The Marrow of Divinity

CHAP. XV. Questions, and Cases of Conscience about Astrology, and Seekers to Astrologers.

Quest. W Ho are Astrologers?

Answ. Such as gaze on the Heavens to read the fates and fortunes (as they term them) of men and States, persons and people in them, and to foretell from thence what good or evil shall befall them. Such were of old held in high esteem with the Babylonians, Dan. 1. • 0. and 2.2 and 4.7. and 5.7, 11, 15. Also with other Nations, Dan. 2.10. and with the ungodly Jews, Isa. 47.13, 14, 15. with whom they did consult about their wei • hty affairs, because they took upon them to foretell things to come. They are called Stargazers, and monthly Prognosticators, Isa. 47.13. They are joined with Magicians, Sorcerers, Chaldeans, Dan. 2.2, 10. Soothsayers, Dan. 4.7. Wisemen, Dan. 5.15.

Quest. How may it be proved that this kind of Divination is unlawful?

Answ. First, that which the Word of God condemns as a grand offense, is [ I] not to be practiced, countenanced or tolerated: But divining by the stars is condemned by God's Word: as Deut. 18.10, 11. There shall not be found amongst you any one that useth Divination, or an Observer of times, or an Enchanter, or a Witch, or a Charmer, or a Consulter with familiar spirits, or a Wizard, or a Necromancer: for all that do these things are an abomination to the Lord. And the looking after them is expressed by going a whoring after them, Lev. 20.6. So Isa 2.6. Thou hast forsaken thy p • ople the house of Jacob, because they are replenished from the East, and are Soothsayers like the Philistines. And Isa. 47.13, 14. Thou art wearied in thy couns • ls: Let now the Astrologers, the Stargazers, the monthly Prognosticators stand up, and save thee from those things that shall come upon thee: Behold, they shall be as stubble, the fire shall burn them: God forbids his people to learn these Arts, Jer. 10.2. Thus saith the Lord, Learn not the way of the Heath • n, and be not dismayed at them. They are called liars, Isa. 44.25. That frustrateth the tokens of the Liars, and makes the Diviners mad. Such are reckoned up with other Diabolical Arts, as being of the same kind, Dan. 2.2. and Acts 19.18, 19, 20. — Many which used curious Arts (such as this is) brought their books, and burned them before all men, and counted the price of them, and found it fifty thousand pieces of silver, &c. and this is ascribed to the power of the Gospel, v. 20.

[ II] Secondly, that Art whereby men assume to themselves what is peculiar 〈◊〉 God, must needs be sinful, neither to be practiced, countenanced, not tolerated: But this is done by such as take upon them to divine of events to persons, and Nations by the stars: therefore, the Major is clear from Isa. 41.22.23. Shew things to come hereafter, that we may know that ye are gods ▪ where we see that knowing, and declaring things to come is as peculiar a prerogative of God as to know men's hearts.

[ III] Thirdly, that which with-draws the heart from God the Father, and Christ the Son: from considering the works of the one, and heeding the words of the other, is an evil not to be practiced, countenanced, or tolerated: But Astrological predictions draws from God and Christ. Therefore, the Major is evident: Not to consider God's works is a sinful omission condemned, Isa. 5.12. and the Apostle is as severe against everyone that withdraws from Christ, Col. 2.8, 18▪ 19. Now that these Prognosticators withdraw men's minds from Christ, may be gathered from that opposition that is put between them by Moses, Deut. 18.10, to 16. where they must not hearken to Sorcerers that they may hearken to Christ: and whilst men ascribe successes good or bad to the stars, they withdraw their minds from beholding God in his works.

[ IV] Fourthly, that which is false, d • lusive, and uncertain is not to be practiced, countenanced, or tolerated: but such is foretelling things by the stars: therefore that they are false is clear. Isai 44.15. that frustrateth the tokens of the Liars, and makes the Diviners mad. If they speak true at any time, it's more by hap than any skill. For though Eclipses of the Sun, and Moon, and Conjunctions of other Planets may be certainly fo • eknown: yet there is no such certainty of the effects that we may divine thereby, for they are but general, partial, and remote Causes of Events in States, and affairs of men: and there is no certain connection between Causes general, partial, and remote, and their Effects. Besides, those Effects which depend on other Causes, upon which the Heavens have either none, or no direct power, cannot be certainly known by the Positions of the Heavens: but so it is with human affairs: therefore the affairs of men depend principally on God's Providence, and under him on the wills and minds of men. That God's Providence ordereth things concerning Men and States is proved: Ephes. 1.11. He worketh all things after the counsel of his own will ; and that not always according to the ordinary disposition of second Causes: but turning and over-ruling things in a secret way beyond the intentions of men, and the ordinary virtue of second Causes: so we see in Rehoboam 's folly. 2 Chron. 10.15. Amaziah 's frowardness. 2 Chron. 25.10. Hence Eccles. 9.11. The race is not to the swift, &c. and Psal. 75, 4, &c. Promotion cometh neither from the East, &c. But God is Judge: he pulls down one, and sets up another. Again, the Stars have no power over men's souls, and minds: the Heathen could say: Sapiens dominabitur Astris. A wise man will rule over the stars. At the most, that which they have, is but by way of inclination, which grace, education, civil wisdom, and many other things may oversway. Besides, the affairs of men, and Nations are prospered, and blasted, not according to the use of natural means, but according to their carriage towards God, as they are 〈◊〉 or obedient, penient or impenitent; and men act in these moral performances as they are assisted, or deserted by God: for which see, Isai 6.9, &c. Ezek. 36.25, 26, 33, 34.

Object. But though they be not certain Causes, may they not be certain Signs of things to come?

Answ. No: for if they be signs fore-showing events, they must either be so by nature, as smoke is a sign of fire: or by institution, as an Ivy-bush is a sign of Wine to be sold: but they are so in neither of these senses: therefore they cannot be natural signs, because there is no natural connection between the Constellations, and human Events: and whereas it's said, Gen. 1.14. Let them be for signs, and for seasons; for days, and for years: the meaning is, they are signs for the things which they cause, as the seasons of the year which they do both make, and signify: or if they should be granted in general to be signs yet could we not certainly prognosticate anything by them except we had particular Comments on them to declare what they signify, either by divine revelation, or by solid experience: but no such Comment is to be had, and therefore we have no certain fore-knowledge by them. Divine revelation is not pretended to, and a certain experience we have not: for experience arises from often observing the same thing, as a Physician knows by experience that Rubarb purges Choller, because he hath often tried it, and ever finds it so: but we can have no such experience of the effect of the Stars: 1. Because the Heavens do scarce ever return to the same Position: for though some great Conjunctions be the same, yet there are infinite numbers of Stars (which also have their influences) that agree not with, and so may vary the effects of the other. 2. When Events follow these Conjunctions it cannot certainly be known that they are the effects of them, for that many things fall out together accidentally without connection, or dependence one upon another. 3. We see experiences uncertain, for that Twins born under the same constellation differ extremely in disposition, and event, as we see in Esau and Jacob, and whereas they say, that by reason of the swift motions of the Heavens, a little time makes a great difference in their Position. Saint Austin answers, that yet their conceptions were both in an instant, though their birth differed a little: and Ludovicus vives adds, that this overthrows all certainty of divining by the stars, because by reason of the swiftnnesse of their motion, they suddenly alter their positions, so that a man can never give an exact judgment of any birth, because he cannot exactly know the minute of his nativity. 5. Identity of effects doth not only depend upon the efficient, but the matter also: so that if we could be sure that the Position of the Heavens were the same as they were a hundred years ago, yet the same events will not follow, because of the difference of men in divers ages and climates, of divers tempers, educations, moral, and intellectual principles, &c. and why may not the influence of the stars produce divers effects upon men of divers dispositions, as we see a hen sometimes hatches chickens, other times ducks, partridges, &c. because of different eggs set under her.

5. Arg. That which nourisheth vain, and forbidden hopes, and fears is [ V] not to be practiced, countenanced, or tolerated: but so do Astrological predictions: therefore, fear, and hope by reason of the signs of heaven is forbidden, Jer. 10.2. Learn not the way of the Heathen, neither be dismayed at the signs of heaven, for the Heathen are dismayed at them.

Object. But Astrologers oft hit right in their predictions, therefore it seems there is certainty in their Art?

Answ. First, Do Astrologers tell right sometimes? So do Witches, yet all [ I] confess that it is by the help of the Devil, and therefore unlawful.

Secondly, Astrologers do also many times miss in their predictions. For Isa. [ II] 44.25. the tokens of these liars are frustrated. Only this favor they find amongst the multitude, that their mistakes are not regarded though they be many: their predictions that fall out right, are observed, and remembered though they be few.

[ III] Thirdly, more is ascribed to Astrologers in point of truth from some tricks they use, then indeed they deserve: For, as the Devil used of old in his Oracles, so they use ambiguous expressions which admit of a double construction, and men interpret them according to their events: they add also many ifs, and cautions to their predictions, whereby if the event answer not their prediction, they do with the vulgar avoid the shame of it; but if it fall out right, they go away with credit.

[ IV] Fourthly, it's the opinion of judicious Divines, that much of that truth that is in their predictions is from the assistance of the Devil, who either by an open contract, or else in a voluntary secret way insinuates himself to draw on a league, and assists them with his knowledge, and guesses, which exceed any man's. Hence Saint Augustine, Master Perkins, and others tell us of conscientious men who have been glad to leave off this study, because of the uncertainty they have found in the Rules of it. And Satan may help curious heads in this way, because besides his own knowledge, which enables him ofttimes to guess shrewdly, he may be permitted by God in a judiciary way to be a true Spirit in the mouth of liars, as he was a lying spirit in the mouth of Ahab's prophets. See for it, Deuter. 13.1, 2, 3, 4, 5.

Object. But it's said, Moses was learned in all the wisdom of the Egyptians, Acts 7.22. and Daniel of the Chaldeans, Dan. 1.17, 20. and Astrology was part of that learning, and therefore either its lawful, or they learned an unlawful Art?

Answ. There be two things in Astrology. 1. The Theory. 2. The Practice: Now many have studied the Theory, that have renounced the practice, finding that nothing could be done by it in a natural way. And it's very probable that all the learning that these holy men had in this Art (if they had any) was but in a Theoretical way: there is no footstep of their practice of it in all their stories, but of the contrary. For we read in the second, fourth, and fifth chapters of Daniel, that he was never called in with the Magicians, but after them, which shows that he was not of their society: Also when he went about searching out secrets, he went not to his books but to his prayers: not to consult with the stars, but with God, as Dan. 2, 17, &c.

Object. But are not the stars very powerful, and causes of many strange effects? and are not effects known by their causes? why then may we not divine by them?

Answ. Though they have a great influence upon inferior bodies, yet we cannot divine by them touching human affairs; For,

1. They cannot act but within their own sphere, which is in corporeal things: but human affairs, though acted by men's bodies, yet they are guided by their spirits, which in nature are out of the sphere of the Heavens operation: and their successes and miscarriages are from divine providence: therefore whatever may be prognosticated by them concerning elementary bodies; yet for men, their virtue is so short in working on them, that it can give no light to judge of their future affairs.

2. Where the power of working is acknowledged, yet our knowledge of their virtues, and operations is so dim that we cannot divine by it: For the influences of all, or most of the stars are unknown to us; and when all of them have their influences conjoined, who can say this effect is from the virtue of this star, and not from another.

[ VI] A sixth Argument to prove that Astrological predictions ought neither to be practiced, countenanced, or tolerated, is this.

That which most godly and learned men upon experience have renounced, and repented of, that is neither to be practiced, countenanced, nor tolerated: But godly men have renounced and repented of their study of Astrology: therefore, the Minor is thus proved. St. Augustine, the glory of his age for piety, learning, and solid judgment; confesses that he had been addicted to these vain studies: But by the grace of God he afterward renounced them as an art condemned by true piety, affirming that it was a great error, a great madness, and a suspicion that might easily be refelled: He also mentions another on Psa. 63. that repented of, and renounced this wicked Art, as being as bad as Paganism, and Judaism. Aug. de Doct. Christ. l. 2. c. 21. So saith holy Master Perkins. I long studied this Art, and was never quiet till I had seen all the secrets of it: But at length it pleased God to lay before me the profaneness of it, nay, I dare boldly say, Idolatry, although it be covered with fair and golden shows: therefore that which I speak with grief, I desire thee to note with some attention. Mr. Briggs also, sometimes Geometry Reader at Oxford : a man eminent for piety, and his skill in the Mathematics, upon a question moved to him by my Author, touching judicial Astrology, told him, that when he went first to Cambridge, he thought it a brave thing to be of God's counsel, to forsee, and foretell secrets, resolving to attain to that skill whatever labor it cost him: so accordingly after a while he fell upon the study of the Mathematics, laying good foundation by going through Arithmetic, Geometry, and Astronomy, not resting till he had attained exactness therein: Then he fell upon judicial Astrology : But there he found his expectation wholly frustrate, for there was no certainty in the Rules of it: Having therefore tired both body and wits in vain, he at last repaired to a man in Cambridge, famous in that Art, and a maker of Prognostications, to whom he bemoaned himself: for that he had bestowed so much pains to be an expert Astrologer, but the uncertainty of its Rules did now deceive his hopes: whereto the Astrologer replied, that the rules of that Art were uncertain indeed, neither were there any cure for it. Whereupon Mr. Briggs left that study. Yea, he affirmed that he would undertake to the skillfullest Astrologer in the world, that let him set down any conclusion touching either man or State, yea, or weather, and he would prove that it would fall out so, and that it would not fall out so from their own Rules and Principles: He said also that his opinion was, that they that addicted themselves to the practice of Divining Astrology, the Devil did at first lend his secret assistance, and at length by degrees, if God prevented not, entice them into a contract.

Quest. But who may be said to practice this unlawful Art?

Answ. First, all such as calculate men's nativities, and thereby divine what [ I] their condition shall be, whether good or bad: such also as by the stars take upon them to foretell the success of particular enterprises: such also as erect figures to find out things lost: And such Almanac-makers as take upon them to foretell future contingents, as what weather it will be every day, &c.

Quest. Who be the countenancers of this unlawful Art?

Answ. First, such as go to them to have their Nativities calculated, [ I] to know their Fortunes, as they call it: or that seek to them for things lost, &c.

Secondly, such as buy or read their books, unless it be with a purpose [ II] to confute them. This is to go a whoring after them, forbidden, Lev. 20.6.

Thirdly, such as believe their predictions, and are affected with joy, or sorrow [ III] as they prognosticate good or bad.

Fourthly, such as talk of their predictions as things that have something in [ IV] them, and that they are not to be contemned.

Fifthly, by applauding their predictions, and applying them to other [ V] events.

Quest. How and when are Astrologers tolerated?

[ I] Answ. First, when their books are licensed, or not prohibited: when they are suffered to go abroad, and not suppressed.

[ II] Secondly, when the Astrologers themselves are suffered to go unpunished, who do so cheat and delude the people. When Ministers hold their tongues, and preach not against them, nor confute their lying vanities: and when Magistrates hold their hands, and punish them not. Or when there are no Laws made against them, or if made, yet not executed. Gerees Astrologomastix.

Quest. How many sorts of foretelling things are there?

