doth not any where mention : and the best written account of Euodius in Epist. quae inscribitur 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Nic●ph . l. 2 Eccles. Hist. cap. 2. Euthym. in cap. 3. Joannis . which , we derive from Evodius , the Successour of St Peter in the Bishoprick of Antioch : who writeth , that of women , the Virgin Mother was only Baptized by Christ ; of men , only Peter ; and that Peter Baptized Andrew , James and John ; and they , the rest of the Apostles ▪ The same Relation was afterwards brought about againe by others , as by Nicephorus , Euthymius , &c.

In Verbo Sacerdotis Christiani : We Cabalistae must all be Caballists in some Sense , and receive with a plaudit the Distinction of the word of God into 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , written and unwritten ; and that some Truths were Apostolically given at the first , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , besides the pen & Paper : which Distinction moreover , I know not how to call Distinctionem Generis in Species , but rather Subjecti in Accidentia ; because the Scription , as also the Orall Communication of it , is purely accidentall : and we might have received it as Verbum Mentis , or Verbum Dei in Mente , the Word of God in the Minde ; after the primitive manner of Reception : Neither know I how to say , that the Things understood by the Members of this Distinction , do really differ .

The Text in the History of the Jailor : And they spake unto him the Act. 16. 32. Word of the Lord , and to all that were in his house : is to be understood , to all in his house that understood the Word : And of the Text , Beleeving Verse . 34. in God with all his House , the Sense is ; all in the House that could Beleeve , Beleeved : And : the House of 1 Cor. 16. 15. Stephanus addicted themselves to the Ministery of the Saints : that is : all of the House that could so addict themselves . For : Propositio quae affirmat Hurtado in Logica . vel subinfort rem impossibilem , non est Vera : The Proposition affirming or inferring an impossible Thing , is not true , And figurative Expressions admitting such limitations , are very common in all Historicall Narrations .

Yea , this very limitation must likewise be taken home into the Narration , that the Apostles Baptized Housholds ; the Sense being , Baptized all in the Housholds , capable of Baptism ; which capability , we prove to be in Children . And therefore , I say again : and I must , and will say it : Take him Jaylor .

O how the dirty Camel , that Franzius ●● Plutarcho & aliis . thinks not the Water fit for his , or any good use , except he trouble and muddy-make it with his own dirty feet !

CHAP. XXX .

THE fourth Objection breaks in upon us . Baptism is not commended or intended in the Text : Because the Baptism only now in force , was John's Baptism ; and Christ should here transforme himselfe into a Minister of Johns Baptism , which would be incongruous .

This Objection supposes a wide difference betwixt John's Baptism and the Baptism of Christ ; unto which , I give a Transeat without murmuring . John verily Baptized Acts 19. 4. with the Baptism of Repentance : that is : Baptismo qui erat Symbolum , excitatio & Protestatio Poenitentiae , ad remissionem Peccatorum Baptismo Christi recipiendam : With the Baptism which was a Symboll , excitation and Protestation of Repentance for the remission of sins to be received by Christ's Baptism .

Hence it runs directly without a By as in the eyes of unbyassed Judgments ; that Infants , and Children void of actuall Reason and uncapable of Repentance , were not Baptized with the Baptism of John : But the Baptism of Christ is given to Infants for the remission of Originall sin .

The Text proceeds : Saying unto the People , that they should beleeve on him which should come after him , that is , on Christ Jesus . From this Holy Declaration , St Ambrose , St S Ambrose lib. 1. de spiritu sancto , cap. 3. S Hierom in Joelis c. 2. Petrus Lombardus . D. Tho. Bonaventura , Palacius & alii , in l. 4. Sententarum , D●st . 2. Hugo de sancto victore , lib. 2. de Sacramentis , par. 6. cap. 6. Palac . ibid. Hierom , the Master of the Sentences , Thomas Aquinas , Hugo de sancto Victore , Bonaventure , Palacius , and others , extract ; That this was the Form of John's Baptism , Ego te Baptizo in nomine Venturi Messiae , vel , in eum qui Venturus est , ut credas : I Baptize thee in the Name of the Messias to come , or , into him who is to come , that thou maiest Beleeve in him . And when he baptized Christ , saith Palacius , he used this Form , Ego te Baptizo in Nomine tuo , qui Venturus es , I Baptize thee in thy own Name , or , in the Name of thy Selfe who art to come . And as the Person was extraordinary and singular ; so also was the Form of Baptization , and indeed the Baptism , singular and extraordinary : Because it was not to Christ , as to others , Baptismus poenitentiae , the Baptism of Repentance .

And the next Verse presently starts another difference betwixt these Baptisms : When they heard this , they were Baptized in the Name Act. 19. 5. of the Lord Jesus . For : the Baptism of Christ cannot be iterated , in regard of the Character ; but the Baptized of John , were Baptized againe by the Apostles . Wherefore John faith of Christ : he shall Baptize you with the Holy Ghost , and with fire . Mat. 3. 11 The Vulgar : Ipse vos Baptizabit in Spiritu sancto & igni . So the Greek . Lectio Vulgat . Text. Graec , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , he shall Baptize you in the Holy Ghost , and in fire . And so moves the Syriack , Arabick , Persick , Egyptiack . Syrus Interp. Evangelium Arabicum , Persicum Aegyptiacum , Aethiopicum . or Coptick , and the Ethiopick .

The words in their sense , flow thus my Baptism is preparatory as the common use of Water is : but the Baptism of Christ is in Spirit-power , and fiery-natur'd : And by ▪ how much Fire is more active and efficacious than water , by so much the Baptism of Christ is more empowred than my Baptism : Fire fires , inflames , enlightens , purges , carries upwards , changes into it selfe : all which , the Baptism of Christ doth ; Habitu , Actu , Effectu , vel Aptitudine , by Habit , Act , Effect , or Aptitude , in convenient Subjects .

CHAP. XXXI .

THis given pro concesso , for a thing granted , on both sides : My answer may be : These words were said to Nicodemus , by a Prolepsis or Anticipation of Time ; as the most Noble Things are deliver'd in Scripture .

And let our young Hoop-Master be admonished , that , as I formerly denyed Figure flinging in a plain Text , so neither doe I entertaine a Prolepsis here , as Figuram Dictionis aut Sententiae , a Figure of Word or Sentence ; but only , as a Figure in the Circumstance of Time ; which is outward in respect of the Words or Things .

The Baptism of John was , as his Office , preparatory ; and as his cry : Prepare ye the way of the Lord . So Mat. 3. 3. were the old Ceremonies in respect of Christ and the Gospell . And yet , Christ was preached in most full and high Terms ; the Validity of the Ceremonies yet standing in its full Heigth . Unto us a Child is born , unto Isa 9. 6. Text. Hebr. us a Sonne is given . In the Originall ; Praeteritum Tempus ponitur pro futuro , the Time past or past Tense is put for the Time to come or future Tense : Which is exactly recounted Sept. by the Septuagint ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , A Boy hath been born to us , a Son hath been given to us . And this was fairly done by the Figure Prolepsis : though in it selfe , it be rather Evangelicall , than Propheticall . And though the Expression be free-born in the Originall ; and propose to us , that the Child shall as surely be born and given , as if he were already given and born : Yet the Figure stands immoveably ; Figures in all our Langusges , being often wedg'd into Idioms : as here the Prolepsis is not meerly circumstantiall , but looks inwardly , to keep the Sense straight .

But I have a strong reserve . For : The Baptism of Christ was also now in force . See John . 3. 26. and John 4. 1.

How strongly do these Arguments recoil upon our Adversary , their Answers being fitted to them ? And how grosse and supine Ignorance do they suppose in him , both of Scripture and Arts ?

This empty Anabaptist , having publikely disputed away the University , that is , renounced the University in his Disputation , and done publike Pennance for his inward acquaintance with her ; never thriv'd afterwards : and retains nothing now , of Name or Thing , but a meer presentation of Surface-Learning : and forgets that in the old Law , the hands of the Priests were filled in their Ordination , to signify , that they were ordained to fill the Eares and Hearts of the People , with Truth and sound Knowledge ; not with Falsehood , and clotted , clouted , unreasonable , unseasonable Answers .

But although he be little ▪ considerable , yet his rashneste may happily prove the unhappily-happy Occasion of much good ; and many seduced People may now bring neer to the Eye , their own Errour .

Trithemius Chronicles a Jew named Trithem . in Chron. Anno 876. Sedechias , and reports him for his honour , to have been sometimes Physitian to Lewes the Emperour : Who being a Sorcerer , devoured in the sight and perswasion of many Princes and their Followers , a Cart loaden with ( unchopt ) Hay ; not abstaining either from the Horses or the poor Carter : Also , an armed Man , his Horse and Harnesse . Yet , the Mist being recall'd ; the Country-Man , and Man in Arms , and all their Goods were made good againe . These Devourers of Souls , may in God's good time , disgorge againe these Ignorant Country-People ; and themselves return to their old sucking a Paw or a Claw , as the Bear or Polypus .

CHAP. XXXII .

HIs fifth Objection holds up the Head . There is no Man of late , who hath made use of this Text in the Proof of Baptism , but the Papists : and Bellarmin himselfe receives it not as conducing to such proof : nor any of the Ancients .

I answer . Horum Omnium Contraria vera sunt : The Contraries of Dr Featly in his Dipper dipt . Bellarum . l. 1. de Sacramento Baptismi , cap. 4. Idem facit Eodem in libro . cap. 8. Bellarm. l. 2. de Essectu Sacramentorum , c. 3. all these Things are true . Dr Featly hath used this very Text in the defence of Paedobaptism . Bellarmin chiefly builds upon it in this Matter : proving the necessity of Baptism from the necessary meaning of this Text , iterùm iterúmque , againe and againe . Likewise : the same Bellarmin hath brought together the solid Testimonies of fifteen most approved Doctors and ancient Fathers , who all understand by the water in the Text , not the Word , or any other like Thing , but the Water of Baptism . The words of Bellarmin are these : Omnes Scriptores hactenùs hunc locum intellexerunt de Baptismo ; ut Justinus Apolog. 2. Tertullianus in lib. de Baptismo : Cyprianus lib. 3. ad Quirinum , cap. 25. Ambrosius lib. 3. de Spiritu Sancto , cap. 11. Hieronymus in cap. 16. Ezechielis : item Basilius , Gregorius Nazianzenus , Gregorius ▪ Nyssenus in Sermonibus de Baptismo : Denique omnes Interpretes hujus loci Origenes , Chrysostomus , Augustinus , Cyrillus , Beda , Theophylac●us , Euthymins , & alij .

O God , before whom we shall stand at the last Day ; how confidently , yea how impudently doe these Religious Rats looke out of their Holes , and mouth it concerning Protestant ▪ Writers ; concerning that good-liv'd Mirrour of Encyclopedy , Bellarmine ; and all the Ancients ; and yet , relying upon I know not what Perfugium Soricinum , Rat-Hole by which to escape , utter not one true word !

Beyond this . St Ambrose writing S Ambrose lib. 10. Epist 84. ad Demetriadem Virginem . Jansenius Harm. in Evang. cap. 20. S Chrysost. Hom. super ▪ Nisi quis renatus sucrit , &c. Perlege D. Tho. p. 3. q. 66 , 67 , 68. to a Virgin , expressely affirms Paedobaptism to be the Constitution of our Saviour , and erects his Pillarproof on these words , Nisi quis renatus fuerit , &c. except one be born , &c. See Jansenius in his Evangelicall Harmony . St John Chrysostom not onely Interprets the words for Baptism ; but also dignifies a famous Homily , by making them the Subject of it ; wherein he carries all before him for the Baptism of Infants . Aquinas is of the same Judgement .

Now indeed , one would think , a man might in reason give credit as soon almost to this reverend Squadron of Worthies , St Justin , Tertullian , St Cyprian , St Ambrose , St Hierom , St Basil , St Gregory Nazianzen , St Gregory Nyssen , Origen , St Chysostom , St Austin , St Cyril , Venerable Bede , Theophylact , Euthymius ; I mean , to all these in the Complex : as to one , lone , lean , leaden , Pagnel-Saint in the Country .

Shall a young barefac'd dough-bak'd Dwarfe of March pane , be much more priviledg'd because he is devoted to an old Woman , than these walking Libraries wedded to the ancient Church ?

And now in the revolution of my Thoughts , why may we not encounter him with three of these , being Latine Fathers , and three of the Greek Church ? Why should we muster up fifteen at once ?

Nay verily , now I fetch the cud about againe : why may not single St Austin take him up , and throw him down ? St Austin was a Godly Man , and somewhat learned .

CHAP. XXXIII .

BUt the Papists use this Text for Baptism : ther 's the grand Ulcer .

The best Divines concentre in this : That the very Devils may performe Acts morally good : and that the Pagans , and the most obstinate Hereticks have sometimes wrought Miracles : and that there was never any Arch-Heretick , which did not maintaine some Truths , and rightly , according to the Rules of Morall Rectitude , defend them by Scripture . And yet now the Papists ( concerning whom it hath been generally beleeved in England , after some evaporations and ebullitions of heat and passion ; that they are a part of the true Church , though a corrupted one ; and that many millions of them are sayed : ) may not beleeve any Truths ; and as beleeved by them , justly prop them with Scripture . A sad case : but f●ctitious , and absque Fundamento in Re.

In the place of , Sun , stand thou Jos. 10. 11 still : or , as the Vulgar , Sol non movearis , Interp. vulgat . Text. Hebr: Sun , be not moved : the Hebrew gives up , Sol , tace ; Sun , hold thy peace , or , be silent . For which cause Rabbi Salomon gave it forth R. Salom. in hunc locum . for Doctrine as clear as the Sun , that the Sun daily sings Hymns , & sweetly sings them in the praise of God : from the which his sweet Hymn-singing he ceased at the command of Joshua . The Rabbin seems to run after the Platonick Philosophers , who with their nimble-finger'd thoughts did set singng Syrens in the Celestiall Orbs. Be silent , be still , or , hold thy peace , is , in Originall signification , stand still , rest , or be quiet : and the Catachresis or abuse of Speech , is frequent in the Hebrew Language . Now as it is the same Thing in the Sun , to stand still and to hold his peace : So shall I construe it , one and the same in me who should be the Light of the World , to hold my peace , and to stand still . Which yet , I may not , untill commanded by Joshua or Jesus : who likewise never commands us to hold our peace , for the concealement of God's praises , which are then sung alowd when oppressed Truth is relieved . Wherefore Joshua chose the Sun for the Subject of his Miracle , because the Sun was the God of the Amorites ; and the praises of God were sung in a most high and heavenly Song , when a Servant of the true God , commanded this their false God to stand still or hold his peace and see his worshippers overthrown .

Thus therefore . The Cosmographers Cosmogr●p●i . inform us , that there is more Sea in the Western , than in the Eastern Hemisphere : and if they doe not know it , I now inform them , that there are also more Ebbings and Flowings , more water-Tempests , more Sea-alterations and wave-motions of Religion , in these our Western parts , than elswhere : And the Church of Rome holds Truth fast many Times , when others wretchedly betray it .

And I sincerely confesse , that even in this Discourse , I walk , beyond ordinary walkings , upon the Grounds of the Church of Rome ; as being well assur'd , that these return to the Adversary what is righteously due to him , and that none other will overturn him at every Turn , when he should be turn'd , return'd , overturn'd .

CHAP. XXXIIII .

HAD my Adversary said , that many Papists have abused Scripture in the Sophisticall maintenance of some ungrounded and Air-Castle Doctrines : I would have ran along with him heartily , and without any discomposing the placid order of my Soul , and followed his Game , as he with Hoopings , so I with a Kennel of lowd Cryers .

Had he set up his cry against Aquinas his Doctrine ( restored by D. Tha. part. 3. quaest. 25. art. 3. Bellarmin ) in his question . Utrùm Image Christi sit a●oranda adoratione latriae ? Where he resolves , that the Image of Christ or a Crucifix maybe adored with the Adoration of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , being a Worship due to God alone : I should have set up an outcry , and have cried out with him , O absurd ! abominable ! I would have answered to him with an extraordinary Eccho , that should have plainly repeated all his words ; & having done my Eccho's part , would have begun and performed my own part by sound Proof : As : This Worship is abominable ▪ and absurd ; howsoever the Worshipfull Maintainers of it , crutch it up with the common distinction of ordinativè and terminativè , that is , with referring the Worship to the Prototype , and not housiing it in the Image :

First : because the Worshipper , either gives divine Worship to the Image , or destroies 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the very Thing in Question :

Secondly : because this Doctrine doth cast a foul dishonour upon the Humanity of Christ , and throwes the Businesse , as if there were as great an alliance , at the least in respect of outward Priviledges , betwixt Christ and the Crucifix or Image of Christ , as betwixt the Son of God and his Humanity : for , neither is divine Worship terminated in the Humanity of Christ .

Thirdly : because Acts of divine Worship are from necessary Injunctions , and rely upon Principles which are aeternae Veritatis , of eternall Truth , or , true at all times : but it lies howsoever , in the free pleasure of Men , whether or no they will accept such an Image as an Image of of Christ to such Adoration ; and consequently if they doe , such Adoration is not proposed as necessary .

Fourthly : because the common People , being the greatest , part of Worshippers , who are most efficaciously tutor'd by Sense , can hardly reach in this case without confessed Idol-Worship , to so nice an Act of Distinction betwixt Ordination and Termination in the Worship of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , wherein they doe 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , actually give divine Worship due only to God , to the Creature and to the Creator by one and the same Simple and undivided Act ; and though the Creator be first , and inwardly intended , yet even divine worship is out wardly given and impended to the Creature :

Fiftly : because divine Worship is never given except under the strict Bond of the Hypostaticall Union , to a Thing propter aliud : but always propter se ; as being altogether incommunicable ; & communicable Things only , are given propter aliud : and therefore Christ repels and convinces the Devill out of Deutoronomy , with Mat. 4. 10. the Law of Worship imposed upon Mankinde ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , him onely shalt thou serve with the Service or Worship of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

Lastly : Because this Doctrine is patched up of insolent and seandalous Terms , and sounds offensively ; which should be avoided as being justly grievous to chast and pious Aelian . in Hist Animal . Eares : And , in fit comparison , is like the Head of the Frog that Elian saw as he was travelling from Naples to Puteoli , which drew a Body of shap'd dirt after it .

And again : I would have declar'd : that this idle Idolillo-doting is abhorred by the most conscientious and most learned of their own Bishops . As : to prefer an example : The People in certain parts of Spain , namely , Cantabria , Galetia , &c. were so deeply enamour'd on their old , maimed , deformed , and worm-eaten Images , and which the Verminous Hieronymus Lamas in Sum. p. 3. cap. 3. Rats had gnawn out of shape ; that , as he witnesses who was an Eye-witnesse , when , by the command of the Bishops , they were at length removed , and Images of decent composure placed , according to the Method of Rome , in their rooms : the ignorant Spaniards , Men and Women , young and old , and of all sizes , put their fore-fingers in their eies ; and like children having lost their beloved Bables , or their Deos rurales , country-Gods ; cried lamentably ( poor Seniors & Senioras ) for their old Images againe ; they would not have new ones : and this , even since the Councill of Trent , and the many great complaints there .

CHAP. XXXV .

HAD my Adversary said , that many Papists have misled Scripture in their inconsiderate labouring to prove , the single Life of Priests to be from divine Command ; I would have joyned Hands and Hearts with him ; and have di●mounted the Papists from the figurative 1 Tim. 3. 2. Sense of the Text. A Bishop must be blamelesse , the Husband of one Wife ; after the very same fashion ▪ as I now unsaddle the Anabaptists from the Text in hand , by keeping him to the Letter . And I should not have rested there ; but have argued further , out of my own Treasure .

First : The boldnesse of tainting this holy Scripture , hath been unfortunate , as in other places , so at London : For : when John , Cardinast Mat. Paris lib. 7. p. 219. of Cremen , in a London-Councill , had leven'd his Oration with a medly to this purpose , he was found at night by the queint disposition of divine Providence , notwithstanding his divine Speech and the Divine Command they prophanely recommend to us , in bed with a whore : and though he had been received with great Pomp and Honour , he now tuck'd up his long Traine of Scarlet , and stole away in a Mist ; leaving , as the Devill commonly does when he disappeares , a poisonous and abominable stink behind him of a whore and a whore-master :

Secondly : I have discovered by reading ▪ that when the Christians besieged Ptolemais , they tooke a Aldrovandus P●olegom . in Ornithol . ex Egnatio . weary Dove which brought a Letter from the Sultan directed to the Besieged ; and by letting the Dove fly into the City with a new Letter of their own composing , moved the Citizens to Dedition , and gained the City : But I could never discover by reading or other industry , that the Letter which the Holy Ghost , the Dove of Heaven , brought from Heaven , can be changed or altered by Christians upon Earth : And had we been commanded to marry in the words , Increase and multiply , and consequently , sinned if we had not married ; or , had the words , the husband of one Wife obliged the Bishop to marriage , and not inferred only a strict exclusion of Polygamy , whether taken in the venerable Sense of Jewish Antiquity , or in the construction of the Greek Church ; it would have sorely troubled the Church of Rome , to have learnedly pretended the setting of an Ecclesiasticall Constitution as a firme obstacle against a divine Command :

Thirdly : It is not probable , that a divine Constitution can be repugnant with Marriage , first ordained in our most divine state of Innocency , and first celebrated in Paradise the most Divine Place upon Earth :

Fourthly : If it be a divine Constistution which abrogates the marriage of Priests , how is it faire , that the Vicegerent , having a delegated and subordinate Power , and acting for God , doth not Act according to his Delegation and Instrument , but dispenses oftentimes in a Superiour and explieit Constitution of his divine Master ?

Lastly : where shall we finde a divine Constitution opposed so largely against the Intention and Institution of Nature in the Species , especially in so high a Kinde as this of Mankinde ; and Marriage being ordained , by a second Ordination of Providence , as a Remedy against the vile productions of Lust ?

CHAP. XXXVI .

HAD my Adversary said , that some Papists have wrested Scriptures in arresting them to justify the Latin ▪ Prayers , even of the most ignorant People among them : I should have stood for him , and seconded his endeavours :

First : because the Definition of Prayer which the Schooles have received from St John Damascen , is , S. Jo. Dam. l. 3. d● Fide Orthodoxa , cap. 24. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Ascent of the Mind or Understanding to God : And the Understanding or Minde cannot ascend to God in religious Prayer , being an humble and petitionary Ascent of the Understanding and Will , moving God to Assent by a knowing , reverentially-becomming , and attentive Presentation of our just Desires ; except the Prayer be offered with Understanding :

Secondly : Because though we should in our Prayer , sometimes attend to God to whom we pray , and sometimes to the Thing for which we pray : yet , if the Prayer be not Understood , our Lip-offering would be a Tempting of God , when so near and fair a Meanes and Help of Praying after the best manner , is obstinately rejected :

Thirdly : Because God requires our Offerings to be proportioned to our Abilities ; and he hath made us understanding and reasonable Creatures ; and requires therefore of us , reasonable Service , and to pray with Rom. 12. 1. 1 Cor. 14. 15. Understanding :

Fourthly : Because if there be such need of the outward Picture , to prevent distraction ; there is much more need of the inward Pictures , which the words present like the turning of the Heavenly Spheres , for the same end .

Fiftly : Because there should be nothing uselesse or vain in our Commerse and Conversation with God ; but the Words in such Prayers are vain and uselesse : God accepting not of Things which are foolishly , ignorantly , and indevoutly presented ; and words not understood , being presented indevoutly , ignorantly , foolishly .

Sixtly : Because those who pray thus , are not conform'd to the Church , as ignorant Priests , and Sacerdotes ad Missam , teach and pretend , except they will as ignorantly grant , that the Church to which they are conformed , prayes without understanding :

Lastly : Because the famous Parrat of Cardinall Ascanius , which Coeliu● Rhodig . de antiquis Lectioniq . l. 3. cap. 32. distinctly and with seeming devotion oftentimes recited the Creed , prayed , or said part of the divine Office , as religiously , with relation to understanding the Prayer , and outward appearance , as these misunderstanding People : For : the Parrat recited many good words ( which it understood not ) in their order ; because it had the Species of those Words , connexed in the Imaginative Power : And these Parrat-Christians ex Regione P●sittacorum , recite their Latine Prayers ; as having the words concatenated in their Memories , or because they reade them .

CHAP. XXXVII .

HAD my Adversary said , that Scripture hath been storm'd by Papists , to exalt the Pope in certain undue Kindes of Greatnesse , Power , and Titles : I should have presently come at the Call , and have brought Victory and Victoria with me : who having quilted his Discourse with a long Narration of the Pope's improper Titles , Power and Greatnesse , uncreates him againe with reference to such Greatnesse , Power and Titles ; and undoes all with a Catastrophe : Sed Glossatores Juris hoc Victoria de Potest . Eccl. Relect. 1. Sect. 6. Dominium dederunt Papae , cùm ipsi essent pauperes Rebus & Doctrinâ : But the Canonists or Glossators of the Positive Right or Canon Law , gave this Dominion to the Pope ; themselves being poore with respect both to Riches and Learning . And I should have added this Graine or two ex meo : From their poor condition and Poverty , came their poor-conditioned Flattery ; and from their Ignorance , their blind asserting of those Things which they did not understand .

Verily , I should have been familiar with my Adversary ; and said : Sir : There hath been a question conjur'd up from Hell : Uirùm Papa possit voca●d Deus ? Whether or no the Name , God , may be given to the Pope ? And though the Term , God , in the Question , opens the arms to receive a Distinction , and by consequence a Decision ; and may be understood , either secundùm Naturam , according to Nature , or secundùm Similitudinem , according to Likenesse ; and the Pope may be called Deus secundùm Similitudinem , God according to Likenesse ; as the Angels , yea Men , and Judges especially , are honourably called Elohim in scripture : yet , the Question is unexpedient , irrelegious , and unsufferably-swelling , as concerning the Pope .

First : because this high pretence to earthly Greatnesse , is directly opposite to Christ , who is the generally-confessed Head of the Church ; appearing upon Earth in the form of Phil. 2. 7. a Servant . And therefore , When John Arch-Bishop of Constantinople vainly pretended to glorious Titles above him ; St Gregory Bishop of Rome , pulled the other way , and stiled himselfe Servum Servorum Dei , a Servant of the Servants of God :

Secondly : because a meer Man , and one who is not infallible or unerring in his particular actions concerning himselfe ; is quickly puffed up with such Titles :

Thirdly : because People who depend upon the Favours of Princes , are soon intoxicated with opinion of the pretended Rights and Greatnesse of those upon whom their Honours and Profits depend ; all the Passions running as Love runs :

Fourthly : because such Questions and Titles render the Pope most odious , ridiculous and contemptible to all his Adversaries , confessing , or denying Christ ; and are the cause that his Adversaries confessing Christ , doe , according to his Principles , the lesse confesse him ; and that his Adversaries denying Christ , deny him the more :

Fiftly : because the Angels were thrown from Heaven , and Man out of Paradise , by desiring to be as God :

And lastly : Because the speciall raising of this Question concerning the Pope by his Parasites , is a notable signe , that the Aim was directed beyond the Bounds of Likenesse ; and overlooked , yea and overwent the Question proposed concerning Bishops , Princes , Judges , or other Magistrates , in a strange untrodden Course .

CHAP. XXXVIII .

HAD my Adversary said , that Scripture hath been ravished by Papists , to prefer the impious Art of pious Fraud ; which hath much thrived , grown fat , and prevailed amongst them : I should have said as my Adversary said : and have strongly proved it :

First ; by the Testimony of their Nicol. Lyra Comment. in cap. 14. Dan , secundùm , Edit. Vulgat . Nicolaus Lyra : Aliquandò in Ecclesia fit maxima Deceptio Populi in Miraculis factis à Sacerdotibus , vel eis adhaerentibus propter Lucrum : Sometimes the People are very greatly deluded in the Church , by forged Miracles ; the Priests or their Adherents forging them for gain .

Secondly ; by the Authority of their own Alexander Hales : In Alex Halens . p. 4 q. 53. Me●●b . 4. art. 3. Solut. 2. Sacramento apparet Caro , interdùm humanâ procuratione , interdùm operatione Diabolicâ : Flesh appeares in the Sacrament , sometimes by humane Procuration , and sometimes by Diabolicall Operation : the Priests and the Devill doing the same work fraudulently ; and the Devill , whatsoever the Priests may pretend , alwayes working for an Evill end :

And thirdly , by the infallible Sentence , 〈◊〉 Cl mentis O●●●vi transmissum ad Regula●es . and most known Precept of their own dear Clement the Eighth , commanding the Regulars to surcease from the deceitfull and fraudulent Abuse of their Knowledge acquired in Confessions , by the which they made them burdensome , to promote their own advantage in their outward Government . And having proved the Things , I should have strongly and boldly proved against the lawfullnesse of them , ( of these their pious Frauds : )

First : because all proper Meanes are naturally suteable to the End ; and if the End be good , the Meanes must be proportionably good ; and if the Truth of God published , be the End ; the Meanes of Publication must be true , void of deceit , and godly :

Secondly : because by fraudulent carriages in the way to our good Ends , a vile aspersion is cast upon the Providence of God ; as if good Meanes were not adequately prepared by divine Providence for good Ends :

Thirdly : because by such fraudulent Conveyances in holy Things , holy Things ( in direct motion and issue and not per accidens ) are disesteemed ; the most excellent Truths of God question'd ; and Men become 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; without God , and Atheisticall .

Fourthly : because as evill produces evill , and false Actions produce false speeches in the same Subject ; so , much deceit of the Tongue , is produced by this deceit of the Heart and action , before and after it ; as , pernicious Lying , impertinent Equivocation , multiplication of idle Words .

And lastly : Because the Devill is the Father of Lies , and of double dealing ; and the old heathenish Priests , his impious Instruments , were expert in reducing to praxis this pious Art : the Holy Ghost is the Author of all Truth , and of Holy simplicity .

Therefore these being so different in their Causes , Meanes , Ends , may not be joyned in their Terms and Logicall Predications ; and fraud cannot be pious , nor piety fraudulent .

CHAP. XXXIX .

HAD my Adversary said , that Scripture hath been prostituted by some Papists , to sanctify the licentiated Stews at Rome : I should have come to his hand , as a Hauke to the Lure , and zealously protested against them .

First : because the Evill in this Permission , doth infinitely surmount and preponderate the Good ; as appeares by the consequents ; more by thousands , being incouraged in this permission , to the most grievous Commissions of Adultery , Fornication , and other Uncleannesse , than the Good is or can be that the filth and stinke of the common sinke is restrained from certaine Houses .

Secondly : because the filth might be more perfectly restrained by severe Lawes and a Coercive Power .

Thirdly : this publike permission of the Stews , is not like the permission of Usury ; because in Fornication , Adultery , &c. the Actors , both sin ; but in Usury , the Taker or Borrower , ( upon whom he that permitteth Usury , keeps the single Eye of his Intention , ) Sinneth not ; his Concurrence being materiall not formall , and he not willing but un willing :

Fourthly : because God hath dealings towards sin , before the Commission ; prohibendo , by forbidding it ; impediendo , by hindering it ; permittendo , by suffering it ; as after the Commission , ordinando ad bonum , by actuall and executionall ordering it to good ; ignoscendo , by pardoning it ; puniendo , by punishing it : and this Permission of the Stews , is larger than the divine Permission in such a latitude ; for , God sometimes in all places , absolutely hindereth sin ; but in the Reign of this Permission of sin by the Romanists , there is no absolute hinderance , there being so much of furtherance , on their parts ; and there is but a dull , cool and weak prohibition in consideration of penalties to be inflicted upon sense ; and these only of all humane Acts , work effectually upon a Soul steeped in the Lees of corrupt Nature :

Fiftly : because this permission proves a double Allurement to the single Clergy :

Lastly : because the Jews there , are greatly disturb'd and nardened by this Permission .

And I should have garnished this Reason with a prevalent Example , commended to Eternity by Bishop Espenceus ; who relates of a Jewish Maid , that she renounced the Jewish Religion and became a Christian , that she might freely exercise the Romish-Christian Art of Ribauderie , not unsoundly permitted , as amongst Christians , but soundly punished by the Jews . And the Bishop bewailes the sadnesse of the matter , with many a mournfull Accent : Dici nequit , quàm incredibili Christianorum Esp●ncaeus de Contin l. 3. cap 4. tum pudore , tum etiam eorum qui verè tales sunt , cordolio , factum est , ut Judae filiae scort●rs non liceat , Dei filiae liceat : Imò Israelis filia meretricari non aliter ante possit , quàm facta per Baptismum sanctum Christi soror , & filia : It cannot be said , with what incredible shame of Christians , and also with what heart-griefe of such as are truly such , it is come to passe , that a Jewish Daughter may not become Whore , a Daughter of God may : Yea that a Daughter of Israell , cannot otherwise play the Harlot , than when she is made by Holy Baptism , the Sister and Daughter of Christ .

She was made so quoad externan● apparentiam , according to outward appearance ; and she had been really made so , remotis impedimentis ex parte Subjecti , had the impediments been removed on the part of the Subject .

CHAP. XL.

ROme : I Honour thee in thy Truths : which are many , and excellently obeyed by many . But I detest thy Corruptions : and I see a large Field before me , and could proceed farther against them , should I not wander beyond the Lines of Communication with my Matter .

Finally therefore : Had my Adversary said , that the Scriptures have been rifled , spoil'd , exanimated and murthered by some Papists of the Jesuiticall Division , to set aloft the Scarlet-coloured practise of the murdering of Princes in the dark , by private and obscure Persons : I should have cried Murder , and Treason too : and have fortified my selfe in the Preamble , with the forerunning History of the preposterously-Heroicall M. Claudius Paradinus in Heroïcis . Courtier of Millain , Andreas Lampugnanus ; who when he desired to Murther Galeazus Marius the Millain-Duke , for a Tyrant ; did practise it ▪ long before , by stabbing privately the Duke's Image ; that his hand might not shake , or he misse his aim in his stabbing the Duke : whom at last , he stabb'd to the Heart , even before the Altar , in a Church . O the Purity of this Duke-stabbing under the roof of the Temple and the white Canopy of Holinesse !

There wants nothing to the top and top-gallant of this Angelicall Devilishnesse , but the presenting of the poison'd Sacrament to a devout Emperour on his Knees : which likewise , they have devoutly done :

I would have open'd the door to Jesuiticall examples , and let them ●orth tumbling one over another , like the Waves in a foul & troubled Sea : As : of Garnet and Oldcorn , Jesuites , and chiefe Actors in the matchlesse Powder Treason ; who are English Martyrologe printed in the year , 1608. Chronicled for Martyrs : of Sixtus Quintus a Favourer and Patron of the Jesuites , who consecrated a Panegyricall Oration to the immortall praise of Clement the Jacobin Fryer , that Murthered Henry the third , King of France , by searching into his Belly with a religious knife : And of Barrier , who endeavoured Arnault ● Frenchman , in his Pleadings against the Jesuites , on the behalfe of the King and Parliament of France . the killing of Henry the fourth , with a poisoned Altar-Dagger ; ( which Raviliach afterwards expedited ; ) animated thereunto by holy Father Varad a Jesuite .

And I should have sifted the Originall Question : An Deus dispensare possit in Lege Nature vel Decalogi ? Can God ( the Pope's Lord ) dispense in the Law of Nature or the Decalogue ? Wherein Occam , Gerson , Occam . in . 2. q. 19. ad 3. & . 4. dub . Gerson in Tract . de vita spiritali Lect. 1. Corol. 10. in Alphabeto 61. literâ E. Almainus Tract . 3. Morall . cap. 15. Scot. in 3. Distinct. 37. q. 1. paragrapho , Hic dicitur . Bonavent . in 1. Distinct. 47. q ▪ 4. Gabr. in 3. Dist. 37. q 1. Art. 2. Concl. 1. Durand . in 1. Dist. 47. q 4. num. 16. and Almain affirme , that he can dispense in every Law of the Decalogue : And their Foundation is : Every sin is a sin , because it is forbidden by the will of God ; if therefore , God will a thing to be no sin , hoc ipso it shall not be a sin : And in the which Question , Scotus , Bonaventure , and Gabriel defend , that God can dispense in the Precepts of the second Table , but not in the Precepts of the first Table : that is : can dispense in those commandements which manage us towards our Neighbour , but not in the Commandements which conform us towards God : And in the which ▪ Durandus declares , that God may dispense in the affirmative Precepts of the second Table , but not in the negative Precepts thereof .