[ I] Answ. Three, 1. Divine: such as are by God himself, or by the Prophets inspired by him.

[ II] Secondly, human, and natural, which are from natural causes to their natural effects. Thus the Astronomer may foretell the eclipses: The Physician the effects of some diseases: Of which sort are politick predictions, which wise men can sometimes presage about Common wealths: Though indeed these are but conjectures.

[ III] Thirdly, Diabolical, which are by God's just judgment suffered to be upon a people: and these are either by the Devil, or by his Instruments, as Witches, Sorc • rers▪ Astrologers, &c.

Quest. Are these diabolical predictions lawful?

[ I] Answ. No. For, 1. It is only the property of God, and of the Scriptures to foretell things to come: and therefore such Astrologers as take upon them to foretell things, not natural but voluntary, and such as are merely subject to men's wills, do not only undertake a vain, rash, and false thing, but that also which is very abominable and wicked.

[ II] Secondly, it hath been the Devils way always to disturb the Church, and to endeavor the damnation of many men's souls by making them credulous in these things. And as Christ hath set in his Church Pastors, and Teachers to instruct them in the way to heaven: So the Devil hath raised his Witches, Sorcerers, Sooth-sayers, and Astrologers to seduce the world out of the right way. As Cardan, who rose to that height of impiety, as to calculate Christ's birth, and made his power to work miracles to flow from the influence of the stars under which he was borne. Others have been bad, though not so bad, as Petrus de Aliaco, who thought that the time of Christ's birth might have been foretold by the stars: and Kepler contends, that those Wise-men by the Rules of Astrology might have presaged, not only some strange event, but the birth of some great Monarch: As if Christ were not born after an extraordinary, and miraculous manner. I deny not but that the Heavens have influences upon men's bodies: hence that man possessed with a Devil was said to be Lunatick, probably because the Devil took the opportunity at that time of the Moon, wherein humors do most abound, then to disturb and distract him: but the Heavens were never made for books to reveal what should come to pass.

[ III] Thirdly, Witches Sorcerers, and Astrologers are oft condemned in Scripture, as, Lev. 19.26. and 20.27. Deut. 10.11, &c. Isa. 45.12, &c. Besides, all the Fathers speak with much vehemency against them: Many Counsels have condemned them: yea, divers of the wiser sort of Heathens have cried out upon them. Ptolemy himself acknowledgeth that no certain truth can be foretold by them. Tully wrote several books de Divinatione, condemning such Diviners. Instancing that before a great battle the Mice had gnawen the buckler of a soldier, whereupon the Soothsayer concluded that that war should be fatal and unlucky: as if (faith Tully ) because mice did gnaw some books that I have of Plato's De Republica, therefore I should conclude that our Common-wealth shall be destroyed. And we read Acts 19.19. of many who being converted▪ brought their books about such curious Arts, and burnt them. We may read more hereof in Pererius, Spanhemius, Zanchi, and others.

Fourthly, if the Heavens were true, and proper causes, or necessary signs, [ IV] yet no man could certainly prognosticate anything by them; because no man knows the number, nor the virtue, and efficacy of the stars. The Scripture makes it peculiar to God only to know the stars, and to call them by their names; but if any man could certainly divine by the stars, he must know their number, activity and influence, yea, and the degree of their activity, without which they cannot but grossly err.

Fifthly, if the Heavens be causes, yet they are only universal causes: now [ V] from a universal indeterminate cause, there cannot be any special particular effect foretold: For besides universal causes, all particular inferior causes, which are many and uncertain, must be known also.

Sixthly, if Astrological Predictions were allowed, it would bring in a contempt [ VI] of God, and flat Atheism into the world. The Scripture carries us out to God in all things, to his Wisdom, Power, Justice, &c. But these would bind us to the Planets: yea, by this means also the Scripture would be despised, and laid aside, and all profaneness would be introduced thereby: yea, and everyone would excuse his vices, with How could I help it, seeing I am borne under such a star : As Saint Augustine tells us of a servant of a certain Astrolo • er, who having robbed his Master, his Master went about to correct him for it whereupon he cried out that he could not help it, for that he was borne under Mercury, (and the Astrologers say that such as are borne under that Planet, are given to stealing) and thus he silenced his Master by the Rules of his own Art.

Ob. But we see that many times they foretell the truth?

Answ. First, and many more prove false and untrue: and if one thing fall out [ I] true, its more observed then a hundred things that prove false: Besides, when they foretell many things, its hard if someone at least prove not true. A blind man that shoots many Arrows, may chance with one to hit the mark.

Secondly, if such things as they foretell do come to pass, its either from their [ II] express, or virtual contract with the devil. And if not so, yet as Saint Augustine observes, its a just judgment of God upon thee, that thou shouldest have wherewith to stumble and fall, and undo thyself, as Deuteron. 13.1, &c. Thus a wicked Prophet may foretell that which comes to pass: and why? God doth it to prove and try you?

See Mr. An. Burgess on John. p. 396.

Quest. What use may we make of this which hath been said?

Answ. First, let all be persuaded to fly the study, and to abandon the practice of this black Art. The Scripture condemns it as abomination to the Lord, Reason [ I] witnesses against it as being irration • l and uncertain. There is vanity in it, danger by it. Satan is a subtle Serpent, and insinuates into many this way before they be aware. Find you pleasure in it? Its but a sweet poison. Think you to get honor by it? you may be applauded by vain men, but are disallowed by God: Perki • s reckons it up amongst the kinds of witchcraft: Saint Austin counts it ungodly dotage, and inconsistent with Christianity. Doth profit entice you? Its but Balaam's gain, the wages of iniquity, money that will perish with you.

Secondly, if notwithstanding all that can be said, Astrologers will persist [ II] in their wicked practice, all should take heed of countenancing them, lest partaking in their sins they partake in their plagues: Have therefore no fellowship with these unfruitful works of darkness: abhor all commerce with, and resort to such persons: Fly from them, as from the devil himself: Thou breakest thy Baptismal Vow if thou renouncest not such Diabolical practices. Shall we countenance what God abominates, and strengthen men in that which makes both them, and the land liable to wrath? Let them not have the countenance of thy cost to buy them, nor of thy time to read them, nor of thy tongue to mention or applaud them, nor of thy affections to fear, hope, or rejoice in anything they say. Forbidden, Jer. 10.2, 3. If there were no buyers of such Almanacs, there would be no Sellers, and if rhere were no Sellers, there would be no Makers, at least no Publishers of such lying vanities; and truly if the Astrologer be guilty, the Buyer and Reader cannot be innocent. God hath forbidden seeking to such under a grievous penalty, Lev. 20.6. — I will even set my face against that soul, and will cut him off from amongst my people. Indeed, learned men have observed that such delusions have prevailed amongst Popish and Anabaptistical spi • its. But that England should countenance such! and in a time of Reformation! Oh let us blush for shame, &c. How often (said Tully ) did I hear such men promise Pompey and Caesar, that they should live long, and die a peaceable death, whereas both of them not long after were murdered. And Cornelias e Lapide the Jesuit, in his Comment on Acts 19. bewaileth that whilst he was at Rome, they were so much given to this wickedness, whilst the Astrologers promised to some long life, to others a Cardinalship, to others the Popedom, and yet at last all were miserably deluded.

[ III] Thirdly, if Astrologers should not be tolerated, then they which are in authority are to be entreated, First, that their books be not suffered so ordinarily to pass the P • esse: O how doth the world dote upon them; I have been credibly informed that near thirty thousand of Lilies Almanacs have been vended in a year: If devout men burnt their own Books of this kind, how should devout Governors see to the burning of such Books? Sure if those Books deserve the fire which derogate from the honor of Princes, how much more such as withdraw the minds and hearts of men from God. It were well, if Astrologers were put into the some Catalogue with other Sorcerers in the Statute of the first of King James, chap. 20. and to suffer the same punishment with the other: For the Scripture makes them birds of a Feather, &c. See as before.

Quest. But may we not use Charmes, wherein there are none but good words?

Answ. No; Its the usual craft of Satan to present things, and ways in themselves indifferent to silly minds, which consider not, that the harm doth not consist in using such words or actions, but in ascribing to them an unnatural virtue without the warrant of God, who is the Master of nature.

Quest. Is it not lawful to inquire of Astrologers after things to come?

Answ. Certainly, since God hath hidden the future time from us, to go about to lay it open, is a work proper to the professed Undoer of God's Works.

Quest. Why may we not inquire after future times?

Answ. Curiosity to know the future, carrieth many so far as to make a Covenant with the devil, who yet stands not so much upon his points, as to refuse to be consulted with, by those that have made no covenant with him: No doubt but his pride is tickled with a mischievous delight, when he sees men seeking to him for that which is proper to God: and thereby yielding him divine service.

Which service that he may receive in an hidden way from the finer sort of wits, he hath devised some seeming sublime divinations, persuading rhem that the decree of God about human events is written in the motions, and several aspects of the stars, and that therefore this kind of Divination is lawful, yea, Divine.

Quest. What are the evils that proceed from hence?

Answ. First, they are innumerable: For 1. That silly reverence which vulgar [ I] pe • sons give to these Predictions, makes them wild, and sets them upon the fulfilling of them, because they esteem them unavoidable.

Secondly, the worst evil is, that thereby man's mind which ought to dwell at [ II] home, is transported out of himself, and instead of reposing upon the wisdom and love of God, is suspended upon the Dragons tail, and the Ascendant of an Horoscope.

Thirdly, it cuts in sunder the very sinews of industry, and makes men idle, [ III] greedy, and inconsiderate. The Histories of the Greek Emperors, Alexius and Manuel, are lamentable examples how credulous persons are undone by the Impostures of Astrologers, when they expect from the stars those successes which should have been wrought out by Piety, Prudence, and Valour.

Quest. What further reason is there against these Astrological Predistions?

Answ. Consider that all affirmation is grounded either upon Reason, or Authority. The assertions of Judiciary Astrology are of the last kind: For no reason can be given of their Maxims. Now the authority upon which these Maxims are grounded, must either be Divine, or Human, or Devilish. They are not grounded upon Divine Authority, but are expressly forbidden by it, • er. 10.2. Isa. 47.13. And human authority in this case is of no weight: for who hath given power to men to dispose of the several Offices, and Preheminences of coelestial bodies? It remains then that these Maxims are grounded upon Diabolical authority. In brief, since they are not grounded upon reason, either they are forged by men, or delivered by revelation: and if that revelation comes not from God, it must needs come from the devil.

Dr. du Moulin of Contentment.

CHAP. XVI. Questions, and Cases of Conscience about Atheists, and Atheism.

Quest. H How many sorts of Atheists be there?

Answ. Two. First, when a man saith, or at least [ I] thinks that there is no God at all: or denies the Attributes of God, Psal. 14.1. 2 King. 6.33. & 7. 2. Mal. 2.17. & 3.14.

Secondly, When a man owns, and adores a false [ II] God instead of the true God, Ephes. 2.12.

Quest. How doth a man come to the first kind of Atheism?

Answ. First, By two steps or degrees. 1. When he imagines that God doth not [ I] see, or not regard him, Psal. 10.11. Zeph. 1.12.

Secondly, when he conceits that God is not so severe, and rigorous in punishing [ II] sin as the Scriptures set him forth to be, Psalm 50.21, 22. Eccles. 8.11.

Quest. How many ways doth a man set up a false instead of a true God?

Answ. First, when a man worships that that is not God in the room of the [ I] true God: as the Heathen did, who worshipped the Sun, Moon, and Stars, &c. for their gods, Act. 19.27, 35.

Secondly, when a man sets some other thing besides the true God to be his [ II] chiefest good: as the voluptuous man doth his pleasures: the covetous his wealth, &c. Phil. 3.19. Col. 3.5. Job 31.24.

Quest. How are men made Atheists?

Answ. First, by giving way to sin: For sin draws towards Atheism, by wiping [ I] out all the notions of a Deity as much as it can: And when we have sinned, we must either get out by repentance, or else we will be willing to turn Atheists, by denying that there is either heaven or Hell, and believing that when we die, there is a final end of us as there is of the brute beasts.

Secondly, Satan doth all that he can to make men Atheists, because when there is [ II] no fear of God before men's eyes, they will commit all manner of sins that the Devil would have them, Psal. 14.1, 2. when they say there is no God : it fol • owes, they are corrupt, they have don • abominable works. The Devil indeed cannot be a • at Atheist, for he believes and trembles, yet he bears a good will to Atheism, because he knows that that sin doth much advantage his Kingdom. He knows that it is the master-vein in our original lust, and therefore he tempts much to it, and indeed would prevail to make us Atheists, but that God hath so wrought in us an impression of a Deity, being the main Pillar of the Law of Nature▪ that we cannot possib • y, nor all the Devils in Hell assisting with their forces, utterly extinguish this Law out of our hearts: Hence we find that our deepest Atheists in the world, when they are in extremity, and put to it with some sudden affrightment, do use to cry, O God, O Lord, and therefore this corruption and temptation is with the more ease opposed, and answered. For a man hath on his side the works of Nature, the Law of Nature, the stirrings and terrors of his Conscience fearing, and trembling at wrath to come: but when all is done, that which must, and one • y will hold us up against the temptation, when we are strongly assaulted by Satan, is to sly to the Word of God. The Word saith that there is a God, and therefore I will believe that there is a God. But when we are free from temptation, other considerations taken from the nature, and various acts of God's providence may stop the mouth of our lusts which would not have God in all our thoughts: but when we are set upon by some fierce temptation, the safest way is,

1. Not to enter into disputes with our own reason; for the understanding of man is too weak to reach the comprehension of a Deity. He that muses much about the nature, and infinite being of God, shall but let in Satan the more: the best counsel than for a poor Christian is in any hand not to study this point, not to dispute this Argument, lest at length he say in his heart, I cannot conceive what God is, and therefore I doubt whether there be such a being or no.

2. Cleave to the Word, and say: Though my reason cannot tell what to make of it; though lust in me say that there is no God at all: though Satan say there is no God, and most men live as if there were no God; yet because I find it in the Word, and the Scripture saith it, I must, and do, and will believe it: Doubts indeed which have any ground must be disputed and answered: but Atheism is the denial of the first principle of all Religion, and therefore the best way is to begin and end with the Word, and to know that such a principle as is the essence and existence of a God ought not to be so much as questioned: and therefore put off such thoughts as oft as they come, as not fit, or worthy thy consideration: and thou shalt find by often rejecting of them, thy conscience will be better settled, and confirmed, than by going about by reason to answer them. Capel on Tentations.

Quest. In whom are these Atheistical thoughts that there is no God?

Answ. These wicked thoughts are not only in some notorious sinners, but in the corrupt mind of every son of Adam, naturally, Psal. 10.4. and 14.1. where David's fool is not some special sinner, but every impenitent sinner, how civil so ever his life be; though his tongue be ashamed to utter it, yet his corrupt nature is prone to think it, that there is no God. So Paul insinuates, Rom. 3.9, &c.

Object. But it's engraffed into every man's heart by nature that there is a God?

Answ. These two thoughts, that there is a God, and that there is no God, may be, and are both in one and the same heart. The same man that by the light of nature thinks there is a God, may by that corruption and darkness of mind, that came by Adams fall, think that there is no God: as heat, and cold may be in the same body in remiss degrees.