And I should have determined , that God himselfe cannot dispense directly and formally in any Precept of the Law of Nature . The Reason is : Because the Lawes of Nature contain and command that which is good intrinsecally and in it's Nature ; therefore the Things opposed to these Lawes , are in their Natures and intrinsecally Evill ; and not because they are prohibited by the will of God , but because of their own Natures , they are dissentaneous and contrary to Naturall Reason and reasonable Nature , quà talis est : As : possible Things are possible , not because God hath willed them to be possible , but because it is not in it selfe Contradictory , that they may come into Being .

Wherefore God cannot make , ( pace Occami , ) the Hatred of God to be Godly , good or Lawfull : because this Turn of Things overturns all , and is contrary not only to Nature and Reason , but also , to the Divinity of God . And God cannot perswade us to these Evils ; much lesse will them , command them to be , and make them good , lawfull and honest .

As therefore , the Creatures have their existence from the will of God , but their possibility from the very Nature of God ; ( because if we consider the Nature of God in his Omnipotency , it naturally followes and results , that there is a possibility of Things by Creation ; which Things , if per impossibile God were not , were impossible : ) So the positive Law , both Divine and Humane , depends upon the will of God ; but the Law of Nature is derived from the Law Eternall in Mente Dei .

Yet , God can dispense indirectly and materially in these Lawes , by changing the matter of the Thing commanded , and thereby subtracting it from the Law of Nature and obligation of the Decalogue . For : God can give to one Man , Power over the Goods , Body and Life of another .

But , when , where , or how did God give Power to the Church of Rome , over the Goods , Bodies , and Lifes of Princes ? And if the Laity be subject to the Clergy , as the Body to the Soule : yet , the Soule hath not absolute Dominion over the Body ; and therefore , may not lop off the Members , or pluck an eye out , having offended her , and cast it from her , otherwise than in a spirituall and morall Sense , the literall Sense being repugnant with other Precepts : though shee may willingly suffer them , or , freely give them up , to be lopped off passively , in the Confession of the true Faith ; or , surrender the whole Body to be destroyed , in Martyrdome .

Desist then , O ye cruell Jesuites , from this your making odious the most acceptable Name of our most mild and meek Jesus .

CHAP. XLI .

BUT in regard it is onely Objected by the Aduersary , that the Text ( Except one be born againe &c , ) is used by the Papists : Per me liceat : They may use it , without opposition from me : their using a Text in a righteous manner and Matter , being no sufficient and reasonable Ground of Quarrell . As I may not quarrel with them , for their using sacred Scripture in the proof of the most sacerd Trinity against the old Arrians , & those of Transyluania : or in the proof of the Incernation of Christ , for the Prepossession and corroboration of Christians against the cursed Insinuations of Mahomet .

The Spirit of Contradiction and the works of it , are not unknown to my Adversary : And does he think , it would become me , to be like the Ilanders adjoyning unto China , who , by reason of some Traverses of discord and jealousies ( which oftentimes arise betwixt neighbouring Countries and Provinces ) falling betwixt them and the Chinenses ; salute one another by putting off their shooes , because the men of China performe the morality of their Salutation by putting off their Hats ?

The violent motions of spirit , Jesuiticall and Presbyterian , cannot be of God : in the long Catalogue of whose blessed works , their is no violent Thing .

I would have the World to understand , that I now understand the difference betwixt the Doctrines which Pride and private Interest have publikely raised in the Church of Rome , and which are not destructive of its being a Church ; as the sins and errours of the Pharisees , destroied not the Chair of Moses : and the Doctrines of the Church of Rome , lineally descended from Apostolicall Antiquity , or included Virtually in their seed and root : And that my Quarrell is not with Truth or Integrity , but with the Corruption of Integrity and Truth .

And in the Truth and Integrity of a sincere and unleven'd Soule : If I dye on my Bed , and with knowledge of what I say and doe ; some of my latest words on my Death-Bed , shall be these .

I most heartily deny , defy , renounce , abhor and protest against the Presumption , Pride and Avarice of Popes , their Nephews , and Cardinals ; the deceitful Dealings of Priests , Jesuites , Monks and Friers , and against all their Doctrines which bear the true Marks and Hecceities of Corruption : But , all the Sacred Articles of Catholike and Apostolike Doctrine amongst the Papists , which they have faithfully conserved ; all their well-ordered Zeale , their admirable and most ravishing Devotions , their Deiform Intentions , their Heroicall Acts of Vertue ; their Abnegations of themselves , and of their Friends , Goods and Pleasures ; their Watchings , Fastings , Prayings ; their Recollections , Meditations , Spirituall Exercises , Introversions , Soliloquies . Aspirations , and all the pretty-Love Actions of the Body that attend them ; their Keeping of the Heart and Senses ; their Humiliations , Mortifications , and Resignations of themselves , to the Will of God , come Riches or Poverty , Disgrace or Honour , Li●erty or Imprisonment , Sicknesse or Health , Life or Death ; their sighings , sobbings , yernings , and Groanings after God ; their appretiative Love of God , when they cry out , in the Surges Psa. 73. 25. and high Sea of the Spirit ; Whom have I in Heaven but thee ? and there is none upon Earth that I desire besides thee ; their intensive Love of God , when the Soule being returned from the Ravishments and ecstasies of Love , and the Body overcharged ; the charge is jointly given . I charge you , Cant. 5. 8. O Daughters of Jerusalem , if ye find my Beloved , that ye tell him that I am sick of Love ; or , as the Vulgar , Edit. vulg. quia amore Langueo , that I languish with Love ; and afterwards , their dying , and giving up the Ghost in their vehement loving of God , and by the very force of it : I most humbly receive , imbrace , approve , with all my Soule , Heart and Spirit .

And I will never beleeve , that the Tree is corrupted in the Root , Heart and Substance , which brings forth such heavenly Fruit ; especially when I behold Trees , that are more promising and professing in their leafes and blossoms , but lesse performing in their fruit .

And I confesse humbly and sorrowfully , as in the Presence of God and Man , that when I first came from the Papists , I was more , as it often happens in extraordinary Mutations , fired on with Passion than sweetly drawn with Devotion .

But now I desire of God , that I may be seasoned with Moderation , and love in every place , what my experienced Soule tels me in the retiring-Chamber of my second and composed Thoughts , God loves and likes in all places .

We often deserve by our own Offences , that we take offence at the miscarriges of others ; and reject in a lump the good with the evill .

A Scandall is defined : Verbum aut Factum minùs rectum aut bonum , praebens occasionem alteri Spiritualis ruinae aut lapsûs in peccatum : A word or Deed lesse right or good , giving occasion to another of Spirituall Ruine or Falling into sin . Where the Adverb , minùs , lesse , may not be taken comparativè , sed negativè , comparatively , but negatively , for a Word or Deed which is not good but evill : And the Evill may be intrinsecè , vel extrinsecè malum , intrinsecally or extrinsecally evill : the evill intrinsecally evill is character'd in the precedent Chapter : the other is described ; which hîc & nunc in respect of particular circumstances , of Time , Place or Persons , wants some Morall Rectitude or Goodnesse . The Active Scandall is subdivided in Scandalum per se & per Accidens , A Scandall by it selfe , and a Scandall by Accident ; this hapning praeter intentionem Agentis , besides the intention of the Agent .

God almighty graunt , I may be so absorpt in the profound Consideration of the Scandals which I have given , that I may only use the active Scandals of others as I would use a Marke of Caution , set neer or over Vide Ambros . Catharin . sib . de Propheti● Savonarolae , & Raphaelem Volater . lib. 5. Geograph . in sine . a Rock . For it must needs be that offences come , in all Churches ; and Papa Angelicus the Angelicall Pope and his Reformation already come in the Prophesies of Savonaerola , may not in reason be farther expected .

CHAP. XLII .

I Am now carried , as upon the Wings of Cherubims , to the maine drift of my Adversary in his last Objection : which was : to bring an Odium upon me , and stigmatize me for a Papist . Hoop : do me no harm good Man .

I am verily perswaded , that there are of my kindred ( being in part Jewish Presbyterians ) who greatly desire to reinforce Popery upon me for secret Ends , which they have as they are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Lovers Text. G●aec. 2 Tim. 3. 2. of their own selves , and lovers of Mony . And they Would perswade me into it , by long perswading me that I am of it : Which in truth , is a powerfull assault upon the will ; as continually hammering the thing proposed , and the conveniences and friendly considerations of it , into the Heart . Upon this Assumption , ( as commonly , a Man's Enemies are of his own Houshold , ) they let fly their fancies by the Voley .

And therefore , as it was in the old Greek Litany , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Lit. Graec. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : From my selfe good Lord , deliver me : And as it is in the Roman Orat. Rom●nae ad Primam , & alibi : Prayers : De Inimicis nostris , libera nos , Deus noster : From our Enemies , deliver us , O our God : So my most hearty Prayer , shall ever be : Ab Amicis meis liberame , Domine Deus noster : From my Kindred deliver me , O Lord our God .

St Gregory Nazianzen objecteth S. Greg Naz. orat . 4. in Julian . against Julian ; that his cheeks undecently swelled , when in a Fume , he blew the Coles at the Devil's Altar with old women , enemies to the Truth of God and of Christ .

But : Mihi ab istis perquàm Volupe est affligi : I take great pleasure in being afflicted and Crucified by these and the like Lumber : as , by other mercilesse Presbyterians , by wilfull Anabaptists , by the profane Regiment of loose , lewd , unjust , and unmoralliz'd Ministers : by the Satyr-Kinde of ignorant , phreneticall , and powder-passion'd Papists , &c.

And here : I will answer punctually . First : They call me Jesuit ; And I call , not them , but the great Majesty of God to witnesse , against them : That I never was a Jesuit , nor a Lover of Jesuits .

Secondly : They Tare-sow among the People , that I am a professed Papist , and reconciled to my Priestly Functions : both which , are most false , the most true God knows .

O degenerating England : do'st thou thus poorly reward one that came to thee , as an humble Suppliant , in a Church-storm , for pious Harbour ? one that hath sate peaceably under thy wings , and was never in Arms ? One that , whatsoever he writes to better his judgement , never preached ought thwarting the known Church of England ; or gave passe to a word looking awry upon the State ?

I humbly hope : that notwithstanding the various and easie Pretences of Worldly Policy ; we are not as yet , Seducers , and righteously worthy of Silentiall Punishment , if we Preach against Anabaptism .

I am bold ; and I cannot hold : because I never learned to be afraid in the defence of the mighty God's cause : And if I suffer , I shall suffer , the strong God looking upon me and strengtening me ; and moreover , in the view of the Christian World : Many whereof , rejoice to hear and see me already made a miserable Sufferer by my own dear Country-Men , to whom I have hopefully ran for Appeale and safety .

Now if any Romanist shall take offence at my taking and publishing these Offences ; I shall joyfully enter the lists , even with him ; and shall undertake to make the Offences I have taken , so numerous and so ponderous that al the Catholike perfumers in the new Exchange , shal not be able to suppresse and pacify the stink raised in the stirring of Romishpuddels .

In the mean time : all the world must grant , as they grant Postulata Mathematica , Mathemeticall Postulates ; That although Motus Coeli semper sit Uniformis Velocitatis , the Motion of the Heavens be alwaies of a most Uniform Swiftnesse , because it hath already the highest Perfection of its Motion ; yet Man upon Earth , being short of his highest Perfection , hath not a motion that is Uniform , but moves unequally , is fast and slow , sometimes humanely moves one way , ignorantly sometimes another way , a third way imperfectly sometimes , and moves neerer to the highest Perfection , as he makes progresse in the way of divine Knowledge .

CHAP. XLIII .

THE sixt objection beares up to us . If I understand in the Text , by the Kingdome of God , as I seeme to doe , the Kingdome of Glory ; then the Text , including Baptism , excludes and excommunicates all Unbaptized Persons from the Kingdome of Heaven .

To this Argument , Doctor Featly , according to his Grounds , would have answered : That all unbaptized Persons are excluded the Kingdome of Heaven , de lege ordinariâ , by God's Ordinary Law ; Christ here speaking strictly , to binde Parents to their duties : Yet , that God hath a Prerogative , quae est supra legem Ordinariam , which is above his Ordinary Law ; and by this , he doth , as worke miracles , ●o extraordinarily execute the secret Decrees of his Benevolence and good Pleasure , in extraordinary Cases ; these requiring extraordinary Proceedings : And if we consider him , as having a royall Prerogative ; he may not be confined , otherwise than he hath confined himselfe . And how God may be above himselfe in differen● respects , is presently understood . For : As he is Author Gratiae , the Author of Grace , he works above himselfe as he is Author Naturae , the Author of Nature : the Supernaturall Order being so called , because it stands above the Order of Nature ; and Supernaturall Grace perfecting humane Nature in order to a supernaturall End ▪ without which Grace we cannot arrive unto it : And extraordinary Cases even in the same Order beget the different respects , and Considerations of God in his Prerogative , and God in his ordinary Course .

Now the Kingdome of Glory , is chiefly & most commonly understood by the Kingdome of God : because it is the first , and most noble thing understood by it : and the Kingdome of Grace is not so called , but with denomination from the Kingdome of Glory : Which as of all Kingdomes it is the most excellent , this being the best , highest , and most profitable Sense of the Kingdome of God ; so it most urgently obligeth us to Baptism under such Terms .

Eucharisticall Nourishment or Manducation , though it conduceth also to the nourishing of the Body ; yet is more constituted under the Kinde of Spirituall Meat , under which Reason it is more profitable to us , than under the Kinde of materiall and corporeal Aliment : As also an Iron or Steel-Breast-Plate , although it be a kinde of Garment , as it covers our Body , and defends it from heat and cold ; yet goes more in the mouths and estimation of men , for a kinde of Armour , as which , it exerciseth it's chiefest office , and under which notion it is more profitable to Men , than for a Garment . In like measure proportionably , although the Kingdome of God signifies the Kingdome of Grace and the Kingdome of Glory ; yet doth it more , and more often signifie the Kingdome of Glory , under which Sense it is most profitable and advantagious to Mankinde ; than it signifies the Kingdome of Grace . And when a word signifieth diverse Things , and one of them chiefly : the Thing which it chiefly signifieth , is the Sense if the Sentence will claspe with it : the chiefe Things , being to be chiefly consider'd , as alwaies first apprehended in our Goings from the Cause to the Effect .

The word , Body , may be understood of a naturall Body , a mysticall or Ecclesiasticall Body , a Civil or Politick Body . Which Word if it's place will endure it , must be understood of a naturall Body ; because the naturall Body , is a true Body , and more properly a Body , than the rest ; and because from the naturall Body , the mysticall and the Civill Body are called Bodies ; the naturall Body being so realiter , really ; the mysticall and Civill Bodies being so only denominative , by denomination . And we shall thus know when a Thing hath his name by denomination from another Thing . It hath ▪ if , another thing so named being taken away by intellectuall Ablation or Separation , it therefore and immediately vanisheth as such . Take away the naturall Body ; and the Civil and mysticall Bodies lose their Names . Take away the Kingdome of Glory : and there will be no Kingdome of Grace . For : Sublato Principali tollitur Accessorium ; Sicuti , Sublatâ Causâ tollitur Effectus ; & , Subla●â Formâ Essentiali , Res ipsa tollitur : The principall being taken away , the Accessory is also removed ; As , the Cause being taken away , the Effect is taken away also , which Essentially depends on the Cause ; And , As the Essentiall Form being taken away , the Thing it selfe is abolished . And the naturall Body is the principall Body , considered as a Body : and the Relations betwixt these Bodies as Essentially and Fundamentally depending on the naturall Body , fal to the ground , if the naturall Body , which is Fundamentum Relationis , the Foundation of the Relation , be set apart .

The Body of an Ape is in many parts and particles , like to the Body of a Man : and therefore , Galen addicted himselfe more to the Anatomising of Apes than of Men ; as Franzius in S●mia●j Franzius recounts out of two famous Anatomists , Vesalius and Columbus . Yet , the Transition from Apes to Men , is not alwaies happy and successefull . If the Adversary had studied humane Arts and Sciences , or Anatomized Corpus Theologicum , the Body of Divinity ; & not only read the History of Apes , in his learning to make ilfavoured mouths and Vide Quintil . in Rhet. evil faces ; or learn'd only conformare os , to fashion his mouth to an untuneable Tone : he might himselfe have smooth'd his own way through these knottie Matters : and I now question , if his unopen'd understanding can follow , when the way is opened and playned before him for him by another .

CHAP. XLIIII .

BUT while the Adversary bespattereth and bedawbeth his Mother-Church , as accusing her that she damns Children dying without Baptism ; he runs himselfe inevitably upon Scylla or Charibdis . For : he would have Children sav'd without Christ ; that is ; without Grace , which is the bond of Salvation in Christ , and the wedding Garment ; without Faith , ( which is the first sanctifying Grace , ) against the common cry of Scripture ; and without a Sacrament , the Sacraments being the pure Channels of God's mercy to us in Christ : and so , sets them above all Ordinances : or , he would have them all damn'd who doe not ascend to the years of discretion . Alasse poore Babies .

That , God , as the great Provisor , and overlooker of the naturall and supernatural Order ; and that Christ as the High-Priest , and the Shepheard and Bishop of our Soules , supplies 1 Pet. 2. 25. by his extraordinary Power the inculpable defects of the Sacraments , which are Defects ex parte Ministri , Materiae , &c. I deny not . And that he supplies all the Defects concerning them : I doe not affirme . Because the Supernaturall and extraordinary suppletion is , in the most part , when the ordinary failes without our fault or failing ; it being therefore afforded ; and the obligation of the Supreme Provisor , in some such Cases only arising . As the Universall Cause in Nature , supplieth in like manner the naturall Defects of the Particular Cause .

Here the Adversary , being desperately resolved durissima atque ultima sustinere , to endure all hardnesse : manumises this Proposition : Those who doe not manifest Grace , are not of the Visible Church .

I answer , first : The Innocents Mat. 2. 16. in the Gospell , Baptized Baptismo Sanguinis , with the Baptism of Blood ; did not manifest Grace , and yet , were of the visible Church , because they were visible Martyrs . And they are called by the Ancients , Primitiae Martyrum , the first fruits of the Martyrs . And when the Fathers in their Sermons upon St Stephen , dignify him with the Title of Protomartyr , the first Martyr ; they suppose him to have been the first in respect of adult Persons , and the first compleate Martyr .

Where learn , that the Baptism of Blood hath the same Effects , as Baptismus Fluminis & Flaminis , the Baptism of water and the Baptism of the Holy Ghost : that is : as Baptismus in Re & Baptismus in Voto , Baptism in the Thing and Baptism in Desire : here being an extraordinary Suppletion . Yea : the Baptism of Blood is the more noble , as having and holding a singular conformity with the Passion of Christ .

Secondly : If Children do not pertaine to the Visible Church , because they cannot manifest Grace ; then if they dye being Children miserable is their end , and their misery in the losse of God , is without end . Because the Church of God is Via , the way ; she only , teaching it ; and the Head of it , so calling himselfe : and the Kingdome of God , is Patria , the Country . And as no man comes to his Country , but by the way ; So extra Ecclesiam non est Salus , out of the Church there is no Salvation : A Figure whereof was , That all were drowned in the Houd , whom the Floud found una●ked . The divine S. Cypr. lib. de Vni●ate Ecclesiae . Rule of St Cyprian is universally accepted : Non habet Deum Patrens , qui non habet Ecclesiam Matrem : He hath not the God of the Church for his Father , who hath not the Church of God for his Mother . And Concil Lateran sub Innocent. 3. cap. 1. the Faith ▪ Confession of the Councill of Lateran under Innocentius the third , is innocent : Una est Fidelium Universalis Ecclesia , extra quam nemo salvatur : There is one Universall Church of the Faithfull out of which no Person is saved .

Lastly : outward manifestation of Grace , doth not render us Members of the visible Church as visible , that is , of the outward Church as it is outward : but , that we visibly and and outwardly communicate with the said Church , and are congregated with the visible Members of it : ( the Case of the Innocents was extraordinary , as the Birth of Christ was , upon which it waited : ) because the outward manifestation of Grace imports a reference to the Senses of men , which are not capable of the Impressions of such manifestation : and because outward manifestation in free Agents , is no infallible signe of inward and invisible Grace , except it be infallibly known to us , that the Persons giving such manifestation , are infallibly directea ; or , except we receive it of God , by private Revelation .

CHAP. XLV .

THe last Objection comes to it's tryal : And it is the monumental Objection of Mr Tombs , the Oracle , Apollo , Champion , Achilles , Mr Tombs in his Examen . Goliath , Knight-Errant , or , lesse improperly , the feather'd Forehorse of our Anabaptists .

It parallels another Text with ours . Except ye eate the flesh of the Son of Man , and drinke his Blood , ye Jo. 6. 53. have no life in you . Being the Text in meditation whereof , Synesius hymns it of the Eucharist , that it is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Synes. in Hymnis . the Trophy of Divine Love .

It is not , saith Mr Tombs , proved sufficiently by illation from this Text , that Infants may receive the Lord's Supper : therefore neither from the other , that Infants may be Baptized . Wherefore although the Text treateth of Baptism , yet is it not efficaciously convincing for Infants .

I answer . First : These Texts very much differ in their Logicall Terms and latitude . His Text is directed by a Term of restriction to the Jews , ( to whom Christ preached in the Synagogue , ) being grown See V. 59. Persons ; and commends to them the eating of strange , but solid meat , perfectly agreable to them only , and such as they ; Except ye eat , &c. In our Text , although presentially directed to Nicodemus , the direction is let loose , and widened with a Term extending to all persons young and old , &c. Except one be born .

Secondly : These Sacraments are very much different in their Natures and Effects . The Sacrament of Baptism was given , that it might initiate us , purge us from sin , and reduce us to Spirituall Purity : and it is requisite , that even Children should be initiated , purg'd and reduced ; and being now initiated bodily and apparently into the World , should not be left there by the Lover of Souls , as the most innocent , and yet wanting an Ordinance of Spirituall Initiation . For this reason : the Sacramentall and visible Action in Baptism , is washing with water ; accordable even with Children , who are born unclean , and therefore , presently washed by the Midwife . The Eucharist was appointed , that it might nourish and conserve Spirituall Life acquired in Baptism ; which corporall Meat doth in corporeall Things ▪ as conserving the animall Life : and therefore the Signes here are presented in the form of solid nourishment , which agrees not perfectly with Babes , but only with grown Persons . Yea : the Spirituall Repast in the Eucharist , being instituted with analogy to materiall Meat and Drinke ; and presupposing in the Receiver , Spirituall Life : if it findeth it not , cannot nourish : materiall eating and drinking , presupposing also the Life of Nature . And God giving grace to the religious and humble Receiver of this Sacrament ; gives it alwaies as an augmentation of Precedent Grace , not as the beginning of Spirituall Life . But Baptism , as vivificatory , primarily and properly belongeth to Infants that are dead in sin . And a strong digestion of solid nourishment in Spirituall Things , conformable to vigorous Augmentation ; is not , without the Spirituall strength and election of grown Persons . And the Eucharist most relieves the best disposed : As in Nature ; Est modus operandi Causae uniuscujusque , ut ( cateris Paribus ) sempèr magis operetur in passum meliùs dispositum : Every Cause more works upon a Subject more disposed , because it hath lesse to conquer . But there is no diversity of Disposition in Children ; nor any positive or privative indisposition to Baptism And therefore . Baptism infallibly , necessarily , and irresistibly produceth it's whole Effect in them . For : Causa necessar●a sufficientèr applicata , debet operari : A necessary Cause applied sufficiently , must work ; if it encounter no resistance requiring a Warlike encounter in the Subject : and here is none .

Thirdly : when Actions are directed and determined to certaine Persons capable of performance : it is supposed , that the performance belongs to them and their care , to whom the determination and direction is made ; as , in the Text , Except ye eat : the persons here being all capable of such care and performance . But if Actions be enjoyned in Terms that involve all , and some be uncapable of the care and performance enjoyned : it is supposed that the performance belongs to the capable and knowing part , not only in respect of themselves , but also in respect of them who are unknowing and uncapable in themselves of such performance and care ; and therefore Subordinate : And Parents are obliged to a care of their Children , Superiours to care for Inferiours , the Knowing to be carefull of the Ignorant , by the Laws of God and Nature .

Lastly : His Text is religiously true and illative even in our Sense . For : except the grown Jews , to whom solid nourishment belonged after their conversion ; were converted , Baptized , and received the Sacrament of the Eucharist in Act or Desire : Or : if they wilfully rejected , or neglected the sacred use of it : they were void of Life ; as not having the Life of Grace , and conserving it with agreeable nourishment .

CHAP. XLVI .

IF St Austin deduced a like necessity S Aug. l. 1. de peccatorum Merit is & Remissione , cap. 20. S Cypr. in l. de Laps●s . that Infants should receive the Lords Supper , from the words Joh. 6. as appears by his own cleare expression . If within the Line of St Cyprians Dayes , the sacred Communion was exhibited to Infants ; as is evident by his evidence given concerning himselfe giving the Communion to an Infant . Which History with its Book , is againe Historied by St Austin . If it be delivered S Aug. cp. 23. up into the Senate and Councill of the Learned by Maldonat , that Maldon . Comment. in Jo. 6. Innocentius the first , held a necessity of communicating Infants ; and that this opinion and practise went on six hundred years with some parts of the Church : I shall yeeld it passage as a pious Use , but not as absolutely or strictly necessary , nor as able to infringe the Baptizing of Infants , or our Text concerning Baptism ; for the most unalterable Reasons newly given .

And moreover : because the susception of the Eucharist , cannot have it's whole , substantiall or most excellent Effect in Infants .

And the Authority of private Men , say the Sorbonists , when they Sorbonista ▪ are not made publike by representing the Church in Councils ; proves little in dubious , and those ill-byassed Cases . Originall and Secondary Tradition , are not of equall Validity . Neither are some particular Churches and their use , comparable , or , to be measured with the overspre●ding use in the great stream of the Church .

Innocentius as a private Doctor , might accept it as a private opinion . So might St Cyprian , St Austin and others before them , as the Testimony of Dionysius Areopagita makes credible .

It was a pious use , and somewhat like , that the sacred crums were anciently given , in the Greek Church to innocent Children .

And uses of Ordinances must be measured with the Natures of them , and therby tried .

I maim no Authority because it is such , but as deviating or turning aside from Truth . The Cou●cill of Trent reasons devoutly , most piously , Concil. Triden .. Sess. 21. qu● suit quinta su● pio quarto , cap. 4. and according to right Reason : Sancta Synodus d●cet , parvulos usu rationis ●arentes , nullâ obligari necessitate ad Sacram●ntalem Eucharistiae Communionem ; siquidem per Baptismi lavacrum regenerati & Christo incorporati , adeptam jàm filiorum Dei Gratiam in illa aetate amitte●e non possunt : The holy Synod teacheth , that Little-ones wanting the use of reason , are not obl●ged by necessary obligation , to the Sacramentall all Communion of the Eucharist : because they being regenerated by the Laver of Baptism and incorporated into Christ , cannot lose in that Age , the Grace of the Sons of God now obtained . Where the Councill learnedly enforces , that the Eucharist being ordained for the nourishing of the Grace received in Baptism ; the use of it would be uselesse , with regard to the main use , in an Age which cannot lose the Grace received .

And whereas we are nourished , not only that we may not perish , but also that we may be strengthened ; we are not strengthened in Grace ( for present use , ) but by the concurcrence of actuall Grace , of the which , Children , as not acting by Grace , are uncapable : there only remaining accidentall and adventitious benefits according to the good use afterwards made of Baptismall Grace .

And now , quandoquidem umbone exceperim hoc telum , seeing I have received this Dart upon the bosse of my Shield or Buckler ; I thus retort it . If Infants were partakers of the Eucharist , then certainly they were Baptized being Infants : Baptism preceding the Eucharist : Yea , Dionysius S Dionys. Areap . lib. E●cles . Hierarch . c. 7. part. 2. having eternized in his Hierarchy , That the unbaptized ought not to be admitted to the sight of the Eucharist . And St Austin here wheels to us : Ad Sacramentum S Aug. l. 1. de peccat . Merit . & Remiss . cap. 20. Tom. 7. Mensae Domini nemo rit è nisi Baptizatus accedit : To the Sacrament of the Lords Table none come , by direct and orderly proceedings , but the Baptized .

That the Ancients were deceived in the Baptizing of Infants , as in communicating them ; will not follow ; because the Sacraments are differently natur'd , and intended ; and because the practise was differently carriag'd .

This return of the Argument ; is like Aurum fulm●nans , which is an Extract from Gold , admixed with other Ingredients ; and in the blow , forceth downwards with a mighty power . This Return drives all down before it , but what was down before .

CHAP. XLVII .

THirdly : I gather up my selfe to prove , that the Holy words , Except one be born , &c. word it , in the neerest and holiest Sense , for Baptism ; from the sweet harmony , concord and consonancy betwixt other Texts of Scripture , and this Text thus understood . And thus I begin to raise the Works .

That Circumcision did forerun and foresignifie Baptism , and that Baptism answereth to it ; is aftersignified by the Apostle : who abstracting the Colossians from the Coloss. 2. 11 , 12. old Circumcision , which was carnall , and setling them upon the new , which is spirituall ; transfers the Name of Circumcision to Baptism , and cals it the Circumcision made without hands .

Besides : Circumcision was , and Baptism is the initiating Sacrament : and they were both accordingly instituted , by way of Reliefe and Remedy , against the first and fundamentall evill deprehended and reprehended in us , Originall sin ; being the greatest Evill and sin , as the Cause of all other sins and Evils .

Now the Children of Christians , are as capable of Baptism , as the Children of the Jews were of Circumcision : and as wanting of it . For : Idem est vulnus , & eadem Ratio Medicinae sub utroque Testamento : There is the same Wound , Soare , and Reason of the Medicine under both Testaments . Eadémque Ratio Legis : And the same Reason of Prescription for the Cure .

There is no repugnance therefore , ex parte Sacramenti vel Instrumenti , on the part of the Sacrament or Instrument ; neque etiam ex parte Subject● , nor on the part of the Subject Neither is there any resistance or opposition ex parte Instituentis , vel Author is Sacrament● , on the part of the Institutor , Author of the Sacrament , or him that licentiates the coition of the Subject and Instrument ; and authorizes by royall Authority , S●c Iames 2. 8 the Instrument to work Instrumentally upon the Subject .

And I make it up , thus Circumcision according to the Institution of it , was in its Drift and Nature , a Seal of the Righteousnesse of Faith : And Rom. 4. 11. this was ipsissimus Finis Institutionis Baptismi , the very End it selfe of the Institution of Baptism , and comprizes the Nature of it : it being instituted to be , and it being in it's Nature , a Seal of the Covenant of Grace , or , of the Righteousnesse of Faith .

And although Children under the old Law , had not on the eighth Day , actuall Faith , nor could expresse their Faith by their actuall profession ▪ yet the Sacrament of Circumcision was actually applyed to them , as God's Legall Instrument : Therefore the Sacrament of Baptism , as God's Evangelicall Instrument , should , for the same Reason , be applied actually to Children under the Gospell : and if it be not , the fault is in us , being the animate Instruments .

The Mouse in Lemnius , was begat Levinus Lemnius , l. 2. cap. 10 of Corruption in the Ventricle of a Man . What Beast is bred of the Corruption in the Brains of Anabaptists ; except it be the Beast in Plandanus , which being most foul Vide Plaudanum , l. 2. de S●cretis O●bis , & Rerum Miraculis . and ugly , abhors all kinde of cleannesse by washing , and therefore devours the Lambs approaching the Water , which in places remote from it , he loves , playes with , and cherishes : I am altogether unknowing .

CHAP. XLVIII .

CIrcumcision was by command commended to the Jews : first that they might be admonished by this Signe , of the divine promise made to Abraham concerning the Gen. 12 : 15. 17. 22. M●ssias , who was to come , as a royall Extract , of his Generation , and in whom all Nations and Generations should be blessed : And in this respect , it was executed in Membro Generationis , and was Signum Praefigurativum .

Secondly : that the People of God , should by this Signe be discriminated and discerned from the Vide S. Chrysost. Hom. 30. & 39 in . Gen. Item , Irenaeum l. 4. c. 30. S Jo. Dam ▪ l. 4. de Fide Orthodoxa . cap. 26. Gentils . Wherefore St John Damascen was fixed in the Opinion , that the Israelites therfore were not Circumcised in the Wildernesse , because , they not being mingled with other Nations , there was no visible need of this distinctive mark : though indeed , a more applicatory Cause was ; their difficult Journey would have been grievous to them , had they been there Circumcised : In this regard it was Signum Distinctivum .

Thirdly : that it might be used as the Remedy of Originall Sin : which in Circumcision , ( and not by it , ) was remitted by the Faith of the Parents : And therefore also , was Circumcision enacted in Membro Generante ; Originall sin being traduced by Generation . So St Gregory , S. Greg. in cap. 3. Job . S. Bern. Serm. 3 de Circumcisione . S Beda in Lucae ▪ c. 2. St Bernard , St Bedè . Hence the Fathers , catechizing the World , teach ; that Circumcision stood in the Place of Baptism , and reversally Baptism stands in the place of Circumcision . In this place it was Signum Rememorativum , scilicèt Peccati Originalis .

Fourthly : that a Name might be duly and religiously given to the Infant . For : the Names of Abram and Sarai were changed , when the Gen. 17. Law of Circumcision was promulgated : and whereas he had been called Abram , that is , Pater excelsus , an high Father ; Ab in the Hebrew , signifying Father , ( which in the Chaldee and Syriack , is Abba ; and in the Greek and Latine , wherein there is the concession and freedome of a literall Termination , Abbas , ) and ram signifying high : God then added honourably to his Name , the letter Hain , and so drew it forth into Abraham : Which is in true signification , Pater multarum Gentium , the Father of many Nations : Likewise , his Wife having been formerly called Sarai , that is , my Princesse , Mistresse , or Lady ; God abstracted from her Name , the letter Jod , and conveyed the letter He into the place of it ; and she was called Sarah , signifying Princesse , absolutely , and without any mean reference : ( the literall Communication from the incommunicable Name , Jehovah ; I name not : ) And here , it was Signum nuncupativum .

Fiftly : that it might serve to the diminution and abatement of carnall Concupiscence ; & therefore again , it was administred upon the Member , in the which , that Carnall Vanity most commandeth : And in this consideration , it was Signum directivum .

Sixthly : that it might be a Signe of the Spirituall Circumcision wherewith Christ Circumcising us by his Blood , should remove the superfluities of our sins . Of this , St Paul : Rom. 2. ●9 , He is a Jew , which is one inwardly , and Circumcision is that of the Heart , in the Spirit , & not in the letter , whose praise is not of men but of God . And to this also , agrees Irenaeus : And now , S. Irenaeus ubi supra , it was Signum Commonitorium .