Quest. How doth a man by thinking deny God in his heart?

[ I] Answ. First, by turning the true God into an idol of a man's brain?

Secondly, by placing something that is not God in the room of the true God. [ II]

Every man naturally, without further light from God's Word turns the true God into an idol: Hence, Gal. 2.8. Eph. 2.12. Psal. 96.5. 1 Cor. 10.20.

Quest. How doth a man's mind turn the true God into an idol?

Answ. By three notorious thoughts which are the root of many damnable sins; as

1. By thinking that God is not everywhere present, whereby God is robbed of his omni-presence: For God being infinite, is in all places, and when man's heart denies this, it turns him into an idol. So Job 22.12, 13. Psal. 94.7. Isa. 29.15.

2. By thinking that there is no providence of God, whereby he orders and disposeth of all things particularly. So Psal. 10.11. Zeph. 1.12.

3. By thinking that there is no justice in God: which is when men imagine that notwithstanding their sins, yet God will not punish them as he hath threatened in his Word. So Deut. 29.19, 20. Amos 9.10. and 6.3.

2. A man denies God in his thought by placing in the room of the true God an Idol of his own brain, which is done by thinking some other thing besides the true God to be their chiefest good: So Epicures make their belly their God, Phil 3.19. The covetous man his riches, Col. 3.9. For what a man thinks to be the best thing in the world for him, that is his God, though it be the devil himhimself or any other creature. Hence, 2 Cor. 4 4.

Quest. What is the fruit of this thought that there is no God?

Answ. It brings forth the notoriousest sins that can be, even Atheism itself, which is twofold. 1. In practice. 2. In judgment.

Quest. What is Atheism in practice.

Answ. It's that sin whereby men deny God in their deeds, lives, and conversation. This hath three special branches.

1. Hypocrisy▪ which is a sin whereby men worship the true God: but in a false manner, giving God the outward action but with holding their hearts from him.

2. Epicureanism, which is a sin whereby men contemn God, and give themselves wholly to their pleasures, spending their time in eating, drinking, and other carnal delights, not seeking, nor fearing God, which is the sin of many rich persons.

3. Witchcraft or Magic, which is that sin whereby men renounce the true God: and betake themselves to the aid, counsel, and help of the devil, either by himself, or his instruments.

Quest. What is Atheism in judgment?

Answ. It's that sin whereby in opinion and persuasion of heart men deny God: It hath three degrees.

1. When men hold, and accordingly worship the true God: but yet conceive of, and worship him otherwise then he hath revealed himself in his Word: as the Turks, Jews, and Papists do.

2, When men place some Idol in the room of the true God, holding the same for their God: Thus did the Gentiles when they worshipped the Sun, Moon, and Stars or other creatures.

3. When a man doth avouch, hold and maintain that there is no God at all: and this is the highest degree of Atheism, and such deserve to be put to death for treason against Heaven, if he shall die that denies his lawful Prince.

Quest. What are the signs whereby Atheism may be discovered?

Answ. David, Psal. 14. sets down three signs. 1. A disordered life, v. 2, 3. 2. Not calling on the Name of God by prayer, v. 4. 3. Contemning of them that put their trust in God, v. 6.

Quest. What other signs are there of it?

Cnsw. First, if we deny the omni • presence of God; and are more afraid to sin in the presence of a mortal man, then in the presence of God.

[ II] Secondly, if we think that God regards not these outward things: Thus such as use oppression, injustice, deceit, and lying in their worldly affairs are Atheists.

[ III] Thirdly, if we say, God is merciful, I will hereafter repent, and so escape punishment, which overturns the infinite justice of God, and makes him all mercy, whereas he is as well just, as merciful.

Quest. What other damnable thought is there naturally in the heart of man concerning God?

Answ. That the Word of God is foolishness. Thus some thought the Gospel foolishness. 1 Cor. 1.21. and the reason is rendered, 1 Cor. 2.14. Others have the like thoughts of the Law, when they judge the threats of the Law untrue, and so foolishness. Hence, Deut. 29.19. Isa. 5.19. 2 Pet. 3.3, 4.

Quest. What are the accursed fruits of this Atheism?

[ I] Answ. First, hence ariseth that cursed, and damnable opinion of many that hold Religion to be but human Policy to keep men in awe, and so use it as a politick device to exercise men's brains to keep them from sedition, and rebellion.

[ II] Secondly, hence springs all Apostasy, and departing from the faith, Gal. 1.6.

Quest. What other cursed thought ariseth from Atheism?

[ I] Answ. First, that seeing the Word of God is foolishness, therefore they will not yield obedience to it. So Job 21 14, 15. Jer. 6.18. Luke 19.14. And very many are guilty hereof.

[ II] Secondly, then they proceed to say that it's a vain thing to worship God. So, Job 21.15. Mal. 3.14. It was in David himself, Psal. 73.13.

[ III] Thirdly, a thought of distrust, thus, God doth not regard me, will not help me, nor be merciful unto me. This was Moses his sin, Numb. 20.12, 6. and David's, Psal. 31.21. and 116.12. and of the Israelites, Psal. 78.19, 20. and of Peter, Mat. 14.30, • 1.

Quest. When do these thoughts of distrust most assault us?

Answ. In times of danger, affliction, temptation, and especially in sickness, and at death, Job 7.20. and 16.12, &c. so Psal. 77.7.

Quest. What is the danger of these thoughts?

[ I] Answ. First, hence ariseth all horror, and terrors of conscience: all fears, and astonishments of heart.

[ II] Secondly, hence comes desperation itself, whereby men confidently affirm that God hath forsaken them, and that there is no hope, &c.

[ III] Thirdly, this weakens the foundation of our salvation, which stands in the certainty of God's promises: this thought denying the credit of them, and making them uncertain.

Mr. Perkins of man's natural imaginations.

CHAP. XVII. Questions, and Cases of Conscience about Baptism.

Quest. W Hat are the Principles about Baptism?

Answ. First, that Baptism is a Sacrament of Regeneration. [ I]

Secondly, that the outward signs in Baptism is [ II] water: the inward thing or substance thereof is the blood of Christ.

Thirdly, that the pouring or sprinkling water upon [ III] the Party baptized, setteth out the inward cleansing of the Holy Ghost.

Fourthly, that the form of Baptism is, In the Name of the Father, Son and Holy Ghost. [ IV]

Fifthly, that Baptism is to be administered by a Minister of the [ V] Word.

Sixthly, That they that profess the true faith are to be baptized. [ VI]

Seventhly, that the children also of such are to be baptized. [ VII]

Eighthly, that by Baptism we are engrafted into Christ's mystical [ VIII] body.

Ninthly, that Baptism sets out both our dying to sin, and also our rising to [ IX] righteousness.

Tenthly, that Baptism is but once to be administered. [ X]

Eleventhly, that the force and efficacy of Baptism lasteth as long as we [ XI] live.

Quest. Can any Argument for the baptizing of Infants, be brought from Circumcision under the Law?

Answ. Yes: for there is the same extent of the Sacrament of initiation under the new Covenant, as was under the old. If Infants might partake of the Sacrament of Initiation and Regeneration, before Christ was exhibited, then much more since. That which the Apostle saith of the Ark in relation to Baptism, 1 Pet. 3.21. that it was a like figure, may be said of Circumcision: All their Sacraments were like Figures, not types of ours. The Apostle maketh an express Analogy betwixt Circumcision and Baptism, Col. 2.11, 12. See Dr. Gouge on Heb.

Quest. Where the Scripture speaks of Baptizing it mentions washing with water, how then can sprinkling s • rve turn?

Answ. Sprinkling is sufficient to 〈◊〉 the use of water. The party baptized is not brought to the Font to have his face, or any other part of his body made clean, but to have assurance of the inward cleansing of his soul. Now that our minds may not too much dote on the outward thing done, but be wholly raised up to the Mistery, the outward element is no further used, then may serve to put us in mind of the inward thing signified thereby. Answerably in the Lord's Supper there is not so much bread and wine given, and received, 〈◊〉 would satisfy ones appetite, or slake his hunger, and quench his thirst, but only a little bit of bread, and sup of wine to declare the use of bread, and wine, and so to draw the minds of the Communicants to a consideration of their spiritual nourishment by the body and blood of Jesus Christ.

Quest. How is Baptism a means of clean • ing and sanctifying?

[ I] Answ. Four ways. First, in that it doth most lively represent, and set forth even to the outward senses the inward clean •• n • of our souls by the blood of Christ, and sanctifying us by the Spirit of Christ, Rom. 6.4, &c.

[ II] Secondly, in that it doth truly propound, and make tender, or offer of the grace of justification, and sanctification to the party baptized. In this respect it's called, Baptism of Repentance fo • remission of sins, Luke 3.3. Acts 2.38.

Thirdly, in that it doth really exhibit, and seal up to the conscience of him [ III] that is baptized▪ the aforesaid grace, whereby he is assured that he is made partaker thereof. Thus Abraham received the sign of circumcision as a seal of the righteousness of 〈◊〉 , Rom. 4.11. The Eunuch and others rejoiced when they were baptized, Acts 8. • 9. an • 16.34.

[ IV] Fourthly, in that it is a particular, and peculiar pledge to the party baptized, that even he himself is made a partaker of the said graces: therefore everyone in particular is baptized for himself: Yea, though many be at once brought to the Font, yet everyone by name is baptized. Hence, Gal. 3.17. whosoever are baptized into Christ, have put on Christ; and Acts 22.16. Be thou baptized and wash away thy sins.

Object. But many that are baptized receive no such grace? are neither cleansed, nor sanctified?

Answ. Such are only outwardly washed with water, not baptized with the holy Ghost: the fault is not because no grace accompanies the Sacrament, but in that they receive not, but reject the grace which appertaineth thereto, Rom. 3.3. What if some believe not? shall their unbelief make the faith of God of none effect? God forbid.

Object. Many receive the aforesaid graces before they are Baptized. As Abraham before he was circumcised, Rom. 4.11. and some that were baptized after they believed. How then is baptism a means thereof.

Answ. Their spiritual cleansing is more fully, and lively manifested by baptism, and they are more assured thereof.

Object. Many who live long in gross sins after baptism, and so were not thereby cleansed and sanctified, yet many years after have been effectually called: what means hath baptism been hereof?

Answ. The use and efficacy of baptism is not as the act thereof, transient, but permanent, and perpetual, so long as the baptized person lives: whensoever a sinner unfeignedly repenteth, and faithfully layeth hold on the promises of God: Baptism, which is the seal thereof, is as powerful and effectual as it could have been when it was first administered. For the efficacy of Baptism consisteth in the free offer of grace. So long therefore as God continueth to offer grace, so long may a man's baptism be effectual. On this ground we are but once baptized; and as the Prophet put the people in mind of their circumcision, Jerem. 4.4. So the Apostles of their Baptism long after it was administered. Yea, they speak of it (though the act were long before past) as if it were in doing in the time present. Baptism saveth, 1 Pet. 3.21.

Quest. What kind of means of grace is baptism?

Answ. Baptism is no Physical, or natural means of working grace, as if the grace that is sealed up thereby were inherent in the water, or in the Ministers act of sprinkling it (as in medicines, salves, meats, &c. there is an inherent virtue which proceedeth from the use of them; and being applied they have their operation whether a man believe it or no.) But it is only a voluntary instrument, which Christ useth as it pleaseth him, to work what grace, or what measure of grace seemeth best to him: so as grace is only assistant to it, not included in it: Yet in the right use thereof, Christ by his Spirit worketh that grace which is received by it, in which respect the Minister is said to baptize with water, but Christ with the holy Ghost and with fire, Mat. 3.11.

Quest. Whether is baptism necessary to salvation?

Answ. A means of working a thing may be said to be necessary two ways.

1. Absolutely, so as the thing cannot possibly be without it. Thus are the proper causes of a thing absolutely necessary: as in this case God's Covenant: Christ's blood, and the operation of the Spirit are absolutely necessary for the obtaining any grace.

Secondly, by consequence, so as according to that course and order which [ II] God hath set down, things cannot be without them. Now

Baptism is not absolutely necessary as a cause: For then it should be equal to God's Covenant, Christ's blood, and the work of the Spirit; Yea, then all that are baptized should be cleansed. But its necessary by consequence, and that in a double respect.

1. In regard of God's Ordinance. 2. In regard of our need thereof.

1. God having ordained this Sacrament to be used, its necessary it should be used, if for no other end, yet to manifest our obedience. He that carelessly neglects, or willfully contemns any Sacrament enjoined by God, his soul shall be cut off, Gen. 17.14.

2. Great is the need that we have thereof in regard of our dullness in conceiving things spiritual, and of our weakness in believing things invisible. We are carnal and earthly, and by things sensible and earthly, do the better conceive of things spiritual and heavenly: Therefore God hath ordained visible elements to be Sacraments of invisible graces. Again we are slow to believe such things as are promised in the Word, therefore the more to help and strengthen our faith, God hath added to his Covenant in the Word, his seal in, and by the Sacraments: That by two immutable things (God's Covenant, and God's seal) in which it is impossible for God to lie, we might have strong consolation. Besides, though in general we do believe the truth of God's Word, yet we are doubtful to apply it to ourselves; wherefore for the better applying of God's Covenant to our own soul, God hath added his Sacraments to his Word.

Quest. Wherein do the Papists err about this Doctrine of Baptism?

Answ. First, in the necessity of it▪ they making it so absolutely necessary, [ I] that if any die unbaptized they cannot be saved, which doom they pass upon Infants, though they be deprived thereof without any fault of their own, or of their parents, when they be still born: which is a merciless opinion against God's Word, and against the order which he hath prescribed. For he hath established his Covenant, and promised to be the God of the faithful, and of their seed. Hence, Acts 2.39. the promise is to you, and to your children ; and 1 Cor. 7.14. Your children are holy. If these promises should be made void by an inevitable want of baptism, why would God have enjoined circumcision (which to the Jews was as baptism is to Christians) to put it off to the eighth day, before which time many of their infants died? Or would Moses have suffered it to be fo • born all the time that the Israelites were in the Wilderness? If they say that baptism is more necessary then circumcision, I answer, that the Scripture lays no more necessity upon it: and if it were so necessary as they make it, then the virtue of Christ's death were less effectual since he was actually exhibited then before. For before it was effectual for Infants without a Sacrament, but belike not now.

[ II] Secondly they add such efficacy to Baptism, as it gives grace, ex opere operato, or the woe • k itself: wherein they make it equal with the very blood of Christ, and take away the peculiar work of the Spirit, & the use of faith repentance, and such like graces. Can there be more in the water then there was in the blood of beasts offered in Sacrifices? But it is not possible that their blood should take away sin, Heb. 10.4. they themselves attribute no such virtue to the Word preached, and yet they cannot show where the holy Ghost hath given more virtue to the Sacrament then to the word. The Apostle, 1 Cor. 1.21. joins them both together; that he might cleanse it with the washing of water through the Word. What can be more said of it then of the Word, Rom. 1.16. It pleased God by preaching to save them that believe. The Gospel is the power of God to salvation.

Quest. Wherein do the Anabaptists err about this Doctrine of Baptism?