Lastly : that it should be the Signe of our Baptism . Wherefore as Circumcision distinguished the Children of Abraham from the Gentiles ; So Baptism severeth Christians from Infidels : As Circumcision impressed a deep Character in the flesh , not easily concealed even with Superinduction ; so Baptism impresseth an indeleble Character in the Soul : As by Circumcision , the Jews and Proselytes were piously received into the warm bosō of the Synagogue ; so by baptism Christians are incorporated into the Holy Church , and made Members of it : As Circumcision did cut off the foreskin of the flesh ; so Baptism cutteth away Carnall Concupiscence , as instilling Grace into us , by the which we may resist it : And as in Circumcision , Originall Sin , was remitted ; so also not only in Baptism , but even by the Grace of it , the same Sin is exauctorated : And in this Sense , it was Signum typicum , & Signum Bonorum futurorum in Christo , in cujus Mortem Baptizarentur Christiani .

CHAP. XLIX .

SHould I give it a kisse of Peace , Dr Taylor in his Liberty of Prophesying , Sect. 18. That Figures and Types prove nothing , unlesse a Commandement go along with them , or some expresse to signifie such to be their purpose : although it unsalts , yea grievously belepers Gregory the Great in a great part of his works : I have expressed the Expresse , being the Expresse expressed to the Colossians .

But I cannot give admittance to Idem ibid. all the following ●ardle : Circumcision l●ft a Character in the flesh , which being imprinted upon Infants did it's work to them when they came to age ; and such a Character was necessary because there was no word added to the signe ; but Baptism imprints nothing that remains on the Body , the Character is on the Soule , to which also the word is added which is as much a part of the Sacrament as the Signe it selfe is ; for both which reasons , it is requisite that the Persons Baptized should be capable of Reason , that they may be capable both of the Word of the Sacrament , and of the Impresse made upon the Spirit : Because the Godfathers , anciently called Susceptores , Undertakers , and still , Patrini and Compatres , oblige themselves , to acquaint these their Spirituall Children , entring upon the years of Understanding , with the ceremoniall Work and reall Effect of Baptism , which involve both the Words and the Spirituall Character . And the grown Children under the old Law , could not understand the direction of the Character in the Flesh , without such teaching ; which is the formall and lively direction ; the Fleshly Character being no direction without expresse teaching , and but a materiall-one with it .

It was therefore , even before the formall Institution of Priests and Levites ; the Duty of the Parent or Chiefe Person and First-born in the Family , to instruct the Child afterwards .

And as words were not used in Circumcision , so neither in any other Sacrament of the old Law ; because the words in Sacraments , have necessary reference to the Word incarnate , whom they designe , and from whose actuall Passion , words being inefficacious of themselves , they have that they are effectuall .

Hence the School-Divines require , that the Minister of a Sacrament in the administration of it shall intend to behave himselfe as a Dispenser of the Mysteries of Christ : and farther teach , that if he shall Baptize without intention , or as a Devilish Engin of Contradiction with a positive Intention and resolution against it ; he will not act as a Dispenser of the Merits of Christ in his Mysteries ; but attribute strength to words , ( in the manner of Witches and Conjurers ) which as meerly such , are not forcible .

These Things orderly considered , the Reason of the Parity betwixt the Sacraments , fails not ; and the Argument though analogicall , is efficacious .

I understand at last , that I doe not make these Batteries against the Doctor 's Judgement , but his Policy . And again , I bleed inwardly with grieving , that the Divines in eminent places ; should betray Spirituall Truth , to found the Colossus of a temporall Purpose : ( for , this was truly the false and unfriendly betraying of a most invinsible Fort to a most false enemy of Truth : ) As if the mysticall Body and the chained Order of it , were subordinate to a Civill Body and it's Order and Chaine : And as if Heaven were not rightly placed above Earth , and God above Princes . I am assured , that he found no such lineament in the Exemplar , the Life of Christ . Yet , I hope , he will furnish us with Holy Lifes and Prayers enough to redeeme his Errour . And perhaps , he will write seriously for God , of the same Subject , as he hath written against him in jest and mockery . Fie , fie : Abeat in Proverbium , Let it passe into a Proverbe : A Doctor amongst the Anabaptists .

The Judgement of Agapetus was both ordinat● and edificatory ; as is evidenced by the religious Councill he gave to Justin●an the Emperour : Caesar … ius Tom ●an Just●niano . Sceptrum Imperil cùm a Deo susceperis , cogitato quibusnam modis placebis et , qui id tibi dedit ; cùmque omnibus Hominibus ab eo sis praelatus prae omnibus eum honorare fest●na , Whereas you have received the Scrpter of the Empire from God ; thinke , by what means you shal please him who gave it unto you : and whereas you are set by him before all men has●en to Honour him before all Men : and to set God-pleasing , above the pleasing of Men. But the mourning Nightingale sitting upon the sharp Thorn in the midst of my Heart , sweetly sings to me , that the sublime Soul of the royall Clay abhorred this low , hellish , Atheisticall , and most dirty Stratugem .

CHAP. L.

I Confirm the Argument , first : If the Children of Christian Parents , should be thus excluded from Baptism , they would be empaled into a narrower and more limited Condition , than the Children of the Jewes under the Law : the Sacrament of Circumcision opening to these , the royall Dore of God's Visible Church , and entring them as blessed Partakers of his Promises : And so , the Sacred and compleat Ordinances of Christ , should be most unnaturally Circumcised and Circumscribed ; which in their Nature , Work and End , are much more large and ample , than those of the Law : The Intention of the Ordainer in his Personall Comming , ( Christ the Fountain of Grace , now comming visibly and in Person with his Fountain running Wine and Oyl , ) being , not to shorten , abridge , or abolish , but to lengthen , enlarge , and multiply Evangelicall priviledges ; as appears in the multitude of Persons now accepted to Grace by Generall acceptation , and of their extraordinary Graces , and the extraordinary Manners of their being given : And the fundamentall aim of the divine Ordainer , ( that works in his second works , which are his works of Grace , agreeably to his first Works , which are his Works of Nature , and in Whose only power it is to institute a Type , because it is in his Power only , to annex the Thing Typified : ) being , to make plain , that the Substance is more effectuall than the Shadow , the End more excellent than the meanes ; and the succeding Antitype , than the preceding Type .

Children therefore , may not be Losers , but must be Gainers by the comming of Christ ; and that they may be Gainers , must be supported from falling into a Chas●● , by an Evangelicall Sacrament .

He that shall urge here , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 polemically : Children accordingly , Mr Tombs in his Examen . should receive the Sacrament of the Eucharist , because they were admitted to the Passeover : must prove , and binde it fast with the nerves and ▪ ar●eires of strong Arguments , that Infants were admitted to the Passeover , as to the receiving of that Sacrament ; the manner of Exod. 18. 11. which , is prescribed in Exodus : and likewise , that the Nature and Effects of the Eucharist , are as coherent with Infants , as the Effects and Nature of Baptism are proved to be .

And though we shall not put God to a confinement : yet because , in ordinary Things and Cases , he hath confined himselfe to his own Order , we shall consider him in comparison of such Things , to be there where he hath put himselfe ; and not expect extraordinary Works in disagreeing and ordinary Courses ; or Superord●nations within the Dominion of Ordinances .

For the way to God , being the way of God , is agreeable to God ; as 〈◊〉 Meanes agree with the End . And therefore , we come to the God of Order and of Harmonious Heaven , by an orderly Way , which is the Godly Participation of his Ordinances : As Men goe to the Devill , the God of this World and of Discorder , ( Sidonius testifying , there Sidon : lib. 2. ep. 9. is a great Head or Power in Hell , overlooking and overawing all , that there be no order kept ; ) 〈◊〉 a disorderly Way , which is the wicked neglect , contempt or abnegation of his Holy Ordinances .

CHAP. LI.

I Confirme it , secondly : Christ is the Son of the Father of Mercies : his Naturall Son : And : From the Father and the Son , by one everlasting and undivided Act , proceeds the Holy Ghost , who is Love , ●or , 1 Jo. 4. 16. Text. Grac as the Originall , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Charity : And : the Son of God , so loved Mankinde , that he took the Nature of Man , in the very wombe of a Woman , and first was and appeared a Child . And this Divine Son of God , grown from a Child to a Man , professed himselfe to be , and was Medicus Animarum , the most knowing and most mercifull Physit●an of Souls .

Now , is it imaginable by intellectuall Creatures : or , can a Man be so blinde to the Law of Christ , whose Love , Wisdome , Providence and infinite ; as to think , that our Spirituall Physitian , described by the Prophets and in the Gospell , as the grand Master of the Colledge ; would now under the Gospell , which is the Perfection of the Law , and to publish which Christ himselfe became a Child , suffer Children to have a damnable and mortal Disease , inward , but revealed , in his Visible Church , upon which , rejecting the Synagogue , he setled all Heavenly Rights and Properties , now purchased and unfolded by his Death ; and not suffer them to have a revealed Cure by a Visible Ordinance ?

It is improper , that the Society of Jesus , which Jesus is the greatest Lover of Mankinde ; should be such an evill Companion , as to molest and incommodate all other Societies and Communities . But it is most improper , that the sweet and blessed Child Jesus , should not be a Saviour of sweet Children , as he is of other Persons ; or , that they should want the Blessing of his Providence .

Plutarch honours in Ti●us a Pagan Plutar. in Tite , Vespasiam Filio . Emperour , that he was Deliciae Humani Generis , the Dainties of Humane Kinde ; and that he was often heard to say ; Hodie non regnavimus , quia neminem affecimus Beneficio , We have not reigned to day , as not having been beneficiall to any . Palladius applauds Bisarion , because Pallad in ●ausi●ca , cap. 116. Leonti●s in vita Joan. Eleemosyna●ii . he sold his Bible for the reliefe of a poor Man . And Leontius magnifies in Joannes Eleemosynarius , that he wept alwaies in the evening , when in the Day he had not been solicited for the suppliance and succour of some afflicted Person . And now , the Anabaptist sets Christ , in whom the fullnesse of Mercy as of the Godhead dwels , looking sternly and immoveably , night and day , upon all innocent Children , ( who in puris naturalibus cannot looke towards him , and who , by the default of others , are burdened with accidentall and grievous Impediments , ) and leaving them destitute of Help , yea selling , in a manner his Book of Promises and glad Tidings to others , for their Prejudice , and without any pitty of them pretty Souls .

The Casuists publish to the World , Casuistae . that when the publike Use of a Thing is both Righteous and sinfull , sub diverso respectu , according to the good or evill Persons using it ; as Oyl was in the Primitive Times , wherein it served for meat and for Lamp-use , and was orderly used by the Christians , and by the Jews , disorderly : it may be Righteously sold to all that are not known to buy it for evill purposes . This Doctrine of the Anabaptists , cannot be accepted of any for a good End ; because it is evill in it selfe , as Blaspheming the Mercy of God , the Procession of the Holy Ghost , who proceeds ut Amor , as Love ; the Incarnation of Christ ; as excommunicating harmelesse Children , assigned to Christ by divine Title ; as profaning all Congregations and Families , with uncircumcised and Unblessed Company ; as being injurious to the whole Church of God .

CHAP. LII .

I Confirme it , thirdly : As it is an ordinary manner of Inference , to infer by arguing à majore ad minut affirmativè , From the greater Thing to the lesser affirmatively ; thus : He that is able to doe the greater Thing , is able à fortiori to doe the lesser , in eodem Ordine , in the same Order of Things : because , as God having an Infinite Power , does all things equally , and with like facility : so we being finite , and acting by our Power , act proportionably with it ; and in proportioned and subordinate Acts of Power , the greater includes the lesser : And as this Manner of Inference concerns the Power of the Agent : So is it an extraordinary manner of Inference , but a firm one and Giantstrong , according to the divine Logick of Scripture ; to infer by arguing à minore ad majus , from the lesser Thing to the greater ; thus : If God actually cares , and exercises his Power in caring , for the Sparrow , and the Haires of our Head ; he cares much more for our Children : If he provides comfortably , for Children under the Law ; he provides more comfortaebly , for Children under the Gospell : And this Manner of Inference , concernes the providentiall Love and good Will of the Agent .

And although this Manner of Inference , be not ordinary , but , with certain other applications , deniable ; yet the work and Order of Love , is a Proof above Nature and Reason , and will not be thus limit-bound .

So we teach in ordinary Logick ; A posse ad esse non valet Argumentum : The Argument is not Valid which saith , whensoe're there is a passive Power that a Thing may be done , then also , is there an active Power , which shall or will doe it : Because , although every Passive Power hath an active Power extant , and responsible to it ▪ Yet many times they meet not . But Love and Truth transcend all , and teach above the ordinary Level , that the Rule is contrary , and rules thus ; A posse ad esse praesens vel futurum valet Argumentum , when it meets with a Set and promised Order of divine Things ; and that God having willingly and lovingly bound himselfe to an Ordinary Law , and proportionable Course ; being extraordinarily able to keep it , will not ordinarily break it .

And the proportionable Course is founded in this : That the old Law was a Figure of the new ; and the S Dionys. Eccles. Hierarche . c. 5. part. 1. new is a Figure , saith Dionysius , of our future Glory : And that in the new Law , the Things ▪ done in the Head , were Signes of the Things to be done in the Members : Whence arise the three Spirituall or mysticall V●●e D. Tho q 1. a. 10. in corp. Senses of Scripture , allegoricall tropologicall , or morall , and anagogicall .

And it is not a Spirituall Sense in our Sense here , when words doe signifie Things , but when Things do signifie other Thing● ▪ As : When the Things under the Law , signifie the Things under the Gospell , and the Things done by the Head of us , signifie the Things to be done by us ; and the Things under the Gospell , signifie the Things of Glory ▪ by Gods Ordination : who only , makes Holy Things to signifie other Holy Things that are subsequent to them by connexion from his Decree , through much difference of Time , Place , and Persons : And therefore , as the mystical members necessarily pertaine to the invisible Head , and Glory of necessity follws the Gospell ; so the Gospell followes the Law , and pertaines to it ; as giving to the Life in every touch of the Pencill , what the Ceremoniall part of the Law hath shewed in the first draught .

CHAP. LIII .

NOte . Baptism ▪ succed 〈◊〉 Circumcision , quoad Substant●am , non quoad Omnes Circumstantias : agreeably to the Substance , not agreably to all the Circumstances , ( which Circumstances in the greater part , are now heterogeneous : ) As the Sacrament of the Eucharist , succeeds the Feast of the Paschall Lamb.

And therefore we , conforming to old Things in their new Substantials : are not obliged to Baptize Children on the eighth Day , this being a Circumstance of Time ; nor in the part wherein they were Circumcised , this being a Circumstance of Part or Place ; nor to Baptize the Males only , this being a Circumstance of Person , as it designes this and that Male , and as it relates to the Exclusion of Females ; though not , as it imports in recto the Inclusion of Males .

Where I suppose against Dr Tailor ; See Doctor Tailor Sect. 18. That the Persons included , under the reduplication , as such , or , as included , are not a Circumstance , neither are impertinent and accidentall to the mysteriousnesse of the Rite , but pertain essentially to the mystery , as without which persons being the Subjects of it , the mystery could not be constituted , or performed .

So Males and Females , at the least disjunctively , pertain to the essence and actuality of Baptism , as being more ample .

For : then only , Persons are in proper Speech Circumstances of a Work or Action , when they are only Circumstantially , outwardly , and accidentally interessed in it ; as heer the Persons are , consider'd in individuo , but not , consider'd in the whole Kinde .

Now these old Circumstances had of old , their sufficient Reasons . Circumcision was deferred untill the eighth Day , that the Children might gaine strength , for the prevention of precipitation into mortall Danger . Which Reason falleth off in Baptism , in the which , our skin is not stirred ; the new Law being a Law of Love , as the old Law was a Law of Terrour and Fear . Children were Circumcised in Membro Generationis , for the reasons given before ; the chiefe and carrying reason whereof , now fals with it's Carriage ; because Christ is already born and we are not Abraham's Children , otherwise than by Faith ; and the greater Number of Christians Baptize all parts of the Body , to signifie a totall and perfect washing of Spirit : ( though Clement the eighth Clemen● octavus in extravag . declared for the admittance of the foot or hand to Baptism , in case the Child should be in danger , and the hand or foot only , shew it selfe as animated , & with proper motion . ) And the Males only , were circumcised ; because this Ordinance attached them in the part proper to them , they being the stronger , and only able to bear a wound and bloudshed in that Age : Which reason , as it relates to Females , now loses it's hold : Who then , it is most probable , were imbraced by some other Ordinance which the Scripture conceals , and not by their lackying to the Males .

Wherefore Baptism is not expressly adjudg'd by God to these Circumstances ; as Circumcision was .

And although there was in the manducation of the Paschall Lamb , no prescription of Sacramentall drinke ; we will not hence deduce that the Eucharist may not by divine Ordinance , be administred but in one kinde : Because in the most ancient Churches , it was at the first administred in both kindes ; yea , in many Western Churches , this use continued unto the Dayes of Aquinas : And Vide D. Tho in ●d● Materiâ . because the Feast under the more perfect and explicit Law , is in it selfe , more perfect , compleat and explicit ; and especially in it's noblest Use ; as explicitly and perfectly representing and signifying the Passion of Christ sacrifized for us .

CHAP. LIV.

I Draw with a chain of Adamant , my second Scripture-Consonancy , à Mandato Christi , from the command of Christ . For : When Boëtius Boëtius super Topica Ciceronis l. 6. non procul a sine . delivers , Locus ab Auctoritate est infirmissimus , The Topick of Authority is most infirm ; he doth not infringe his own Authority , but speaks of Authority founded upon Humane Faith , not of Authority founded upon Science , or upon divine Revelation , which comes from God ; who by reason of the infinite Light of his Understanding , cannot be deceived in himselfe ; and by reason of his infinite Truth , cannot deceive others : the Authority of his word understood aright , being therefore most firm .

Goe ye , saith Christ , and teach all Mat. 28. 19. 20. Nations , baptizing them in the Name of the Father , and of the Son , and of the Holy Ghost : Teaching them to observe all things whatsoever I have commanded you : and lo , I am with you alway , even unto the end of the world . Amen . If we bring this English Text to a refinement by the Greek : it will sound otherwise . The English teaches : teach all Nations : So also , the Vulgar Latine . But the Edit. vulg. Text. Graet . Greek disciples us : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , disciple all Nations ; not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , teach ye . Which expression , doubtlesse , in the first and most common acception of it , intends as the compleate Sense , the making of Disciples by actuall teaching : and this discipling was afterwards most common , as being agreeable with the much greater part of such who were designed for Disciples . But in a second and lesse common acception , as agreeable with a lesser part , and an incompleate and lesser kinde ; the word Disciple signifieth initiate , or , set apart for Disciples ; or , devote such to God , by marking them for Disciples , and let them be taught afterwards , who in regard of their present ineptitude and incapacity , cannot be presently made Disciples by actuall teaching .

And the Reason of this Exposition , is uncontrolable : Which is : When an Active Verb of Command , is applied to all Nations or People ; it must admit such Senses , by the which , it shall approve it selfe appliable to all people or Nations : And Children certainly are a bigger part of the Nations or People , in respect of their number ; than they are in respect of their growth .

And that our Children are so discipled , is undeniable : Because , first : they are offered to God by the Church , or by their Parents ; who devote them , and give their Names to Christ :

Secondly : the Susceptores undertake for them ; that , in conformity to their Obligation intimated in the Form of Baptism , ( which is afterwards expressed in the Charge , ) they shall be taught the true Worship of the most Holy Trinity . Hitherto they are onely Disciples in Fieri .

Thirdly : they receive the royall Marke or Character in their Souls ; by the which , they are Seal'd for God , and made Disciples and Christians in Facto esse : not as being actually taught , but as being put into the School and Family of Christ , and set actually in the number of his Disciples , according to the lesse common acception of the word .

We send sometimes , little children to School or put them into the hands of Tutors or Governours , not for their present & actuall improvement by learning , but that they may be kept out of harms way . And thus children are sweetly received into Chrstian Discipline , to way-lay the danger of their dying without Baptism , God's generall and Holy Ordinance ; the Holy Ordination of which , was not for nought in respect of any person .

Though this be adduced for Illustration sake ; and Similitudines Illustiant , non probant , Similitudes prove not , but Illustrate : Yet , when the Similitude stands with both feet , upon Things of neer affinity , and like Oeconomy , and concurring to Identity or some aggregate Perfection combined in the same End , ( as the outward Man and the inward Man in the same man , are but one and the same Christian Man , tending to Legatur Suarez in Metaph . Disp. de Vno , Sect. 8. Christ ; ) the Illustration is a solid Probation .

CHAP. LV.

AND in this Text , the word , Teaching followes 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Teaching them to observe V. 20. &c. And yet ▪ we doe not there presse the word , Teaching , to teach , that Teaching alwaies and of necessity followes Baptism ; because Baptism of necessity and alwaies follows Teaching in Adultis , in grown Persons capable of Teaching .

But now , will they force Christ to speak irrhetorically , and burden Scripture with a Tautology , that he may speak for them ? Truly if they should , he would immediately draw off , and leave them to speak for themselves . For● If Teaching be set before Baptizing , it will not evince , that all the Persons deputed for Baptism , must be actually taught before they be Baptized .

First : Because , ut habetur in Materi● de Legibus ; Statuta Communia Videatur Materia de Legibus . prop●●●ntur secundùm quod multitudeni conveniunt : & ideò Legislator in eis statuendis attendit id quod communiter , & in pluribus accidit : Generall Appointments , as this is , are proposed accordingly as they agree with the greater number : and therefore , the Lawgiver in appointing them , attends to that which commonly , and for the most part happens . And the greater number in those times , were such as should be taught before they could be Baptized , being grown Persons : and the Lawgiver attends to the common course , and bids , teach all Nations Baptizing them .

And indeed in the Conversion of Nations , and the generall Plantation of Christian Faith ; the Preaching of the Word , as being the first onset upon the Sense and Soule , precedeth orderly and simply , the administration of the Sacraments .

Secondly : because it might also be reasonably answered ; ( which would rebate the edge of all that could be said ; ) The stepping of teaching before Baptizing , doth no more carry away with it , that teaching hath legall precedency , and ought alwaies to take the place in action before Baptizing ; than that Repentance , as being commanded before Faith in the Words , Repent ye , and beleeve Mar. 1. 15. the Gospell , should therfore claime alwaies the first place ; which yet , is a fruit of Faith : Faith attending upon Repentance here , by a Rhetoricall 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

These pleasures of the Holy Ghost in the contexture of Scripture , occasioned the Rule of Exposition , Non datur prius aut posterius in Scriptura : Scripture observes not sometimes , what is former , or what latter in it selfe .

I commiserate the Adversary heer ; he being so environ'd , that if he will dance , he must needs dance in a Hoop . But , as St Austin elegantly : S Aug. l. 1. Confess . cap. 13. Quid est miserius misero non miserante seipsum ? What is more miserable than a miserable man having no commiseration towards himselfe ?

CHAP. LVI .

THere is another knot . The Text in the Mine , hath : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Baptizing them into the Name - : Because the Baptized should not only catch to themselves , the Name and Profession , but also be soberly immersed into the Thing professed and named .

I answer : The Undertakers take for Infants , with respect to the Profession : but the Thing and the Name , themselves take . They are washed and Sanctified in the Name of Christ ; and are therefore called Christians : externall Communication being necessary to a Member of the visible Church ; but not externall and personall Profession in this case ; the Persons being uncapable of it , and the Profession of others , being equipollent on the behalfe of such Persons .

Still they stick by the teeth , at 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : and finding it to be an alien in gender from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , they have taken up from under the hedge in the High-Way , a Noun whereon to throw it ; which themselves have made fit , and clothed : And this is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Disciples . And thus they send back 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , them , with a passe and an Officer , to be carried , not to the Nations , it 's native place , but to the Disciples in the Nations .

Let the Answer be . The like Conjunction of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , is frequent in Scripture : And they are at once , thrice conjoyned in the Apocalypse . Rev. 20. 8. 9. 10. And why may we not more naturally fetch out a companion for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , from the Vulgar use of speaking , than from a strang V●rb of Command , ( which Verball fetch , would be a wondrous fetch & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or Abase of speech , and most abusively surrogate one word for another : ) and ●ather Substitute 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a Name common to Men , Women , and Children ; and binde all up in the ende of the Construction , with 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , of all the Nations ?

Neither is the Conjunction of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , incongruous ; because 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is a most ready word in that Language ; and as alwaies ready , so able alwaies to make the construction perfect : the Nations being constituted of Men , Women , and Children .

What a mighty weight would these underlings and Country-Workemen heap upon a new-sangled supposition of their own : When a Building should not be improportionable to the Foundation .

The Author of the Arabick Catena , Author Arabicae Catenae , cap. 8. sets for a mark to us , that Cain's Marke made him proof against Men and all their Weapons : Had there been Swords or Pikes , they could not have entred him : had there been Guns ; he was so marked by God , that he could not have been their Mark to be marked by them : Against all the Beasts , and Serpents : his Force and Poison proved the stronger , and subdued their Poison and Force : Against the Elements : He could nor be burned by the most devouring Fire ; or drowned by the great Ocean of Water ; or blasted by the most Pestilentiall Air ; or crushed by the fall of a Rock or Cliff . Against the War and uproar of the Clouds , and Sky : Thunder and Lightning could not offend him ; nor , Tempests hurt him .

The simple Herd of Anabaptists fancy to themselves , that their Arguments are all of proof ; and they prove nothing for them , but only , that they prove nothing for them , and altogether for us . An ordinary pen , is a sufficient Weapon to pierce them : One sparke of industrious courage , is able to consume them : A few drops from the profound School-Ocean ; to chill , benumme , and drown them .

CHAP. LVII .

I Confirm this Argument , first : Christ demonstrated by his Example , that he intended in his command , the Baptizing of Infants . It is written : Jesus himselfe Baptized not , Joh. 4. 2. but his Disciples : that is : Baptized not ordinarily , but only extraordinarily ; in compliance with the Testimony of Euodius .

And Jesus devolved and delegated the function of Baptizing , to his Disciples : First : that he might enable them , in regard of appliance to the wants of the Church : And secondly , that he might ennoble them ; and that the people might look upon them as having such power so derivatively conferred on them . For ▪ had Christ himselfe commonly Baptized , the People would have greedily sought to be Baptized by him , and have waved his Disciples who therefore , would have sunk in repute , and been brought into contempt and obloquy .

Now Christ Baptizing not , for these Reasons : could not in his Example , express for Infants , more fully & plentifully than he did . He said : Suffer See Mat. 19. 13. 14. 15. Mar. 10. 13. 14. 15. 16. little children to come unto me : that is : to come in a large Sense , or , have accesse to me , for a Spirituall End . And the three Evangelists , who treat of this Matter , declare first , that they were brought . Yea St Luke saith expressely ; Lu. 18. 15. 16. 17. And they brought unto him also Infants , that he would touch them . Where the Original ears exactly : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : But Text. Graec. they brought unto him also sucklings : Adferebant , non adducebant : they brought them , they did not leade them .

Roger Bacon instructs us in his Perspectives , that Looking-Glasses Rogerus Bacon in Perspect . Dist Vlt. may be erected , by the representations of which , we may , notwithstanding the interposition of much distance , looke into the Countries Cities , and Camps of our Enemies . Let us here as in a Glasse , behold the deceitfull carriage of our Adversary in reversion .

What nimble Familiar taught Mr Tombs , that when the word Mr Tomb● in his Examen . Mat. 12. 22. Mat. 17. 16. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is applied to the blind and deafe Demoniack , and to the lunatick Child ; the persons were steered to Christ upon the carriage of their own legs , and not carried to him ? Anabaptism walkes by the false Light of strange and feverish Fancies .

And is there not a blindnesse and deafnesse , ( I will be modest and not asperse them with Devilishnesse , ) in such who will not allow 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to signifie they carried , when it is joyned with so portable Subjects , as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , babes ?

Such might be shamed into better knowledge , by the Greek words , which begin with a Child , and are both carried and run along with him untill he ceases to be a Child . First : in the womb of his Mother , he is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : being born he is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : there he staies a while : he is afterwards 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , puerulus ; ( which word is used by St Matthew and St Marke : ) untill he be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a stripling Boy .

But Mr Tombs being ready-handed , Mr Tomb● in his Examen . would gladly take away the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to signifie a Child explerato ingenio praeditum , come to some known ripenesse ▪ of Wit and Understanding , and now capable of Learning : because the Apostle writes thus to Timothy : And that 2 Tim. 3. 15. from a Child thou hast known the holy Scriptures : in the place of the Translation expounding from a Child , the Originall exposing 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : Text. Grac. Which in our Sense , would signifie , from thy very Infancy .

It is not far to the Answer . The Intention of the Apostle is , to manifest here , that his Timothy had early and betimes applied himselfe to the reading of Holy Scriptures ; and therefore , he takes a Word upon which , that he might raise up this Example as an honourable Pyramis with a point like a Flame , he builds an Hyperbolicall Sense : the plaine and ready meaning of which , is ; thou did'st begin so early to learn Holy Scriptures , that , had it been possible , thou wouldest have begun , even from thy very Infancy .

A word now , having a proper Sense , in the which it is almost alwaies used for a common Reason ; and a Sense that is Hyperbolicall ; in the which , for a speciall Reason , it is used once only : shall I disdainfully turn away from the proper Sense , and adhere to that which is Hyperbolicall and improper ? Certainly , no Man doth it , unlesse to defend improperly , improper Works .

I make up al into a pretious Bracelet , thus : Christ by receiving Infants into his Arms and Bosom , he being the Bridegroom and Head of the Church ; and now working as the Head and Bridegroome : shewed , that we might receive them into the Bosom and Arms of the Church : Christ by laying his hands upon them , in sign they were his own ; shewed , that we might signe them , as his : Christ by blessing them , ( which was the last and highest of present mercies , it being supposed that he Baptized not ; ) shewed , that his Disciples , and we might Baptize them , ( which is the last of our present favours towards them : ) And therefore , Christ by saying , Suffer little Children to come unto me ; shewed , that we must not prohibit them to be brought unto Christ by Baptism : And Christ by declaring , that of such ( and none but such ) is the Kingdome of God ; declared likwise , that the Kingdome of Grace , as the Way , is open to them .

CHAP. LVIII .

I Confirm it , secondly : The Church , or Kingdome of Grace , may not reject such as the Kingdome of Glory receives : Yea : Such as the Kingdome of Glory receives , must be received into the Church or Kingdome of Grace , by God's Ordinances in it , as Ordained to give them the Signs of their Title to the Kingdome of Glory : it being said of the Church now increasing , And the Lord added Acts 2. 47. to the Church daily such as should be saved : Without which daily and visible addition to the Church , of such as shal be saved ; the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or hairy Devils Scripturized by Aquila , Aquila in Is. 13. 21. would soon dance in it . )

If therefore , Infants must be offered to Christ , and thereby have a Communion with him in the Kingdome of Heaven ; Baptism Christ's Ordinance , now in full vigour and force , must be communicated to them in the Church , Velut Arrha Sponsi , as a Christian Signe of this their Communion with Christ , and Right to him in the Kingdome of Glory , and as a visible Manifestation of this invisible Benefit ; the Church of God , being as truly visible as invisible .

He that objecteth our Text , saying , Text. Graee ▪ Mr Tombs in his Examen . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , of such , not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , of these , is the Kingdome of God , or , of Heaven : and that Christ intended to teach others Humility , Simplicity , Innocency , by these Children : and that therefore , the Kingdome of God is of such only , who are like to these Children ; such Children expressing not Innocency , Simplicity , Humility , as they are Vertues : may take for a sure Answer : Propter quod aliquid est tale , & illud magis : That for which , any Thing is such , is it selfe more such : If Men be qualified for the Kingdome of God , by reason of their likenesse with such Infants ; such Infants are as much ( if not more ) qualified for the same Kingdome : who , though they doe not expresse true Vertues outwardly , yet outwardly expresse the likenesse of such Vertues ; and have inwardly , true Vertues by Infusion , effecting their inward conjunction with God .

And this outward likenesse , though naturall and not flowing from inward and Supernaturall Habits , yet is in such Infants , outwardly significative of inward Perfection ; from which signification , the similitude is taken .

Where it is Note-worthy , that Baptism was not obligatory , or necessary to Salvation , untill after the Death of Christ , ( the very Morning-Rites and Sacrifices being on the day of his Passion , in force ; and the Evening-oblations , invalid ; ) nor declared in a generall consideration , untill the command went forth , Goe ye therefore , and teach all Nations , Baptizing them , &c : nor yet , fully & compleatly sealed and perfected , untill the promulgation of the Gospell in the Pentecost .

And we are not driven to take Sanctuary at the Terms of the Summulists : Summulissae . ● and stand it out , that other children in the rigour of Speaking , are such . For : although Christ did both commend these Vertues ( the likenesse whereof is in children , ) and Men-piously-turn'd-children , in respect of their having them truly : yet he shewed also , that the age of children is not underannuated , and estranged from the Kingdome of God . Because when he said , Suffer little Children to come unto me , he spake literally and Historically of true children , presented actually to him : And therefore even the reason adjoyned , for of such is the Kingdome of God ; must also truly agree with true children : and those imbracings and blessings of true children , signifie truly , the like Things in the Kingdome , and import Heavenly blessings and imbracings .

CHAP. LIX .

I Confirm it , thirdly : If in this great Command of Baptizing , children be not included ; God having imprinted in the nature of Parents , a most ardent and earnest Love of their children ; there is nothing in the Supernaturall Order of Grace , that answers to this naturall Love , according to the way of God in the disposition of these Orders ; and the Parent is left by the God of Nature , very much loving his child , and yet , not succoured by the God of Grace , or inform'd how or that his child shall be beloved of God ▪ without which pectorall security , he cannot love his child as he ought , and with a love becomming a Christian Father .

I speak of security by Ordinance , ( we being confined to Ordinances , ) which excludeth four . And if this fear be not excluded ; it will be continuall and urgent ; and the Gospell and law of Christ , shal , in this respect , be Lex Timor is & Servitut is , non Amoris & Libertatis , a law of Fear and Bondage , not of Love and Liberty : which it essentially is , and ought , and is revealed to be .

And the fearfull and troubled Parent , may perhaps , go aside into a melancholy place , and there desperately cry : O , for my poor childrens sakes , that I had been born a Jew before Christ , and expected him in Figures : this my latter having him in Substance , is dangerously prejudiciall to my dear flesh and bloud-Babes .

Rachel in the Orientall Languages Hebr. Syr. Chald. is interpreted a Sheep or Lamb ; and a Lamb or Sheep was aptly and suteably call'd up to lament , weep , and Mat. 2. 18. mourn over Innocent Lambs . Indeed every Christian Mother , if knowing and not unnaturall , ( I exclude Anabaptists , ) would be a Rachell , a sheep , and , in this great contest betwixt Love and Fear , mourn , weep and lament over her Lambs .

And whereas it is the observation of Franzius , that the Sheep or Franzius in Ove . Lamb , useth , in the sensuall motions of Joy and Sorrow , but one bleating ●one , and that one a pleasant-one : Griefe would invent many sad and unpleasant Tones in those Rachels or Sheep .

And the perswasions of the most Spirituall Men , would not otherwise prevaile with them , than the Odours applied to Persons in a Fit of the Falling Sicknesse ; which happily recover them out of the Fit , but are unfit to discharge the Disease , or fitly prevent the casuall Recurrence of it : Because their Griefs would under the Supposition and consequence of this Case , be rationall . For : it would be apparent , that the Course of Divine Ordinances was interrupted : And therefore , like Rachel , they would not be Comforted .

And as , according to the Discourse Scholastici . of School Divines , if God should reveal to a Man his Damnation ; he might lawfully despair : So if this neglect of divine provision for Infants , now only under the Gospell , were a reveal'd Truth ; Parents would think ( justly or unjustly , my reverentiall Fear of God will not suffer me to define ) themselves dealt with hardly , strangely , preposterously : and the Thoughts arising , would raise and beget irregular and immoderate Sorrow .

I doe not justifie these complaints , or Griefs : But I maintain , that God cannot give a just cause of Griefe , or complaint against him ; and that the Matter of this Case , thus put into Form ; is impossible : and therefore the thing is impossible , which is dreined from it , as heer , not only ex Vi suppositionis , but also , ex Vi consequcntiae petitae quasi ex rei naturâ .