Answ. They too lightly esteem this holy and necessary Ordinance of God in that they make it only a badge of our profession: a note of difference between the true and false Church, a sign of mutual fellowship: a bare sign of spiritual grace: a resemblance of mortification, regeneration, inscition into Christ, &c. but no more: These indeed are some of the ends, and uses of Baptism: But in that they restrain all the efficacy thereof hereunto, they take away the greatest comfort, and truest benefit which the Church reapeth thereby as is above said.

Quest. What is the inward washing by Baptism?

Answ. In that whosoever is fully baptized is cleansed from sin. Fully, i. e. powerfully and effectually, as well inwardly by the spirit, as outwardly by the Minister: Cleansed, i. e. both from the guilt of sin by Christ's blood, and from the power of sin by the work of his Spirit: Hence, Rom. 6.3, 4. As many as are baptized into Christ, are baptized into his death: Buried with him by baptism: Baptism saveth us, 1 Pet. 3.21.

Quest. Is it necessary that the Word and Baptism go together?

Answ. It's very requisite that where this Sacrament is administered, the Doctrine thereof be truly and plainly taught, so as the nature, efficacy, and use thereof may be made known, and the Covenant of God sealed up thereby, may be believed. Hence, Matth. 28.19. Teaching and baptizing are joined together. So did John, Luk. 3.3. and the Apostles, Acts 2.38. and 8.12, 37. and 16.15, 33.

For, 1. A Sacrament without the Word is but an idle Ceremony. Like a seal without a Covenant: It's the Word that makes known the Covenant of God.

2. It's the Word which makes the greatest difference between the Sacramental washing of water, and ordinary common washing.

3. By the Word the ordinary creatures we use are sanctified, much more the holy Ordinances of God's worship, whereof Baptism is one.

Quest. Is it not lawful to Baptise without a Sermon?

Answ. Though it be both commendable, and honorable to administer that Sacrament when there is a Sermon, yet I judge it not unlawful to do it without a Sermon: Only the people must be taught by the Word what the Covenant is that Baptism sealeth up, which being done, the word is not separated from that Sacrament though at that time there be no Sermon. See Dr. Gouge in Domestic Duties.

Quest. How many parts be there of a Sacrament, and so consequently of Baptism?

Answ. There be three essentials parts of a Sacrament. 1. The Si • ne. 2. The thing signified. 3. The Analogy between them, which is the union of them both. The first, is some outward, and visible thing: the second, inward and Spiritual: the third, mixed of them both: As in Baptism, the sign is water, the thing signified is the blood of Christ: the Analogy or union stands in this resemblance, that as the former outwardly washeth the filthiness of the body, so the latter inwardly purgeth the soul of all sin. By reason of which relation, and near affection between the sign, and thing signified, it is usual by an improper, but Sacramental speech.

1. To call the sign by the thing signified, and contrarily. So Baptism is called the washing of the new birth ▪ because it's a sign, seal, and instrument of it.

2. To ascribe that to the sign which is proper to the thing signified, and so Baptism is said to save us, Tit. 3.5. 1 Pet. 3.21. which indeed is the propriety of Christ's blood, 1 Joh. 1.7. But by the near affinity of these two in the Sacrament it is said so to do.

1. To teach us not to conceive the Sacramental elements as bare, and naked signs, so as to grow into the contempt of them.

2. As we may not conceive them idle signs, so neither Idol signs by insisting in them as though they were the whole Sacrament: For they are but outward, whereas the principal matter of a Sacrament is spiritual, and inward.

3. That then we truliest conceive of a Sacrament, when by looking at one of these we see both: by the sign, and action which is outward to be led to those which are spiritual, and inward.

Quest. What benefit have we by Baptism?

Answ. God in Baptism doth not only offer, and signify, but truly exhibiteth grace, whereby our sins are washed, and we are renewed by the holy Ghost, Acts 2.38.

Quest. Are all baptized persons then regenerated?

Answ. No: For, First, this effect is not ascribed to the work wrought, as the [ I] Papists teach.

Secondly, neither by any extraordinary elevation of the action, whereby it [ II] is made able to confer the benefit of renovation: For this would make every Baptism a kind of miracle, as also it would encroach upon the clause following, in Tit. 3.5. wherein the work of renewing is ascribed to the Holy Ghost.

Thirdly, neither hath the water in Baptism itself any inherent power, [ III] or force to wash the conscience, as it hath to wash the filth of the body.

Fourthly, neither is grace tied by any promise, or means to the action, so as [ IV] God (who is most free in his gifts) cannot either otherwise distribute, or cannot but dispense it with the action: For,

1. Grace is not tied to the Word; therefore not to the Sacraments.

2. They were separated in the Ministry of John the Baptist, who confessed that though he baptized with water, yet it belonged to him that came after him to give grace.

3. If these opinions were true, then should every baptized person be truly converted, whereas we see the contrary in Simon Magus, and many others.

4. Some are justified before Baptism, as Abraham before Circumcision. So Cornelius, Acts 10.47. the Eunuch, Acts 8.37, 38. some after, as numbers daily converted.

5. This opinion of tying grace to the Sacrament overthrows

• 1. The highest, and most proper cause of our salvation, which is God's free Election, to which only grace is tied.
• 2. The only meritorious cause of our Regeneration, which is Christ's blood that properly cleanseth from all sin.
• 3. The most powerful, next, and applying efficient, which is the Holy Ghost, and to whom our renewing is ascribed.

Quest. How then is Baptism called the laver of regeneration?

[ I] Answ. First, as it is an institution of God signifying his good pleasure for the pardoning of sin, and accepting to grace in Christ. Thus the Word and Sacraments are said to save, and sanctify, because they signify the good pleasure of God in saving, and sanctifying us. Thus we say a man is saved by the Kings pardon, not that the pardon properly doth it, but because it's the ordinary instrument to manifest the merciful mind of the King in pardoning a malefactor.

[ II] Secondly, as it's a seal and pledge of our sanctification, and salvation, as certainly assuring these to the soul of the believer, as he is or can be assured of the other: As a man having a bond of a thousand pounds sealed to him may say, I am sure of this thousand pound: So may a believing party baptized, say of his Baptism; here's my regeneration, and salvation.

[ III] Thirdly, as its a means to excite and provoke the faith of the receiver to lay hold on the grace of the Sacrament, and to apply it to these purposes: In regard it may as truly be said to renew as faith is said to justify; and that is only as it is a means to lay hold on Christ our righteousness.

[ IV] Fourthly, in that in the right use of it, it gives and exhibits Christ, and all his merits to the fit receiver: For then as God's grace puts forth it self; and after a sort conveys itself in, and by this instrument into the heart of the worthy receiver.

Quest, To whom is Baptism the washing of the new Birth?

Answ. We must not conceive it to be a Laver of regeneration to every person baptized: but to such as have the grace of faith to receive the grace offered, John 1.12. Ephes. 5.27. For ungodly and unbelieving persons receive nothing in the Sacraments but the the elements, and that as naked signs: as we see in Judas, Simon Magus, Ananias and Sapphira. In all whom neither was grace conferred, nor wickedness weakened.

Quest. How then can children be baptized, in whom we cannot expect faith, and therefore in them, either faith is not required, or their baptism is unprofitable?

Answ. I will lay down some propositions for the unfolding of this difficulty. As

1. We must distinguish of Infants, whereof some are Elect, and some not. These latter receive only the element, but are not inwardly washed: the former in the right use of the Sacrament receive the inward grace: Not that thereby we tie God to any time, or means, whose Spirit blows when, and where it listeth; as some are sanctified from the womb, and some after baptism; but because God delights to present himself gracious in his own▪ Ordinance, therefore in the right use of the Sacrament he ordinarily accompanies it with his grace: Here, according to his promise we may expect it, and here we may, and ought to send forth the prayer of Faith for it.

2. Though Infants want actual faith which presupposeth hearing, understanding, &c. yet they want not all faith: for Christ himself reckons them amongst believers, Matth. 18.6. Hence circumcision which was administered to Infants, is called a seal of Faith.

3. The faith of their parents is so far theirs, as that it gives them right to the Covenant: For the Covenant was made to Abraham and his seed: and every believing parent layeth hold on the Covenant for himself, and his seed, thereby entitling his children to the right of the Covenant as well as himself; as in temporal things he can purchase land for himself and his heirs, 1 Cor. 7.14. If the root be holy, so are the branches : and one parent believing, the children are holy.

Object. But the just shall live by his own faith?

An. Elect Infants have a spirit of Faith by the Spirit of God working inwardly, and secretly, as we see in those which were sanctified from the womb, as Jacob, Jeremy, John the Baptist, &c. neither doth it hinder, because Infants have no sense of any such thing, no more then it proves them nor • o live, because they know not that they do so. Neither is Adams corruption more effectual to pollute infants, then Christ's blood and righteousness is to sanctify them, and this we ought to believe, or else we must deny that they can be saved.

Quest. If any believe before baptism, what profit then have they by Baptism?

Answ. First, they must be Baptized in obedience to the command of God; [ I] as Abraham, Cornelius, Paul, &c. believing, obeyed without reasoning, and so manifested their faith by their obedience.

Secondly, such as are invisibly incorporated into Christ's body, must also be [ II] visibly incorporated into the Church by Baptism.

Thirdly, that the grace received may be augmented. For by the [ III] worthy receiving of the Sacraments weak graces are increased, and made stronger.

Fourthly, that the party baptized may be confirmed and strengthened, not [ IV] only in his graces received, but in regard of that grace, and glory which he expects to receive in the resurrection, both which are more firmly sealed to him by Baptism. See Dr. Taitor on Tit.

Quest. How may Parents in Faith present their children to God in Baptism?

Answ. The dedication of a child to God is a work of singular and great importance, one of the weightiest services we can take in hand, though considered of by few: and it cannot be well done as it ought except it be done in faith: Now the acts of faith in this, are

1. It calleth to remembrance the free and gracious Covenant which God hath made with believing Parents and their Posterity, expressed, Gen. 17.7, 9. Acts 2.39. which Covenant as its made to the believing Parent, and his seed, so doth the faith of the parent apprehend the promise of the Covenant for himself and his seed. And this is the ground of that tender which a Christian makes of his children to holy Baptism: For by natural generation children of believing Parents are defiled with sin, and so under wrath: but they are holy by covenant and free acceptation, the believing Parent embracing God's Promise for himself and his posterity.

[ II] Secondly, by faith believing Parents must give themselves to God, choosing him to be their portion, &c. For he that would give his children to God, must first give himself to God.

[ III] Thirdly, it provokes Parenrs to offer their children to God by fervent and faithful Prayer, so soon as ever they have received them from him. God's Promise calleth for our Prayer, as 2 Sam. 7.27.

[ IV] Fourthly, it considereth what a singular Prerogative it is to be actually admitted into Covenant with God, received into his family, and have his name put upon us: To be a Partaker of the seal of Regeneration, pardon of sins, adoption, and everlasting inheritance: Solemnly to be made free of the society of Saints, and to wear the Lord's livery, and what an high and incomprehensible a mercy it is, that God hath promised, and doth vouchsafe these great and inestimable blessings, not only to himself a wretched sinner, but also to his posterity, who by nature are enemies to God dead in sin, and in bondage under the curse of the Law.

[ V] Fifthly, it stirs up hearty rejoicing in the Lord, that he hath vouchsafed in tender compassion to look upon them and their posterity, and thus to honor and advance them.

[ VI] Sixthly, it stirs up Parents to be diligent and careful to bring up their children in the information, and fear of the Lord; being instant with him to bless their endeavors for the good of their children, and the glory of his Name. For the same conscience that moved Parents to offer their children to God in Baptism, will quicken them to endeavor their education in the true faith, and service of God.

Quest. What use should Christians make of their Baptism, when they come to years of discretion?

Answ. They should remember that Baptism is a seal of the Covenant betwixt God and them, of God's Promise, that he will be their God, and of their Promise, that they will be his people, repent of sin, believe in Christ, and walk before him in sincere obedience: and that the signification, force, use, and fruit of it continueth not for that present only when its administered, but for the whole course of a man's life: for as its the seal of a free, everlasting, and unchangeable Covenant, so is the force and use of it perpetual: so then the use to be made of Baptism is twofold.

[ I] First, it seems to be a pledge and token of God's favor, and that divers ways.

1. In that its a seal of our Regeneration by the Holy Ghost, whereby a divine quality is infused into us in the room, and place of original corruption: Hence its called the Laver of Regeneration, Tit. 3.5. It being usual to call the principal cause, and the instrument by the same name.

2. It seals and confirms to us the free pardon of our sins, Acts 2.38. and 22.16.

3. Its a pledge of the virtue of Christ's death, and of our fellowship therein, Rom. 6.3.

4. Its a pledge of the virtue of Christ's life, and of our communion with him therein, Rom. 6.5. Col. 2.12.

5. Its a pledge of our adoption in Jesus Christ. For when God puts his Name upon us, he signifies and assures that we are his sons, Gal. 3.26, 27.

6. Its a solemn testimony of our communion with all the lively members of Christ Jesus. Its a seal of the bond, and mutual love, and fellowship, both of Christ with his members, and of his members one with another, 1 Cor. 12.13.

7. Its a seal and pledge to assure us, that God will provide for us in this life, raise up our bodies to life at the last day, and bestow upon us that everlasting Kingdom and Inheritance which he hath prepared for us, Mar. 16.16. Tit. 3.5, 6, 7. 1 Pet. 3.21.

Secondly, its a seal of our duty promised, and so a spurr, and provocation [ II] to repentance, faith, new obedience, brotherly love, and unity, and that as

1. Its a spurr to repentance and mortification: For Baptism seals remission of sins to them only that repent, and as we expect the blessing, we must see that we perform the condition.

2. Its a provocation to faith, and a pledge thereof. We have God's Promise under his hand and seal, that he will wash us from our iniquities, receive us for his children, remember our necessities, and bestow upon us his Kingdom. Now we much dishonor him, if we question his performance of that which he hath so freely promised and confirmed by Covenant and Seal.

3. Its an incitement to new obedience, and a pledge thereof, Rom. 6.4. we have solemnly sworn to fight against the devil, the world, and the flesh: and having taken press-money of Jesus Christ, it were a foul fault to accept of a truce with Satan.

4. Its a pledge or pawn of love and unity. We must keep the unity of the Spirit in the bond of Peace, for we are all baptized into one body. We must not jar, for we are brethren. Its unnatural that the members of this mystical body should be divided. See Ball on faith, p. 419.

Quest. By what Arguments may the lawfulness of Infant-Baptism be proved?

Answ. First, the Infants of believing Parents are under the Covenant of [ I] grace, belonging to Christ's Body, Kingdom, Family, therefore are to partake of the seal of this Covenant, or the distinguishing badge between them who are under the Covenant of grace, and them who are not. The whole Argument will be cleared by these five Conclusions.

1. That the Covenant of grace hath always been for the substance one and the same.

2. That God will have the Infants of such as enter into Covenant with him, be counted his as well as their Parents.

3. God hath ever since Abraham's time, had a seal to be applied to such as enter into Covenant with him.

4. By God's own order the seed, or Infants of Covenanters before Christ's time, were to be sealed with the seal of admission into his Covenant, as well as their Parents.