CHAP. LX.

NOte . The Baptism of Infants is not commanded expressly & interminis ; though the Circumcision of them , was expressely commanded , and by a positive Law . Because the Thing which materially occasions a particular nomination , or branch of injunction in a Law , is a particular Case and condition : which condition and Case are not in Baptism ; it being set open to all sorts and conditions .

And in Types there is need of expresse Descension to particulars ; because the Rule of the Type , is the first Rule : In Antitypes there is not the same need ; ( because the Antitype is , in some fashion , regulated by the Type : ) especially , where there is a notable variation in the Antitype , by the which , it is widen'd and made large for the free reception and admittance of all persons , as here there is : Circumcision being appliable to Males only , and Baptism agreeable with all .

And though Females were not Virtually Circumcised in their Parents ; yet some command they did undergoe , answearable to their Kind , as Circumcision answer'd to the Males in their Kinde , and having the same end with it ; which together with Circumcision , thaw'd and resolv'd it selfe into Baptism .

Moreover : What need is there of a new-moulded and expresse Command for Infants , when the old command in regard of the Substance of it , that is , as it substantially and essentially imports a divine Remedy against Originall sin , according to the old works and warpings of Corrupt Nature , inherent in our Children ; it being more than the meer Privation of Originall Justice : is not antiquated , but still in ancient force and ability ?

As ●e have now no need of an expresse Commandement , for the keeping of the Lords Day ; because the old Memento Commandement , is quoad substantiam , yet in force ; though the Church hath intermedled in the Circumstance of Time , for the Commemoration of the new Creature rising from his own Nothing , with Christ in whom he hath all Things : the Substance and Morality of the Commandement , remaining immoveable ; which obligeth us necessarily and substantially to the keeping holy of one Day in seven .

Whence in the most Primitive Tract of Apostolicall Times , the Syriacke , Arabick , Greek and Roman Calendaria Syriaca , Arabica , Graeca , Romana , antiqua . Calenders did equally reverence the Jewish Sabbath and our Lord's Day : ( and I cannot cover as I go , the Wind blows it open , that the Feast of the Nativity of our Lord and Saviour Jesus Christ , the naturall Son of God by his eternall Generation , and temporally , conceived by the Holy Ghost , and born of the Virgin Mary ; is found as ancient in these Calenders , as our Lord's Day . )

Let our Anabaptists therefore , take to Heart , that in generall Precepts and Laws , the numeration of special Kinds or Matters , is not only not necessary , but also supervaneous , and praeter morem , besides the course and custome of generall Laws ; such especially which have been in any sort formerly modelized .

CHAP. LXI .

HEre is the Place and seat of my last chiefe Argument arguing from Consonancy . The Seal of the Covenant belongs to all those who belong to the Covenant : the Seales following alwaies the Right and Propriety . And Children supplied with the Faith of the Church , ( as also , the children under the Law were , ) belong to the Covenant .

For : when God covenanted with Abraham for him and his Posterity , he consigned the Covenant with Circumcision : which having a Spirituall reference , not only as referring to Spirituall Circumcision in respect of the Persons circumcised , but also as referring to a Circumcision without hands under the Law of Christ ; received the Gentiles into the Covenant by Spirituall Adoption : And , as Mr Tombs honestly granteth : Mr Tombs in his Examen . The Covenant was the same in all Ages , in respect of the Thing promised , and Condition of the Covenant , which we may call the substantiall and essentiall part of the Covenant : that is : in the Abstract . But he dishonestly substracts the Covenanters or confederates , who , on our part , as elected and called , or , as call'd only , are also necessarily included in the Concretion of it .

The Covenant is exhibited in a short Scheme : which notwithstanning , is the Magna Charta , or great Charter of God's free Mercy in Christ : And I will establish my Covenant Gen. 17. 7. between me and thee , and thy seed after thee , in their Generations , for an everlasting Covenant , to be a God unto thee , and to thy seed after thee : that is : thy seed after thee by flesh and blood ; or by spirit and Faith only ; that it may be an everlasting Covenant ; and that the Covenant may comprehend all them , unto whom I shall be a God , and in whom I shall be apprehended by Faith , or by Faith here and hereafter by Vision .

And hence Isaac was Circumcised on the eighth day : And hence againe , the Apostle St Paul first , to Rom. 4. 13. the Romans : For the promise that he should be the Heir of the World , was not to Abraham , or to his seed through the Law : but through the righteousnesse of Faith : and as he was the Father of all the Faithfull . V. 16. And the Promise being made to him and his Seed , under a Spirituall Consideration , was therefore made to him as he was a Spirituall Father , and to his Seed as they were his Children Spiritually ; and therefore , all comming within the reach of this federal and pious consideration , fall into the pious Arms of the Covenant . Secondly , to the Galathians : Know ye therefore , that they which are of Gal. 3. 7. Faith , the same are the Children of Abraham .

Wherefore Zacheus , after his Justification , was presently stiled a Son of Abraham . And when the Luk. 19. 9. Jews soared in their Thoughts , because they were the Children of Abraham according to the flesh ; it came inauspiciously upon them , to be called by John the Baptist , a Generation Mat. 3. 7. of Vipers ; and to hear the reason of their being called so , Think Verse 9. not to say within your selves , we have Abraham to our Father ; he depressing them with a tacit reflection upon other children , in the very consideration wherein they exalted themselves .

The Apostle St Peter speaks consonantly to the Jewes : For the Promise Act. 2. 39. is unto you , and to your Children , and to all that are afar off , even as many as the Lord our God shall Reade Eph. 2. call : that is : afar off in the Series and order of Generation , as being yet in the loines of their Parents , and afterwards ▪ to be born ; or , in distance of Affection , as the unbeleeving Jewes and ignorant Gentiles .

Severus the Emperour ( my Author is Lampridius ) had in his first Lamprid. in Alexandr● Severo . Lararium , the Images of Christ and Abraham , to which , every morning , as Pontifex Maximus , he sacrificed ▪ but he did not know or worship Christ aright , neither was he a Faithfull Child of Abraham .

Now Children being involv'd in these Generations under the old Law ; and these Generations yet continuing : must pertain as truly to the Covenant under the new Law .

The Adversary may raise a dust or a mud , in darkning and dirtying Scripture with corrupt Interpretations : as nothing is so notum in se a●t nobis notum ▪ clear in it selfe or clear to us , but something may be said against it . Yet : Maledicta Glossa quae corrumpit Textum : Cursed is the Glosse , which corrupts the Text.

CHAP. LXII .

I Confirme it , first : by St Paul's Rom. 8. 30. Order of Predestination : Whom he did predestinate , them he also called : and whom he called , them he also justified : and whom he justified , them healso glorified . Here we have wholly given into our Hands Virgula divinâ , that every predestinated Person in the Generations of Abraham , is called , is justified , is glorified : & in the contrary consideration , that no person is glorified , except he be first justified ; that no person is justified , except he be first called ; and that no person is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , according to V. 28. Text. Graec. purpose , except he be first predestinated .

Now we cannot possibly discover or imagine a Vocation or calling with relation to Infants , but by Baptism : Because then only , they will be rightly said to be called , when they are actually ascribed into the number of those who are called ; as then only , they will be actuall Covenanters , when they have been signed with the Seal of the Covenant . Neither are they capable of any other Vocation ; as neither , of any other Seal . And either they are not predestinated ; and shall not be glorified , if they dye being Infants : or they are called by Baptism , and justified by the Vertues infused , Jo. 3. v. 3. & 7. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , from above into them in it .

If you fly to and take refuge at , extraordinary Vocations in Ordinary Courses ; you disesteem God's Ordinances as curt , and not carved proportionably to all ordinary Conditions : when Order cannot consist without Proportion .

In Lucian's Philopatris ▪ wherein Luciani Philopatris . the Interlocutors make it their grand Affair , to dishonour the Worship , Rites and Manners of Christians ; they might have justly cast out a scorn upon such an out cast Vacuum in Religion as this is .

And if you repeat , that Children ordinarily dye before Baptism ; then will they of the School reply without Schelastici . stammering , that such are not called . If you ask : will the Mercy of God looke besides a Child , because men looke not after it as they ought , or because chances impede the religious endeavours of Men ? They will answer : One Attribute of God doth nothing in prejudice of another : And therefore , his Mercy doth not any thing in opposition to his Providence : that God may be conformable to himselfe in his Works ; and that men may be conformable to God in his Ordinances .

CHAP. LXIII .

I Confirm it , secondly : The Scriptures irrefragably , and manifoldly manifest : That there can be no justefication , without Faith . Therefore either Infants have habituall Faith , by the which they are justified ; or , being Infants , they are totally averted from justification .

It is truly supposed , that actuall Faith doth not justifie : and it is justly and actually granted , that Infants have not actuall Faith : Because as Grace perfects Nature , so it first supposes Nature , quatenus Perfectio supponit perfectibile , in regard that the Perfection of a Thing supposes the Thing to be perfected by it ; and as it supposes the being of it , so likewise that it be like-behaviour'd : and therefore , there cannot be actuall Faith , where there is not actuall use of the naturall powers ; and where the Understanding , being the Power or Faculty wherein Faith resides , cannot move in the Sense wherein Motus Intellectus est intelligere , the Motion of the Understanding is to Understand .

And actuall Grace requires a likenesse in the Subject , not only in respect of the naturall Act , but also , of the naturall Aptitude ; which , respectively to heavenly Things , is not an early-riser in Children though graciously habited .

If it be thrown in my face : Without Heb. 11. 6. Faith it is impossible to please him : for he that commeth to God , must beleeve that he is , and that he is a rewarder of them that diligently seek him : But a Child doth not beleeve that God is , or , that he is a rewarder of them that diligently seek him : And yet , without this Faith , saith the Apostle , it is impossible to please God . I answer : These are the Acts of Faith : and therefore , the Apostle speaks here of grown Persons , and of actuall Faith , without which it is impossible that Persons having the right use or understanding , should rightly please God .

For : Christ and his Apostles , in their commending the Acts of Faith , as such , and to the people ; chiefly considered two things .

First : that there are some works , which are done viribus naturae , by the strength of Nature , and sine speciali Dei Auxilio , without the speciall Help of God ; and that these were the works of which the Philosophers boasted : and that there were other works , wch having been commanded in the old Law . were now acted without explicit Faith in Christ ; and that the grown Jews presomed upon these works : And therefore , they weaned the people from the works of Nature , and of the Law : and grounded them upon an apprehensive and active Faith in Christ , without which they could not please God .

Secondly : they considered , that Faith is Principium , Fundamentum , & Radix nostrae Justificationis , The Beginning , Foundation , and Root of our Justification ; and , as being active , our formall Justification ; because Charity is the Life and Form of of Faith : And that one thing may be the Beginning of an other Thing , of the which it is not the Foundation ; and the Foundation of a Thing , of the which it may not be the Root : And that a Beginning , as a Beg●nning , doth but begin a Thing ; a foundation supports the thing which it founds ; A Root , not only supports , but also influit esse , gives being to another Thing by influx : And , Principium radicale virtute continet reliqua , A radicall Beginning , virtually contains the Things , of which it is the Beginning : And that Faith acting by Charity , was therefore necessary to the Salvation of the People : which Action is in Covenanted Children , by virtuall suppliance ; their Sanctification being only intended for the present .

If any man shall assault me thus , quasi palmario Argumento , as with a chiefe and Victory-portending Argument : Fides non justificat quatenus Fides est , aut credit ; sed quatenus operatur : quia etiamsi credat , aut sit Fides : si non operetur , non justificat : Faith doth not justifie , as it is Faith , or , as it beleeves ; but as it works : for , although it beleeves , or , is Faith ; yet , if it works not , it justifies not : it being like fire , which doth not enliven , as it shines or gives light ; but , as it heats : and therefore we say from the mouths of the Philosophers , Calor vivificat , Heat Philosophi . Vide Edmundum Campianum in decem Rationibus . enlivens : And though some have given to Children , pulsus abditos Fidei , actuall Faith acting inwardly as the pulse doth ; yet no Divine will divinely say , that Faith in Infants acteth by Charity : And although Justification be attributed to Faith , by the Rule , Quod natum est ex pluribus sequi , tribuitur ei quod est primum : That which followeth of many Things , is commonly attributed to the first of them : Yet Faith justifies , as being alive ; and , as being alive , works . I answer : This Argument fights altogether , for the Faith of understanding and grown Persons : and if it wins the Field , I lose it not : And : Faith in Children , is not dead , though it works not ; the fault being in the Organ , with regard to within and without .

CHAP. LXIV .

I Confirm it , thirdly : St Paul writeth Eph. 5. 25. 26. to the Ephesians : Husbands , love your wives , even as Christ also loved the Church , and gave himselfe for it : That he might sanctifie and cleanse it with the washing of water , by the word . Where it is perspicuous ; that either Infants are of the visible Church , and partakers of her Faith ; or , that Christ did not give himselfe for them : and also , that those for whom he gave himselfe , he sanctifies and cleanses with the washing of water by the Word : the water and the word being the outward part of the Sacrament ; and the Sacramentall Sense , being the literall Sense of this place ; though the Adversary would have hoop't it up , to the washing of the word preached ; untill his Hoops brake and flew about his ears , and the water being left , leapt into his face .

And the visible Church is here meant , because the visible Church is the Church which is invisibly sanctified and cleansed with the Visible washing of Water by the Word .

And because the water and Word in these words , concern Children : the Admonition is conveniently directed to Husbands , who are exhorted to love their Wives ; this Love being the pious occasion , that Children are born to the Church .

In the which exhortation agreeably , the Baptizing of Infants is implicitely Theologi in primam , & secuudam partem D. Thomae . Vide S. Hieronymum adversus Jovinianü , Vigilantium , &c. commanded .

Now , the Divines put it to the Question , An Deus jubeat impossibibilia ? Whether or no , God Commands impossible Things ? And they generally , answer negatively . Their Commanding Reason is : Because if God should command impossible Things , ageret praeter finem Mandati , qui est , ut servetur : he would work besides the end of the Commandement , which is , that it may be kept . And here , is Ignorance , Imprudence , want of Power , and Unrighteousnesse , in one lefthand-cast of the Anabaptist , cast upon God . For : in his Legislation , he commands and appoints a Thing ; which , as the Anabaptist mutters , for the unfitnesse and incapacity of the Subject , to which the Action in the appointment , is appointed to point ; neither ought nor can be done , according to Appointment .

CHAP. LXV .

NOte . The federall , adherent , extrinsecall , relative , and Covenant . Holinesse , transmitted from the last Age to Posterity , and grounded 1 Cor 7. 14. upon St Paul ; and which is commonly distinguished against internall , inherent and Personall Holinesse : is not fashionable to this purpose , or , of the same colour with it . And , Mr Tombs in his Examen . as Mr Tombs judiciously censures it , the ancient Writers knew it not .

For : this federall Holinesse , as it is ordinarily expounded , walks by the sides of the Parents ; who are , many times , unbeleevers , and formall Denyers of God in their Works , and therefore , cannot qualify their Children , being also Children of Wrath , for Baptism .

And though , in such a Case , the verticity of the point moves to the Faith of the Church ; yet neither this Faith concurrs to the Holinesse of a Child in order to Happinesse ( as we speak here of Holinesse , ) without application ; which is by Ordinance .

And what shall be said of those young raw Catechumeni , the Jewish Children , Baptized by Athanasius in his childhood , as he was playing the Bishop on the Sea-shoare : which Baptism was pronounced firm and Sacrament-strong , by Alexander Bishop of Alexandria , and his learned Assistants ; and was pinned upon the Record , by Ruffinus , Nicephorus , Ruffin . Eccles. Hist. lib. 1. cap. 14. and others ?

Our Christian Monuments and Annals have many potent Examples , that urge accordingly .

And if a Paganish Infant-Orphan be brought by Providence to be educated , all the time of his Pupillage by a Christian : shall he not be presently Baptized ; when the Patria Potestas , Fatherly Power over him , is now untterly dissolved ?

Farther yet : The Covenant confirmed by the Blood of Christ , is more ample , and of more efficacy , than the Promise to Abraham as such : Wherefore if the Child offered , be in a condition , that the Undertakers can perform their Promise ; there can be no injury where the Right leans towards God , and when the Sacramentall Ordinance is opened to all Nations .

And if an innocent Child should be thrown aside from Baptism , hôc ipso , by this very thing , that he is not born of Christian Parents ; the child should be hardly used , and it would hardly , yea verily , it would never be soundly explicated ; wherein the largenesse and plentifullnesse of the Gospell with relation to Infants , doth consist .

And here is no repugnance oppugning us from the want of Christian Parents : because the Christian Suseeptores adopt such children , and are loco Parentum .

CHAP. LXVI .

I Now set forward to prove the Baptism of Infants by Reason , and to send the Text assistance from the God of Nature : Reason as Aquinas D. Tho. p. 1. q. 1. a. 8. ad 2. teaches , being subservient to Faith ; as the naturall Inclination of the will is to Charity .

I prove it , first : There is a perfect Congruity and Conformation of Things in this Ordinance , with reference to Children : Which Infers a Congruity , if not a Necessity of their being Baptized . As thus : There is requir'd in grown Persons an actuall Disposition to Baptism , by actuall Faith ; for two Reasons . The first is : Because they are defiled by actuall sins ; which they have added wilfully , to their Originall Transgression : Sins which are committed by the actuall aversion of our wils from God , naturally and symmetrically asking , if they be remitted , the actuall Conversion of our wils to God . The second is : Because God acts with all Things according to their Natures ; and therefore , the reasonable creature having the use of Arbitriment ; & wanting to be justified , is not justifi'd by God , except he concurs by free and actuall Assent . But neither of these Causes hath place in Infants ; they having only an habituall Aversion , which may be removed by the infused Habit of Theologicall Charity ; and they having sinned , not by their own wils , but by the will of another , and it being therefore even and equall , that they should be relieved by the wils of others : Which is most proportionable to our way , Guidance , and Prudence , ( we dividing to all , all Things agreeably to them , by an Act of distributive Justice informed with Prudence , ) being the Way of Humane Reason ; and to God's Way and Government , being the way of Divine Providence .

Wherfore St Austin speaks , as reasonably S Aug: Serm. 10. de verbis Apost. so divinely : Accommodat illis Mater Ecclesia aliorum pedes , ut veniaut ; aliorum Cor , ut credant , aliorum linguam , ut fateantur : ut quoniam quòd aegri sunt , alio peccante praegravantur ; sic cùm sani fiant , alio confitente salventur : Our Mother the Church lends and fits to Infants the feet of others , that they may come to the Font ( which presented it selfe at the Doore , because Baptism is the Doore into the Church ; ) the Heart of others , that they may bele●ve ; the Tongue of others , that they may confesse : to the end , that as they are made sick and weighed downewards by the sin of another , so by the confession of another they may be restored to Health saved , and carried upwards .

CHAP. LXVII .

I Prove it , secondly : ( which Proof may serve as a perfect Confirmation of the former : ) The Doctrine of St Hierom is pure Divinity , and like S. Hieron . ep. ad Da mas . exalied Metall : Peccantes recedunt à Deo , Affectuum , non Locorum Spatiis : Sinners recede from God , by the distance of Affection , not of Place .

And the Reason is at the next Doore . God is every where ; though not repletive , repletively , and circumscriptivè , circumscriptively , as a Body is in a place , which possesses a place , and so fils it , that it excludes another Body out of the same place ; and which is circumscribed : nor definitivè , definitively , as the Angels , who are so determined to a place , that if they be here , they are not elsewhere at the same time : yet attinctivè , attinctively , quia atting it ubique , saith Cajetan , because he touches every Cajet. in p. 1. q. 1. a. 10. where ; as conserving and holding all Things up by the touch of his Power ; and impletivè , impletively , according to his own Testimony of Himselfe in his Prophet , Caelum & terram ego impleo , I fill Heaven and Jer. 23. 24. Earth ; and so , he is totus in toto Mundo , & totus in qualibet parte Mundi , All in all the World , and all in every part of the World ; and so also , he is All with all his Essence and Power out of the World in Vacuo , wherein he can create more Worlds at his pleasure : and therefore , we should not locally or absentially depart from him , though we could run out of the world .

Wherefore we likewise return to God , versis Vestigiis , in the very same Way , non Spatiis Locorum , sed Affectuum , not by the Spaces of Places , but by the motions , Pases , and fo●tings of our Affections ; not our Persons , but our Affections drawing neer to him , and those , not in a Physicall or naturall , but in a morall and ethicall Consideration .

And this our return to God being every where , yea , this only , is proper to us in respect of our Departure , and of the Nature and possibility of the Thing , and pleasing to God in respect of his Acceptance : Because this only , is proportionable to our Departure in the removall of it , and to our Duty in repairing the breach made by our Departure : And therefore , having departed , only after that manner ; after this manner only , by the Rule of Proportion , we return .

Now when we recede from God who is every where , by the Affections of others , as in Originall sin ; it is likewise , most proportionable and orderly , and therefore , most proper to us in regard of our Departure in the manner of it , and most pleasing to God in regard of his Acceptation , yea , only proper and pleasing , as being only proper to the Nature and possibility of the Thing ; that we should return to God by the Affections of others , if we have not the use of our own .

CHAP. LXVIII .

I Prove it , thirdly : God hath wonderfully ordained , that as Children are not capable of the qualification of grown Persons ; so neither should they need it .

I have proved , that they need not actuall Charity , and consequently , neither actuall Faith , by way of Remedy ; because they have not actually sinned . ( Truly : though a grown Man should not actually sin after Baptism ; yet he should need actuall Faith and actuall Charity ; but he should not need them in Remedium , as a Remedy . )

And moreover , Children should not need actuall Repentance , although they should be able , in respect of their Powers , to Repent actually : Because Originall sin in the Children of Adam , is not Materia Poenitentiae , Matter of Repentance :

Neither doth a Man , rightly repent of a sin which he never committed ; & the position or opposition of which , did not lie within the Verge of his Power . To wch purpose , the Scripture equitably saith of two Infants , Jacob and Esaw ; neither having done Rom. 9. 11. any good or evill .

Therefore , according to the stipulation of sound Reason , there is another qualification of Infants , agreeable to their need ; which can be no other than Baptism : God supplying abundantly , with his Remedies , all our Spirituall needs according to their exigence .

Chesed ( a Scripture-Word ) in the Hebrew Language , properly signifies Piety , by the which , a Man is pious , not only towards God , but also towards Men , and towards these , especially in the cravings of their Wants . And therefore , it signifies Piety , as Piety is an infused Vertue : that is : Piety towards God for his own sake , and Piety towards Men for God's sake ; or , a Piety towards Men , regulated by the Law of God . Hence Marinus , Forsterus , Pagninus ●exicis . a good and Holy Man is called Chasid , pious ; and a Stork , Chasida ; as being a pious Bird towards it's Parents ; and as painfully , and , as it were , piously supplying their needs and wants in the ingruencies and strong Assaults of their feeblenesse ; and as being therefore a Symboll of Piety .

If Men by a divine Regulation , piously supply the wants one of another ; and this , by a Participated Goodnesse or Piety : God , as being essentially good , ( in which Sense , God only , is good , ) much more supplies the Wants of his Creatures , especially of his reasonable Creatures , and of those , especially as he he sits at the Fountain-Head of the Supernaturall Order ; wherein the Gifts are most excellent , and most excellently and plentifully communicated ; the End being most excellent , as being infinite , and the communication of an infinite Good finito Modo , after a finite manner , because the Subject is incapable of Infinity ; and the Provider being infinitely able , infinitely wise , infinitely mercifull .

Which consideration , in the rallying of every Argument , must bring up the Rere .

CHAP. LXIX .

I Prove it , fourthly : In the curing of naturall Diseases , we instruct a sick Man concerning the Circumstances of his Recovery , and we exhort him to the use of the Meanes : Yet we doe not exhort him to be well , ( which is the End ; ) but medicine him : Because the curing of his Disease , and his well-making , are not in his own Power , but altogether in the power of God , and of the wise Physitian under God . And therefore , the Physitian cures Mad , Lunatick , and Lethargick Persons ; that have no desire to be cur'd , and consequently , doe not confer their endevours towards it .

In the curing of Spirituall Diseases , we both instruct and exhort the sick Person , if he be capable of exhortation and instruction , because there is a Voluntary and Supernaturall Concurrence , absolutely requir'd on his part ; and God infallibly performeth his Promise , if the sick Person doth , in the strength of the Divine Helps , what in him lieth .

But , in the curing of naturall Diseases , We use not such Instructions or Exhortations , if the Patient hath not the right use of his Understanding and Senses : neither doth the Physitian wait or attend the time of his comming to them , but presently apply his best Helps .

Likewise in Supernaturall Wants and emptiness , with respect to which , God is the professed Physitian ; we may not expect untill the Patient comes to the right use of Reason , but must help , as in the Case of present necessity , according to the Rule of Right Reason ; which direct us to beleeve , that God is super excellently provident , and more copious in every kinde of Help for Spirituall Cures , and for Cures wherein he is the immediate and only Physitian with sanative application to the Spirit ; than he is for bodily Cures , whereby he works more mediately by others , and more joynedly with them .

Therefore having also a reasonable and outward Ground for our inward Direction , in his Word , and in either Sense of it ; we may , and must , ( and are more bound to it , ) apply our Helps , as we doe , in the Baptizing of Infants .

David tunes his old Harp to a new Psal. 102. 17. Text Hebr. Song : He will regard the Prayer of the destitute . In the Originall , the Words are high , though they are ●ung with an humble Voice , and treat of a low Thing : Respexit ad Orationem Myricae : He hath lo●ked Targ. Josephi Caeci . backe , or , had respect to the Prayer of the low Shrub . The Targ : ad orationem desolatorum , to the Prayer of desolate Persons , The Septuagint : Humilium Sept. of the humble .

Doth God look back , or , hath God respect to the Prayer of one good Man in a low Estate ? And doth he not accept of the Faith and Prayers of the whole Church , ( which reserveth continually , holy Prayers and pious Intentions , for such holy Works and pious Performances , ) offered with the Application of a divine Ordinance , for these many low Child-Shrubs ? these little Babes , desolate in the judgement of ignorant Men ; these humble Sweet-ones ?

CHAP. LXX .

I Prove it , fiftly . The Church of God is like the Body of Man , ( and is therefore called a Body , ) as the Apostle teaches , who diversely argues Rom. 12. 4. 5. and 1 Cor. 12. 12. and onwards . from the body of Man to the Church of God .

Now though Simile non est omnino Simile , Like is not altogether like ; or , Simile non est Simile quoad omnia , Like is not like in all Things ; And it be sufficient to the sufficiency of a Like , that it be grounded and erected upon the position of one Conveniency : yet the likenesse betwixt the Body of Man and the mysticall Body , is manifold ; and stands unblasted and inviolate in respect of the Parts and Actions , by the which , the Body of Man is a compleate humane Body , and does the chiefe and necessary Actions of such a Body ; the reservation of their Properties being supposed , namely , that the Parts and actions of the one are naturall , the parts and Actions of the other , Spirituall or mysticall : otherwise the mysticall Body could not be called in Scripture , a Body , with respect to such a Body .

Whence I argue . In the humane Body we see many and diverse kinds of Parts ; whereof some live and have Sense , as the fleshly Parts ; some live and have no sense , as the Bones ; some neither live nor have sense , as our excrementitious Parts , the nailes and haires : So neither is it strange , or against the nature of a mysticall Body , but rather omnimodously agreeable to it , that there are some in the Church , who have Spirituall Life , and give sensible Effects of it , as good signes , ( though they are not evident signes in respect of us ; ) these actually exercising Faith , Hope , and Charity : and some who live inwardly , without any sensible manifestation or appearance ; as , Baptized children , having only habituall Faith , Hope , and Charity : as there be some grown Persons , who have only Faith ; and some also , who have neither actuall nor habituall Faith , but only , an externall and relative Conjunction with the Body .

I double the Files in this Matter : that the Conveniency may be seen to be started at every turn . Spirituall Regeneration by Baptism , is like our carnall and bodily Condition in this meeting-Point : That as children in their Mothers Wombs , neither live of themselves , nor carve or care for themselves , but live by a Soul given of God , and are susteined in life by the nourishment of their mothers ; so Children , which have not the use of Reason , being now in the Womb of the Church their Mother , receive Life and the Badge of Salvation , and the Seal of Spirituall Cure and Sustentation , not by themselves , but by the meer Gift of God and Act of the Church . It is the Office therefore of the Curers to cure them .

In Joël , where the English inoculates , call a solemn assembly ; the Septuagint Joël . 1. 14. preach 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Sept. S. Dionys. de Eccles. Hier , c. 10 ▪ preach ye a Curation . Whence Dionysius the Areopagite names the Persons wholly devoted and addicted to God's Service , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Undertakers of Cures , or , Curers of themselves and others .

If the Conveniencies betwixt the naturall and mysticall Bodies , be many and great ; and one be , that the Parts of both , are sometimes ill-affected , and want Curation to be performed by the undertakers of Cures , or , by the Curers of themselves and others : it is the part of the Curers on both parties , to perform their parts in curing the diseased parts , under God who , as a Supernaturall Curer , is All in All ; wholly belonging to their Cure ,

CHAP. LXXI .

I Prove it , sixtly ; All that are not Spirituall , are excluded from Heaved : Either therefore , all Infants dying without Baptism , are excluded from Heaven , or , they are made Spirituall without Baptism : And they cannot be made Spirituall in our Sense , but by the Communication of Spirituall Gifts ; against the like Communication of which in Baptism , our Anabaptists rebell .

Besides : If they be made Spirituall without Baptism ; then is there in respect of Infants , a divine Election amongst equall Things ( which divine Election , as divine Judgement , pertains to divine Wisdome ; ) and God Elects and receives absque fundamento in Re posito , & ante praevisionem Operum , without any Difference and Foundation in the Thing ; and without any variation on their part , in regard of our Christian Duties , or application to God's Ordinances .

Again : Either all Unbaptized children are saved , or some are saved , and some , accordingly to the Concessions and Confessions of the Anabaptists , damned to everlasting Torments and Perdition ; and their Perdition is of God , and not of themselves : which enterfeers with the Text ; O Israell , thou hast destroyed Hos. 13. 91 Edit. Vulg. thy selfe ; or , as the Vulgar Edition , Perditio tua ex te , O Israel , O Israell , thy Perdition is of thy selfe : which Text with our Context , our ablest Independents grant animo Volente , Volently , and Violently Pulpit for .

And if this Consequence , ( which with the rest , proceeds ex falso Supposito , ) were true ; the Presbyterians or strict Calvinists would cristas attollere , lift up their Crests and Combs ; and continue their unnaturall and exotick Interpretations upon the old Proverbiall Sentence : The Prov. 16. 4. Lord hath made all things for himselfe : yea , even the Wicked for the Day of Evill Which the Hebrew Text. Hebr. hands forth : Omnes operatus est Jehovah propter se : improbum ad Diem mali : Jehovah hath made all Persons for himselfe : the wicked Man to the Day of Evill . And which the English Presbyterians English : God hath made all Things for himselfe : yea : the Wicked for the Day of Judgment and eternall Damnation : pouring , as it were , by the carriage of an Indian , upon God , that he makes the much-greater and massier Part of Men , Women and Children , of purpose to Damn them : Whenas this good Proverb speaks of the Evill Day of temporall Punishment : which according to the Hebrew Dialect , is called the Day of Evill ; or , as the Septuagint Sept. oftentimes , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , of affliction or afflictation . Or : If they will draw the Text to the punishments of Hell : Then must they draw with it , that God made indeed , the Wicked for the Day or Time of Evill , intentione secundariâ , with a secundary intention , and having fore-looked upon them in the Evils of their sins ,

And thus , the Ends here , God and the Day of Evill as executing the good Justice of God , are , as we term it in Logick , Fines subalterni . And when God made the Wicked Man for the Day of Evill , he made him for Himselfe : Because when he punishes him with temporall or eternall punishments , he glorifies himselfe in his executive justice : And the wicked man falling by Death from under the Order of his Mercy , fals under the Death-Order of his Justice ,

Now God cannot absolutely Ordaine a Wicked Person for this good End , the glorification of the divine Justice by his eternall punishment : first : Because this Ordination would Eclipse his Goodnesse , and his very Nature : And secondly : Because he should then , be contrary to his own Sanctity , and absolutely Ordain the wickednesse of the Wicked Person , as such : the absolute Ordination of which , would , by a necessity derived from the Ordination , bring it necessarily into Being . And : Non est faciendum malum vel minimum , ut eveniat bonum vel maximum : The least Evill S●● Rom. 3. 8. may not be done , that the greatest good may come of it . For : Though in the Evils of Punishment , we may lawfully chuse the lesser : because the lesser Evill , tnuc indueret rationem Boni ; would then put on the State or Nature of a Good ; as we may rather chuse the losse of our Goods , than of our Lives : yet Malum Culpae quatenus tale est , nunquam potest habere rationem Boni ; The Evill of sin , as such , can never put on or have the Nature or state of a good : Neither can a good End moralize or sanctifie an Evill Action .

CHAP. LXXII .

I Prove it , lastly : The naturall work of Baptism , answerable to the Word , ( the best and most primitive Words , signifying the Natures of Things , ) and to the Signe : is , to wash . And Children greatly need Spirituall washing ; as being greatly defiled with the first sin of their first Parents . Therefore Baptism , which is a Sacramentall Washing and the first Sacrament ; greatly agrees with them , as not being yet washed ; And is not in vain with respect to Children .

Frustrà est quod non potest habere suum usū : that is in vain which cannot have its use : As Aquinas expounds D Thom. comment . in A●●stot . l. 1. de Coelo Text. 12. upon Aristotle's Axiom , Deus & natura nihil frustrà faciunt , God and Nature do nothing in vain . Which Axiom thus expounded hath a farther aim , yet , clearly windes up , and proves , that even the actuall use of Baptism belongs to Infants .

And : If the Thing which is ordained for all who are touchable by the Faith of the Church ; may not , by reason of humane Restraint , be communicated to the Little-ones , which are many : there follows upon wheels , that the Restainers render it uselesse and vain with respect to the many Little-ones at the least : and that although God will make nothing in vain ; yet men make vain the will of God : Which likewise , all unbeleeving Parents , in respect of their Children ; and all Unbeleevers , in regard of themselves doe , Baptism being ordain'd for all that want it : and all wanting Baptism that want Baptismall Grace : and all wanting Baptismall Grace that want to be washed from Originall sin : and all wanting to be washed from Originall sin who are defiled with it .

These Arguments are such as the Substration of the Matter will bear . For : we cannot , in this place eventilate Reasons from the Definition or Nature of a Sacrament , or from the Effects of Baptism , in themselves , and in the proper Houses and Places wherein , as the Planets , they have their plenary Power . Because these things being Spirituall , mysticall and Lidden ; our naturall Reason cannot give an exact estimat of them , or bring them forth to the most perfect discernment & avowance of the reasonable Man : And as Revelation first supposes Reason : so Reason afterwards , in her Discourses of revealed Things , supposes Revelation ; and sometimes , walks only by the walls and Edges of it . And for the same Reason , we are unfurnished of Demonstrations both à Priori and à Posteriori ; that is ; Cause-Demonstrations , and Demonstrations by the Effects . Yet : we have Reasons of the second Order and Metal & of the Silver-kinde : which are perfectly urging , ( so say the Logicians , ) where Demonstrations cannot be had .

CHAP. LXXIII .

LET my Standard be now set up , at the Doctrine and Praxis of the Church in Primitive Ages .

Because there is no expresse Precept in Scripture , saying , Go , and Baptize Infants ; no President in plaine Terms , saying , They Baptized Children ; no clear Promise , promising clearly , Many Benefits shall accrue to Baptized Children , many to the Baptizers of them ; or the like : the Church gave to the Baptizing of Infants the Name of an Apostolicall Tradition : Which we therefore understand , with respect to the expressenesse of Precept , President , Promise .