5. The privileges of such as are in Covenant since Chtists time, are as honorable, large and comfortable both to themselves and their children, as they were before Christ's time.

That the Covenant was the same for substance both to Jews and Gentiles ▪ is proved, Fi • st, by the Prophecies, where the same things are promised to the Gentiles, when the Gospel should be preached to them, as were first promised to Abraham and his seed. So Jer. 31.33. Isa. 59.21. Joel 2.32. But more fully in the New Testament, Luke 1.54, 55, 69, 70, 72, 73. Luke 2.31, 32▪ Mat. 21.4 • , 43. Gal. 3.8, 14, 16. Eph. 2.13. to the end of the chap. So Gal. 3.16▪ we find three sorts of Abraham's seed. 1. Christ, the root of the rest. 2. All true believers, chap. 3.19. these partake of the spiritual part of the Covenant. 3. Such as were only circumcised in the flesh, but not in the heart, Rom. 10.3. of whom Ishmael and Esau were types, Gal. 4.22, &c. Such as are only holy by an external Profession, Gal. 4.29. That God will have the Infants of such as enter into Covenant with him to be counted his, is proved.

Thus it was in the time of the Jews, Gen. 17.9, &c. and so it is still, Acts 2.38, 39. Luke 19.9. Rom. 11.10, &c. 1 Cor. 7.14.

That the seal of initiation is to be administered unto them who enter into Covenant with God is clear. Circumcision was to the Jews Infants, and therefore Baptism is, both of them being the same Sacrament for the spiritual part of them. None might be received into the Communion of the Church of the Jews till circumcised, nor of the Christians till baptized, that Baptism succeeds in the room of Circumcision is clear, Col. 2.11, 12.

That Infants amongst the Jews were to be initiated, and sealed with the sign of Circumcision, which though actually applied to the males, yet the females were virtually circumcised in them. Hence the whole Church of the Jews are called the Circumcision. And Exod. 12.48. no uncircumcised person might eat of the Passover, whereof women did eat as well as men.

Ob. But Circumcision was not a seal of the spiritual part of the Covenant of grace, but of some temporal and earthly blessings, as of their right to Canaan, &c.

Answ. That Circumcision was a sign of the Covenant of grace is plain, Rom. 4.11. Abraham received Circumcision for a sign of the righteousness of faith, &c.

That the Privileges of believers under the Gospel is more large, honorable and comfortable, appears, Heb. 8.6. 2 Cor. 3.10. Gal. 4.1, &c.

Now 1. How uncomfortable a thing is it to Parents, to take away the very ground of their hope for the salvation of their Infants. For we have no ground of hope for any particular person, till he be brought under the Covenant of grace.

2. How unwilling also must Christian Parents be to part with their children's right, to the seal of the Covenant, this their right to the Covenant being all ground of hope that believing Parents have that their Infants that die in their Infancy, are saved, rather then the Infants of Turks or Pagans.

Ob. But there is neither Precept, President, nor express Institution in all the New Testament for the Baptism of Infants?

Answ. I deny the consequence, that if in so many words it be not commanded, it is not to be done: There is no express reviving of the Laws in the New Testament, concerning the forbidden degrees of marriage: nor against Polygamie: or for the celebration of a weekly Sabbath: nor for women's receiving the Lord's Supper. No express command for believers children when grown up, to be baptized, nor example of it, though there was for the instructing and baptizing Jews and Heathens: But we have virtually, and by undeniable consequence sufficient evidence for the Baptism of children, both commands and examples. As God's command to Abraham, as he was the father of all Covenanters, that he should seal his children with the seal of the Covenant.

Again, Mar. 16.15. Christ commands his disciples to teach all things what he had commanded them, i. e. the whole Gospel containing all the Promises, whereof this is one, I will be the God of believers, and of their seed : that the seed of believers are taken into Covenant with their Parents. And Mat. 28. Teach all Nations, baptizing them, &c. Now as they were to teach the aforesaid Promises, so they were to baptize them: the persons to whom they were to do this, were all Nations, whereas before the Church was tied to the Jews only; Now we know that when the Nation of the Jews were made Disciples, and circumcised, their Infants were made Disciples and circumcised. And God's manner is, when Promises or Threatenings are denounced against Nations, to include Infants, which are a great part of every Nation; except they be particularly excepted, as they were, Numb. 14.31.

Ob. But Infants are not capable of being disciples?

Answ. First, they are as capable as the Infants of Jews and Proselytes were, [ I] when they were made Disciples.

Secondly, they are devoted to be disciples. [ II]

Thirdly, th • y are capable of God's teaching, though not of man's. [ III]

Fourthly, they belong to Christ, and bear the Name of Christ, Mai. 10.42. [ IV] Mar. 9.41. Mat. 18.5. and therefore are his disciples, as appears by those texts if compared together.

Fifthly, they are called disciples, Act. 15.1. and 10. compared. [ V]

Another command by good consequence for the baptizing of Infants is from Acts 2.38, 39. because the Promise was made to them and their children, which proves that they were taken into Covenant with their Parents, and therefore were to receive the seal of the Covenant.

For examples, though there were none, yet there is no Argument in it; yet we have examples by good consequence: For the Gospel took place, just as the old administration▪ by bringing in whole families together. When Abraham was taken in, his whole family was taken in together with him: So of the Proselytes. Likewise in the New Testament, usually if the Master of the Family turned Christian, his whole Family came in, and were baptized with him. So we see, Acts 11.14. So the household of Stephanus, of Aristobulus, of Narcissus, of Lidea, of the Jailor, &c.

2. Argum. To whom the inward grace of Baptism doth belong, to them belongs [ II] the outward sign: But the Infants of Believers, even whilst Infants are made partakers of the inward grace of Baptism: therefore they may, and ought to receive the outward sign of Baptism. The major Proposition is proved, Acts 10.47. Can any man forbid water, &c. Act. 11.17. The Minor is proved, Mark 10.14. to such belongs the Kingdom of God. And 1 Cor. 7.14. they are holy.

Besides, there is nothing belonging to the Initiation and being of a Christian, where of Baptism is a seal, which Infants are not as capable of as grown men. For they are capable of receiving the Holy Ghost, of union with Christ, of Adoption, of forgiveness of sins, of Regeneration, of everlasting life, all which are signified and sealed by Baptism. For in receiving the inward grace, of which Baptism is the sign and seal, we are mere passives, whereof Infants are as fit subjects as grown men, or else none of them could be saved.

Ob. Though they are capable of grace, and may be saved, yet we may not baptize them, because by preaching they are to be made disciples, before they may be baptized, Mat. 28.19.

Answ. This is not the first Institution of Baptism, but the enlargement of their Commission: before they were sent only to the lost sheep of the house of Israel : But now to all Nations, who were to be converted to Christ; but before were out of the Covenant of grace, and therefore their children had no right to Baptism: But when once themselves were instructed and baptized, then their children were capable of it by virtue of the Covenant.

Ob. But its said, He that believes and is baptized shall be saved: therefore Faith must precede Baptism?

Answ. First, if this Argument hath any strength against the Baptism of Infants, [ I] it hath much more against the salvation of Infants: and however they can evade the one, we shall much more strongly evade the other.

Secondly, its nowhere said, unbelievers, or rather non-believers, may not [ II] be baptized: Its said indeed, He that believes, and is baptized, shall be saved : But its nowhere said, He that believes not may not be baptized: Christ excludes Infants, neither from Baptism, nor from Salvation, for want of faith, but positive unbelievers, such as refuse the Gospel, he excludes from both.

Ob. But supposing them to be capable of the inward grace of Baptism; yet this is no warrant for our Baptizing of all Infants, because we know not upon whom God doth this work?

Answ. Our knowledge that God hath effectually wrought the thing signified, is not the condition upon which we are to apply the sign: God nowhere requires that we should know that men are converted before we baptize them. The Apostles themselves knew it not, as we see in Simon Magus, Alexander, Hymenaeus, Ananias, and Sapphira : but he requires that we should know that they have in them that condition which must warrant us to administer the sign: Fallible conjecture must not be our rule in administering the Sacraments either to Infants, or grown men: but a known rule of the Word: the Apostles baptized grown men, not because they judged them inwardly sanctified, but because they made a profession of faith and holiness, and such Christ would have to be received into the communion of the Church: though it may be they were never received into communion with himself: And in this the rule to direct our knowledge, which is but the judgment of charity, is as plain for Infants as for grown men.

Object. But all that enter into Covenant, and receive the seal of it must stipulate for their parts, as well as God doth for his, which Infants cannot do?

[ I] Answ. First, the Infants of the Jews were as much tied to this as the Infants of Christians are: Everyone that was circumcised was bound to keep the Law, Gal. 5.5.

[ II] Secondly, God seals to them presently, their names are put into the Deed, and when they are grown up, they in their own persons stand obliged to the performance of it. In the mean time Jesus Christ who is the Mediator of the Covenant, and the Surety of all Covenanters, is pleased to be their Surety. We know that persons standing obliged in the same bond, may seal at several times, and yet be in force afterwards together: So here, God of his infinite mercy is pleased to seal to Infants whilst they are such, and accepts of such a seal on their parts as they are then able to give, expecting a further ratification on their part when they come to riper years, in the mean time affording them the favor, and privilege of being in Covenant with him, of being reckoned to be of his Kingdom, and not of the Devils: If they refuse to stand to this Covenant when they are grown men, there is no hurt done on God's part, they must take their lot for the time to come.

Object. But if the sealing be but conditional on God's part, that they own and ratify it when they come to ripe age, were it not better to defer it till then, to see whether they will then make it their voluntary act, yea, or no?

[ I] Answ. First, This objection lay as strongly against God's wisdom in requiring the Jews Infants to be circumcised, and therefore argues no great wisdom, and modesty in those who thus reason with God against his administrations.

[ II] Secondly, God hath other ends, and uses of applying the seal of the Covenant to them, who are in Covenant with him, then their present gain: It's an homage, worship, and honor to himself: and it behooves us even in that respect to fulfill all righteousness: when Christ was baptized and circumcised, he was as unfit for the Ordinance through his perfection, as children are through their imperfection, being as much above them, as children are below them.

Thirdly, yet the fruit and benefit of it at the present is very much both to Parents, [ III] and Infants.

1. To the parents whilst God doth hereby honor them to have their children counted to his Church, to his Kingdom, and family, and so under his wing, and grace whilst all other Infants in the world have their visible standing in the Kingdom of Satan: and so whilst others have no hope of their children's spiritual welfare, till they are called out of that condition, these need not doubt of their children's welfare if they die in their infancy, or if they live, till they show signs to the contrary: God having reckoned them to his people, and given them all the means of salvation, which thei • infant age is capable of▪

2. To the children, when as (besides what inward secret work God is pleased to work in them) they being members of the Church of Christ have their share in the communion of Saints, are remembered at the throne of grace every day by all that pray for the welfare of the Church: and particularly in those prayers which are made for a blessing on his Ordinances: and lastly, it's no small privilege to have that seal bestowed upon them in their infancy, which they may afterwards plead when they come to fulfil the condition.

Object. But if their being capable of a spiritual part, entitles them to the outward sign, why are they not admitted to the Lord's Supper, which is a seal of the Covenant of Grace as well as this? For (say they) the Jews Infants did eat the Passover: then if our Infants have as large privileges as theirs had, then they must partake of the Lord's Supper?

Answ. We are sure that Infants are capable of the grace of Baptism, but we are not sure that they are capable of the grace signed, and sealed in the Lord's Supper: For though both are seals of the Covenant of grace, yet it's with some difference: Baptism properly seals our entrance into it: the Lord's Supper properly our growth, nourishment, and augmentation in it: Baptism for our birth, the Lord's Supper for our food: Now Infants may be born again whilst they are Infants, have their original sin pardoned, be united to Christ, have his image stamped upon them; but concerning the exercises of these graces, and the augmentation of them in Infants, the Scripture is silent. Neither is there any mention in Scripture that the Jews Infants did eat the Passover: Indeed when at the Passover their Children asked them the meaning of that service, they were to instruct them therein: but there is neither precept, nor president for their eating of it. See Mr. Marshalls Sermon about Infant Baptism.

Object. None are rightly Baptized, but those that are dipped?

Answ. Though dipping may be used where the Child is strong, and the weather, and Climate are temperate, yet it is not necessary, or essential to Baptism, as is proved by these Arguments.

That which Christ the Author of Baptism requireth not, that cannot be necessary to this Sacrament. But Christ requireth not dipping: therefore: Hesychius, Stevens, Scapula, and Budaeus prove by many instances that 〈 in non-Latin alphabet 〉 signifies washing, which may be done without dipping.

2. The words baptize, and Baptism are oft used in Scripture: where the persons or things said to be baptized were not dipt, as Mat. 3.11. shall Baptize you with the Holy Ghost, and with fire: they were not dipt in that fire which came down from heaven upon them, Acts 2.3. Mat. 20.23. yea shall be baptized with the Baptism that I am baptized with; yet neither Christ, nor his Disciples that we read of, were dipt in blood, Mark 7.48. Baptism of Cups, Pots, Tables, or Beds: Cups, and pots may be washed, by pouring water in them without dipping: and Tables and Beds were not dipped, 1 Cor. 10.2. Baptized in the cloud, which only rained upon them, &c.

3. If the spiritual grace signified by Baptism is sufficiently expressed without dipping, then dipping is not necessary: But it is: Therefore: The thing signified is the cleansing of the soul from the guilt, and filth of sin, which is sufficiently expressed by washing with water without dipping, 1 Pet. 3.21.

4. The outward act of Baptism signifying the inward cleansing of the soul is expressed in Scripture by sprinkling; as Heb. 9.13. The blood of Bulls and Goats sprinkling the unclean, &c. Heb. 10.22. Having our hearts sprinkled from an evil conscience, 1 Pet. 1.2. through sanctification of the Spirit, and sprinkling of the blood of Christ ; Therefore dipping is not necessary.

5. It may sometimes be necessary to baptize sick, and weak persons; but such cannot be dipt without apparent hazard to their lives: Therefore its not necessary.

6. The Sacraments of the Church may, and ought to be administered without giving any just scandal: But the meeting of many persons, men and women, and going naked into a river together, cannot be done without scandal, therefore its not necessary.

Object. But the word baptize is derived from 〈 in non-Latin alphabet 〉 , to dip, or die: therefore washing, or sprinkling is not baptizing?

Answ. First, we are not so much to respect whence words are derived, as how [ I] they are used: Derivative words are oft of larger extent then their Primitives: As 〈 in non-Latin alphabet 〉 , is derived from 〈 in non-Latin alphabet 〉 , which properly signifies a resounding back again: or catechizing by way of question, and answer: yet in Scripture its oft taken in a larger sense for instructing grown men in the Doctrine of salvation. So Luke 1.4. Acts 18.25. and 21.24. Rom. 14.19. Gal. 6.6. so though Baptism comes from 〈 in non-Latin alphabet 〉 , that signifies properly washing, or dipping: yet its taken more largely, as was shown before in several Scriptures:) for any kind of washing or cleansing where there is no dipping.

[ II] Secondly, 〈 in non-Latin alphabet 〉 , from whence baptize is derived, signifies as well to Die, as to Dipp, and probably the Holy Ghost hath reference to that signification, because by Baptism we change our hiew, the blood of Christ washing us from the filth of sin, and making our souls as white as if they were new died.