In a generall Sense , and much used anciently ; the whole Body of the new Testament , is an Apostolicall Tradition ; and in a speciall Sense , some speciall Truths of it : That , in See 2. Thes. 2. 15. our Sense , is an Apostolicall Tradition , which was deliver'd by the Apostles to the Church , and is not found expressely in divine Scripture , though it be expressely found and extant in the writings of Apostolicall Men in Apostolicall Times : Or : That is an Apostolicall Tradition , which hath many faire and excellent Characters in divine Scripture ; but hath it's explicitnesse or expressenesse from Apostolicall Precepts , Practises , Promises , warranted to the Apostles by Christ their Master , which are Unscriptur'd .

The Baptizing of Infants , being thus received by such Tradition : the Disciples of the Apostles preached it in their Sermons , ( it fell from their lips in the first warmth of the Gospell , like sweet Gumms from the Trees of Arabia heated by the Sun ; ) the Fathers of the Church published it in their writings ; the holy Councils Canonized it ; and it became a Starrified Truth , or , a Truth of the Firmament .

And as Vincentius Lyrinensis thunder-strikes the Hereticks of his Time : Quid unquam aliud Conciliorum Decretis Vinc●nt . Lyrinens . contra Haeres : cap. 32. enisa est , ( scilicet Ecclesia , ) nisi , ut quod anteà simplicitèr credebatur , hoc idem posteà dil●gentiùs crederetur ? What other Thing at any Time , hath the Church endeavoured in the Decrees of the Councils , than that the Things which were simply beleeved should afterwards be beleeved with more diligence ?

And this Truth thus extracted , being as such , more than a humane Truth , is no lesse than a divine Truth . For : As the Art or Invention which removes a Thing from Earth , must needs exalt it neerer to Heaven ; and the farther from Earth , still the neerer to Heaven : So a Testimony comming from God to us through Sanctified Persons ; if it be more than humane , must needs be , in some sort , divine : and it comming through Persons divinely inspir'd , and infallibly directed ; the higher it is raised from the consideration of being humane , the more divine will it be .

And if such a Testimony , were not Apostolicall , but only Ecclesiasticall ; even such an Ecclesiasticall Testimony , endowed with all it's Perfections and Formalities , would be formally Divine .

CHAP. LXXIIII .

IN this purified Sense , St Dionysius Areopagita , who lived in the first Century , and was the Disciple of St Paul , as having been his Convert at Athens : affirms to be delivered S. Dionys. Arcop . lib Eccl. Hier. cap. ult. part . ult. Author Quaestionū ad Orthodox●s , quaest. 56. by the Apostles , that Infants should be Baptized .

The same thing is Orthodoxly taught by the Author of the Questions ad Orthodoxos : who also , after some discussion and bandying of the Businesse , concludes in the rebound , that Baptized Infants are saved , unbaptized Infants are not saved ; leaving us to save our selves as we can . And though Justin Martyr be not the Author of this Booke ; it caling into the Court , Irenaeus , Origen , the Manichees : Yet the Author is confessed by all Authors , to be very ancient and of great reputation .

And Justin Martyr himselfe being S Just. M●rt in D●al●g . cum . T●yp●●●e Judaen . p. 2. prop●s . 3. a Noble Member of the second Century , and contemporary with St John , and therefore well familiariz'd with Apostolicall Practise : declares himselfe like-minded , in his Dialogue with Tryphon the Jew .

Irenaeus also , an honourable Extract S. Lenaeus contra Haeret . l. 2. c. 39 of the same Century , honourably mentions the Baptizing of Infants .

In the third Century , we have Origen ; who having alleadged the Words of the Prophet , Psal. 51. 5. Behold , I was shapen in in quity , and in sin did my Mother conceive me : follows the motion of his matter thus : Propter hoc Ecclesia ab Apostolis Orig. lib. 5. Homil in c. 6. ap Rom. Trad●tionem accepit , etiam parvulis dare Baptismum : For this reason , ( namely because we are all conceived in sin , ) the Church received a Tradition from the Apostles , enjoyning us to Baptize Infants . St Cyprian S. Cypr. Carthag . l. 3. Epist. 8. ad Fidum Episcopum . was the Church-Pillar of Africa , in this Century : who together with a Councill of Carthage , consisting and bound together of 66 Bishops , as of so many strong Cartilages , whom he venerably cals his Collegues ; determin'd , not only that Children might and ought to be Baptized , but also , that they might even before the eighth day : which was not apparent and Crystal-clear to Bishop Fidus and his Church , in respect of the neernesse and complyance betwixt Circumcision and Baptism , and the Determination of the Councill having been occasioned thereby : which Determination St Cyprian recounts to Fidus.

CHAP. LXXV .

SAint Hierom witnesseth for us , S. Hierom. l. 3. contra . Pelagianos . S. Aug. l. 10. de Genesi ad literam , cap. 23. in the fourth Century . And St Augustine : who thus writeth : Consuetudo Matris Ecclesiae in Baptizandis parvulis , nequaquam spernenda est , ncc ullo modo superflua deputanda , nec omninò credenda nisi Apostolica esset Traditio : The Custome of our Mother the Church in Baptizing Infants , is not to be despised , nor in any sort deemed superfluous , neither at all to be beleeved except as an Apostolicall Tradition : St Austin imbracing Apostolicall Tradition , as the unwritten word of God ; and speaking here , of beliefe built upon expresse Declaration of God's Word .

The same St Austin , to prevent the Insurrections of objection , devoteth a Rule to the perfect knowing of an Apostolicall Tradition ; and Reason in the Light of Nature beholds the evidence of it : Quod universa Idem . lib. 4. de Baptism● Parvulorum contra Donatistas , cap. 23. tenet Ecclesia , nec Conciliis institutum , sed semper retentum est , non nisi Authoritate Apostololicâ traditum rectissimè credimus : That which the Universall Church holds , and was not insti●n●ed by Councils , but hath been alwaies retained ; we most rightly beleeve to have been deliver'd no otherwise than by Apostolicall Authority .

The same Father again , treating of this Ecclesiastical custome of Baptizing Infants , ascertains to us that it was Universall : Hoc Ecclesia semper habuit , sempèr tenuit ; hoc à Majorum Idem . Serm. 10. de Ver●is Apost. c. 2. fide percepit : hoc usque in finem perseverantèr Custodit : This the Church always hath had , always hath held ; this she received from the Faith and credit of our Ancestors ; this she perseveringly keeps to the end .

Yea : the three tutelar Angels of the Church in their Times . St Hierom , St Augustine , and Prosper Aquitanicus , alwaies pres●e on , and put forward this Custome , in their Victorious S. Hieron . ubi Suprà . S Aug. Serm. 14. de verbis Apost. qui inscribitur , De Baptismo Parv●l●rum contra Pelagianos . Tom. 10. Item , l. 1. de Peccator . merit . & remiss . c. 26. Prosper Aquitan . l. 2. de Vocatione Gen. ium , cap. 8. Concil. Milevit . Can. 2. S. Greg. Naz o● at . in sanctum lavacrum . S. Basil . Oyat . Exhortatoriâ ad Baptismu● . S. Chrys●● . Homil. 1. ad N●ophyto● . Disputations against the Pelagian Heresy , which denied Originall sin .

CHAP. LXXVI .

IN the Year foure hundred eighteen . The Milevitan Councill , being a Provinciall of Africa ; consecrated this Canon : Placuit ut quicunque Parvulos recentes ab uteris Matrum Baptizandos negat , Anat●enia sit : It is the Pleasure of the Councill , that is , placuit spiritui sancto & nobis , It hath pleased the Holy Ghost and us , that whosoever denies Baptism to Infants newly born , be denounced an accursed Thing : The intendment is : whosoever denies Baptism to such at such a Time , as a Thing then alienated from their condition . Other Councils give the like Counsill afterwards .

I add St Gregory Nazianzen , St Basill , St Chrysostom . And I could add very many others . But these are sufficiently efficient . And this Doctrine thus grounded and mounded , is like the Laure●l , which stands firmly to it's Root , and is fresh , green , and glorious , amidst the violent Careers , and hottest conslicts of Lightnings and Thunder-bolts with their obstinate Opposites : and when other Trees are weatherwasted and blasted , hath not a leafe impeached : and therefore , is worn on the Heads of the most conquering Conquerou●s .

The little Child which Jesus called Mat. 18. 2. Vide Jansen . Harm. in Evang. Vide Euseb. Eccles. Hist. lib. 3. cap. 30. unto him , and set in the midst of his Disciples ; was thought to be St Martiall ; or St Ignatius , who testifies , that he saw Christ after his Resurrection . St Martiall was named à Marte , from War , or Martiall Affairs and Discipline : and St Ignatius ab Igne , from Fire . Every Child that hath seen an Apostle , would be Martiall ; and every Pen-and-Ink Horn-Boy , would be all Spirit and Fire , in the maintenance of Infant-Baptism ; if it could be instilled into them ; how credible this Object of our Faith is rendred by Antiquity .

CHAP. LXXVII .

IT is a ready Work now , for a Man of a selfe-moving and opinionated Conscience , unreasonably to distrust Authors that speak against him , ( as Hereticks in all the retrograde Motions and Hurlyburlies of Time , have distrusted and rent from the sincerity of the Canon , many fair parts of Scripture ; ) to bite the long-untainted Works of Ecclesiasticall Writers , dente Sordido , with a Sordid Tooth ; and to perform the rigid Command of Macchiavell and his rabid Academy ; Macchiavell . in Principe . Idem babet in Regno . Caluminare auda●tèr ; saltèm aliquid adhaerebit , Caluminate thy betters boldly ; some filth will adhere to them .

Indeed , and indeed : The Humour of such a Man ( seeking himselfe and not God ) is like Virtus formatrix , the formative or plastick virtue in Semine ; which endeavours alwaies to shape the subjected Matter to it selfe .

And he that is truly 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Act. 17. 18. Text. G●e● . Seminiverbius , a sower of words ; may quickly disseminate into the people , that this Doctrine of Apostolicall Tradition will presently break the Barrs , and set all wide open ; and that now the Communion of Infants may force a re-entry ; the Easther of Polycrates Bishop of Ephesus , may take up it's old quarters ; and any man may recommand admittance , that brings with him the reviv'd opinion of Papias Bishop of Hierapolis , Schollar to St John , and Schoolfellowe to St Polycarp ; and of his Followers , St Justin , St Irenaeus , Tertullian , S. Just. in Dialog. cum Tryphone . S. Hieron . in Catal●go Scriptorum Ecclesiast , Euseb. Eccl. Histor. l. 3. cap. 22. Lactantius , Apolinarius , and others , going all in the foul way of the Millenaries : ( which opinion was accepted as from St John , but came , like a sudden Inundation , from Cerinthus , who pretended to have received it from the Angels : though as it was fomented and fermented by Cerinthus , it was more fleshly in the Adjuncts and Circumstances & gave after-Occasion to the Paradise of the Alcoran . )

But our Mark of an Apostolicall Tradition , which St Austin administers , and other Marks waiting in the Antecamera , and expecting to be call'd ; will strongly keep the brazen doors against them .

And though English writers desire to touch this point with tendernesse , and a Ladies Hand : yet in verity , if Apostolicall Tradition must be housed in the Almes-House , as miserably poor , and altogether superannuated ; we may soon hook our selves in a collaterall Consideration . For : If it be objected : The like , or greater Dangers wait the written Books : As : Whether or no they were first delivered by the Apostles ? Whether they were not corrupted by the Librarians , or others being Hereticks ? Whether the Manuscripts were not perverted by the Malice or Ignorance of the Transcribers ? our last Refuge must be the same , the Promise of God to his Church .

CHAP. LXXVIII .

THE Arguments , that struggle and tugg for Anabaptism , may now at last supervene and somewhat infest our Text. Yet few there are that appear to go strongly , none go upon a sure foot : all being spiderweb-Arguments ; and wrought in the Light , to catch Flies ; and as much excelled by the Arguments of the contrary part , as the poore yellow Picture of the Sun in the ci●ling , is excelled by Gods greater Luminary .

There are two much-opposite Houses , opposite in themselves , and opposed in Scripture : Bethel and Bethaven . Bethel signifies , the House of God who is strong . Bethaven is interpreted by Theodotion , the House of Theodor. Symmach. Aquila . Sept. Iniquity : by Symmachus and Aquila , the House of Nothing . The Septuagint contract it by a Grammaticall Crasis , and square it forth Domus 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in the opening of which , as wanting the fit & true key , the Greek Scholiast and Interpreters have long wearied and greatly tormented themselves .

Aven tied up or filed by Contraction , is on , which signifies Griefe or an Idol : and the House was called Bethon , because Jeroboam's golden Calfes were there worshipped .

Now the sāe Hebrew Non or Name which signifies an Idol & Wickednesse : signifies in Contraction , Labour and Griefe : because an Idol and Wickednesse are the causes of , and end in griefe and labour : And from Bethaven the Idol-House and the House of Wickednesse ; we remove to Bethon , the House of Griefe both temporall and eternall .

The Arguments for the Baptizing of Infants , justly pertain to the House of God who is strong ; and their strength as being divine , cannot be demolished . The contrary Arguments belong to Bethaven , the House of the Idol and of Wickednesse : and as they are wickedly set up , like golden Calves , to be worshipped ; so they are every day righteously thrown downe like the senselesse Nothing in the Sense of Symmachus and Aquila , to the great griefe of the great and grievous Calves who set them up to be worshipped , and of the leaden Calves their Worshippers , who bow themselves down to Worship them .

And if their Authors ad Scholae Diatribas sisterentur , should be cited to School-Exercise ; they would soon effugere per posticum , sly away by the back Door .

They are for the most part , thrummed with Scripture-Texts shamelessly wryed , and caught up by them with a sleight ; as imitating the vile artifice of our vagabond Jugglers , when by the means of an unseen Hair , they bring small bodies to them with a praestò . Which Text-Arguments I shall passe carelesly by , their nap being off , and they dismantled already : one only excepted , which , as they have straw-stuft it , looks Saracen-big upon us . And from this , I shall step to that little which they presume to bubble up from the Dictates of Reason , and from Records .

Some Arguments I have raised for them from the Foundation : and some I shall make , as I hitherto have , more strong as they stand upon their Foundation ; and velut amento mittere , as it were , slingthrow them .

CHAP. LXXIX .

THey argue first , from Scripture . Mar. 16. 16. He that beleeveth , and is Baptized , shall be saved ; but he that beleeveth not , shall be damned . Here actuall Faith is required before Baptism ; as a Requisite with Baptism , to Salvation .

I answer : If this Text excludes Infants from Baptism , then all Infants dying in their Infancy , and before they have actuall Faith , shall be damned .

And if Infants may be debarred from Baptism , by the judgement and Act of this Text , because they cannot actually beleeve ; they may be denyed to eat by the Sentence and Act of a like Text , because they cannot labour actually : the Apostle giving a law , If any will not work , neither shall he eat . 2 Thes. 3. 10.

But it is most undeniably certain , that this place of St Mark aims alltogether at grown Persons , as is admirably evident by the steerige of the precedent Verse : And he said unto them , Goe ye into all the World , and V. 15. Preach the Gospell to every Creature . For : the Gospell is not Preached but unto the grown Person , as only capable of being edified by Preaching . And therefore , the place , that it may be righteously and modestly understood , must of necessity receive this Ingredient , derived from the precedent Verse : He of them to whom the Gospell is Preached , that beleeveth and is Baptized , shall be saved : but he of them to whom the Gospell is Preached , that beleeveth not , shall be damned . And the grown Persons must likewise adequate the sense of every Creature , though every Creature be not a grown Person .

Where the English puts into the mouth of the Psalmist : God setteth Psal. 68. 6. the solitary in families , or , in a House : Interp. vulgat . The Vulgar offereth , Qui habitare facit unius moris in Domo , who makes Persons of one carriage and behaviour to live in a House together . The Vulgar Interpreter drew his water from the Nile of the Septuagint : Sept. who have in the Current of their Version , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Men of the same Manners , and having the same scope . Aquila Scripture-makes , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Aquila . Men singled forth , and living alone .

Christ in St Mark , separates grown Persons from Children , and puts Persons of the same carriage together : affirming that in the conversion of grown Persons , Faith which comes by hearing and Baptism are necessary to Salvation : and also , subinferrs , that Children may be Baptized and saved , without hearing the Word Preached , and without actuall Faith , as not being capable of either .

CHAP. LXXX .

THey argue , secondly : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , from an absurd Thing which would follow , if Children were Baptized .

For : as Hurtado diggeth out of Hurtado in Logica , ex Organ . Aristot . Aristotle : Ex vero nec 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 nec 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; of Truth no absurd or inconvenient Thing follows , nor a Thing impossible .

Signum frustrà datur non intelligentibus quid significet : A Signe is in vain given to those who understand not the meaning of it : As : a beautifull Picture , though the Master-peece of a Master-workman , is in vain presented to the Void Circles in the face of a blind Man : He does vainly that Musicks a deafe Man , or sounds a silver Bell or Trumpet at the double-barred Doore of his Ear : He vainly works who physicks a dead Body .

I answer : The Proposition is moderated and regulated by some , after this manner . Signū frustrà datur non intelligentibus velintellecturis quid significet : A signe is in vain given to those who understand not , or shall not afterwards understand , what it means .

But let others take this rough , rugged & brier-bearing path : I will not . Because many Children dye quickly after Baptism , who neither knew , nor shall know , in the State wherein the Signes are in force , what the Signe signifies : And some Children , putting off their childhood with their coats , climb up to years ; who know not wisely themselves , or any Thing pertaining to them , but are themselves wisely known to be Fools .

And therefore , in downright Truth : this argument is not upright , but is it selfe most absurd and blasphemous : it spitting fire at God ▪ and kicking , with an equall foot , against Circumcision , and God the Author of it : the Signe whereof , was not in vain , though given to such as understood not what it meant .

Wherefore the Proposition is false : it not being in vain to offer to any Person what may doe him good , though he be not sensible of the Thing offered , or of the good it doth or can doe . Physick is ministred to Children , Fools , Mad men . A Man sunk to the Ground in a Swoon , and unsensible of Help , is raised again , and forcibly brought back to sense by strong water forced upon him ; or something of a strong sent , by force applied to his nose . One sick of a lethargy or epilepse , or grievously wounded , is used accordingly .

The man who travelled betwixt Jerusalem and Jericho , and was left Luk. 10. 30. halfe dead in the way , having been assaulted by Theeves ; though he was neglected by the Priest and Levite ; was rightly succoured by the Samaritane , who bound up his wounds , Verse 34. pouring in Wine and Oyle .

The Answer which wholly and through-cuts the throat of the Argument , is : The Signe is not in vain which doth not signify to the Persons whom it principally concernes : But , the Sign is in vain which cannot at any time signify to them , by reason of defect and default in it selfe . As we say : Frustra est Potentia , non quae non reducitur ad Actum , sed quae reduci non potest : The Power is in vain , not which is not reduced , but which is not reducible to Act. As also , according to the divine Dictates of my most eminent Master in Rome : Joannes de Lugo , Cardinalis , in Materia de Christo . Non est frustrà in Deo Potentia assumendi plures Naturas humanas : The Power in God of assuming more humane Natures , is not in vain . For : although he will not , yet he is able by his absolute Power : Which Ability diverts and forestals the Vanity of the Power .

CHAP. LXXXI .

THey argue , thirdly : à Congruo ; from the Congruity betwixt Persons of a like Condition . No Man Baptizeth grown Persons that are blinde , deaf , and dumb : Therefore , neither ought we to baptize Infants , the same Reason interposing it selfe , and Infants being blinde , deafe and dumbe in respect of the Ordinance . Lessius , Emmanuel Sa , Medina , Mariana , & al●● , in Castbus Conscientiae .

I answer to this Case-Argument , according to the most sound Doctrine of the most profound Casuists . If the grown Persons which are blinde , deaf , and dumb , could by any means expresse of themselves a pious W●ll , by which they willed or desired to be Baptized , or denoted their preparation to Baptism ; or , if they were not born so , and have manifested such a desire or will and preparation , immediately before they were vanquished by the Calamites of dumbnesse , deafnesse , blindnesse : or : if one having declared his good will to Baptism , become presently sick , and by a sudden extraposition be exposed out of himselfe and his Senses ; and there be no Indic a Sanitatis , signes of his Health and Recovery : Such Persons might , may and must be Baptized .

( Yea : the Baptism is valid , which is given to Persons either a sleep or mad , if Baptism were formerly desired by them . )

But if their will and preparation cannot be known : they are not Baptized . Because in those who have the flourishing use of Reason , their expresse consent is required to baptism , and also , their preparation by Faith and Repentance : otherwise grown Persons would not be reconciled to God according to their capacity , and the Condition of Humane Nature , agreeably to which Condition and Capacity God alwaies works .

And the Persons in the Argument , as they have no capacity of expressing their consent and preparation , because it cannot be riveted into them what Baptism is ; wherein they agree with Infants ▪ so have they no capacity of expressing that they doe not ponere obicem , put an hinderance or obstacle to Sacramentall Grace ; and herein they differ from Infants , who cannot put any such obstacle or hinderance . And therefore , except we have an outward Signe from them of their inward qualification , we ( as being guided onely by outward Signes ) doe not apply to them the outward signe of a Sacrament , as having morall signes of inward prevention , and abuse of the Sacrament .

Hence on the one side , though sons or daughters wanting the use of Reason , may not be Baptized invitis Parentibus , their Parents being unwilling : yet if such being rip'ned , shal expresse their consent , and manifest their preparation , we Baptize them , notwithstanding the unwillingnesse of their Parents : And on the other side , we Baptize a Mad man , that hath been mad from his Nativity , without or against his consent ; because although he may outwardly oppose the outward Ceremony of the Sacrament , yet he hath no inward opposition to the inward Grace and Effect of it .

Thus their Congruum is incongruum ; and the blind and deaf Persons in the Argument , are not so deaf and blinde as the Forgers of it .

CHAP. LXXXII .

THey argue , fourthly : We cannot be assured of Childrens inward qualification for Baptism : therefore we may not Baptize them .

I answer : We are assured of a negative qualification in them ; namely , that there is nothing in Children , by the which , according to their childish condition , they are unqualified . And as they cannot have a positive qualification , so they need it not .

And in this respect , we are much more assured of their qualification , than of the qualification of grown Persons : who , though they professe the true Faith of Christ , and seem , faithfully to promise amendment of Life ; yet cannot make it plain , answerably to our assurance , or make certaine to us certitudine Scientiae aut Fidei , by the certainty of Science or Faith , that they cordially professe the one , or faithfully promise the other ; or , that the Motive of their Promise and Profession is the Love of God , and not a temporall Consideration : the Garb of Hypocrites , comprehending all the outward postures of Godlinesse .

And as in grown Persons , the Secrets of the Heart are known to God , not to Men or Angels ; so there is a secret worke of Sanctification in Baptized Infants , which God knoweth as omniscient , and as the Author of Sanctification ; and Man knoweth not , ( I will not seclude the Angels being Spirits , from the sight of infused Grace , either in the actuall infusion or in the residence of the sanctifying Habit : ) upon whose royall knowledge of Spirituall Things in themselves , we may not wish or think to intrude .

That the Pancrasie of this Answer , may farther exert it selfe to view : Let the Anabaptists consider , first , the Nature of divine Faith : which is , A firm Adhesion of the Understanding to the revealed will of God ; which Adhesion is commanded by our Wils , acting by Love the will of God : Which Faith and Love are the Gift of God . For : an impera●t Act of the will , concurs with the Understanding to an Act of Faith : And as Biel scholastically : Biel ▪ in . 3. Sent. d. 23. q. 2. a●l . 1. Cre●ere est Actus Intellectûs Vero assentientis , productus ex voluntatis Imperio : An Act of Beliefe , is an Act of the Understanding assenting to Truth , and produced by the command of the Will .

Let them ponder , secondly , that this actuall Faith is connexed with 1 Tim 1. 5. Text. Grae● . actuall Charity : which is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Charity ●ut of a pure Heart , and of a good Conscience , and of Faith unfeigned or unhypocriticall .

Thirdly let them advisedly recount , that the Catechumeni comming to make the Profession of their Faith before Bapiism , must come obediently to the Exhortation of the Apostle : Let us draw neer with a Heb. 10. 22. true Heart in full assurance of Faith ; or , as the Originall speaks , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Text. Graec. in the fullnesse , or certaine perswasion of Faith .

Now if the Anabaptists require assurance in the Baptizers , the Baptizers must be assured , that the Persons whom they Baptize , are thus qualified ; of the which they cannot be assured , but by divine Revelation : And we are all already assured without a new Light of divine Revelation , that these extraordinary Matters are not the ordinary Matter of Divine Revelation .

CHAP. LXXXIII .

THey argue , fiftly : De Baptism● non repetend● , in sacris Tabulis nihil occurrit : We are not prohibited in Scripture to it●ra●e Baptism : therefore we may be rebaptized .

I answer : Neither is the iterating of Baptism in a Person Baptized with Christ's Baptism , commanded , commended , or tolerated in Scripture : the Answer being as full and Scripture-strong as the Argument .

The Rabbins anxiously dispute upon Rabbini in Gen. 4. Gen. 4. 15. the Text , and the Lord set a Marke ▪ upon Cain , lest any finding him should kill him : What Signe or Mark this was , wherewith Cain was mark'd or sign'd .

Some think it to have been a woundrous and unnaturall howling & yelling , by the which he did bewaile his lost & wandering condition . Others imagine , that it was a wildnesse or Fury : Others , a wandring Flight : Others , a perpetuall shaking and Trembling of his body , and especially , of his Head ; signifying his continuall Instability , and horrible Fears : and that therefore he built a City for his Defence ; he having in his Fears and wandrings dilucida Intervalla : the first and this opinion , being anchour'd upon the Septuagint , where Sept. Gen. 4. 12. for a fugitive , and a vagabond , they allow , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , mourning and trembling . Some give abroad , that he crept on all four , as Children sometimes doe : Some , that he was bra●ded & cauteriz'd with a particular Mark : So Aben Ezra . Yea : R. Solomon Aben Ezra in Gen. 4. R. Solomon , ibid. avoucheth , that God imprinted a Mark in his Forehead . And intruth , some Arabick Versions of the Septuagint translate it , And the Lord imprinted . The Hebrew Word Oth signifieth also a Letter : and we may , without injury to the Text , interpret it , And the Lord set a letter upon Cain . Which Letter some Hebrew Doctors wisely surmize to be Thau , being the last Letter of the Hebrew Alphabet , and the first of the Hebrew Word Teshuba , signifying Repentance : that all people seeing Cain , might be silently admonished to Repent of their sins ; lest God should give them over to finall Desolation of Heart as he gave Cain .

Which Mark soever of these , we sieze upon as the mark of Caine ; that , even that very Mark , is verily the Marke of an Heretick : but especially the Vagabond-Mark . The Difference is : God set a Mark upon Cain : The Anabaptists , in the repetition of Baptism , mark themselves : After the marking of which Mark , See Ezech. 9. 4 in the Hebrew . ( so the Hebrew phrases it ; ) it is remarkable , that they know not where to rest or end their Motion , but are turn'd besides their Marks , wayes and Arguments , and sent into the Wildernesse by every Novice .

And having once iterated Baptism , although they should be Baptized as often , as Alexander the Physitian required the washing of Lapis Lazuli , before it should be used : they would never be clean , or washed from this irremoveable Mark of their continuall Wandring and Motion .

CHAP. LXXXIV .

THey argue sixthly : The Merits and Satisfaction of Christ profit us not , but as pull'd home to us by our Application : Therefore the Sacrament of Baptism cannot convey the Satisfaction and Merits of Christ to Children ; these being unable to apply to themselves the said Merits and Satisfaction .

I answer : Be it heartily granted , that there is a necessity of Application in Persons capable of it . Because the satisfaction of Christ is altioris Ordinis , of a higher Order , than any pious operation of ours , it being generall ; as offered and prepared for the sins of all Mankinde ; and our pious Operations being particular , and reflecting only upon our own Faults . And as the Sun , being a Universall Cause , does not anull or abolish the proper Efficiency of the particular Causes , ( for Example , of a man begetting a Man ; ) but rather , works with them , and requires their cooperation , without which it works not in the production of such Effects : So the generall satisfaction of Christ , requires to it's Effects the Particular operation of grown Persons , without which it doth not operate .

Hence , for the Sin of Adam , being the generall Fault , and adhering to humane Kind , God is wholly and solely satisfyed with and by the Satisfaction of Christ ; a generall Satisfaction being adequately commensurated with a generall Fault : and in regard of our particular sins , he requires our particular operation , and application of the generall Cure ; the most soveraign Medicine or salve not curing , except applied to the wound or Soar to be cured : ( the Weapon-salve and magneticall Cures have here no place or likenesse . )

But particular Application cannot have being in Infants : And God exacts not of any Persons in any condition , above what he offereth , or hath given to them : And therefore , the Faith of the Church is efficiently and sufficiently appliable to them , and supplies their Defects .

Sans doubt : When Children shall be unchilded , their particular and personall Application is necessary . Which Application doth not enforce Rebaptization : Because the Sacrament of Regeneration , as relating to Generation , cannot be iterated : And because we may not be twice Character'd with the same Character .

Wherefore it may be justly said of Rebaptization from the Pen of St Cyprian writing against the promiscuous S. Cypr. contra promiscuos in ●alne is Congressus . Meetings of Men and Women in Baths : So●didat lavatio ista , non abluit : This washing defiles , and washes not .

CHAP. LXXXV .

THey argue , seventhly : from the Authority of a Councill : Upon Dr Taylor in his Liberty of Prophesying , Sect. 18. which , the Libertine-Prophet confidently reposes himselfe , as with Authority .

The Councill of Neocaesarea allows expressely to a woman with Childe , that she may be Baptized ; the Baptism Concil. Neocaes . Can. 6. of one in her Condition , not descending to the Child in her Wombe : because every one in that Confession , should shew his own Election .

I answer : first : This Councill was not a generall Councill , or confirmed by a generall Councill in every particular Branch of it .

Secondly : Even a generall Councill may erre in reddendâ Ratione , in giving a Reason , and in Things besides the Thing principally defined and intended : And therefore , a Councill doth not oblige us ad necessariò credendum aut faciendum , but when it speaks definitivè , definitively ; God securing to us , only the Matters to be beleeved and to be done , which conduct us to Salvation , and leaving us to discourse the Reasons : Because the Definitions pertain to all ; the Reasons , to the Learned only , who are Judges of them .

Thirdly : this Councill undertakes not to define the Matter of Infant Baptism ; but only , glances at it , obitèr & aliud agens , by the way .

Fourthly : As Infants may not be Vide D. Tho. p. 3 : q. 68. art. 10. Baptized in the Womb , for excellent Reasons : so being out of the Womb and alive , they must be Baptized for as excellent Reasons .

Fiftly : The Canon compares an Infant in the Womb , not constituting a Person by himselfe , with one out of the Womb , being a proper Person subsisting by himselfe ; and to such a Person the Canon requires , that he shal shew 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , proper Election . And this is all that Theodorus Balsamon , Zonaras , Photius , or any Expounder of the Canons , can demand canonically of this Canon .

But the Canon doth not shew , that the Election of others having Dominion over the Child , and their publike shewing of it , and strengthening it by their Confession of the Faith for him ; is not accepted as the proper Election of the Child , and as his personall shewing of it ; and may not be so named ; in the nonage of the Child .

And this answer perfectly divides betwixt the Child in the Womb , and the Child newly born .

For , the Sacraments are Visible Signes , and must therefore be conferred upon and terminated at Persons in a visible , approximate , & tangible condition . So that , had the Canon compared Infants with grown Persons , in this or the like Pronunciate ; Infants , that they may be Baptized , must grow beyond their Infancy and Childhood , and must have and sh●w proper and personall Election , as other grown Persons do : it had pronounced against us .

But whereas it only requires in an Infant , a proper Election and the shewing of it , with comparison to the Infant in the Womb , for the which , none can Elect or shew Election , because no one can see for what he should shew Election on God's behalfe ; which inhibits the administration of the Sacrament , being a Visible Signe , and requiring a Visible and apparent Subject : The Child born , being now a Person by himselfe , though he hath no such actuall Election in himselfe , yet may Elect and shew his Election by others , of which only Election he is then capable ; as he Elects by others , in the matter of temporall and outward Provision ; and as Nature Elected for him in the Womb : and this may freely passe for his proper Election , and answer to him as being now a proper and single Person , and in the hands of others having received spirituall Power over him from God , and in whom it lies to dispose of him to God's greatest Glory , who is most glorified by his Worshippers .

I confirm this Answer , by unlocking another pretious Cabinet of Divinity . St Hierom expounding the Words of Christ after he had set a Child in the midst of his Disples : Take heed that ye despise not one of Mat. 18. 10. these little ones : for I say unto you , that in Heaven their Angels do always behold the face of my Father which is S Hieron . in M●t. 18. exponens illud , V. 10. Angeli ●●rii in caelis ▪ &c. in Heaven : crieth out : Magna est Digni●as Animarum , ut unaquaeque habeat ab ortu Nativitatis , in Custodiam sui , Angelum delegatum : Great is the Dignity of Souls , that every Man hath from his first rising and appearing under the stars in his Nativity , an Angel delegated to him for his Custody .

If a Child hath an Angell delegated to him for his Custody , from the first minute of his Birth : Which Angell is not delegated to him in his Mothers Womb ; because there he is adhuc Aliquid Matris , as the School-Divines Scholastici : School us after Aquinas , yet something of the Mother ; as fruit hanging upoon a Tree , is yet something of the Tree : Shall we grown Persons think that an Infant , being now a Person by himselfe , and therefore specially attended from Heaven , may not partake of Gods heavenly Ordinance , if he shall by Heavenly Providence fall into the Right of those that can Heaven-Chuse and rightly confesse for him ; and that this Heaven-choice and confession may not be called his personall and proper Confession and Heaven-choice : especially , the gracious Acts which God accepts from us , though , as such , effected Supernaturally by a power infinitely above us ; being imputed to us , as our proper and personall Acts ? Avertat Deus : God forbid .

CHAP. LXXXVI .

THey argue , eightly : from the bowels of ancient History . Certain Persons , born of Christian and zealous Parents , were anciently detained from Baptism , untill they came to years : As : Constantine the Euseb. in vita Constan●ion . Russiaus , Nicepho●u● : & alii . S. Aug. confess . lib. 1. cap. 11. Vide vitas Sanctorum . Son of Helena a Christian : St Austin the Son of Monica a Christian : who together with St Hierom & St Ambrose borne of Christians , were not Baptized untill they had compleated the Age of 30 Years . And St Gregory Nazianzen , the Son of a Bishop in the Greek Church ; was Baptized being a Youth .

I answer : This in the winding it up , concludes only , that the Practise of Baptizing Infants , was not strictly , absolutely and altogether Universall .

And first : These Parents would not have willingly , and without a torture of Heart , so neglected these their Children , that they should have dyed without Baptism . St Austin Possidonius in vita Augustini . was greatly and fearfully sick , at which time his Mother Monica was also greatly sick with feare , lest he should have dyed without participation of the sacred Ordinance . And what these Divine Worthies divinely thought and taught concerning their own , or others dying without Baptism ; is worthily manifest in their most worthy writings . Let St Gregory Nazianzen stand here for a S. Greg. Naz. in Serm. de Baptismate . Mark , because he seems most remarkeably opposite to us . He commands expressely , that the Child be Baptized in periculo Mortis , in the case of Mortall Danger ; and he proves it with an argument desumed from Circumcision : and he farther wils , that Baptism be not differred beyond the Age of three years : in which Age , we that are of Age know , Children are unknowing , and cannot have actuall Faith and Repentance , and consequently , neither publish them by Profession .

Secondly : Their Parents and they proposed to themselves a religious End in differring their Baptism : Yea : the Devotions of these few and extraordinary Saints , staid them long amongst the Catechumeni , partly that they might heap together , and treasure up great store and variety of Learning & Experience in their capacious Hearts , before they should be forced up●n publike Offices , Ecclesiasticall or Civill : unto which they were not ordinarily driven or called , being yet Catechument ; though it extraordinarily happened to St Ambrose and Constantine .

Thirdly : St Austin , St Hierom , and St Ambrose were partly elevated above all ordinary Rules , by extraordinary Inspirations , to an ardent desire of conforming themselves to the extraordinary Example of Christ their Master .

Lastly : Actiones Paucorum ( quemadmodum & Privilegia ) non sunt trabendae in Exemplum : The Actions of some few , militant against the common Praxis of the Church , ( as also the Priviledges of some , ) a●e not to be drawn into Example : It is an exemplary Rule in the Canon-Law . To which I lawfully marry , and in a C●nonicall Hour ; another like Rule : Logibus , non Exemplis , vivitur : we should live according to Laws and not according to Examples of Men carried against , besides , or above Law .

Ludovicus Vives his mistake was Vide Lud. Viv. in S. Aug. de Civit . Dei , l. 1. cap. 27. grosse , and he grossely ignorant of History , all people must confesse that will not be , as he was , grossely mistaken .

And concerning Constantine : the Vide etiam Metaphr . in Constantino . Surium Tom. 6. Martyrol . Vsuard . & Pontifical . Roman . c. 34 most creditable opinion is , that he was Baptized by Sylvester Bishop of Rome , immediately after his Conversion ; ( and not by Eusebius the Arrian Bishop of Nicomedia , Death invading him with sicknesse : ) and that his Mother Helena then expected the Messias , and was of the Jewish irreligious Religion .

CHAP. LXXXVII .

LAstly : they argue : from the loines of Modern History . The Children of the Georgians in Armenia , are not Baptized untill they be aged eight years .

I answer : The Abassine Christians are Circumcised . The Customes of decayed and corrupt Churches , are not presidentiall unto us .

They argue still ; and magisterially enough : but either by pressing places of Scripture , which they press to death ; or by oppressing us with a multitude of Arguments , bearing no date of Authority or superscription of Reason . And herein they tripudiate like the Fairies or Satyrs upon the Mountaines ; as if all the good ground they dance upon , were their own . And whilest they amuse us , with a plausible and yellow paint of carriage and of stretch'd pronunciation , they suppose themselves to set off their dull-coloured Arguments , with the gaudy lustre of their painted behaviour : But , al this while , cannot sink to the bottom of the Devils Policy . Non enim persequitur & impugnat Cypr. Carthaginensis l. 3. Epistolarum , ep. 1. ad Lucium . Christi Adversarius , saies the Glory of Carthage , nisi Castra & Milites Christi : Haereticos prostratos semel & suos factos contemnit & praeterit : Eos quaerit dejicere , quos videt stare : The Adversary of Christ doth not violently persecute and impugn , but the Camp and Souldiers of Christ : He contemns and passes negligently by Hereticks , as being now in the dirt , and already made his own : He seeks to throw them down , whom he sees to stand .

It appears a godly Truth : That the Devill never appears to them , whom he knows to question his Being : because in that respect , he hath already sure hold of them . And Theodot . Job 1. 6. Vide Theophylact . in Mat. 12. he , who , according to Theodotion , is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Adversary that lyeth in ambush against us ; is willing that the Anabaptists should greatly please themselves with a little smattering of Morality , and a few beggerly rudiments of pious Profession ; whil'st they are Soule-poison'd themselves , and whil'st they poison the Souls of the People with their impure Arguments ; which , like the inchanted Castles of their Hearts , are strong and impregnable , only until the Charm be dissolved .

O the Saviour of Israell : Nature in the Naturall Body , doth alwaies endeavour to rectify it self : And Grace in the Soule , rectifies Nature : But who shall rectify these out-law'd and strong-will'd people , that strongly keep the Fort of their Hearts against Grace ? Even thou alone who art 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the mighty God .

CHAP. LXXXVIII .

THE Results here prefer themselves . Whereof the first is : This Text thus warded , guarded , and secur'd with Fortifications of all sorts ; professing for Baptism : the Baptism of Infants is commanded in Scripture .

The Resultancy is thus brought neer to the Eye . Every Proposition is either a Principle , principally and properly belonging to some Science , ( I speak of Science in a large Sense ; ) from which the Sc●ence partly floweth and followeth ; every Science being Virtually contained in it's Principles : or is a Conclusion deduced from a Principle : Whence every Conclusion is reducible to the Principle , from which it was deduced .

And Sciences are of two Kindes : there being some , which proceed from Principles known by the naturall Light of our understanding , as Arithmetick , Geometry , and others ; and some that proceed from Principles known by the Light which a Superiour Science gives to us ; and these we name Subordinate Sciences ; As , our Science called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or Perspectiva , proceeds from Principles Vide Alsted●i Cursum Philosophicum ultimae Edi●ion is , in Perspectiva & Musica . made known by Geometry ; and Musick , from Principles known by Arithmetick .

Now if the Proposition be a Principle of a Superiour Science , it supposeth no other Principle of it's Kinde , going before it ; yet , is it big with Inference : and the Propositions inferred , are Conclusions regulated by it : this being one applicatory Sense of the Rule : Primum in unequoque Genere , est Mensura reliquorum , The first in every kinde , is a Measure of the rest .

And every Conclusion supposeth and inferreth ; unlesse the last Conclusion that is deducible , may be ●ound ; this inferring not , but abundantly supposing .

And of what rank and Order soever the Proposition is which supposeth and inferreth , of the very same Order and ranke are the Propositions inferred and supposed : If that be a naturall Truth , these also be naturall Truths : If that be a divine Truth and God's Word , these be God's Word and divine Truths : Because as that in it selfe , expresseth God's Speech ; so likewise by it selfe , it supposeth and inferreth God speaking by these .

Take now the Text or Proposition here , Except one be born of water and of the Spirit , he cannot enter into the Kingdome of God . This Proposition supposeth and inferreth . What doth it suppose ? Every Proposition necessarily and immediately supposeth the Proposition , whereof it is the immediate Reason ; the Thing & the immediate Reason of the Thing , being immediately connexed ; and such a Reason orderly , necessarily , and most neerly following the Thing . The Thing therefore , which this Proposition must of necessity suppose , is : Go and Baptize all Persons qualified for Baptism , yea even Infants offered by the Church ; it necessarily following as the immediate Reason , For except one be born of water and of the Spirit , he cannot enter into the Kingdome of God : Or ; Except ye Baptize all such , and they be born of Water and of the Spirit , they cannot enter into the Kingdome of God .

And the immediate Reason hath so severe and sincere a connexion with the Thing ; that the Thing , which even now went before it and was supposed , it can now againe infer and bring after it , making the Thing omnimodously strong , by supporting it on both sides , and with both Arms upholding it : As thus : Except one be born of Water and of the Spirit , he cannot enter into the Kingdome of God : Therefore goe and Baptize all Persons qualified for Baptism , yea even Infants offered by the Church .

Finally : This Proposition or Conclusion , except one be born , &c. being the Word of God , a divine Truth , and a Proposition of the Superiour Science , which is Scientia Dei & Bea●orum the Science of God and the Blessed ; the other Proposition , Go and Baptize all Persons qualified for Baptism , yea even Infants , &c. must also be a Proposition of the Superiour Science , a divine Truth , and the Word of God ; even upon a double Account , and as in the Supposition so in the Inference ; and must be received by all rationall Persons , as of equall waight and worth with the written and expresse Proposition , Except one be born , &c. by the which , it is necessarily supposed , and from the which , it is inferred of necessity .

And therefore let our Anabaptists never ask more , where we finde the Command of Baptizing Infants in the Word of God ; it being there , once and againe , within a short space of place .

And the Truths of Scripture cannot be more cleared by interpretation , if we could mingle with our Interpretations the very Beams of the Sun .

Indeed : A Conclusion may proceed ex falsa Hypothesi , from a false Supposition . But our Conclusion is the Word of God : and in a false supposition , the Thing supposed is not immediately , necessarily , & naturally supposed , but accidentally , ad placitum , & as being far fetch 't ; neither is the Proposition supposing , or , before and to which we suppose ; the immediate Reason of it : And the false Supposition may be soone discovered to have crep't and wedg'd it selfe unnaturally into the Order drawn from the Principle , and not to belong orderly and naturally to it .

CHAP. LXXXIX .

THE second Result is . The Baptizing of Infants is necessary tàm necessitate Pracepti quàm necessitate Medii , by the necessity of Precept , and by the necessity of Meanes .

That is necessary by the necessity of Precept , which is necessary because it is divinely commanded . And that is a Command ; at the least an implicit-one ; to the breach of which , there is annexed an extreme Penaltie ; as here there is .

That is necessary by the necessity of Meanes , which is appointed by divine appointment , as a Meanes of our entring into the Kingdome of God : And here Baptism is required as a necessary Condition , Qualification or Meanes ; Except one be born , &c. the unbaptized being excepted , by a contrary exception , as unconditioned , unqualified , and without the Meanes .

The Reader may perhaps voice it here : This is Popery . If he doth : I reply , first : I have repeated what I have read in Dr Featly : who hath Dr Featly in his D●pper dip't . written as I have , that Baptism is doubly necessary by these Necessities .

Secondly , I reply : Dialogismum Cordis mei sequor , I follow the discourse of my Heart in the deep tracts of School-Divinity ; the strength and marrow of which , I finde , after long use , to be superlatively strong and usefull , and above the marrow and strength of Lions : although the Crassipelles or thick-skinn'd Preachers dabling and wading in the shallow , shallowly think otherwise .

Thirdly : An Act of dissembling , in turpissimis habeo , I place amongst the basest of Things .

There is a famous Alphabet of Hebrew Words ; which being compared Habetur in Maso●a sinali , cujus Collecto●●rat R. Jacob Ben Chaijm , quaeque 〈◊〉 est Co … Venetian● & Bux●● sianis 〈◊〉 . two by two , agree in their Letters , both radicall and servile , and in their Manner of being written ; and very much differ in their Sense .

But if I differ from the multitude in Judgement , I shall humbly and submissively propose in writing , the difference of my Judgement ; and no way differ from my selfe .

The most heavy hand of God is upon us ; and how dare we to dissemble in God's waighty Businesse ? Psal. 29. 9. Targ. ibi . The voice of the Lord maketh the Hindes to calve . The Targ runs with the Hindes : parere cogit , compels to bring forth ; the Hindes bringing forth with great difficulty , but when affrighted with Gods Voice , being Thunder .

Now , as one Christian may beleeve another : If I could yield consent to the whole Masse or Medly of the Doctrines of Papists ; I would be as free as the Aire , and as bold as a Lion , and the Reader should quickly know it .

And : If Men will be star-lighted by Sense and Reason , they must conceive , That , had I been acceptable to Papists , the Popish-linag'd Heir would not have stab'd me the other Day with an Irish Dagger , in the sight of the Sun , and in an open place so neer to the Grand Seat of Justice .

God Almighty defend our Superiour Powers from such Mischiefes ; which commonly bring subitaneam & improvisam Moriem , suddaine and unexpected death .

In the sacred Assistance of the highest Power ; I shall never be like to the Jesuited Papist , in the stabbing of any Man , or in the non-performance of obedience to the Powers under whom I am dejected , although the said Powers should cloudily shine upon me .

CHAP. LXXXX .

THE third Result is . The Sacraments have their Effects and Virtue from Christ ; who alone , makes our way clear for our entrance into the Kingdome of God : and therefore , a wicked Man wrap't , envelop't , and involv'd in sin : doth Validè Validly , though not Licitè , Lawfully , administer a Sacrament .

For : As it matters not in respect of Curing Diseases , whether or no the Body of a Physitian ( which is the Instrument of a Soul having Art , ) be sound , or infirm : And as it neither helps nor hinders the conveyance of water , that the Pipe of Conveyance or Conduit-pipe be composed of Gold , or Silver , or Lead , or Wood : So it imports not in regard of Sacramentall Effects , whether or no Minister Sacramenti , the Minister of the Sacrament , be good or Evill ; ( though in obedience to the will of God , and in respect of his own personall Good and actuall Preparation complying with the sacred Ordinance , and of the good of others by the Good of his good Example , he should be excellently good . )

Because Instrumentum non agit secundùm propriam formam aut virtutem , sed secundùm virtutem ejus à quo movetur : An Instrument , as an Instrument , doth not Act according to it 's own form and virtue , but according to the virtue of the Power by which it is moved : All actions coming from agreeable Forms and Powers .

Wherefore Christ operates in the Sacraments , by the good , as by the living Members of his Church ; and by the evill , as by inanimate Instruments .

St Austin gives his full , and manifold S. Aug. in Evang Joan Tract. 11. Approbation : Baptismus qui datus à Juda , Baptismus Christi crat : qui autem à Joanne datus , Baptismus Joannis erat . Non Judam Joanni , sed Baptismum Christi etiam per Judae manus datum , Baptismo Joannis etiam per manus Joannis dato rectè praeponimus : The Baptism that was administred by Judas , was the Baptism of Christ : And the Baptism administred by John , was John's Baptism . We doe not set Judas before John ; but we rightly preferr the Baptism of Christ even administred by the hands of Judas , before the baptism of John though it passed through John's hands .

He returns the same reason in another place , wherein he speaks , not as before of different Baptisms , but of the same : Per Ministros dispares , Idem . lib. 3. contra Cresconium Grammatitum , cap. 6. Dei munus aequale est ; quia non illorum , sed ejus est : The Gift of God is equall , though administred by Persons of unequall Conversation : because it is the Gift of God , not of them who administer the Gift .

The same quick-sighted Author weaving into his Discourse , that although some vain Persons of the weaker Kinde , prompted and solicited by sinister Intentions , brought Children to be Baptized , to the end , the Children might receive or conserve bodily Health ; yet the Children were truly and rightly Baptized by the Ministers of the Sacrament : after-strows this Reason : Celebrantur Idem epist. ● 23. ad Bonifacium . enim per eos necessaria Minisleria : For : Services of necessary Consequence and Result , are celebrated by them .

And I wonder not a little , that reasonable Mr Tombs could fancy Mr Tombs in his Examen . any Thing to be soundly deduced for him , from the vanity and irresolution of a few seduced and unsound People .

And if he will tear to himselfe , that the want of a good Intention in the Parents , may pervert or incōmodate the actuall Baptism of the children : it will much more follow of it selfe , that the want of Intention , or of a good-one in the Minister of the Sacrament , must quel and overthrow his Act of Baptizing ; the Minister of the Sacrament , acting Sacramentally .

It is cast up in the end , as gold-oar with an Indian Spade : that a Sacrament , quoad Essentialia & Substantialia Sacramenti , according to the Essentials and Substantials of a Sacrament ; proves alike to the Receiver , whosoever the Giver or Minister be , if the Giver be rightly call'd and Ministerially gives a Sacrament .

CHAP. LXXXXI .

THE fourth Result is . Although we are obliged to the Baptizing of Infants , for the prevention of the Danger in the Text , and as fellow-Members with a People professing Christ ; Yet grown Persons anciently converted to the Faith , were orderly and rightly catechised and instructed , before they were Baptized : Such Meanes proportionably agreeing with such a Condition .

And therefore : in their first Application to the Church , they were aestimativè , in the estimation of Bel●evers , Unbeleevers and called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as possessed of an evill Spirit and moved inwardly by it : and were searched ( how strangely soever the Word may sound in strange Ears ) with Exorcisms , by some deputed for that work and called Exorcistae , Exorcists ; who rebuked the devill in the Name of Jesus .

After these Exorcisms ; they were brought unto the Baptistery , and there they put on the Name of Competentes , because they did there competition for Baptism : And there were they put into the hands and tuition of the Catechists .

And now , while they were taught and catechized , they were named 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . These did frequently fast , watch , pray , and hear Sermons : being separated from others in the Church , by a proper place called Catechumenium . They departed from Vide Hospinianum in Tract . de Templis . the Church ante majorem Canonem , before the Priest entred upon the greater Canon and Celebration of the Mysteries : Yea , they were not present in the Baptizing of others .

After their Baptism , their Name was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , being a Twin-word from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a new plant .

But except necessity pressed , by occasion of sicknesse or other like evill , inducing the Danger of Death ; they were Baptized , only at the two great Feasts , in the which , S. H●eron . in vita Paul● , primi E●●mitae . Anthony wore the Palm-Habit of Paul the first Hermite ; that is , at the solemn Feasts of Easter and Pentecost ; Tertul. l. de Baptismo . ad Ca'ccm . Leo Magnus ep. 4. quae ●si ad Episcopos Sicihae . according to Tertullian and Leo the first .

And again : before they were admitted into the number of Beleevers , by Baptism ; ( let the Reader patiently , if not reverently , hear the repetition of some speciall Ceremonies of the Church , raised from the reverend Monuments of pious Antiquity ; in the seattering of which , I am only the Interpreter to the Fathers ; ) first , they turned their faces toward the West , and renounced the Devill and his works , and the works of all them from whom the Sun of Righteousnesse was departed , ( in the Apostolicall form ) ; as Dionysius Areopagita S. Dionys. Arcop . de Eccl. Hier. cap. de Baptisme . recounts .

Secondly : they tacked about and faced the East ; in which position of Body , they professed the Christian Faith , and their Defence thereof ; ( using the words of the Apostolicall Creed ; ) agreeably to the same Dionysius : Idem ibid. and afterwards of the Nicen Symboll .

Thirdly : the same writer attesteth , Idem ibid. ( I can witnesse nothing in it , but him to be a witnesse of it ; ) that the Signe of the Crosse was made on their Foreheads , and on their Breasts : by the which , they were signed for God and for Christ crucified ; the ignominious and inglorious Passion of whom , should be their Triumph and Glory : as it was St Pauls . Gal 6. 14.

And yet , againe : After their admittance by Baptism : first : they were kissed osculo Pacis , with a kisse of Peace , by the Christians who were present , in token that , as Baptized Persons , they were now their Bretheren : this is enrolled by St Cyprian . S. Cypr. l. 3. cp. 8. ad Fidum .

Secondly : a burning Taper was given into the hands of the Baptized Persons , in signe of the Faith and Grace received ; and to signifie that now they were translated from the Power of Darkenesse , to the admirable Light and lot of the Sa●nts : this S. Greg. Naz. orat . in sanctum Lava●rum . Lactant. in Carmine . Paschali . is Chronicled by St Gregory Nazianzen .

Thirdly : they were invested in a White Dresse , as Lactantius hath left dressed in metricall black and white ; which they wore from the Sabbath or Saturday ▪ being the Eave of Easter , and called Sabbathum Sanctum , the Holy Sabbath ; to the Sunday after Easter-Day , which was therefore named Dominica in Albis , The Lord's Day wherein the Baptized , appeared all in their White Garments : of this , Dionysius is the Recorder . S. Dionys. ubi supra & alii ex eo .

Aud then at their putting off these white Garments , Divine Sermons were preached to them , in the which they were exhorted to retain inward whitenesse and purity , of which the outward purity and whitenesse was but a white Marke . Hence we have most Heavenly Sermons In Bibliotheca Patrum . amongst the Primitive Records , entit'led De retinenda Puritate , Of retaining Purity .

Fourthly : Milk and Honey was given into their Mouths , to be Tertul. l. 1. contra Marcionem , cap. 14. S. Hieron . in D●alogo contra Luciferianos : vide eundem , Comment in Is. 55. 1. ubi vini & Lactis mention●m facit . tasted by them : of which Tertulliaen ; and afterwards , St Hierom , who interprets it to have been done in sign of our new Infancy in Christ . Wherefore on the Dominica in Albis , in the Roman Church , with reference to the Neophyts ; part of the Epistle of St Peter is read which containeth , Quasi modò geniti Infantes lac concupiscite , &c. As new-born Babes desire the sincere Milk of Missale R●manum Dominica in Albis , in Epistola . 1 Pet. 2. 2 , 3. Dr Taylor Sect. 18. the word , that ye may grow thereby . If so be ye have tasted that the Lord is gracious .

But I see not , how Dr Tailor thumming this Baptismall Ceremony in his tailoring , and cutting it out against the Baptism of Infants ; can hence peece it up , that because Men who were Baptized , were to be as Babes , therefore Babes must not be Baptized untill they be Men. Yea rather , Babes should be Baptized , because their Innocency is the Scripture Measure and Rule , by which , Men are made Baptizable ; and to which , they are now pleasantly and sweetly directed by the Ceremonious tasting of Milk and Hony .

This expression , as new born Babes , or , as little Children , hath an express Mat. 18. 3 ▪ Confirmation from Heaven , in the Name , Perfection , and Adumbration of the Cherubims : In their Name : the Word Rub in the Hebrew Language , ( as also Rabe in the Chaldee , ) signifying a Child ; and Che signifying as : In their Perfection , their fullnesse of knowledge , according to their other derivation , being Character'd and compendiously delineated in the Faith of initiated and Baptized children ; because Faith here answereth to Vision or Face-Knowledge hereafter : In their Adumbration , the Cherubims having chiefly been effigiated as and in the shape of Children or Babes in respect of their Faces .

CHAP. LXXXXII .

THE fifth Result is . The Senses of Scripture , accepted by the Primitive Church , and all venerable Antiquity , being so violently and obstinately rejected in this our obstinate and violent Age : we should give our Assent to the Senses of Scripture , not rashly , but secundùm Regulas Prudentiae , according to the Rules of Prudence .

There is a Thing , almost in every Text of Scripture beckening to Practise , like that which the Painters call the Aire in every Face , For : if all the parts of the Face , be taken in their proper feature , and right Proportions , and this Aire be not thus taken , ( which Aire is a speciall kind of Center , wherein all the consents of Similitude have a generall Meeting ; ) the want of this Aire , is in the reason , that the Judgements of Men give a different Air and sound ; and that while one strongly affirms , the face to be like , another denies it as strongly .

And if the words of any Text be taken or understood , according to the partiall and particular Acception of those Words , in common use , or in other places of Scripture : And the generall Aire , ( which is the Scope of the whole Text , and coincidence of it cum Antecedentibus & Consequentibus , with the Things going before and the Things following : Yea : which is the Relation it beareth to Persons and their Conditions , and the interest it hath in Places ; and , as it were , a sudden cast of the Look upon Times and Customs ; and so forth : ) be not understood and taken according to the severall aims and ey-turnings of the Text : the Judgements of Interpreters , will be various : although they shall pretend to Interpret by divine Inspiration .

S. Hilary turns us upon another Turn of the Eye in a Text : Intelligentia Dictorum ex Causis est assumenda S. Hilar. l. 4 de Trinitate dicendi ; quia non Sermoni , Res , sed Rei Sermo est Subjectus : The Understanding of Things said or Sayings , is to be taken from the Causes of their being said ; because the Thing is not subjected to the Speech or Saying , but the Saying or Speech to the Thing .

Is it probable now , that ordinary People can take this Aire in a difficult and controverted place of Scripture ? It is not probable . My Reason is : Because there are ordinarily required to an Understander of Scripture , first , Godlinesse , Peace of minde , ( which excludes overbearing Affection , ) and a good Wit ; in the wise , peaceable , and godly Judgement of St Austin : Si tamen bono Ingenio S. Aug. de utilit . Credendi , c. 18. Pietas , & Pax quaedam Mentis accedat , sine qua de sanctis Rebus nihil prorsus intelligipotest : To a good Wit there must be added Godlinesse , and a certaine Peace of the Minde , without which , nothing at all of Heavenly Things can be understood : Secondly : great Wisdome and Learning ; by the which , the Reader may judge of the circumferentiall References which the Text hath , caused by Languages and Uses of Speech , Times , Places , Customs , Persons , precedent Precepts , Causes , Natures of Things and their Effects , &c.

Thirdly : when we have done what Man can doe : If the Interpreters of Scripture , be not spirited with the same Spirit , with which , the writers of it were spirited ; they shall never give Spirituall and secure Judgement , proportionably to the Propheticall and Apostolicall Spirit .

Infallibly ▪ If it be not moreover , infallibly known to us that they are divinely spirited ; they cannot imbreathe into us Cognitionem quietativam , Knowledge that shall qiuet and allay our exasperated and troubled Hearts .

And the Doctor Subtilis bindes it up with an infallible Reason : Nemo Scotus 2. D. 23. q. vnica : perfectè credit , & omninò firmitèr , ei quem scit posse fallere & falli : No Man perfectly , and altogether firmly beleeves him , ( let him be Interpreter of the Words or Sense , ) of whom he knows that he can deceive & be deceived , in such Things and Occasions ; as having no security of Direction , from the gracious and manifest Promise of God .

CHAP. LXXXXIII .

THE last Result is . There is a strong necessity of an Overseer , whom God ( the Overseer from Heaven ) hath promised to direct according to his Place and Office .

Feed the flock of God ( saith St Peter 1 Pet. 5. 2. to the Elders that were Elders as he , being 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , was an Text. Graec. V. 1. Edit. vulg. Elder , ) which is among you taking the oversight thereof . The Vulgar divulges it : Pascite , qui in vobis est , Gregem Dei , providentes : Feed ye the flock of God which is among you , foreseeing , and most vigilantly providing for it : or , as the Originall , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Superspecu●antes , supervigilantes , looking carefully and watchfully from above it , on every Syrus Interp. Pagn . Leo Hebraeus in Editione Tigurina . S. Hieron . ep. 85. ad Evagrium . side and all ways : or , as the Syriack , Pagninus , and the Tiguri●e Edition ; curam illius agentes , exercising care over it : or , as St Hierom St Austin , and other Fathers uncase it , Superintendentes , intending and bending the whole study of your Mindes , from your high Seat and Place , to prevent Error , Schism , and abuse of divine Mysteries amongst the People .

This was the duty of Bishops ; and this their Office or Duty , gave their Name to them . And the want of this oversight , inclined the People to Schism : the Ordination of Bishops being directed to the prevention of it . Episcopi enim est superintendere Gregi , S. Aug. lib. 19. de Civit. Dei , cap. 19. saith St Austin ; For , it is the Duty of a Bishop to superintend , or intentively watch over his Flock , that it be not scattered by the Woolfe , which first scatters the flock , and then preyeth upon the Scattred-ones .

St Ambrose understands by the S. Ambros . lib. 1. de dignit . Sacerdotali , c. 6. Word Bishop , Superinspectorem , a Superinspector , or a Seer into the Behaviours of Men from above them .

From hence Isidor Pelusiot derives his Allusion , when writing to Eusebius the Bishop , he writes ; a Isid. Pelus . l. 1. Epist. 151. Bishop doing as he ought , and closing with his Duty , to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , all Eye .

For this cause , there were sublime Thrones erected in Churches for Bishops , by Primitive Institution ; that they might 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , from their Illustrious and high Seats behold the People and their demeanour more accurately : which is Zonaras his Animadversion upon Zonar . in Canones Apostolicos , Can. 58. the Apostolicall Canons .

St Bernard found Pope Eugenius ( once his Scholar ) set upon his Episcopall Throne ; and he leaves him sitting upon it , while he puls him downe inwardly with humble Considerations : Blanditur Cathedra ? S. Bern. l. 2. de Consideratione ad Eugenium Papam , cap. 6. Specula est unde superintendis , sonans tibi non Dominium , sed Officium . Quidni loceris in eminenti , unde prospectes omnia , qui Speculator super omnia Constitueris ? Enimverò prospectus ille procinctum parit , non otium . Nec locus est otio , ubi sedula urget solicitudo Ecclesiarum . Does your high Chair flatter you ? It is a Watchtower , from whence you superintend ; while it sounds to you , not Dominion , but Office . Why should not you be placed on high , from whence you may foresee all Things ; who are set a Watchman over all Things ? Forsooth , that prospect should beget readinesse , as of Men provided for Battle , not Idlenesse . Neither is there place for Idlenesse , where there urgeth a diligent Care of the Churches .

St Paul was pulled severall waies with such a Care : as he testifieth : that 2 Cor. 11. 28. which commeth upon me daily , the care of all the Churches . Where the Vulgar Interpretor interprets : Instantia Interp. vulg. mea quotidiana , solicitudo omnium Ecclesiarum : that which presses daily upon me , is the diversly and many ways pulling and te … ng care of all the Churches . Which Care is in the Text. Graec. Greek , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . The word is brought 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 from it's parting or cutting asunder the Minde .

By which it is intimated : that such Care puls the caring Person with adhibition of great force , divers waies at the same time ; and that it divided St Pauls Heart amongst many Churches .

This cutting and dividing Care , stops the way to the divisions & Cuttings of Schism : the Greek Word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Schism : coming from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , I Isid. Hispalensis in Etym . cut . Whence Isidor : Scisma à Scissura Animorum nomen accepit : Scism is a Cutter , and cut it's Name from the Scissure or Cutting of Mindes .

CHAP. LXXXXIV .

NOthing is more often repeated in the royall Spouse-Treasures of Antiquity , than Pastoralis Vigilantia , Pastorall Vigilancy .

Yea : the staffe of the Pastorall Dignity belonging to Bishops , had from of old , the shape and fashion of a Shepheard's Hook : to designe their Authority , by the which , they were designed for the pulling of the diseased Sheep to them .

And though we reade of St Peter Chronicon Alexandrinum . Bishop of Alexandria & a Successour to St Marke ; that he would never sit in St Mark 's Chaire , but humbly sate al his days on the Footstooll ; even untill , after his death , the devout people of Alexandria , having dressed & adorned his un●ould Body with the Pontificall Habit , set it above the Footstool in the Pontificall Chaire : yet his Pastorall Watching , unto which the high place in the Chair directed him , was eminent even from the Footstool , though the Footstool was not preeminent .

This Care and Vigilancy from on high , hath two extreames , as all vertues have ; the one growing from excesse , and the other from defect . The excesse looks from on high , too highly ; and seeks highly , caringly , and pragmatically , the temporall and unjust profit of the Bishop , ( being unjust in it selfe , or unjust because unjustly sought ; ) not the just and spirituall profit of the people ; for which profit of the People , the Bishop is a Bishop .

Wherefore the Apostle St Peter prosecuting his Matter , saith : not for 1 Pet. 5. V. 2 , 3 , 4. filthy lucre , but of a ready Minde : Neither : as being Lords over God's Heritage : but being examples to the flock . And when the chiefe Shepherd shall appeare , ye shall receive a Crown of Glory that fadeth not away . For our lording it , the Vulgar taketh dominantes , Versio Vulgata . Text. Graec. exercising soveraignty : the Originall interweaveth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Mastering it over God's Heritage .

The Text wils and commands , that the Mastership or Soveraignty , and the Profit thence arising , be not the chiefe Things which the Over-lookers actively look after in their looking over or overlooking .

A notorious Example of this Excesse , we have in Paulus Samosatenus ; Euseb. Eccl. Hist. lib. 7. cap. 26. who affected secular Honours , piliaged the People , moved from place to place with expressions of Luciferain Pride and Pomp , and commanded that he should be called an Angell , and that Psalms should be sung in the Praise , not of Christ , but of him .

Hither I may throw with scorn , the Bishops , that in their Processions , were carried in Chaires upon the backs of the Cleargy : which , a grave Council was troubled to forbid by a Concil. Bracarens . 3. Can. 5. Canon .

The Defect , is a Dormouse-Life , and a negligent giving of the Bridle of Government ; by the which , the Bishop permits all things to the people .

This was the fault of Ars●cius , who succeeding to St John Chrysostom in the Arch Bishoprick of Constantinople , was supinely negligent , gave broad way to the Monstrous Vanities of the Empresse Eudoxia , and lived as if he had been dead while he lived And therefore Nicephorus bewailing the Matter , elegantly Niceph. Eccle. Hist. l. 13. cap. 28 : cals him 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , an old and unprofitable stump , stock , or Blockhead .

In the middle Point betwixt these two , sits the Godly , wise , and learned Bishop or Overseer , on a high Seat , from which there is lesse Deceptio Visûs , deception of his Sight , and as more overseeing , so lesse Oversight ; and from which he draws more Power and splendour , ( which beget fear , awe , and veneration ) and therefore more ability to correct and amend the Things , that in his Overseeing he sees to be against or under the Law .

For : Although this reverentiall fear and awe in the People , should be godly , and therefore generated of a like Cause , namely , Godlinesse in the Bishop : Yet : whereas the Bishop , in the consequents of his overseeing , deals more with ungodly , than with godly Persons ; the ungodly being the more numerous ; the just Acts of his Godlinesse , must be freed from contempt and maintained by Power , and Splendour , or their Influence upon the ungodly will be small and contemptible .

Splendour without Power , will be vain , idle , and a meer splendid shew . And a Beggar or other poor Man , having Power , and wanting Splendour , will be ridicuously powerfull ; and his Power will prove a poor and begging Power .

CHAP. LXXXXV .

THAT Episcopacy is de Jure divino , of divine Right ; and consequently that Bishops were instituted by Christ himselfe , and that the Apostles were Bishops : I beleeve , I hope , with divine Faith .

For : When St Hierom let fall S. Hieron . in c. 1 : ad Tit●● . from his Pen , that by common consent and Custome , Bishops were first preferred before Presbyters : he wrote , though his words may seem to resist this Interpretation , of the Custom and Common Consent which supposed the divine Ordinance , and was radicated and grounded upon it ; and of Prelation , not in it selfe , ( as Nature hath preferred Gold in it selfe , before other Metals , ) but with respect to publike and Universall knowleage and acceptation .

Because the same St Hierom contends Idem ep ad Heliodorum ● ep. ad Marcellam . the Bishop to sit above the Presbyter , and to be empowred before him , tum potestate Ordinis , tum potestate Jurisdictionis , by the Power of order , & by the power of Jurisdiction .

Yea : St Hierom defineth as a Truth of God : Ubi non est Sacerdos , Idem in Dialago advers. Luciferian . non est Ecclesi● : Where there is no Priest , there is no Church . And most certainly , he understands by a Priest here , a Bishop : for , the word Sacerdos was applied to both , and he speaks of the Priest , qui potestatem habet Ordinandi , who hath Power to give Ordination ; which , even in the Judgement of St Hierom though Vide ejusdem Epistolam ad Euagrium . a Presby●er , a meer Priest or Presbyter hath not , but a Bishop only .

Add , that the Church of God , being the Spouse of Christ , is Acies Ordinata , A well-ordered Army ; Cant. 6. 10. Edit vulg. S. Ignat. in Epist. ad . Trallianos● Idem inculcat in Epist. ad Smyrn●●ses . which is visible and uncapable of a generall Parity : And that St Ignatius , the third Bishop of Antioch from St Peter admonishes the Presbyters or Priests accordingly : Presbyteri , subjecti estote Episcopo : O ye Presbyters , be ye subject to your Bishop .

In good deed ; the Bishops did at the first , sweetly and humbly consort and companion with the Presbyters , as their Fellow-labourers ; untill the Vide S. Hieron . in c. 1. ad Titum . Presbyters abused their humble demission and sweetnesse , and began to be insolent , and , equallizing themselves with the Bishops , to break away into Scisms .

But , we know that a Child is a reasonable Creature , although the Chief Signes of Distinction betwixt the reasonable and the sensitive Soul , and their divided Actions , appeare not in a Child .

The Church in her Childhood , was in Statu perturbato , in a troubled State , and could not step so publikely forth in her Pontificalibus .

This Overseeing then , we see , is of Divine Right ; and therefore , God assisteth and supporteth it by divine Direction ; as he doth support and assist every one setled by divine Right , and rightly performing his part , in the dispensing of divine Matters belonging to his Office .

For me : I cannot fly cryingly from the Honey ▪ comb ; because I have been stung by the Bee . And I know , that Abusus non tollit Usum , The Abuse of a Thing doth not make void the Use thereof .

Behold : I have only made publike and common my private and particular Judgement .