Object. But Christ, and John, and Philip, and the Eunuch are said to go down into the water, therefore washing and sprinkling are not sufficient, without dipping?

[ I] Answ. First, an example of Christ, and his Apostles without a precept bind not in all things: For Christ washed his Disciples feet before his Supper, and he administered it at night, and only to twelve men, &c. yet are not we bound hereunto: Likewise the first Christians sold their possessions, &c. which we are not obliged to imitate, Acts 2.44.

[ II] Secondly, the reason is not alike: At first Christians had no Churches, nor Fonts, and multitudes were to be baptized, and they were grown men and women, and so were better able to endure it, and the climate was hotter: but now we have Fonts, and children are baptized, and they many times weak and infirm, and our climate is colder, and there would be danger in it.

[ III] Thirdly, it's very improbable that all those in Act. 2. that were converted, and presently baptized upon the place: and the Jailor and his family who were baptized at midnight in the place where they were, were dipped, but rather washed, or sprinkled. See Dr. Featlies Dippers Dipt.

Quest. How is Baptism necessary?

Answ. This was shown before in part, to which I now add that it's necessary.

1. As the lawful use thereof is a note whereby the true Church of God is distinguished [ I] from the false Church: Not that the Church of God cannot be a Church without the Sacrament: for it may want baptism for a time, and yet remain a true Church as the Church of the Jews wanted Circumcision for forty years in the Wilderness, Jos. 5.6.

2. As it serves for necessary uses to men of years that are baptized: [ II] As,

1. To testify to the Church and themselves that they are received into the body of Christ, which is the company of the faithful.

2. To testify their obedience to God's command, and their subjection to his Ordinance, which is appointed for their good.

3. To be a necessary prop to uphold their weakness, a seal to confirm their faith in the Covenant of Grace, and an instrument to convey Christ to them with all his benefits.

3. It's necessary to Infants, as it serves to admit them into the visible Church, [ III] and withal to signify their interest in the Covenant of Grace, and consequently their interest to life everlasting.

Quest. Are all then that die without it in the state of damnation?

Answ. No: For. First, Baptism is appointed by God to be no more then a [ I] seal annexed unto, and depending upon the Covenant: therefore we must put a difference between it, and the Covenant. Indeed the Covenant of Grace, and our being in Christ is absolutely necessary: For none can be saved unless they have God for their God: But the sign thereof is not necessary: For we may be within the Covenant of Grace though we have not received the sign, and seal thereof in Baptism.

Secondly, the bare want of Baptism where it cannot be had, is pardonable. [ II] The thief on the cross was saved though he was not Baptized: and so were many of the Martyrs in the Primitive times. Yet the willful contempt, and careless neglect of this Ordinance when it may conveniently be had▪ is dangerous, and damnable, and to such that threat belongs, Gen. 17.14. that soul shall be cut off.

Thirdly, the grace and mercy of God is free, and not tied to the outward [ III] elements, Joh. 3.8. the wind blows where it listeth, i. e. God gives grace when, where, and to whom he pleaseth.

Fourthly, Infants borne of believing parents are holy before Baptism, and [ IV] Baptism is but a seal of that holiness, 1 Cor. 7.14. yea, to them belongs the Kingdom of heaven, Mark 10.14.

Object. They which are sanctified have faith, which Infants have not?

Answ. God saith, I will be thy God, and the God of thy seed : By virtue of which promise the Parent lays hold of the Covenant for himself and his children: and the children believes because the Father believes.

Object. Infants are borne in Original sin, and therefore cannot be holy?

Answ. Every believing Parent sustains a double person. 1. As descending from Adam by corrupted seed, and thus both himself and his children are corrupted. 2. As he is a holy, and believing man engraffed by faith into Christ, the second Adam ; and thus by his faith, his children comes to be within the Covenant, and partaker of the benefits and privileges thereof▪ and by the same faith, he being a believer, the guilt of original corruption in the Infant is not imputed to him to condemnation.

Object. Others that would make it absolutely necessary object, John 3.5. Except a man be born of water, and the Holy Ghost, he cannot enter into the Kingdom of Heaven?

Answ. First, If this be meant of Baptism, then the word may carry one of these two senses.

• 1. Christ directs his speech principally to Nicodemus, who was a timorous professor, who remained ignorant, and had long neglected his Baptism.
• 2. That the Kingdom of heaven is not here put for everlasting happiness, but to signify the visible state of the Church under the New Testament, and then the meaning is, that none can be admitted into the Church, and made a visible member thereof but by Baptism: nor can any be made a lively member of Christ, but by the Spirit.

[ II] Secondly, or this place is not be understood of Baptism: but of regeneration, wherein Christ alludes to Exod. 35.26. which speaks of clean water, and then the meaning is, thou Nicodemus art a Pharisee, and usest many outward washings: but unless thou beest washed inwardly by clean water, i. e. regenerated by the Holy Ghost, thou canst not enter into heaven.

[ III] Thirdly, or the necessity of salvation lies not in both, but only in the New Birth by the Holy Ghost.

Quest. Whether are not witnesses, commonly called God-fathers, and God-mothers necessary?

[ I] Answ. No. First, For in the Primitive times the Parents of children which were Heathens and newly converted to the Christian Religion, were either ignorant and could not, or careless and would not bring up their children according to the Word of God, and true Religion which they newly professed: therefore persons of good knowledge and life were called to witness Baptism, and promised to take care of the children's education: But now parents being better taught and qualified, the other is not necessary.

[ II] Secondly, Christ in his Word hath taught all things that are fit, and necessary about Baptism amongst all which he hath not appointed the use of Sureties.

[ III] Thirdly, the whole Congregation present do present the child to the Lord, and are witnesses of his admission into the Church; and therefore there needs no other.

[ IV] Fourthly, that which is required of them to promise, and perform, may, and ought to be performed by the Parents of the Infant baptized, who by God's command ought to bring up their children in the knowledge and fear of God; therefore the other are not necessary.

Quest. Whether have children of excommunicated persons right to Baptism?

Answ. Before this question be answered some grounds must be laid down; As,

1. There are two texts principally about excommunication, Mat. 18.17. 1 Cor. 5.5. the scope of both which is to show that the excommunicated person is debarred the Kingdom of heaven. For he is not to be held a true member of the Church, but as an Heathen and Publican.

2. In excommunication there are three judgments to be considered. 1. Of God. 2. Of the Church. 3. Again of God. The first is when God holdeth any obstinate sinner guilty of the offense, and consequently of condemnation except he repent. The second is of the Church, which follows God's judgment, pronouncing the party guilty, and subject to condemnation: which judgment is not to be given absolutely, but with condition of repentance, and so far forth as man can judge by the fault committed, as also by the Word which directs how to discern of the impenitency of the sinner. The third again is God's judgment, whereby he confirms that in heaven which the Church hath done on earth. So then the answer may be,

1. That the persons excommunicate are in some respect no members of Christ's body, and in some other respects they are.

Quest. How are they not?

Answ. First, in that they are cut off from the company of Believers by the [ I] sentence of excommunication; and so have no participation with them in prayer, hearing the Word, or receiving the Sacraments: and that because the action of the Church stands in force, God ratifying that which his Church hath done.

Secondly, because by their sin they have (as much as in them lies) [ II] deprived themselves of the effectual power of God's Spirit, which should rule, and govern them.

Quest. How are they members?

Answ. First, some are members, not actually, and in present, but in the eternal [ I] counsel of God, and so shall be in time, when they are called. Hence Gal. 1.15. Paul saith, God had separated him from the womb, and called him by his grace. So Rom. 5.20. when we were enemies, we were reconciled to God by Christ.

Secondly, some are members only in show, and appearance; as hypocrites. [ II]

Thirdly, some are lively members which are united to Christ by faith, &c. [ III] Rom. 8.14.

Fourthly, some are decayed members, who though they belong to God's Election, [ IV] and are truly engraffed into Christ, yet for the present have not a lively sense thereof: like a member in the body that hath the dead palsy: such are excommunicated persons: For in regard of their engraffing, they are true members, and cannot be quite cut off from the body of Christ, John 10.28. Yet they are not holden so to be in three respects.

• 1. In regard of men, because they are excluded from communion with the faithful by the censure of the Church.
• 2. In regard of God, because what the Church rightly binds on earth, he binds in heaven.
• 3. In regard of themselves, because for a time they want the power and efficacy of the Spirit, till by true repentance they recover life again. Now though in these respects they be not esteemed members, yet in truth they are not wholly cut off from the society of the faithful: For the seed of faith remains in them that knits them to Christ, though the sense thereof be lost, until they repent: Hence the answer to the question is,

That the children of such persons as are excommunicated, are to be baptized; because they are indeed, and in the judgment of charity true members of the body of Christ, though in some regards they are not for the present esteemed so to be.

Quest. What reasons may be rendered for this?

Answ. Children of Parents that are professed members of the Church [ I] (though cut off for a time, for some offense) have right to Baptism; First, because it's not in man's power to cut them off from Christ, though they are excommunicated.

Seconly, the personal sin of the Parent may not keep the blessing from the child; and therefore it may not deprive him from partaking of the Ordinance [ II] of God.

Thirdly, difference must be made between them which do not make [ III] separation from the Church, and yet are great offenders, and open Apostates that join themselves with the enemies of the Church to the ruin of the truth of the Gospel.

Fourthly, we must put a difference between those that have given up [ IV] their names to Christ, though fallen grievously, and Turks, and Infidels that are out of thr Covenant, and never belonged to the Church.

[ V] Fifthly, If God's mercy enlargeth itself to thousands of generations, men should not be so hard-hearted as to question whether such Infants belong to the Covenant, and thereupon to deny them the Sacrament of Baptism.

Quest. Whether have children, borne in fornication, right to Baptism?

Answ. They ought not to denied it. For the wickedness of the Parent ought not prejudice the child in things that belong to his salvation.

Quest. Are there no cautions to be obs • rved?

[ I] Answ. Yea: First, that the Parent be one that holds the true faith, and Reli • ion.

[ II] Secondly, that the Minister exhort him to true, and unfeigned repentance for his sin committed, and that before the child be baptized.

[ III] Thirdly, that there be some appointed to answer for the Infant besides the parents, and to make solemn promise to the Church, that it shall be carefully brought up, and instructed in the faith. The same also is to be done before the baptizing of the Children of Parents that are excommunicated.

Master Perkins, Vol. 2. p. 74.

Quest. How many ways is Baptism taken in Scripture?

[ I] Answ. First, it signifies the superstitious washing of the Pharisees, who bound themselves to the Baptismes, or washings of Cups, and Pots, Mark 7.4.

[ II] Secondly, the washings appointed by God in the Ceremonial Law, H • b. 9.10.

[ III] Thirdly, the washing by water which serves to seal the Covenant of the New Testament, Mat. 28.19.

[ IV] Fou • thly, by a metaphor, it signifies any grievous cross and calamity: Thus Christ's passion is called his Baptism, Luk. 12.50.

[ V] Fifthly, it signifies the bestowing of extraordinary gifts of the Holy Ghost, and that by the imposition of the Apostles hands, Acts 1.5. and 11.16.

[ VI] Sixthly, it signifies the whole Ecclesiastical Ministry. Thus Apollos is said to teach the way of the Lord knowing only the Baptism (i. e. the Doctrine) of John, Acts 18.15.

Quest. What is considerable • bout the matter of Baptism?

Answ. Three things: The sign; the thing signified; and the Apology of both?

Quest. What is the sign in Baptism?

Answ. Partly the element of water, Act. 8.16. and partly the right by divine institution appertaining to the element, which is the Sacramental use of it in washing of the body; and these two, water, and external washing of the body, are the full, and complete sign of Baptism.

Quest. What is the thing signified, or the substance of Baptism?

Answ. Christ himself our Mediator, as he gave himself for our washing, and cleansing, Eph. 5.6.

Quest. What is the Analogy and proportion of both?

Answ. Water resembles Christ crucified, with all his merits, 1 Joh. 1.7. the blood of Christ cleanseth us, &c. i. e. the merit and efficacy of Christ crucified frees us from our sins, and from the guilt, and punishment thereof.

Quest. What is it to baptize in the Name of the Father, the Son, and the Holy Ghost?

[ I] Answ. First, these words signify to baptize by the commandment and authority of the Father, Son, and Holy Ghost.

Secondly, to baptize by, and with the invocation of the Name of the true [ II] God, Col. 3.17.

Thirdly, it signifies to wash with water, in token that the party baptized hath [ III] the Name of God named upon him, and that he is received into the household, or family of God, as a child of God a member of Christ, and the Temple of the Holy Ghost, 1 Cor. 1.13.

Quest. What then is done in Baptism?

Answ. The Covenant of Grace is solemnized between God and the party baptized.

Quest. What actions belong to God in this Covenant?

Answ. First, his making promise of reconciliation, i. e. of remission of sins, [ I] and life everlasting to them that are baptized and believe.

Secondly, the obsignation, or sealing of this promise; and that is either outward, [ II] or inward.

1. The outward seal is the washing by water: which washing serves not to seal by nature, but by the institution of God in these words, Baptize them, &c. Hence, Eph. 5.26.

2. The inward sealing is the earnest of God's Spirit, Eph 1.13.

Quest. What is the action of the party baptized.

A • sw. A certain stipulation, or obligation whereby he binds himself to give homage to the Father, Son, and Holy Ghost: which homage stands in faith, whereby all God's promises are believed, and in obedience to all God's Commandments. The sign of this obligation is, in that the party willingly yields himself to be washed with water.

Quest. Why is it not said, In the Name of God, but in the Name of the Father, Son, and Holy Ghost.

Answ. To teach us the right way to know and acknowledge the true God.

Quest. Wherein stands the knowledge of this true God?

Answ. First, that there is one God and no more. For though there be three [ I] that are named, yet there is but one in authority, will, and worship: Hence some are said to be baptized in the Name of the Lord, Act. 10.48.

Secondly that this one true God is the Father, Son, and Holy Ghost. A mystery [ II] unsearchable.

Thirdly, that these three are really distinct, so as the Father is first in order, [ III] the Son the second, and the Holy Ghost, not the first, nor second, but the third.

Fourthly, that they are all one in operation, John 5.19. and especially in the [ IV] act of reconciliation, or Covenant making. For the Father sends the Son to be our Redeemer: the Son works in his own person the work of redemption: and the Holy Ghost applies the same by his efficacy.

Fifthly, that they are all one in worship. For the Father, Son, and Holy Ghost, [ V] are jointly to be worshipped together, and God in them.

Sixthly. that we are to know God, not as he is in himself, but as he hath revealed [ VI] himself to us in the Covenant of Grace; and therefore we must acknowledge the Father to be our Father, the Son to be our Redeemer, the Holy Ghost to be our Comforter, seeking to grow in the knowledge, and experience of this.

Quest, May not Baptism be administered in Name of Christ alone, or in the Name of God without mentioning the three persons?

Answ. No: For the true form of Baptism is prescribed by Christ himself; from which we may not presume to vary.

Object. But, Acts 2.38. It's said, repent and be baptized in the Name of Christ?