Before I descend to my Inferences ; I crave leave ▪ of my Reader , that I may here goe aside with two Chapters ; and have them at my own disposing , for Excursion .

CHAP. LXXXXVI .

THE Species that are Visible and the audible Species , doe specifically differ . And moreover they have this Kinde-following Note of Diversity : The Visible Species are not mingled in the Medium : the audible are there mingled . We see at the same Time , Stars , and some thinner Parts of the Firmament ; yea , Mountaines , Trees , Men and Beasts : and the Species ( by which , the Object is United with the Sense ) of the one , stands apart from the other , in the little Round of the Eye ; they being inconfused . But if many sounds are soundly sent at once unto our Ears , through the Air , from the Circumjacent Parts of the Orb ; they presently confound one another . Even so : Men may quietly understand within themselves , many Truths of Heaven and Earth : Which , if they be sounded forth to the Understandings of others , are soon dashed against , and soon clash with their Opinions .

Two Answerers especially , have made some attempts upon my last Book , entitled , The perfect Law of God .

The one composed a Latin Answer to my Latin Difficulty there : And because I was not called to a fair perusall of it , before it was made alieni , licèt haùd publici Juris ; I was a little scruple-gall'd . But the Author , being ( as his friend character'd him to me ) a solid and deserving Member of the good old Protestant Church ; hath unscrupled me , by discovering fairly to me , the fairnesse and singlenesse of his Intention . If I make a farther Discouery , I may discover farther .

The other , to gratifie the tickling Itch of a rich Presbyterian wearing my Name , in his Parish ; on whom he depended upon a Tythe-Account ; himselfe being of a much-alienated Judgement : answer'd in a word , in a single Term ( it was Terminus diminuens ) from a double Heart ; and ( animo decipiendi ) wrote upon the Book , Spalatensis .

But honest men say : He that should have seen the late Renegado Bishop of Spalato , and impartially compared him with our Answerer ; would have answerably judged them , not much unlike in their Paunches ; and that the Motto on the Paunch of this Answerer , is , Spalatensis , Cujus Deus Venter est ▪ A Spalatensian , whose God is his Belly ; and whose Religion his Tythes .

And some bruit him to be more like the fat Belly-Mountain'd Bishop , than he that once acted him on the stage .

I say : The Apostles of God , were not Pleasers of Men.

Great Man : let me teach you a little . The Kingdome of Heaven doth not consist in eating and drinking . There will be another World after this . The works of God , confesse God and his Providence ; though your works deny his Providence and Him . And if God be Provident ; Vide Salvianum in Libris de Providentia , vel de Gubernati●ne Dei ; & Lactantiū , Divina●um Institutionū l. 1. c. 1. &c. nihil inordinatè facit , he does nothing inordinately . And if God doth nothing inordinately : the condition of Men and the condition of Beasts , cannot be equal after this Life . For : If these conditions should be levell'd and equali'd by Death ; Inordination would be seen to break the Ranks of Things : and Man , the noblest Creature of all that are Visible , would be the most miserable of all other .

And this will visibly appeare , if we survey the present and apparent priviledges of Beasts .

Nature hath provided and made teady for Beasts , Meat , Clothes , House-room , and other Things necessary to the Conservation of Life ; which , Men acquire with great labour , ( and somtimes , with great , and sometimes with your sins . )

Beasts are contented with present Things , and are not solicitous concerning Things to come : Men have an insatiable desire of after-enjoyments ▪ & are often storm-tossed in the consideration of the future Byasse of Things ; ( and purchase them as you doe , with Men-pleasing . )

Beasts are pleased with few Things , and their desires are filled and satiated with a little of those few , and their Hearts many times and greatly rest in those little-few : but the Heart of Man is restlesse , unquiet and unsatisfyed , ( as your Belly . )

Beasts feare not death nor danger , but in the near approaches of them ; nor think in meditation , that a Time will come wherin they shall not be , or not be in vivis : but Men are commonly goared and lancinated with such Thoughts , ( though you are not . )

O Man of the Belly : Humane Rest in Summo & divino Bono , is the Pearl of the other World : and there will be a Resurrection of the Body , and Life everlasting . Amen .

We are condemned to labours , as Offenders to the Mines ; that our labours in the acquisition of all necesaries , may be laboriously measured and squared by the divine Rule . Enough of his Belly-Marke .

His Mouth Mark is : that he hath alwaies the Fathers in his Mouth ; and throws Learning , drest in swelling and haughty Language , before Swine .

These 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or Symptomes , are sharply censured in Mysticall Divinity .

But : I shall oppose two Fathers to this Father mouth'd Man of puff-past , and his Tythe-Father : a Father of the Greek Church , and a Latine Father . St Chrysostom , a Greek Father , S. Chrysost. Hom. 17. in 1 ad Tim. speaks thus from his Golden mouth : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : We say not that a swelling Body or Part , is in health or sound . And St S. Aug. in Psal. 38. Austin , a Latine Father , accords : Inflatio & tumor imitantur magnitudinem , sed non habent sanitatem : Inflation and swelling imitate Greatnesse , but have not soundnesse .

And again , ( that his Humour may be Unfather'd and unfeather'd , ) two Fathers more : Father James an Apostle-Father ; and Father Solomon , a wise Father of Israel : who joyn in saying : God resisteth the Proud ; or , as Ja. 4. 6. Prov. 3. 34. Text. Graec. the Originall , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Lord sets himselfe in Battle ray , or , puts his Armies in order against those who lift up themselves .

O my dear Thrasonicall back-Friend : adime tibi Cothurnos : off with thy Buskins or Pantofles , that set thee up so high and portly .

Alasse ! How long may the deluded World expect , untill this proud thunder-jaw'd , sower , sullen and grim Sir , shall be pleased vacare Deo , to be vacant for God , and bend his Abilities ( within the Circle of which , he sits conceitedly sweltring and swelling ) against the Presbyterian or Anabaptist , ( against both whom , he can sufficiently rail by a good Fire ? )

But therin he supposeth Danger : and he fears Hunger , cold , nakednesse ; and lest being hunger-starved , he should be Tenasmo constrictus , belly-bound . Warm Broth is comfortable : and a long Spit , turn'd round and round before a good Fire , with an oven heating ; are comely Ornaments in a faire Personage-House of our own .

These paultry Fears , and this ugly disproportion betwixt Profession and Practise , in the Clergy ; have unsainted it in the just opinion of the Anabaptists .

For my part : I cherish no base or low Thoughts of Persons in Authority : and I shall be fearfull , only , to give just Offence .

When I first imbraced England ; I discovered in her , neither Anabaptista nor Presbyterians : and therefore be it known to Heaven and Earth , that I will not own either of them .

Now this Answerer Epicuri de Grege , considers me , as one against whom he may plausibly rave and raile : and when he does bepope me , and bedash me with the Sink-Dirt of Rome ; then , he knows , he sits in the midst of two Cradles , and Cradlerocks the Presbyterian & Anabaptist , sings a merry song to them , & makes them laugh , and reach over him , and hugg one the other . Abi Lutun● .

Other Answerers like to the last here , I hear of . But : the Night-Noddy Ranter ; the bezling , bestiall and effeminate Person ; the Person that withers beyond a Name , and is enslaved to the manifold windings and turnings of dissembling , lying , coosenage : are beneath my Pen ; when they are beneath and under al worth .

CHAP. LXXXXVII .

A Paumphlet ( it is lawful to enterpose a Letter , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , for good sound sake ) came lately to my Hands , written against me by William Hartly , a squintey'd-profession'd and Linsy-Wolsy-Brother of Stony-Stratford : containing mingled Stuff , and yoking the Ox and the Asse together : The Author being more able to walke under a Pack of Holland and Scotch-Cloth , or , caricas clamitare , to cry rotten Figs about the streets ; than to write sound Books .

The Naturalists observe ; that Weckerus in Secretis . poison being in its naturall and proper place , carries alwaies it's Antidote along with it . If any sound Man be desirous to unbend his Bow and be merry ; let him view the Book-Poison of William Hartly , otherwise call'd Infant Baptism none A Christs ; and the Non-sense , Non-English , and abundant folly it bears about it , will abundantly answer it .

If the Votaries of his own Sect set a price upon it , the Famine of Samaria See 2 Kin. 6. 25. is come upon them : they so dearly prizing the Head of an Asse .

His Reader shall finde high , good , and unctions Words , ( lest the Speech should be Sermo Redestris , foot-language , ) but those importunely misapplied and daub'd on .

I fear : the Author hath gone amongst the Beggars , as a Spy , to the Door of some plunder'd Minister : who having naught else to give , gives good Words to the Beggers .

He is much taken ( though mistaken ) with the word , Calculated ; ( it stands in the Front , it comes in the Rere : ) either , because he lives in a Stony Place ; or , because he lives by a stony Heart ; or , because he is often troubled with extraordinary fits of the Stone , ( for such may be the Kidney of the Saint ; ) or , because he accounts himselfe one of Account , or , because he hath taken it up ( and redeem'd it from the superstitiously-red letters ) in the painted porch of an Almanack .

He uses a word or two of Latine , but falsly , & below the Schooll-Boy , and timorously , and as it were stammeringly , and as if he would Cant or deliver Pedlers French under his Hand .

His Matter , and the poor , forbid , creeping and crawling Spirit of it ; is the meer some , scum , froth of one in a deep Fit of the Falling ▪ Sicknesse .

Thus , weak , feeble and Epilepticall Brains will needs be opening their Packs and shewing themselves ( as it hapned also in the late Astrologicall Concertation at Newport , betwixt the Star-travelling Physitian Mr Culpepper , and a venturous Apothecary that in the mean time staies below , and cures both Men and Beasts ; ) who would seem fairer , and more able in the concealement , and with an Irish blanket over them ; than they doe in the Show .

He defiles the Names of three Ministers , as his use is in his Paumphlets : whom the Ditch Frog impudently cals his Antagonists , as he doth me : and having no good Thing worthy of humane observation in himselfe , he desires to make himselfe known to others by lackying after us .

The Gentlemen I know not . Yet , I beleeve there is worth in them ; because they are molested by so prodigious a Rhapsody of Unworthynesse , and haunted by such a Will of the Wisp .

He is a cruell-thoughted and exenterated Person : For : being unable to quell and suppresse the mounting Flames of their Discourses and Reasons ; he would entangle them wrongfully in some Hook or Wire of State-Offence : as if his pretended Christian Freedome , were nothing but an extended Net , Snare , or Gin , unchristianly to slave us .

The like false-dealing , I have observed with griefe of Heart , in Mr Tombs against Mr Baxter .

Which uncharitable and exitial Kinde of Heart-burning or Heartlying , I never found , but amongst the very Garbish and Off all of People utterly nescient of true Religion .

He rails against an old raggedbehaviourd Minister of Stony-Stratford ; and by objecting him , ( as if he had the sleight of slaying many with the Jaw-bone of an Asse , ) rejects the whole Militia of divinely-call'd Clergy-Men : therein . objecting Judas against the Apostles ; and behaving himselfe like the hungry Sow in Franzius ; that brake into a garden , Franzius in Sue . and carelessely passed by the Lillies , Roses , Violets , and other gay Flowers , and all the sweet Herbs ; and made great hast to a little dark place under the Hedge , where the Gardners man ( a lusty Knave ) had laid his last load of Excrements ; and there she put her bold nose and unclean Mouth greedily to what she found .

If Ministers would stoop to be advised by me ; they should let this arid , naked and empty Scull , or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 alone , and not answer him according to his Foolishnesse , or mark every Puddle-Bubble of his Brain , and Tayl-wagging of his noisom Pen : but only stand patiently by him , until he and some of his private Complices break and shatter into pieces ; and then , they may hear publikely of him ; I will not say , of his dark and fetid Nightworks .

When the Italian had lost out of his Memory , many great sins committed the past year , and Easter was now approaching , which enjoyned him to Confession : he anger'd his Wife : and she quickly disgorg'd , and vomited all up that he had done many a day .

Let Ministers bung up their Mouths , and wait a while as remote Spectators only : and perhaps , there will be matter enough in the latter Acts to throng a Chronicle ; and publike Shows of all that hath been contriv'd in secret .

But I have honour'd this vile Relique of the Owl , or Cuckow-Eggshell too much , in taking so much notice of him . I will not hereafter , glorifie him in this manner .

Now , I commend to the wise and serious consideration of Ministers , and of all Understanding and judicious Persons ; a Question .

Are these ; who , as the Goats goe before the Herd of Cattell , in the presumption of some thin Hairs under their Chin ; so thrust themselves before others : Are these , I pray , fit Preachers of God's deep and holy Word , and able Determiners of Controversies in Divinity ; who , when a divine Matter is discussed , as it ought to be , with due enquiry made into liberall Arts and Sciences , as Handmaids to Divinity ; into the secret Orders of Grace and Glory ; into the naturall and Supernaturall Acts and Habits of the Soul , being a Spirituall Substance mark't with the Trinity-Seal ; into the recluse and hidden Natures , Properties , Inclinations , Motions , Effects and Ends of Things ; into their Definitions , whereby their Natures are fairly Character'd ; into the Differences of Things , cleared and opened as the Day , by proper Divisions and Distinctions ; which take Things asunder , and , as God in the Creation , divide betwixt Light and Darkenesse ; into the waight and strength of Illations , Collations , Relations ; into deep and intricate Questions ; into the Nonultras of a Question , when a discourse comes to the Bottom-Puncto , and the last Exit ; into the Grounds of Truth , and the Reduction of every Proposition and Inference to their Ground-Truths ; into Denominations , Derivations and Languages , and into all their Figures and Dialects ; into the Resolution of Conscience-Cases , upon all Casuall and Emergent occasions ; into the rich and wondrously various Closets and the Spirituall Magazin of Mysticall Divinity ; into Councils , Fathers , Statutes of Emperours , Records Utriusque Juris , and Manuscripts ; into all Annals and Histories , Ecclesiasticall and profane ; into the old Liturgies of the Orientall and Occidentall Churches ; into Things nova & vetera , new and old ; and indeed , into all the discovered and revealed Treasures of God , Nature and Art ; yea all the dismembred Monuments of the ancient Archives : without all which , divine Truth cannot be honourably , majestically ; and according to the Crown , Dignity , and Splendour of it , presented and illustrated ; and the Gainsayers convinced : who . I say , when a divine Matter is justly discussed after this profound , bottom-searching , and righteous Manner ; are not able with all their might , to utter the lest Atom of a wise word ; but stand amaz'd as at the sight of a strange Messenger from the other World , appearing in an Air-borrow'd Body ; and after long amazement and wonder , coming back to themselves , retreit unto Texts of Scripture , which in the Authenticall and Originall Copy they Understand not ; and which , if they could interpret the words , require oftentimes , as Helps from Humane Industry , ( which , ordinary Graces require and suppose ) the Knowledge of Antiquity concerning the Sense of the ancient Church ; and the Knowledge of naturall Sciences ; to the Interpretation of their Sense : ( Extraordinary Graces of this kinde , being never given without their Mark or Witnesse , which is Gratia Miraculorum , the Grace of Miracles ▪ and publike Exercises answering only to publike Vocations in the same Order ? )

I conclude here : Scientia non habet inimicum praeter ignorantem : Science hath no Enemy but the Ignorant Man . And the Ignorant Man is an Enemy to Science : because he is ignorant how usefull , waighty , and worthy Science is : and as Ignoti nulla Cupido , we desire not the Thing we know not so neither do we judge of the unknown Thing : and : quemadmodum caecus non judicat de Coloribus , ita nemo judicat de Artificio , vel Artifice , nisi Artifex ; as the blinde Man judgeth not of Colours , so no man judgeth of Workmanship or of a Workman , but a Workman .

Note : Let no man deceive you with vain Philosophy : that is : with Philosophy , which vainly exalts it selfe against Divinity , or , against God and the Sacred Mysteries ; as the Philosophy of the old Philosophers exalted it selfe in the Primitive Ages . But Learning in her proper place , is an Attendant upon Divinity , and brings the various Goods and richest Materials of Egypt , to the building of the Tabernacle , and the framing of the Vessels and Utensils belonging to it ; and there , deceives us not , as being , in a manner , Divine .

And when Mahomet threw sound Learning out of his unsound Religion ; he threw his Religion beyond all ordinary meanes of Truth-Discovery , and set God back to his Principles , and first manner of Working by Miracles .

CHAP. LXXXXVIII .

I Return : and ty a knot upon the Posy of my whole Matter , with Inferences . Whereof the first is . Let all Apostates be ashamed , that have not repented of their Apostacy .

The Prophet meets us opportunely : Unto thee , O Lord , doe I lift up my Psal. 25. 1 , 2 , 3. Soul . O my God , I trust in thee , let me not be ashamed : let not mine Enemies Triumph over me . Yea , let none that wait on thee be ashamed , let them be ashamed which Transgresse without Cause : For , let them be ashamed which Transgresse : the Vulgar Edition Edit. vulg. brings forth , Confundantur omnes ●niqua agentes , Let all be confounded with shame ( Confusion is the overflow of shame ) who doe unjust and unequall Things . The fifth Edition of the Septuagint , digs it up out of the Hebrew : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : V. Editio 70. Seniorū . Let all that Apostatize be ashamed . ( Rabbi Saadias is within R. Saadias in version● Arabica . sight . ) Let them be ashamed of their vicissitudinary and interchangeable Courses ; and of their swerving from the divine Rule and Law .

There be many Hebrew Words , which signifie a Thing sometimes , whereof sometimes they signifie the contrary : yet , we have Rules and Observations , by the which we are heart-led to the right understanding of these Words in their places .

But when a Man does now signifie a Baptizer of Children , and now again , an Anabaptist : we are only taught by Rule , that he moves irregularly .

It is undeniably true in Phylosophy , of naturall Motions : In omni ordinat â Motione oportet virtutem secundi Movent is , à Movente primo deduci . In every ordinate Motion , the virtue of the second Mover , must be deduced from the first Mover .

In religious Motions ; wherein we have , besides our first Mover , an Exemplar : we should be moved by divine Grace , ( which is the virtus motrix , divinely moving virtue of the first Mover ; ) & according to divine Direction .

Now although divine Grace be invisible ; yet the rule of divine Direction is extant , and sensible : from which the Anabaptists ( it is already made sure and sinew-strong by proof ) swerve and deviate : as , I fear , many of them doe also from the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 of their own Hearts .

And as the Anabaptists , even so let the Presbyterians be ashamed ; who have led them in the Daunce .

Some noise it , ( I am dumb in this ) that when the Presbyterians had pared , rounded , and brought the Baptizing of Infants from the setled and immoveable Font to the moveable and unsetled Pue-Dish ; the Anabaptist did quickly wring it out of his Hands , and move it quite away .

Yea : one thought in a Dream , that he saw the Presbyterian come dauncing in a Mask , with his Pue-Dish in his Hands ; and our Gib-Anabaptist ( as round as a Hoop ) dauncing to him , grapling with him , pulling it from him , and furiously dashing it against the Ground .

But , ●è videar 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , lest I should seeme to sell Dreames ; I say waking , that they have done like Things .

The Presbyterians have stamped and bissed away the Use and Virtue of the Sacraments ; the virtue of which , is essentially virtuous and edificatery to the Church of God : The Presbyterians have unfather'd & renounced the Fathers : The Presbyterians have unprayer'd & rejected the Lords Prayer : which , ( it is known to the Readers of the Jewish Writers ) our Vide Seder . Tephill . Lusitan . p. 115. Sepher Hammussar , 49. 1. Comm. in Pirk. Auoth fol. 24. Seph . Hammussar . 9. 12 Saviour , the divine and Eternall Wisdome , gather'd and borrow'd ( as represented to him by divine Light and Infusion ) out of the old Elders and Rabbins ; that he might commend and dignifie the Authority of Ecclesiasticall Writers , and Prayer-Makers : ( I could ride a great circuit here . ) And the Anabaptists have followed them at the Heels with a Trip.

Let them therefore , be again ashamed ; because they have followed the unruly Presbyterians , when they should have followed the Rule .

And let them learn from a Learner ; That Man , above his naturall End and the Law of Nature corresponding with it , hath a supernaturall End , and a supernaturall Law , by which the Law that is naturall is perfected , and to which he should be conformable in naturall and Supernaturall Things : and whereas humane Lawes which are made in conformity to the Law of Nature , and by the Light of Nature , tend , and are extended only to the regulating of outward Actions , and rendring the Agent punishable in consideration of their exorbitancies : he should now rule his very Thoughts , and compose the first Motions of his erring Heart , according to the Divine Law and Rule .

CHAP. LXXXXIX .

GOD threatned his People then living Harlot-like : and will Osee . 2. 9. recover my wooll and my flax given to cover her nakednesse . The Vulgar Interp. vulgat . Latine Adopts : Et liberabo lanam meam & linum meum ; and I will set free my wooll and my flax .

God made all things for his Glory and Service : and when a Thing is diverted from this End ; it is captivated , and held in Captivity .

In an excellent Manner , God hath Ordained Scripture and his revealed Will , for our Edification in the Work of his Worship and Glory : Which revealed Will , if preverted , and wrought as Wax , to mens Ends ; fals besides this divine End , and is detained in Captivity : And God will , in his Time set it free : in which Time , the nakednesse and selfe-ends of Hereticks shall be discovered , to the shame of such as cover their known Ignorance and miserable nakednesse with God's Holy Covering .

Thus the good Meats and Drinks , being God's blessed creatures , which are greedily devoured by wicked Men ; have a strong reluctancy : because they shall now be maligned and tainted , in regard that in all Nutrition there is Conversio Alimenti in Substantiam Aliti , A Conversion of the Aliment into the Substance of the Thing nourished by it : and because they are carried away by violence , for the support of those who are in the field and in arms against God .

Much more have Scriptures a reluctancy , when abused by Hereticks : because they are perverted to hereticall Senses : and because they are profanely handled as Arms against God .

It is the Language of St Paul : The earnest expectation of the Creature Rom. 8. 19. waiteth , &c. Where the Originall sanctifieth : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : Text. Glac . that is : such an expectation as Men expresse by standing upright , holding up the Head , stretching out the neck , and looking earnestly and anxiously for the Thing expected . So , in a manner , doe the Scriptures expect the coming of Christ : looking , as it were towards the East , and crying : Come O blessed Author of Scriptures ; glorifie thy selfe , deliver us , and shame our naked , ignorant and profane Abusers . Amen . Even so come Lord Apoc. 22. 20. Jesus .

The Metaphysitians have well said : Perfectio se tenet ex parte Formae : Perfection arises from the essentiall Form : the Matter being incompleat and imperfect , and perfected by the Form .

The Reason is : Forma dat esse Rei : the Forme gives the Being .

Yea : As the Form is , so is the Action : the Action following the Form , and being proportioned to it . For : Unumquodque sicut est , operatur : Every Thing Acts or Works as it is .

And the more simple Elements , are the more active and perfect ; as having the more Form : and therefore , the Heavenly Bodies are more perfect and active than the Elements .

Amongst knowing Things , those have more knowledge and activity ; the Forms of which are more elevated from the Matter .

Of Men , those are more active and knowing ; whose Souls are more exalted above their bodily Matters , and materiall Things .

If the Souls of these Anabaptists , immers't into their Bodyes ; were extracted from the lees , and set upright , and could , as an active Mistresse , lady it over their Bodies , and over externall Things attending upon them ; as , the favour and applause of Ignorant Men , &c. They would walke more innocently , sincerely , perfectly ; and not unsoul and dispirit Scripture and the Law of God as they doe .

Who , if they expect to discover the pure will of God , by making and hewing their own wilfull way through the Law of God , and against the propensity of his Word ; may Vide Albert. de Saxon. l. 3. Physic . q. 6. art. 62. Conclus . 3. Menduz . Virid lib. 4. Problem . 47. with more Prudence expect untill the Aire be found navigable ; and they be able to saile in a Ship upon the Convexity thereof , towards Heaven ; as Men sail at Sea , when they discover new Stars .

CHAP. C.

THE second Inference is . Let those whom God strengtheneth against these and such his Enemies , rejoyce in God their strength , and be confident of his future Mercy .

Many there be which say of my Psal. 3. 2 , 3 ▪ Soul , saith holy David , There is no helpe for him in God ▪ Selah . But thou , O Lord , art a shield for me ( or , about me : ) my Glory , and the lifter up of mine Head . The Vulgar lifts it up : Edit vulg. Multi dicunt Animae meae , Non est Salus ipsi in Deo ejus : Many say unto my soul , There is no helpe for him in his God . The Hebrew Text senses it : non emnimodò salus ei : There is no Text. Hebr. helpe for him , though he should search all manner of waies .

It was then a Proverbe , say the Rabbins , amongst David's Enemies ; Ei qui furatus est ovem , & occidit Rabbini in hunc locum . Pastorem , poterit esse Salvatio ? Can there be any Salvation for him that hath stolne away the Sheep , ( Bethsabe , ) and killed the Shepherd , ( Uriah ? )

And so the Vulgar Anabaptists have exclamed : Can he be saved that hath stoln away the Sheep , and outsputed the Shepherd , and worried him out of Breath ? They should have said : fairly disputed down the Shepherd .

The intermingling of earnest and zealous Expressions , which the conquer'd , Commanded , Captive-led , and Duke-devoted Sisters have called worrying , was an Act of complyance with the Apostle , saying , warn them that are unruly : or , as the Vulgar , Corripite inquietos , use Corruption 1 The● . 5. 1● . V●rs●● Vulgat . Text. Grac. towards them that are unquiet : or , as the Originall , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , sharply reprehend them that are inord●nate or disorderly .

And Selah justly takes up the middle Place in the Prophet . For : it is a Matter of high Meditation : And therefore , the Singers in the Temple , staid upon the word by quavering it , that they and the Hearers might there meditate : or : if we take up the word from a Root , signifying Marinus in Lexico . exaltavit , elevavit , he hath lifted up , because in the Sentence to which , Selah was added , the Singers exalted and lifted up their voices ; I shall exalt and lift up my voice and Heart , and Sing to God in whom I rejoice and Triumph , ( the Musick answering to me ; ) Many there be which say of my Soul , &c. And recover my Spirit , and sing a new Song ; mine eies being fixed upon Heaven : By this I Psal. 41. 11. know that thou favourest me : Because mine Enemy doth not Triumph over me : yea : Sing it over againe in the Vulgar Interpretation : In hoc cognovi Interp. vulgat . quoniam voluisti me , &c. In this I know that thou hast willed me with a good and bene volent will towards me , &c.

The proud Boasters are thrown to the Ground , and God hath wrought a Change : Let there be therefore , a Change of the Song , and an interchange in the Singing : as there was amongst the Jews : ( which is the Reason that Selah is translated 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 by the Septuagint , Symmachus and Theodotion ; Vide S. Hieron . in Hab. 3. 3. Sept. Sym. Theodo● . in Psalmis . Suid. in voce 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . and that Suidas interprets 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 vicissitudinem Canendi , the vicissitude of singing . )

And rightly may I sing and rejoice in Spirit : because , had God laid me under this Man of the Tub ; it had begot such a festivall Day and rejoycing in the Flesh , amongst his Brethren and Sisters , that the very Barn-Birds of the Night , would have come abroad in the Day , and sung to them in their merry Cups , Hoop-Holiday .

But as , When the Sun rises here , the Earth is fairly shown , while the Stars are hidden from us ; and in the setting of the Sun , when the Earth is hidden , the Stars appeare to us : So let the God of Heaven speak peace to my Soul in the Way of his Saints ; howsoever these dismall people upon Earth , shall noise it in my Eares ,

CHAP. CI.

YET , I shall never desire to Triumph over them in their Destruction : though Anabaptists have been severely punished by the most religious and most honourable Courts of Judicature : As , at Vienna : Where Gastius , l. 1. de Anabaptistarum Erroribus . they were made sure , one to another , with the obligation of Ropes , and forced to pull , the one the other after him , into the Water , Untill they were all drowned : that as the one had secretly drawn the other with the Cords of Vanity , and with sin as with Cartropes , to a rebaptizing ; so the one should likewise draw publikely the other , by the Ropes of Justice , to a drowning : The wise Magistrate reflecting upon the old Maxime of Justice , Quo quis peccat , eo puniatur , In what one Sins , let him be punished ▪ that his punishment may fall square to his Sin :

And at Munster , where the Bodies of John of Leyden , a Tailor , ( who was fifteen-strong in wives , ) and of Cnipperdoling the Tailor's Prophet , and one more of their Complotters , after their Execution , were suspended in the Air , in Iron Cages , upon the steeple of the Church , called by the Name of St Lambert , being the highest in Munster : ( these Examples are both recounted by Dr Featly : ) which perhaps , Dr Featly in his Dipper dipt . is the Reason of their calling Churches steeple-Houses .

But I am no Man of Bloods , as the Hebrew Phrase is : neither will I be-bloody my Heart with such Thoughts ; lest I should , in respect of desire , be a Member of the City , which the Hebrew Text cals the City of Bloods ; and to the which , a See Nahum 3. 1. Text. Hebr. Wo is pronounced , as to a grievous Offender .

Intruth : I finde it checker'd in my Ordination , that I may not yield any Concurrence to the shedding of Blood ; and I find it inessentiated into God , that he delighteth in Mercy : Mic. 7. 18. And when I reade the Histories of these Children of Cain and Men of Bloods ; I finde that the finall Result , is Horrour and horrible Desperation .

One Example is like the Pillar of Salt , and able to season a reasonable Man . Charles the ninth King of France , after the Parisian Massacre , Thuanus in Hist . was infested with ghastly and horrible Apparitions , and with the waking and working of his troubled Fancy ; insomuch that his Musitians could not play him asleep , nor his Physitians ease him , nor his Divines appease him .

And therefore , I shall not help , remotè aut proximè , remotely , or neerly , to the Destruction of any Man ; or take the way whither all the waies role in Arnoldus Meshovius : Indignè Vide Arnoldum M●shovium in Historia Anabaptista●um . Baptizatur quise Baptizat secundò , Baptismo Fluminis : Indignissine a Deo facit ; nec ab eo Baptizatur Baptismo Flaminis : Et dignus est qui ab Homine Baptizetur tertiò , Baptismo Sanguinis . The meer English Man shall not understand it by me , as being , in this Turn of the Face , a pure Independent .

My Conglobation , is this only : The Anabaptists were first washed , when they were Baptized being Infants ; They were washed again , when being well-Aged , they were ill-Baptized the second Time ; And I humbly conceive , that I have here , well and throughly washed them once more , in their latter Age. And there is the last gripe of my Rigour : Though ( I am sorry to say it ) the ordinary Anabaptists speak nothing but Fire , Halters and Puniards , to all them that endeavour , in the trying of all Things , to try them and their Opinions .

Thus I only desire , that they be fairly convinced of their foul Errours by Argument : and that we may rejoyce in God over them as he is the Teacher and Converter of Souls .

Yet we seldome hear of any converted , and received into the Church Jure postliminio , after their hereticall Absence and Captivity .

Because the pertinacious and obstinate Person , or , the Person possessed with prejudice ; may take the deaf Man by the Hand , and go with him to a Sermon or Disputation ; and they shall profit alike .

( And I now chiefly rejoice in God , as he is the blessed Conserver of others from falling . )

The Anabaptist hath a resolute mind to sleep in his erroneous opinion : and Thunder shall not wake him . He is like the Lethargick Person in St Austin : Recedite à me , S. Aug. Serm. 59. de verbis Domini secundùm Joannem : ait lethargicus Quare ? dormire volo . Sed illi : Morieris . Inde ille amore Somni , Mori volo respondet : Depart ye from me , saies he that is sick of a Lethargy . Why ? I will sleep . His Friends answer him : Then you will dy . He for the love of sleep , replies , I will dy . Nihil enim facilè persuadetur invitis , Cicero Orat . pro Quinctio . as the Orator : Nothing is easily dropped by perswasion , into them that are unwilling .

This ordinarily is the Fault of dull and grosse Natures ; in which the understanding is weak , and unfurnished of Knowledge : and therefore , the Will strong , and unknowingly determined .

CHAP. CII .

THE third Inference is . Their Holds being daily beaten down , and their Holes digged up : let them fall down before God , and yield themselves up into the Hands of his Church .

It is in the mindes of some People , as it is in our Eyes , ( and Ears . ) We learn in our Opticks , that the Thing which the Eye discerneth by a refracted Beam , it apprehends to be in a different place from that wherein it is . The Understandings of People broken from the Vine , behold the Truths of God , as it were with refractions : because they doe not look by a direct and proper Light upon them ; but with a Beam of Nature , even refracted with Selfe-conceit , Passion , and Obstinacy ; and such will never yield .

If all the ordinary Conveyances of Light in a Room , be stopped and obstructed , and Light hath no entrance but through a small Glasse ; all that is , or is done abroad in the view or Eye of that Glasse , will appeare in the Roome , after a strange and singular Manner .

He that would see the Truths of God , being now hid from him ; must shut his earthy Senses , and open his Understanding towards Heaven . Si exterior Evagatio Sensûs S. Greg. l. 30. Moral . cap. 9. clauditur , interior Sensus aperitur ; saith Gregory the great : If the outward Sense be shut and wander not abroad , the inward Sense is opened .

Now the Hearts of Selfe-moving and Selfe-determined People , are so infixed and immudded into receiv'd Doctrines ; that although they hear them evacuated by Reason , yet still they fancy themselves to hear some Voice from Heaven speaking for them above what hath or can be said against them by Men upon Earth .

Which voice I cannot compare more fitly to any Thing , than to the feigned Musick and Pythagorean Harmony of the Spheres : Of the which , Plutarch descants , that if a Plut. in Symposio . Man were an Inhabitant in the Moon , he might conveniently hear it : And concerning which , Philo the Philo Judaeus in l. de Somni●s . Jew soberly proposes , that if we could be priviledged to heare it , we should need neither Meat nor Drink , but live easily by feeding at the still Organs of our Ears : and that Moses in the Mount ▪ received no Sustenting and alimental Substance , forty dayes and forty Nights , by the Mouth ; because he was Ear-fed with the Melody of the Heavens : Some People fancying a noise from Heaven , beyond the Note-reach of what can be said by Mortals .

Prostratus aliquandò , aliquandò de genu pugno : I fight sometimes , being Prostrated on the Ground ; and sometimes upon my knees .

May God in Mercy come down , and speake to their Soules , and break down this idle Card-Fabrick of their Fancy , as their Clay-Castle Arguments are daily beaten down .

( I should grant , if I were urged to it , that if we could hear and see the best Things ; the Senses of Smelling , Tasting , & Touching , being the more grosse and Earthy ; which God hath provided to be seen and heard : we should bewondrously transported by them ; because the Senses of Seeing & Hearing are most proportion'd to accidentall Blessedness : yet , these Things would be reall not imaginary , as Blessednes is not imaginary , but real . )

And why are these infatuated , and Ignis-Fatuus ▪ led People so Fancystrong in their Thoughts ? Because they were Sin-strong in their Actions .

These new-Baptized and blanched Persons , doe not remember the Primitive tasting of Milk in the Ceremonies of Baptism : Neither doe they know , that blind Homer seeingly named , according to the report of Clemens Alexandrinus , innocent S Clem. Alex. lib. 1 Paedag. 6 and just Men , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Eaters of Milk . Their lives are not like those ancient Lamps , that were called perpetuall , because they were found continually burning .

They talke too much of white Powder , and of doing mischiefe without noise , and in the dark .

Three Jewels I wish I could have transported with me , from Rome into England , and our Universities : School Divinity , Mysticall Divinity , and Case-of Conscience-Doctrine : the Defect of which , hath rendred the Leaders of these wretched & leaden People , wretchedly deficient , and altogether sinking within themselves .

They should make better and stronger use of their strong Imagination ; as the Mysticall Divines have taught , after these presentments of Theologi Mystici . School-Divinity .