Answ. Peters intent there is, not to set down the form of Baptism, but the end and scope thereof, which is, that we may attain to true fellowship with Christ.

Quest. What are the ends of Baptism?

[ I] Answ. First, Baptism seems to be a pledge to us in respect of our weakness, of all the graces and mercies of God, and especially of our union with Christ, or remission of sins, and of mortification.

[ II] Secondly, it serves to be a sign of Christian Profession before the world. Hence its called the stipulation, or Interrogation of a good conscience, 1 Pet. 3.21.

[ III] Thirdly, It serves to be a means of our first entrance, or admission into the visible Church.

Fourthly, its a means of unity. So its urged, Eph. 4.5. 1 Cor. 12.13.

Quest. Whether doth the efficacy of Baptism extend itself to all sins, and to the whole life of man?

Answ. • he use of Baptism enlargeth itself to the whole life of a man, and it takes away all sins past, present, and to come; only with this caution, if the party baptized stand to the order of Baptism, viz. to turn to God, and to believe in Christ, and so to continue by a frequent renual of Faith and Repentance, as occasion shall be offered.

Quest. How may this be proved?

[ I] Answ. First, because the Scripture speaks of them that had been long before Baptized: and that in the time present Baptism saveth, 1 Pet. 3.22. So Rom. 6.4. and in the future tense, He that believes, and is baptized, shall be saved : And Paul, Eph. 5.26. All which shows that Baptism hath the same efficacy after, which it had before the administration of it.

[ II] Secondly, the Covenant of Grace is everlasting, Isa. 54.10. Hos. 2.19. But the Covenant is the foundation or substance of Baptism: therefore Baptism is not to be limited to any time, but must have its efficacy so long as the Covenant is in force.

[ III] Thirdly, the ancient Church of Christ hath always taught that all sins are done away, even sins to come by Baptism.

Quest. Whether doth Baptism abolish Original sin?

Answ. The perfect and entire Baptism (in which the outward and inward are joined together) abolisheth the punishment of sin, and the guilt, and the fault; yet not simply, but in two respects.

[ I] First, in respect of imputation, because God doth not impute original sin to them that are in Christ.

[ II] Secondly, in respect of dominion; because original sin reigns not in them that are regenerate; yet after Baptism it remains, and is still, and that properly sin, Rom. 7.20. Col. • .5. Evil concupiscence! Eph. 4.22. therefore some portions of the old man, and original sin remain after Baptism.

Quest. If persons baptized be sinners until death, what difference is there between the godly and ungodly?

Answ. In them that are regenerate there is a sorrow for their inward corruption, and for their sins past, with a detestation of them, and a purpose to forsake sin, to which is joined an endeavor to please God in all his Commandments. This is not in an ungodly man.

Quest. How doth Baptism confer grace?

Answ. First, it confers grace, because its a means to give and exhibit to the believer, Christ, with his benefits, and this it doth by its signification; For it serves as a peculiar, and infallible Certificate to assure the party baptized of the forgiveness of his sins, and of eternal salvation: and whereas the Minister in the Name of God applies the Promise of mercy to the baptized, its as much as if God had made a peculiar Promise to him.

Secondly, it may be said to confer grace, because the outward washing of [ II] the Body is a token or pledge of the Grace of God, and by this pledge faith is confirmed, which is an instrument to receive the Grace of God.

Ob. A Sacrament is not only a signs and seal, but also an instrument to convey the Grace of God to us?

Answ. Its not an instrument having the grace of God tied to it, or shut up in it: but an instrument to which grace is present by assistance in the right use thereof: because in, and with the right use of the Sacrament, God confers Grace, so that its a moral, not a physical instrument.

Quest. Wh • there doth Baptism imprint a mark or character upon the soul, which is never blotted out.

Answ. In Scripture there is a twofold mark of distinction; one visible, the other invisible.

Of the first kind was the blood of the Paschal Lamb in the first Passover: For by it the first borne of the Israelites were marked, when the first-borne of the Egyptians were stain: of this kind is Baptism; for by it Christians are distinguished from Jews, Turks, &c.

The invisible mark is twofold:

First, the eternal election of God, 2 Tim. 2.19 by virtue of this Christ [ I] saith, I know my sheep, John 10.14. and by this the elect of all Nations are marked, Rev. 7. and 9.

Secondly, the second is the gift of Regeneration, which is nothing else but [ II] the imprinting of God's Image upon the soul: by which believers are said to be sealed, Eph. 1.13. 2 Cor. 1.22. and Baptism is a means to see this mark in us, because its the Laver of Regeneration.

Ob. The male children amongst the Jews that were not circumcised were to be cut off? Gen. 17.14. therefore it seems that Baptism is necessary to salvation ?

Answ. Its meant not of Infants, but of men, who being till then uncircumcised, despised the Ordinance of God, and refused to be circumcised, as appears by the words following: For h • hath made my Covenant void : Now Infants do not this, but their Parents, or men of years.

Quest. Whether may such as are called Lay-persons, or private men, administer Baptism?

Answ. Ministers of the Word only may do it. For to baptize is a part of the public Ministry, Mat. 28.18. where preaching and baptizing are joined together; and things that God hath joined may no man separate. He that performs any part of the public Ministry must have a lawful Call, Rom. 10.14. Heb. 3.5. but private persons have no Call to this business. Again, whatsoever is not of faith is sin: Now for private persons to baptize, is not of faith; for they have neither Precept nor Example for it in the Word of God, therefore its sin.

Ob. But Zipporah circumcised her child? Exod. 4.28.

Answ. The example is many ways discommendable: For she did it in the presence of her husband when there was no need. She did it in haste, that she might prevent her husband. She did it in anger, for she cast the foreskin at his feet; and it seems she was no believer but a mere Midianit • : for she contemned Circumcision when she called her husband a man of blood, because of the Circumcision of the child, v. 26. and in this respect it seems Moses either sent her back, or she went away when he went down into Egypt. Some others think that Moses was so stricken by the Angel, that he was unable to do it, yet her fact was not justifiable.

Ob. A private person may teach; and therefore baptize?

Answ. Private and ministerial teaching are distinct in kind, as the authority of a Magistrate, and Master of a family are distinct authorities. A private person, as a Father, or Master, may instruct his children and servants: but he doth it by the right of a Father or Master, being so commanded by the Word of God: but Ministers do it authoritatively by virtue of their Calling and Office, as Ambassadors in the stead of Christ, 2 Cor. 5.21.

Quest. Wheth • r is Baptism administered by a wicked man, or an heretic, true Baptism?

Answ. If the said Party be ordained, and stands in the room of a true Pastor, and keeps the right form according to the institution of Christ, it is true Baptism. Christ commands the Jews to hear the Scribes and Pharisees, because they sat in Moses chair, Mat. 23.1. though Heretics and Apostates, because they taught many points of Moses doctrine: but not only such.

Quest. Who are the persons that are to be baptized?

Answ. All such as be in the Covenant really, or in the judgment of charity, and they are of two sorts.

[ I] First, persons of years that join themselves to the true Church: yet before they be admitted to Baptism, they are to make confession of their faith, and to promise amendment of life, Acts 2.38. and 10.38. and thus all such texts of Scripture, as require faith and amendment of life in them that are baptized, are to be understood of persons of years.

[ II] Secondly, Infants of believing Parents. This was proved largely before: but because this doctrine is so much opposed, I will add something more briefly. Reasons for their Baptism are these.

1. The Command of God, Mat. 28.18. Baptize all Nations, &c. wherein the baptizing of Infants is prescribed. For the Apostles by virtue of this Commission baptized whole families, Acts 16.15, 33. 1 Cor. 1.16.

2. Circumcizing of Infants was commanded by God, Gen. 17.14 but Baptism succeeds in the room of Circumcision, Col. 2.11. therefore baptizing of Infants is likewise commanded.

3. Infants of believing Parents are within the Covenant of grace: For this is the tenor of the Covenant. I will be thy God, and the God of thy seed, Gen. 17.7. therefore they are to be baptized.

Ob. But this Promise was made to Abraham, as the father of the faithful.

Answ. It belongs to all believing Parents. For Exod. 20.6. God promises to show mercy unto thousands of them that love him. And Acts 2.39. the Promise is to you, and to your children, &c. And 1 Cor. 7.14. your children are holy, i. e. in the judgment of charity they are to be esteemed as regenerate, and sanctified: therefore they are to be baptized. For this is Peters reason, Acts 2.38, 39. To whom the Promises belong, to them belongs Baptism: but to you and your children the Promises belong, therefore you and your children are to be baptized.

Ob. But we know not whether Infants are the children of God or no, and therefore we may not baptize them?

[ I] Answ. First, the same may be said of men of years: for we know not whether they be God's children or no, how fairly soever they deport themselves; so that by the like reason we may exclude them from the Sacraments.

[ II] Secondly, we are to presume that children of believing Parents, are also God's children, and belong to his election of grace, God ordinarily manifesting, that he is not only their God, but of their seed also.

Ob. Infants have not faith, and so their Baptism is unprofitable.

Answ. Some think that they have faith as they have regeneration, viz. in the beginning, and seed thereof. But the faith of their Parents is their faith and gives them right to Baptism, because the Parents receive the Promise, for themselves and their children, and thus to be borne in the Church of believing Parents, is instead of the Profession of faith.

Ob. Infants know not what is done when they are baptized?

Answ. Yet Baptism hath its use in them. For its a seal of the Covenant, and a means to admit them as visible members into the Church.

Quest. Whether are the children of Turks and Jews to be baptized?

Answ. No: because their Parents are out of the Covenant of grace.

Quest. Whether are children of professed Papists to be baptized?

Answ. Their Parents being baptized in the Name of the Father, Son, and Holy Ghost; and the Church of Rome, or Papacy, though it be not the Church of God: yet is the Church of God hidden in the Papacy, and to be gathered out of it, therefore I see not why the children of Papists may not be baptized: Only with these two cautions.

1. That the aforesaid Parents desire this Baptism for their children.

2. That there be Sureties who will undertake for their training up in the true faith.

Quest. Whether may children of p • ofane Christians that live scandalously be baptizes?

Answ. They may. For all without exception that were borne of circumcised Jews, (whereof many were profane) were circumcised: and we must not only regard the next Parents, but the Ancestors, of whom its said, If the root be holy, so are the branches, Rom. 11.16. and there is no reason that the wickedness of the Parent should prejudice the children in things pertaining to life eternal.

Quest. How oft is Baptism to be administered?

Answ. But once: for the efficacy of Baptism extends itself to the whole life of man: and as we are but once borne, and once engrafted into Christ: So we must be but once baptized?

Quest. In what place is Baptism fittest to be administered?

Ans • . In the public Assembly, and Congregation of God's people, and that for the • e reasons.

First, Because Baptism is a part of the public Ministry, and a dependence upon preaching the Word of God.

Secondly, the whole Congregation may be edified by opening the institution, and doctrine of Baptism.

Thirdly, the whole Congregation is by prayer to present the Infant to God, and to beg the regeneration and salvation of it, the prayers of many being the mo • e effectual.

Fourthly, the whole Congregation is hereby made a witness of the Infant visible membership.

Quest. What use are we to make of our Baptism?

Answ. First, our Baptism must put us in mind that we are admitted, and [ I] received into the family of God, and therefore we must carry ourselves as the servants of God in all holy conversation.

Secondly, Our Baptism in the Name of the Father, Son, and Holy Ghost, [ II] teacheth us, that we must learn to know and acknowledge God aright, i. e. to acknowledge him to be our God and Father in Christ: To acknowledge his Presence, and therefore always to walk as before him: To acknowledge his Providence, and therefore to cast our care upon him: To acknowledge his goodness and mercy, in the free pardon and forgiveness of our sins.

Thirdly, our Baptism must be to us as a storehouse of all comfort in the [ III] time of our need: If thou beest tempted by the devil, oppose against him thy Baptism, in which God hath promised and sealed unto thee the pardon of thy sins, and life everlasting. If thou beest troubled with doubtings▪ and weakness of faith, consider that God hath given thee an earnest, and pledge of his loving kindness: Often look upon the Will of thy heavenly Father sealed, and delivered unto thee in thy Baptism, and thou shalt be comforted in all thy doubts. If thou liest under any Cross or calamity, have recourse to thy Baptism, in which God promised to be thy God, and of this Promise he will not fail thee, &c.

Mr. Perk. Vol. 2. p. 256, &c.

CHAP. XVIII. Questions, and Cases of Conscience about Blasphemy.

Quest. W Hat is Blasphemy?

Answ. Blasphemy in the usual acceptation of the woe • d in Greek Authors signifies any evil speech, or calumniation (as Beza notes) but by a phrase peculiar to sacred Writers, the penmen of the Scriptures, it imports always an ungodly speech, which though it be uttered against men, yet it reacheth, and is carried to the contumely of God himself. So, Matth. 9.3. Rom. 14.16. Tit. • .2. and its either against men, or God. For,

1. Every reproachful word tending to the hurt, or disgrace of any other man's name, and credit is called blasphemy. So, Tit. 3.2. 1. Peter 4.4. Mark 3.2.

2. All such injurious, slanderous, or reproachful words as are uttered to the disgrace of God, Religion, God's Word, Ordinances, Creatures, Works, Ministers, &c. are called Blasphemy: Against God, Rev. 13.6. His Name, Rom. 2.24. His Word, Tit. 2.5. Christ, Act. 26.11. Christians, Jam. 2.7. His Doctrine, 1 Tim. 6.1. Rom. 3.8. Christian liberty, Rom. 14.16. Teachers, 1 Cor. 4.13. Christians, for abstaining from evil, 1 Pet. 4.4. the Holy Ghost, or his work, Mat. 12.31.

Quest. What is blasphemy against 〈◊〉 Holy Ghost?

Answ. It is a sin, not in deeds, and actions, but in reproachful words ( Mark 3.30.) uttered, not out of fear, nor 〈◊〉 infirmity, as 〈◊〉 did; and sick, and frantic persons may do: but out of a malicious, and hateful heart, 1 Corinth. 16.22. Heb. 10.16, 36. Not by one that is ignorant of Christ, as Paul was when a blind Pharisee: but by one enlight • d through the Holy Ghost with the knowledge of the Gospel, Heb. 6.4. Not of rashness, but of set purpose to despite the known Doctrine and Works of Christ, Heb. 10.29. being accompanied with a universal defection, or • lling away from the whole truth of God, Heb. 6.6. as also with a general • pollution, or filthiness of life, Mat. 12.45. 2 Pet, 2.20▪ and being irremissible, because such a • commit it cannot repent, Mat. 12.32. Heb. 6.6.

Quest. How many ways doth blasphemy break out?

Answ. The Schoolmen say three ways.

1. Cum attribuitur Deo, quod ei non convenit. When we affirm that of God which is umbeseeming his Majesty, and incompatible with his holy and Divine nature▪ As to make him a creature, or a liar, or cruel, unjust, unmerciful, sinful, or the cause of sin.

2. Cum a Deo removetur, quod ei convenit, when we deny that to God, which indeed belongs to him, as 2 Chron. 32.17.

3. Cum attribuitur ereaturae, quod Deo appropriatur. When we put that upon a creature which is proper to God: Thus when the Israelites had made a golden calf, and said, This is thy God, O Israel, &c. Its called blasphemy, Neh. 9.18. they committed great blasphemies. See O. Sedgwicks Part. Sermon.