The Cognoscitive Powers , are in us threefold : the externall Senses , the internall Senses , and the intellective Power . With our externall Senses , we gather and gaine the Knowledge of Singulars only ; and those must also be both sensible and present : these Senses not intermedling either in absent Things , or Spirituall Things , or Things Universall . With our internall Senses , we attain to the Knowledge even of Things absent ; if they be neither Universall nor Spirituall , but singular and sensible . With our intellective Power ▪ we reap the Knowledge of Universals and Singulars , of Things absent and present ; be they material and sersible , or spirituall and purely intelligible . Only : the Understanding Understands not without help . For , in the Body ; it knows not a Spirituall Thing by a Proper Species , but by a strange-one , taken from a Thing that is material and sensible : And it . Understands not Universals reduced to Singulars , but by the succour and help of the interiour Senses ; nor present Things , as really present : but helped from the Senses without . Moreover : Amongst the internall Senses , there is a Sense commonly called Sensus Communis , Common Sense ; which discernes the Objects of al the five outward Senses ; and aided by which , our Imagination can Imagine that it sees , hears , smels , tasts , touches , even absent Things , and make them present many waies .

Let these Fancy-walkers , besides their pretended understanding of Spirit-Affairs ; behold the Actions of Christ , described in Scripture , and translated out of Scripture into this Treatise ; let them hear him speak as he speaks in Scripture , and here : let their inward Imaginations set him exactly before their outward Senses ; that their Senses , both inward and outward may help , according to their Offices , in the conveyance of him to their Souls ; and he may be strong and lively , both in their Souls and Senses .

CHAP. CIII .

BUT let us all be silent while Scripture speaks . Ephraim also is Osee 7. 11. like a silly Dove without Heart . The Vulgar : Et factus est Ephraim Lectio vulg. quasi Columba seducta non habens Cor: And Ephraim is made as a seduced Dove not having a Heart : that is : not having Prudence , or Understanding . For silly and seduced , the Hebrew Text alloweth Potha , which Text. Hebr. is , easie to be bent , Seduced , wryed , turned any way . The Septuagint 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Sept. unwise ; or , as Isidor Pelusiot distils it , mad . Aquila and Symmachus : decepta , Isid. Pelus . Aq Sym. Editio . Tigurina . deceived . Leo Hebraeus , or the tigurin Bibles : stolida , foolish : because the Dove foolishly suffers her selfe to be deceived , and her young to be taken . The Syriack Interpreter : Syrus Interp. Factus est Ephraim , quasi Columba Puella ; as a Girl Dove . The Arabick Arab. Alex. of Alexandria : Factus est Ephraim ut Aves insipientes , & non est illi Intelligētia : Ephraim is become as the ūwise Birds , and there is no Understanding in Ephraim . The Arabick of Antioch : Arab. Antioch . Factus est Ephraim sicut Columbae ; non habens intellectum neque Cor: Ephraim is made as the Doves ; not having understanding nor Heart .

Now the Heart and Understanding of the Matter , lies in the Reason why Ephraim was like a silly Dove , a seduced Dove , a Dove easily bent any way , a● unwise Dove , a mad Dove , a deceived Dove , a foolish Dove , a girl Dove ; like the unwise Birds ▪ and like the Doves ; insomuch , that if any Dove or Bird be more Unwise then the other Birds or Doves , Ephraim is like it .

This Reason is : The Ephramites did offer their Children to Moloch : and though they saw them destroyed , yet because they were diverted by Musick from hearing their outcries in their Consumption by fire ; still they came with their laughing Children to Moloch . And the silly tame Dove , fill'd with a prolificall Virtue , laies her Eggs , and brings up her young in a known place ; and though she finds them taken away , and finds that they cannot be found ; yet still she laies her other Eggs , and hatches her other Young , in the same place .

And the Parents of Children amongst the Anabaptists , hear from the Pulpit-Raven , a noise of words devoutly champed ; and themselves whiningly produced before God , and called poor Cre-a-tures ; with which they are so minstrel-fooll'd and Taber-Catch't by the Ears , that they neglect their miserable Children , though they see them dy every day without Baptism , which Christ so vehemently commends and laies home to us ; and though they see their Babell-Towred Arguments demolished .

( Let not our Presbyterian mint it in his Thoughts , that he is the only Tongue-Man , the only Singing-Master of the Pulpet . The Anabaptist can tone it exactly , and utter his Impurities to a Tune as pure and heavenly , as the most tinkling-ton'd Presbyters . )

It is not exempted from sacred Mystery : that these are set & sorted together as unclean Creatures , or Cre-a-tures : The little Owl and the Cormorant , Lev. 11. 17. and the great Owl . The little Owl resembles the Unbaptized Child : the great Owl is the Anabaptist-Parent : And Corvus Marinus , the Cormorant betwixt them , is the wide-throated Preacher , that hath divided the Child from the Parent , dives into them , and swallows their Souls .

You question it : What shall become of Children dying without Baptism ? I answer : I cannot either damn them or save them : and therefore , I referr them to the Divine Providence , and to the necessary Consequences of Scripture-Sentences .

But it will not be refractory to the Matter here ; if I relate the Opinions of Catharinus and Salmeron . 2 Pet. 3. 13. Catharinus & Salmeron in hunc Petri locum . These Authors in their Comments upon the Text : We according to his promise , looke for new Heavens and a new Earth , wherein dwelleth Righteousnesse : give their Cogitations blended into one , after this manner : That , after the Judgement-Day , these Children shall inhabit this new Earth , refined , and flourishing as the old terrestriall Paradise ; and there , have the fullest and most vivid naturall Use of humane Reason , and of their Senses ▪ with all Perfections inward and outward , agreeable to the Nature of Man in a r●fined Condition : and be perfected in the Knowledge of naturall Things ; and enjoy the Visitations and Revelations of Angels ; and love God above all Things , as found , by naturall indagation , in his Creatures , and admire , and praise him : and that the losse of the Beatificall Vision , shall not afflict or molest them ; because they did not lose it by their own fault and offence of God . Thus these : and more tolerably then the Chiliasts .

CHAP. CIIII.

IN God's Name ; O ye Anabaptist-Parents , presume not upon the new direction of your private Illuminations in the publike Matters of Faith : but be better taught .

The English Bible exalteth : for I Psal. 71. v. 15 , 16. know not the numbers thereof ▪ ( thereof , if we look into the Originall , is not thereof . ) I will go in the strength of the Lord God . The Vulgar : Edit. vulg. Quoniam non cognovi literaturam , Sept. ( the Septuagint , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ) introibo in potentias Domini : Because I have not known literature , letters , or learning , I will enter into the strengths of God .

This Text , if there were not an Originall Text above and beyond it ; would frustrate or impare Learning , and all ordinary Meanes and Helps ; and urge an extraordinary Suppliance of them in ordinary and quotidian Vocations and Matters , from the Strength of God .

The Hebrew Word , from which the Seventy Interpreters and the Author of the Vulgar Edition have extracted Learning or Literature ; is Text. Hebr. siphrot : that is : numbers , or Ciphers , ( which being added to numbers in Arithmetick , make them grow ; ) as the Rabbins and Symmachus unbind Rabbini . Symmach. S. Aug. S Chrysost. Arnob. in in Psalmos . Psalteriu● Romanum ▪ and open the word . St Austin , St Chrysostom , and Arnobius reade 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , negotiationem , ( this Word is retained in the Roman Psalter ▪ ) negotiation ; which requires numbers and ciphers to the casting of Accounts .

And such Literature or Learning , as involving the continuall imployment and businesse of the World ; is a grand impediment to the manuduction and carrying on of our Soule in the Strength of God , or , in our Spirituall Commerce and traffick with God , wherein his Strength is most excellently manifested to us .

Circumcise therefore the foreskin Deut. ●● . 16. Sept. of your Heart , and be no more stiff-necked . The Septuagint 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the hardnesse of your Heart : these aime at the Circumcision of the obdurate will . The Chaldee Paraphrast ; Chaldaeus Paraphrastes . insipientiam Cordis vestri , the foolishnesse of your Heart : he wisely directs his arrow towards the Circumcision of the imperfect Understanding : Perfection & imperfection , wisdome and Folly , as Contraries , attending upon the same Power .

And if , O Parent , thou dost acknowledge thy weaknesse ; and thereby open the Doore : the Lord thy God will Circumcise thine Heart . Deut. 30. 6. Sept. The Septuagint : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , will purge it about : that is : purge it of intellectuall Errours and Imperfections , and ●f all vicious and carnall Affections of the Will : He will digg about it , and dung it ; even he will doe it , that appeared , after his resurrection , to Mary Magdalen , like a Gardiner . Jo. 20. 15.

Come to their Souls , O thou Heavenly Gardiner ; that being risen with thee , they may raise their Infants to thee , by thine Ordinance ,

I have not tempted God by this Prayer . Because Christ delights in the Innocency of Children ; as exhorting us to the Imitation of them in respect of their Innocency , that he might delight in us . And if he delights in the lesser Perfectiō , he would much more delight in the greater .

I will not omit here , that the Innocency of Children is the most lively representation upon Earth , of Adam's Innocency : and that if Adam had continued in his Innocency , and remained harmelesse as Children ; Christ even then , as many Choice-ones amongst the Fathers and Divines have left recorded , would have been incarnate :

First : because as according to the present Order of Things , he was principally intended in the Creation of the World , he being the most noble and principall Thing in the whole Order as it issues and slows from God ; so in a different Condition of this present Order ; Love which was the Motive of his actuall Comming , might , and , it is most Likely , would have moved him to Humanation , though his Passion should hove been incompatible and inconsistent with the Circumstances .

Secondly : because deliciaeejus esse cum Filiis Hominum , it is his delight to be with the Sons of Men ; when they are holy as he is holy ; and when they are as Children , innocent : And he feedeth among the Lilies : and Cant. 6. 3 Man-kinde should then have been Lilie-white :

Thirdly : because as it was now requisite , that the Chiefe-Head and Captain should be , after some manner , Visible , in respect of the Visible and militant Church ; and in respect of the Triumphant and invisible Church , after some manner , invisible : So likewise would it then have been as requisite .

And doth not Christ now delight to dwell Spiritually in little Infants ?

CHAP. CV .

THE fourth Inference is . Let them begin with a good and morall Deportment .

The Physitians give amongst us , out of Hippocrates , Galen , and others , Morbos complicatos dissicillime Curari , that of complicated Diseases the Cure is most difficult : And then they say , that if we breake the Knot , and subdue the malignity of one , or some ; the rest will not be subdued uneasily .

There is a bed of Snakes in corrupt Hearts , the complication whereof is wonderfull : these must be unbound , unfolded , and unbedded . If this be done by bruising the heads of some , and the combination be dissolved ; they will be soon all dispersed , and put to slight : And the disposlessed and freed Persons will then be like the Serpent , in Wisdome , not in carrying and concealing Poison under the fair Picture of a speckled skin ; and like the Sun , in heating and giving light , not in producing contraries , as , in hardening and melting , generating and corrupting , producing sweetnesse and sowernesse ; though it is admirable in the Sun , that it doth all these Uno eodémque modo , by heating , not by cooling and heating . They will not produce contraries , or a contrary appearance .

Pa●lus Fagius , a Proselyte from Paulus Fagius Not. ad Paraph. Chald. Deut. 17. the Jews to us , relates of them , that they delight only in the barke and outside of Religion ; which he plains to us , in some particulars : asserting , that they set their Bible above all their other Books ; that they touch it not with unwashed hands ; that they kisse it , as often as they open it , or shut it ; that they sit not upon any form or seat , whereō the Bible is laid ; that if they see the Bible fail to the ground , they devote a day of Expiation to fasting ; ( Of this also Joannes Isaac . ) Joannes Isaac in Responsione ad Libros Lindani de Optimo Génere interpretandi Scripturas .

But , saith Fagius , they little mind a serious application of their Hearts and Mindes to the Things which the Bible chiefly teacheth ; as , to Faith , Charity , Justice , Truth , Meeknesse , Innocency of Life , and the other Things wherein Solid Piety consisteth ; concerning which they are not anxious or troubled ; but stick still in the bark or Ceremony . Thus he , of the Jews , from which he came : and thus I , of the People , to which : Caetera puduit scribere .

Now let the Anabaptists ( Men and Women ) cleanse their profane Mouths of uncharitable Words and Wishes , and of Unchristian Accusations ; and wash their hands in Innoc●ncy and then , all modest appearances in Religion , will grow well , If well roo●ed .

The School-Divines lesson us , Scholastici . Vide D. Tho. 1. 2. q. 73. a. 1. ad 1. that although one imperfect Vertue may have place in us , without an other ; yet Vertues in statu perfecto , being wholly and perfectly had , are connexed : and that he who hath one whole Vice with all it's additaments , hath all vices ; and if he doth not act them , the reason is couchant in the defect of Circumstances .

These Professors must therefore endeavour , that Vertues be rooted in them , and that Vices be supplanted and extirpated .

The Authors that write of Husbandry Varro & Columella . and Planting , Plant in their Books , that if one engrave a word or Character upon a sound Almond , and return it into the shell , closing and binding it up , and then setting it : all the fruit which the Tree produceth , will shew the same Character or word engraven on it .

They doe not observe the best Method who begin only with the exteriour Man , and the superscription of Carriage .

We should regulate our selves according to the Method observed Gal. 2. 20. by St Paul , who saith : Vivit in me Christ us , Christ liveth in me : and , the Heart being the Fountain of Life and Motion , our Carriage will be carried on by Christ , and live by the Life of Christ living in us .

And because Rectum est Norma sui & obliqui , A right Thing is the Rule of it selfe , and of that which is crooked : the right Heart will regulate us both inwardly and outwardly ; and the outward Face of Prevarication , acquired by Evill Habits and Customs , and left by them ; now laid to this inward Rule , will appeare crooked , and be quickly defaced by Prudence , as being the Major-Domo in God's Building ; and the Vertue , that puls forth omnes Radicum fibras , all the Root-threds of Vices , and picks the Thorn out of the Conscience .

CHAP. CVI.

WHEN Fire is put to the Wood , it first works upon it , and strives against the mo●sture and hardnesse of it , untill having conquered the radicall resistance which the wood can make , it ascends in a tall and great Flame ; as it the Fire would leave the wood , and be joyned with it's Element : this being the only chiefe Reason , that leades us to beleeve there is an Element of Fire in the uppermost parts of the Air. So when the holy Spirit of God , works upon our moist flesh and hard Hearts , there is much strugling for a while ; & the aim of the Spirit , is , that the Soul now i●flamed , may be drawn upwards , and set above the Body . When therefore , by the puissant strength of God's holy Spirit , it is crowned with Victory , and enthroned upon the Body ; it neglects the Body , 〈◊〉 now tending to Consumption and Ashes , and turns the point of it's Spirit altogether towards Heaven , as waiting for a blessed Change and Separation .

O most Unchangeable God , worke this Work of Charge , upon the Hearts of the Anabaptists : that they being Conquer'd by thy Spirit , their Spirits may look upwards , and ascend to thee in the bright flames of perfect Charity .

Gideon gave to his Souldiers , Iudg. 7. Trumpets , Pitchers , and Lamps within the Pitchers : who , when they came to the Camp of their Enemies , blew the Trumpets , brake the Pitchers , and held the Lamps in their Hands .

If we professe for Christ , as they professed for Gideon , by the blowing of their Trumpets ; and if , when we come to the whole Camp of our Enemies , after that our Pitcher-Bodies are broken by death ; our Lamps ( our Souls ) appeare burning with true Charity , ( Faith being evacuated : ) we shall goe Conquerours .

Men are diseased in their Bodies : and they presently send in all hast for the most expert Physitian . Men are disquieted in the Possession of their Goods : and themselves presently run in all hast to the most cunning Lawyers . Men are troubled and to●n in their Souls , and their Consciences are discomposed : and no Man runs or sends , that unerring Science may be brought and applyed to Conscience , and the true Seal of God to the Soul . Therefore , Men love their Bodies and Goods , more than their Souls and God .

There are two sorts of People amongst us , that are deafe to Goodnesse , and almost irrecoverably and implacably wicked : A kinde of scatter-brain'd . phreneticall , scandalousliv'd , sulphureous , and plainly Gunpowder-Papist ; and a mad ranting Atheist , that questions the being of God , of the Angels , of the Soul , of Heaven , of Hell ; and indeed , questions all the Articles of all the first Creeds ; the Apostolicall Creed , the Nicen Creed , St Athanasius his Creed , and the Creed of Constantinople : ( to whom we may reduce , as their Sisters and Consorts , those Bubbles of the feminine sort , that spend their daies in jollity and wantonnesse , and repent in Sack , and not in Sackcloth . )

These two sorts often revoke Alexander Crinitus l. de … sta Disciplina . into my minde : who commanded that the two notorious Rogues which infested his People , should whip and scourge one the other out of his Dominions : ut alter alterum fugeret , alter fugaret alterum , to the end the one might fly from the other , and the other put this one to flight ; and so , he and his People might in a good hour be rid of them both : Yea : These ( the women being added ) renew in my memory him in the Comedy , that had three bad Ignoramus & Dulman . Wives , of the which he said , Duas Cacodaemoni darem , ●â lege , ut abriperet tertiam , I would give two to the Devill , on condition , that he would come and fetch away the third . But I will not be so merry in a Tragicall Businesse , nor so vainly witty in Earnest .

Yet I earnestly and in earnest , desire of God , the removall of the Devil 's sworn Instruments , even by Justice , if they have sinn'd away all Mercy . No Man pities the Devill as no Man pities a wounded Dragon , though he grones . And Serpens , saith Albertus , cùm Serpentem devorat , Albertus Magnus . sit Draco : As the young Serpent devouring an old Serpent , becomes a Dragon ; so the old Serpent devouring a young Serpent grows into a Dragon also .

Now I return to you , O Anabaptists . May the Spirit of Truth enter into your Hearts . Be it unto your Souls , as I wish to my own . Remember : that the most excellent Signes of our Predestination are ; If we are joined in Spirit-Communion with the People of God : If we have the Bowels and Works of Charity , Mercy , Clemency : If no sin rules and commands in us : If there shine in our Lives , many remarkeable , extraordinary , and heroicall Acts of Vertue : If we are purged and purified by Afflictions ; and rejoyce in them : If we be resigned to the will of God in his Word ; and it be not in our desires , to pull him out of his w●rd after our wils : the Contraries whereof , if not contraried by us , are the Signes of our Reprobation .

If ye censure me , to have thinned my Ink with the spirit of wormwood : I pray you , let me be excused . Because the Fathers and holy Writers , St Cyprian , St Hierom , Russinus , St Austin , St Athanasius , St Chrysostome , St Gregory Nazianzen , St Hilary , St Prosper , Optatus Milevitanus , St Bernard , Salvianus , and others , though otherwise meek-carriaged ; have taught me by their Examples , to be fervorous , vehement , and high-strained , in the Defence of God's Truth , ( be it Veritas Doctrinae , aut Veritas Vitae , Truth of Doctrine , or Truth of Life , ) against obstinate Hereticks and Sinners . The Grace of Conversion , be with you all .

CHAP. CVII .

THE fifth Inference is . Let this Defence of Infant-Baptism , as God's Instrument , hammer us into stedfastnesse of Faith .

And God said , saith Moses , Let there Gen. 1. 6 be a Firmament in the midst of the waters . The Hebrew Word signifying Text. Hebr. Firmament , is Rachiagh ; the Root of which being Raka , as St Hierom S. Hieron . in qq . H●braicis . witnesseth , is in strict Sense , Expandere , distendere , & distendendo Firm●re , to stretch out , and to firm and consolidate in expansion , a Thing which was sluid and rare , as the Matter of the Heavens was ; these being made of water .

Oleaster , Cajetanus , and Pagninus Oleast. C● jet . P●g● . iv Genesin . Understand an expansion or extension , instar extension is quae sit in laminâ Malleorum ictibus diductâ atque expansâ , like the extension caused in a Plate beaten with Iron Hammers .

Ye must be beaten into solidity and stabiliment and a very F●●mament , in the midst of these troubled and moving waters : the Firmament being called also 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 by the Septuagint , Sept. & by the Latins , Firmamentum , quia firmatur , because it is made firm and solid , and firms other Things adjoyning to it .

The Negroes that are Divers for Pearls in the West-Indies , and walk under Water , feel no waight or Burden : because Grave non gravidat in suo Centro , Heavy is not Heavy in it's proper and Originall place . The Sea-Waters take their tumultuous Courses , and rebound above and about them ; whilest they seek in the bottom , earnestly for Jewels .

O thou pious Heart ; notwithstanding all the disorderly motions of Heresy , round , and round , and round about thee ; do thou earnestly gather in the bottom , the Spirit-Jewels of God's holy Truth .

In the beginning of the Creation : Gen. 1. 2. the Spirit of God moved upon the face of the Waters : which , for the honour of the Spirit , were not said to be Cursed . The Vulgar : Spiritus Domini Interp. vulgat . ferebatur super aquas , the Spirit of God was carried upon the Waters . So also the Septuag●nt : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , was Sept. Text. Hebr. born or carried . The Originall Word is , Mo●akepheth , incubabat more Avis , sate brooding as a Dove or Bird S. Hieron . in qq . H●br . in Gem sin . Cilix Diodor. in Cent. upon her Eggs : to the which , Cilix Diodorus accords , attesting that the Hebrew word signifies 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉

And this holy Spirit , though he brooded upon the Waters , did not Effect , that the World should be altogether uncrring in it's Productions ; but sometimes Monsters , being the Vide Arist. 2. Physic . Text. 82. Sins of Nature , are produced , against the particular Course and rightnesse of Nature : which Monsters notwithstanding , doe not so prevaile , that Nature is Universally deficient : she indefatagably working agreeably to kindes and Species , and according to Particulars for the most part ordinately and successivel● .

And in the beginning of our Recreation the same Holy Ghost was Heaven sent unto us ; who taught all Things in order to Spirituall Generations , and a Spirituall End ; as before , he wrought in his brooding , chiefly and more amply , for a materiall End . Yet : Many false Prophets Mat. 24. 11. shall rise , and shall deceive many : And , oportet Hereses esse : there must be also 1 Cor. 11. 19. Heresies among you , that they which are approved , may be made manifest among you . And yet again : God will preserve the waies of Life ; and Spirituall Generation shall remain successively and ordinately in the true Church of God .

For : as God is not deficient in his Concourse with respect to necessaries in naturall Things : so neither is he deficient in his Cōcourse , as proportioned to necessaries , in Supernaturall Things : and the divine Promiser in his Promise to the true Church , intends Necessaries .

My Councill therefore to all wel-affected People , is : Waver not ; with reference to Sects and Heresies : neither be ye of doubtfull Minde . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Lu. 12. 29. ●●xt . G●ac . Theophylact . in Lu. cant . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , saies the Greek Text : Which , Theophylact regives , nolite esse animo instabili , be not of an unstable Minde ; as if an Heretick or Scismatick , è Cochlea prorepens , creeping forward , like an obscure Snail , one of a vile shell under our Feet ; had some thing of divine Truth to tell us , above all that the Councils and Fathers in all Ages have said , and above all that we yet know .

( Some Truths are indeed unknown to many ; but the Scismatick and Heretick know not all these , nor any of them with Sanctified Knowledge . )

Vatablus interprets it : Nè animo Vatabl. pendeatis : doe not hang in Minde or Judgement , as if your Hearts hung in the Aire .

The Greek word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , is in Latine Words , animi dubius , suspensus , nedum mente fixus ; in English , doubtfull in Minde , of a suspended Heart , not yet fixt in Judgement . Gaza let 's it fall pensilis , hanging Gaza in Grammatica G●aeca . down towards something beneath us .

Oromazes in Plutarch was Master of an Egg ; and he boasted that Plut. in Parall. there was included in it , all the Happiness of the world : Which Egg being broken , proved a Winde-Egg : & nothing came forth , but a corrupted Air.

Likewise : it is in the generall Cry of Hereticks ; that their Doctrines are saving Truths , and write the Receivers of them happy : But if we break them open , and search throughly into them ; there only fumes out an ill sent : caused by a noxious vapour , first issuing from the corrupted and putrified Brains of their Authors .

In such a Case ; if ye need a Perfumer , do not entertain a Popishont , that hath learned the Perfuming sleight of Italy .

CHAP. CVIII .

THE sixth Inference is . Let us carefully seek and serve God that had mercy on us , and received us being Infants , in Baptism ; when we could not ask his Mercy .

By which there is , according to my former intimation , a sweet Conveniency and most divine Oeconomy and Order , apparent in gods Houshold .

For : As in Originall Sin , we sinned by Proxy , and by our first Parents , without us ; so in Baptism , were we admitted to Grace by Proxy , and by the presentation of our after-Parents , without us : And as Originall Sin encroached upon us , without our Act and exercise of sin ; so are we washed from it , ordinarily , and in a setled Church , without our Act and exercise of Faith .

( This Conveniency is as ancient as Circumcision ; if not older , with relation to something which God accepted in that kinde before it . )

Which way of divine Ordination , answers also to our Election , and Creation ; these being without us , and our consent or knowledge ; and the divine Record of St Austin , being S Aug. Serm. 15. de verbis . Apostoli . Understood de Adultis , of grown Persons : Qui fecit te sine te , non justificat te sine ●e : fecit nescientem , justificat volentem : He that made thee without thee : doth not justify thee without thee : He made thee , when thou wert ignorant that he made thee , but he justifies thee , having first prepared thy will to consent thereunto .

And here we may borrow authorized by the analogy of Scripture , the Saying of Esaias and St Paul melted Rom. 10. 20. into one : Esaias is very bold ▪ and saith , I was found of them that sought me not : I was made manifest unto them that asked not after me .

Hence : As the Euchar●st is Sacramentum Vivorum , the Sacrament of the Living , ( nourishment being given to the Living only , and the End of nourishment being the maintenance of Life : ) So Baptism is Sacramentum Mortuorum , the Sacrament of the dead ; we being dead in sin , untill we are washed from it in Baptism .

And hence : The Scripture calls Heb. 6. 4. Text. Graec. Vide Concil. Neocaesar . can. 6 S. Jo. Damase . Orthod. Fid. lib 4. c. 10. &c. the Baptized 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the illustrated or illuminated ; and Baptism is called by the Ancients , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , illumination : because the Habit of Faith is infused , in Baptism .

Live therefore , O deare Christians , as illuminated Persons : and labour ( with a labour becomming the Gospell of Christ and everlasting Life , ) that God may adopt you : and being adopted ; pull not your selves away again , from under the Shield-Canopy of his Vocation , speciall Protection , Adoption ; as many doe that are called , specially protected , adopted .

Vulnerum Animi , tanquam Sanguis S. Greg. Nyss . orat . suneb●i de Placilla . Lacrymae sunt : It is the voice of St Gregory Nyssen . Tears are the Blood , that gushes out by the Eyes from the wounded Minde or Soul .

I have often wept , ( he that wept over Jerusalem knows it , ) in consideration , that , although there are more Stars under the Northern than under the Southern Pole ; yet I have seen more People-Stars in the Southern Parts , than I ever saw in these of the North : and that in those parts , I have seen religious Unity ; irreligious Divisions , in these : and whereas , after the coming of the holy Spirit , the multitude of them that beleeved , Act. 4. 32. were of one Heart , and of one Soul ; the pretended holy Spirit amongst these , brings divisions and separations to a multitude of Hearts and Souls .

And I cannot beleeve , that sic cecidit Alea , it fals out so by chance , as in the throwing of Dice .

The Novelties therefore , that shal be said plausibly and acutely by Scismaticks and Hereticks ; shall be in your estimation , Lepores illepidi , Sales insulsi , Acute sayings unacutely said .

When sound Learning is repudiated ; and faire words rendred ominous with foul faces , introduced : beware of an Heresy .

CHAP. CIX .

WE might , had the divine Providence smiled upon it , have bin born of & amongst Unbaptized Insidels , as , Jews , Turks , or the wilde and Barbarous Indians . But the good pleasure of God , was otherwise of us .

Therefore , let us seek him , love him , serve him . Let us seek him prudently and earnestly , not imprudently and furiously . Zeal without knowledge , is like a blinde Horse well-metall'd ; his courage being inservient only , to endanger him into pits and Precipices .

Gravely , not apishly . They who seek God with sought Mouths and Faces , doe 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , disguise themselves , and mock God with Apish Imitation .

Let us Love him solidly and inwardly , not vainly and in shew only : As a great part of the Puritan-Papists called Jesuites ; who professe much Holinesse , and utter deniall of the World ; and yet , are more learnedly covetous , and more exactly exacting , than the profane Rabble . And therefore the Spaniards wittily , and with a Sarcasm , call them Los Teatinos , Y los Padres Teatinos , the Teatines , and the Teatine Fathers : from this Account .

A Spanish Painter being Scandal-struck by the Covetousnesse of the Jesuits , drew a Picture after this manner . He hung in the uppermost part of his Table , a vast purse of mony . He set round about it , in the lower Parts ; one of every sort of Mendicant Fryers ; who looked upwards willingly and devoutly upon it , but durst not touch it ; as being forbidden by the Rules of their severall Orders . He painted a Jesuit in some distance , armed with a Bow and Arrows and looking over ( and indeed over-reaching ) the poore Mendicants . For : he held up his Bow , & had let his Arrow fly , which had struck the Mark , ( the purse ; ) and now stuck in it ; he still keeping a fierce and eager eye upon the Mark. And the Painter had learnedly derived these Latin words from his mouth , hanging as if the cold air had frozen them into a Record : Te attingo : O , Purse , I reach thee , I hit thee , I have thee .

Whence the Spaniards , being edified by the devotion of the Painter and holinesse of the Picture , presently called the Jesuits , Los ●eatinos : the Spanish Word coming up as neerly as it may , to the Latine ▪ from which , the Spanish Language hath deviated .

( A word while the Matter is warm . I have posied up , after my long gathering of Universe-Flowers : that all the cruell exploits of the Jesuites , were Faux led by Covetousnesse . )

The Husband-Men say : the Trees which are double-blossom'd , seldome bear : and , such Trees often blossome themselves to Death .

And let us serve God wholely and entirely . He cannot be a true-built-Christian ; in whom one grievous evill of sin , habitually revels , and actually reigns and Commands .

Let me state a Case or two : If a Man pleads for himselfe at the Bar , that he is well-esteem'd , and respected as an honest Man in his Country : and it be pleaded and proved on the contrary side , that he sits usually bezzling in a Tavern , ( the Master whereof is a Professour , ) all the night going before the Lord's Day , untill , the Cocks being quiet , his Brains begin to crow ; and untill the Sexton , calling to Church , rings his passing-Bell : the judge will readily pronounce , that such a Man is beloved of Men , because he is a debonier and good fellow , as they call him ; and will add as readily , that he is ha●ed of God , and belongs not unto the everlasting Sabbath ; as being a denyer of the temporary Sabbath , and of Christian Religion in the Power thereof .

If a Man have defrauded his Brother by false and evill suggestions , causing unjust fears ; and by working deceitfully upon his Ignorance of Law-Matters : though he shall multiply Prayers , and Sermons in his Family , and engross the grosser people . Understanding persons will beleeve of him according to the sound and old Case-Rules , which will meet him before the Judgement-Seat of Christ : Quod injuste acquiritur , injustiùs detinetur : That which is acquired unjustly and by indirect meanes , is more unjustly detained : And : Invalidus est Contractus , si ei Dolus causam dedit ; ut , in metu injustè incusso , aut in re penitùs ignoratâ : The Contract is invalid , of which , Deceit was the Cause : as , when one is unjustly terrified , or ensnar'd in a Matter whereof he was utterly ignorant : And : He that builds his house upon unrighteousnesse and injustice , declaratively such in Foro Dei , in God's Court , being the inward Court of the Spirit : will perish at last , how fairly soever he shall fare in Foro externo , in the Court that is outward , wherein the Judge , as being a Man , looks not beyond outward Things .

To Men of wrong , this I rightly offer , ( besides the former strowings of the Casuists , ) from the Gold-Mine of Divinity : Commutative Justice prohibits all wrong in the Commutation of Goods : And every good Action is tutor'd by some Vertue : and the lawfull Change of the Dominion which every one hath over his own , lawfully made his own ; must be regulated and informed by Justice .

Moreover : Let such Men reade and judiciously ponder Aquinas his D Tho. 2. 2. quaest. 62. art. 2. Article , thus inscribed : Utrùm sit necessarium ad Salutem , quòd fiat restitutio ●jus quod ablatum est ? Whether it be necessary to Salvation , that there be Restitution made of the Thing Unjustly taken away ?

From Humanity , I offer this : The X●noph . l. 1. Cyropaed . old Persians an Ignorant and heathenish Generation , did send their Children to Shool , to learn Justice : as the Grecians , theirs▪ ▪ that they might be better'd in Letters .

And this particularly , from Universall Law : No Law will permit us ( especially being blinded with Covetousness as the divine Collier was ) to be judges in our own Causes .

CHAP. CX .

THE last Inference is plain and common and shall be ●et before you in a most common and plaine Manner : Because Friends when they are in parting , use neither cleanpic'kt Language , nor long-pack't Expressions .

Let all people devoutly consider , that they must dye .

I finde nothing taught so very home , as this assiduous Doctrine of dying .

The Body of Man , being all his visible part , was made of contemptible Grave-threatning Earth .

The name of the first Man , was given to him , from Earth : Adama signifying red Earth .

His Garments were by divine Institution , a signe to him of death : Unto Adam also , and to his wife , did Gen. 3. 21. the Lord God make Coats of skins , and clothed them : by the which , he was advertis'd in the Garments carried alwaies about him , that he should dye like the Beast : as wearing the skins of dead Beasts .

His imployment was a daily digging in the Earth ; that in his daily digging , he might say within himselfe daily , as Job said : the Graves Job 17. 1. are ready for me ; wheresoever I am , there a Grave gapes for me : or , as the Vulgar : Solum mihi superest Edit. vulg: Sepulchrum : Nothing remains for me but the Grave .

All Men , Women , and Children teach this Doctrine by Example : We must needs dye , ( or , as the Vulgar Iuterpreter , 2 Sam. 14. 14. omnes Morimur , we all Interp. vulgat . die , ) and are as water spilt on the ground , which cannot be gathered up again . And , as St Paul : It is appointed Heb. 9. 27. unto Men once to dye .

Yea : Christians are apprehended by the Wisdome of God in their best Devotions ; and put in mind of their dying , in a wonderfull manner , by the Eucharisticall Mystery : For as 1 Cor. 11. 26. often as ye eat this bread , and drink this Cup , ye doe shew the Lord's death till he come . And the Mystery mystericusly tels to us ; The Lord and Master of the Mystery and of the Family , dyed ; and shall the Servant escape Death ?

And as the Thing is most certain : so the Time and Manner are most uncertain . Latet ultimus Dies , as St Austin reasoneth , ut ●bserventur omnes S. A●g . Hom●l 13 ex ●● . Dies : Our last Day is hidden from us , that we may observe and keep every Day , as we would keep and observe our last Day .

Yet , wretched Fools as we are ; we looke , every day , upon our last Day , as removed far from us .

My observation is : No Men have been lesse injured and more esteemed these Times than Physitians : because the more wicked Men grow , the greater care they have of their Healths , and the more willing they are to prolong their Lives .

O beloved Christians : If the Lives of all the Creatures that have lived upon Earth , that live now , and that shall hereafter live , were knit up into one Life ; this one Life , considered in it selfe , would be a long Life : but this long Life would be a very short Life , if compared with Eternity .

And when I shall be graved , and keep my rottennesse , and the stink of it about me ; or , the reliques of it , shall remain to testifie my former Being : What benefit shall I reap by the preferments of the World ?

Then ought we to be divinely carefull , how we live , how we shall dye : what we teach , what we hear : what we receive , what we reject .

For : when we dye , we shall be ax-hewed from all our Friends ▪ and shall depart out of this World , every one by himselfe : and no Man or Woman shall go hence with us , to speake for us , or to comfort us .

And when we have done all , we must all dye .