Quest. What means may we use to prevent, and cure temptations to Blasphemy?

[ I] Answ. First, we must get assurance of God's love to us, and then we shall love him, and love always thinks, and speaks well of the party beloved: But if we once entertain thoughts that God hates us, and will curse us, then we will hate him, and be ready to curse him: and this is incident to us when under some great affliction, as we see in Jobs case: when God chastens us sore, and worse then commonly he doth others, and when we find some circumstances for which we cannot find a president in the world, then we begin to apprehend some unkind dealing from God, and concludes that he hates us, and then we will be ready to hate him again, and begin to enter into some terms of blasphemy, to prevent and cure which, we must know, that no afflictions, be they never so great, unusual, or unhard of, are any certain signs of God's anger, much less of his hatred. Job was the first that was ever used as he was, and his foolish wife would thence conclude that God hated her, and her husband. Jonah had a cross, the like whereof was never in the world before, yet was it no fruit of God's hatred: Jacob had sore, and heavy afflictions, yet was it ever true, ( Jacob have I loved ) even when he afflicted him: and Esau had great outward prosperity, and yet that was as true▪ Esau have I hated : Be then convinced that God loves thee, and all the devils in hell, and all the lusts in Original sin cannot make thee blaspheme God.

[ II] Secondly, we must get our sins pardoned, repent of all our iniquities, and then the cross can never wring from us words of blasphemy: It is not the greatness of the cross, but the guilt of sin working with the sting of the cross which makes men in tribulation to blaspheme, Rev. 16.11.

[ III] Thirdly, suppose the worst: have we blasphemed? yet we must repent of our blasphemy, and hope in God to despair is to make us uncapable of mercy: To despair by reason of blasphemy is a worse sin then blasphemy itself: they are both against the goodness of God: but despair is against his goodness, mercy, and truth. Indeed its an horrible crime to blaspheme God, and the worse, because its somewhat like that unpardonable sin: Besides, other sins are against God in his greatness, government, &c. but this is against his goodness, and God as he is represented to us stands more upon his goodness then his greatness, and therefore blasphemy hath always been held amongst the greatest of sins, therefore we should the more be aware of it, and we may the better avoid it, because it's against that natural inbred principle of a Deity; so that nature itself is afraid of it.

Satan indeed is a great blasphemer, and labors by all means to bring us to it, but we must set the Word and Spirit of God against it, yea, and the Law of nature too; and if at any time we be overtaken with it, yet we must remember that its pardonable, 1 Tim. 1.13. I was (saith Paul) a blasphemer, &c. yea, which worse, he compelled many to blaspheme, yet (saith he) I obtained mercy, Mat. 12.31. Christ tells us that upon repentance it shall be forgiven. The Devil would persuade us that all blasphemy is the sin against the Holy Ghost: but we must deny it, and our reason must be, because we are sorry for it, and were it to be done again, we would not do it for all the world: but he that sins against the Holy Ghost is not sorry for it, is not grieved for his offense: would have all others to commit the same sin: Is desirous to have Hell as full as he can: wishes that wife, children, Parents, friends, neighbors, all might commit the sin against the holy Ghost as he hath done. See Capell on Tentations.

Quest. How doth the heinousness of this sin of Blasphemy appear?

Answ. First, Its one of the most horrid sins in the world: Some sins are more [ I] directly and immediately against men's own persons: as idleness, prodigality, &c. Some are against other men's persons: as lying, slandering, &c. but the blasphemer fights directly against God: other sins strike at God, but this pierceth him, and strikes through his Name with execrations, &c. and therefore such were to be put to death, Lev. 24.10, 11. Isa. 36, 6. Hab. 3.14.

Secondly, Its an high contempt of God, a desperate flying into his face, a [ II] charging him with folly, cruelty, and tyranny, Job. 1. ult. It so provokes God that usually he cuts them off sooner then other sinners, as those that are ripe for destruction.

Thirdly, It argues the highest ingratitude in the world: for a man like a mad [ III] dog to fly into the face of his master who keeps and feeds him: to use that heart and tongue which God made for his praise to the disgrace of his Creator: To load him with injuries, who daily loadeth us with mercies. To curse him who blesseth us, &c. they are said to crucify Christ afresh, Heb. 6.6. Magis offendunt qui blasphemant Christum regnantem in coelis, quam qui crucifixerunt ambulantem in terris. Aug. they are worse then those that actually crucified him.

Fourthly, it exceedingly debaseth a man, and makes him viler then the [ IV] vilest creature; for they in their kind praise God, and show forth the wisdom, power, and goodness of their Creator: but the blasphemer dishonors him in all his attributes.

Fifthly, it is a most unprofitable sin: other sins have some seeming pleasure, [ V] and profit to allure, but what pleasure, or profit can it be to rage against the just, and great God.

Sixthly, such are guilty of the most pestilent scandal that can be: they grieve [ VI] the godly, harden the wicked, offend the weak, who are quickly turned out of the way: they become an evil example to their families, who like soft wax are easily cast into any form. Now woe be to them by whom scandals, especially blasphemous scandals come, Mat. 18.6, 7.

Seventhly, it's a sin which makes men most like the damned in hell. As the [ VII] Saints in heaven being filled with joy, shall vocally sing the praises of their Redeemer: So the damned in hell, being filled with the wrath of God, shall vocally blaspheme him: and if the wicked in this world that do but taste of the cup of God's wrath, yet blaspheme him for their torments, Rev. 16.9. how will they be filled with blasphemies, when they shall be filled with the wrath of God forever.

Eighthly, as its the greatest sin, so it makes men liable to the greatest judgments [ VIII] of God, and to the severest punishments of the Magistrate. When a man shall directly and purposely speak reproachfully of God, denying him in his Attributes, or attributing that to him which is inconsistent with his nature, this is called direct and immediate blasphemy, and if it be acted, not out of infirmity of nature, the person not being distempered by sickness, melancholy, nor madness, but out of malice, deliberation, and obstinacy, the party should die without mercy, Lev. 24.13, 14, 15, 16. This was not a judicial Law belonging to the Jews only, but it being of the Law of Nature, is a universal Law for all Nations: Hence wicked • ezabel, that she might stone Naboth to death, proclaims him a blasphemer, 1 Kings 21.11, 14. So John 19.7. and they stoned Stephen for this pretended cause, Act. 7.57. Nebuchad • ezzar by the light of Nature made a decree, that whosoever blasphemed the God of Heaven, &c. should be cut in pieces, and his house be made a dung-hill, Dan. 3.29. How much more should Christian Magistrates make severe Laws for the punishment of such notorious offenders, which if they neglect to do, as their light is greater, so their punishment shall be greater: They punish Thieves, and Murderers with death: They punish Traitors that seek to destroy the lives of Princes, or that speak against their honor and dignity with death, and shall not he that speaks against the King of Kings die the death? And when men neglect their duty in this kind, God takes the sword into his own hand: He cut off blasphemous Sennacherib, and his Army for it, 2 King. 19.35. The Syrians blaspheming God, and calling him the God of the Mountains, but not of the Valleys, many thousands of them lost their lives for it, 1 King. 20.29, 30. blasphemous Arius voided his bowels, and died miserable. See many more Examples of God's judgments upon Blasphemers, and blasphemous Heretics in my Mirror in those two Chapters.

Master Hall upon 2 Tim. 3.2.

Quest. How comes Satan to tempt God's children to blasphemy?

Answ. When he cannot overcharge the conscience of the weak Christians, by ripping up, and aggravating those sins which he hath in truth committed, nor cause him desperately to desist from going forward in the course of sanctification, then he suggests into his mind horrible blasphemies against God's Majesty, and continually turmoils him with most impious thoughts, that thereby he may distract his mind from holy meditations, and utterly discourage him in all Christian exercises.

Quest. Of how many sorts are these his hellish suggestions?

A • sw. Of two sorts. 1. Such as seem to have some ground in corrupted reason, for the sugge • ting whereof he ofttimes useth our sinful flesh as his wicked instrument: and these arise sometimes from our over-great prosperity whereby we are brought to forget, and neglect the Lord who hath been so bountiful unto us: sometimes from the grievousness of afflictions, whereby men are moved to murmur against God, and to repine at his judgments; sometimes from some offense unjustly taken from God's Word, or works: As from the plainness of the Scriptures, the unequal dispensation of God's benefits, and punishments whence arise these temptations: that there is no God, or if there be, yet no particular providence: that he hath not eyes to see all things, nor power to rule them: That he is not just in his judgments, but an accepter of persons: That his Word is not true, either in the promises or threatenings: That he makes little account of virtue to reward it, or of sin to punish it: neither yet hath provided either a Heaven for the godly, or a Hell for the wicked: that let men do what they can, yet in the end either all, or none shall be saved, &c.

Quest. How are we to resist these blasphemous suggestions?

[ I] Answ. First, we should▪ as soon as they are suggested, reject them as abominable, saying to ourselves, God forbid that I should entertain such a blasphemous thought of the most Mighty, Wise, Just, and gracious God: especially having no reason for it but the false suggestion of the Devil, who is a liar from the beginning, and by his lies seeks my destruction.

[ II] Secondly, then (if we cannot be th • s rid of it) let us fly unto the Lord by earnest prayer desiring him to enlighten our minds by his Spirit, that we may clearle discern his truth, and the falsehood of Satan, and that he will incline our hearts to submit our judgments to his truth, and reject Satan's damnable lies.

Thirdly, we must endeavor to enrich our minds with such a measure [ III] of knowledge as may enable us to answer all Satan's cavils; especially by studying the Scriptures, which are able to make us wise to salvation.

Fourthly, we must open our state to some able friend, who may teach us [ IV] how to confute these temptations: and by all means we must take heed of that foolish bashfulness which makes men keep the Devils counsel to their destruction for fear of shaming themselves: whereas its no shame to be subject to these temptations which the dearest of God's children are not freed from.

Quest. What is the other kind of blasphemous temptations?

Answ. Such as are without all show of reason, or appearance of truth, sencelesly absurd, and no less admirable for their sottishness, then for their hellish impiety; and these cannot without trembling be thought on: neither doth Satan use the help of the flesh herein as he doth in other temptations, it being no fit instrument for this employment, because these blasphemies are so horribly wicked that they are above the conceit of corrupt nature, but are the immediate product of hell, Satan casting them into the mind like wild-fire with great swiftness and violence. Or if the flesh be used herein, yet its not with delight, but with fear and horror, seeing there is neither pleasure nor profit in them, but a fearful expectation of speedy vengeance if we swallow them with consent.

Quest. What is Satan's chiefest scope in these temptations?

Answ. First, he hath no hope to prevail with a Christian to approve of [ I] them, seeing he cannot draw a profane worldling thus far with all his power and skill: but his chiefest aim is hereby to work astonishment in them that they shall be utterly unfit to perform any holy exercise, or duty which they owe to God, hoping thereby so to enfeeble them, that afterwards he shall get an easy victory over them.

Secondly, he labors hereby to overthrow their faith, and to bring them to [ II] utter despair of God's mercy, putting them out of all hope that he will ever pardon such outrageous sins, seeing they do so impiously blaspheme him to his face: and therefore lest they should multiply these horrible sins by their longer abode in this life, and so increase the measure of their just condemnation, he tempts them to lay violent hands upon themselves, and to seek to mitigate their torments by hastening their death.

Thirdly, when by manifold experiences he hath learned that by these suggestions [ III] he little advanceth these cursed ends: yet such is his inveterate malice towards God's poor Saints that he will not surcease to pursue them with these suggestions so long as God permits him, that he may at least turmoile, and vex those whom he hath no hope to overcome.

Quest. How may we comfort and strengthen our hearts against these wicked Blasphemies?

Answ. First, consider that they are not our own thoughts, but Satan's suggestions, and therefore they shall not be charged upon us as our sins, but shall [ I] be set on Satan's score and punished upon him.

Quest. How shall we know that they are Satan's suggestions, and not our own thoughts?

Answ. Fir • , In that they are so outrageously wicked, that even nature, [ I] though corrupted, is not capable of them, unless by long custom of malicious sinning against God, it become plainly diabolical. How much loss then are they capable of them who have received some measure of grace, and in the uprightness of their hearts desire to fear, love, and serve the Lord.

Secondly, they may be discerned to be from Satan by the manner of their injection, which is not voluntary and upon choice; but sudden, as a flash of lightning, with such unavoidable violence that they cannot be prevented, and that continually, one following in the neck of another.

Thirdly, whereas a man's own thoughts being natural, work no extraordinary perturbation in the mind: on the contrary, these blasphemous suggestions strike the heart with such horror and fear, that thereby the understanding is astonished, the heart quakes, the mind is distracted, the joints tremble, &c.

[ II] Secondly, consider that these kinds of temptations are common to afflicted Christians: yea, so ordinarily doth Satan fight with this weapon, that he durst therewith assault Christ himself, the unspotted Lamb of God in whom was no sin.

[ III] Thirdly, consider that its no sin to be tempted to these blasphemies, if they be resisted: as its no fault in a chaste person if a filthy harlot tempt him to uncleanness so long as he yields not to it.

Quest. But how shall we know that we resist these blasphemies?

Answ. First, in our own outward man we resist them, when we do not actually yield by words, or deeds, so as that our yielding is subject to our senses.

Secondly, inwardly we resist them, when we neither approve them in our judgments, nor embrace them with our wills, nor incline to them in our affections with liking and delight.

[ IV] Fourthly, consider that these blasphemous susigestions, are not evil to them who resist them: or if evil, yet only our crosses, and evil of punishment, not evil of sin, which the Lord of his infinite goodness turns to the good of his children.

Object. Yet I fear that I have so much revolved these blasphemous temptations in my mind, and have been so negligent, and slow in rejecting them, that I doubt much I have yielded some liking to them?

[ I] Answ. First, there is nothing more common then for an afflicted conscience to accuse when it's innocent, and to lay a heavy burden upon itself where the Lord gives a discharge.

[ II] Secondly, but suppose it be true, yet there is no cause of despair; and that

1. Because this sin being committed through infirmity is pardonable, and therefore if thou repent and bewail it, hate and abhor it, strive and endeavor to mortify it, God (according to his gracious promise) will freely remit it.

2. It's not committed by the Christian man, if we speak properly, but by the flesh, and unregenerate part, and therefore it shall never be imputed to the spiritual man, who resists it all he may: but to the flesh, which alone shall b • ar the punishment, God using to that end not only the hammer of his Word, but also temporary crosses and afflictions.

3. God measures not our sins according to the nature, and matter of the sins themselves, but rather according to the affection of the sinner, which gives the form and being thereunto: in regard whereof the greatest sin being entertained by the concupiscence only, and there crushed and choked, is esteemed by God a far less sin, then the least degree of wickedness which is willingly committed, nourished, or defended.

Quest. By what means may we be freed from these hellish blasphemies?

[ I] Answ. First, we must have recourse to God by fervent prayer, entreating him to rebuke Satan, and to restrain his malice, either that he may not cast his hellish wild-fire of blasphemous thoughts into our minds, or at least that he will quench them at their first entrance that they may not enflame our concupiscence with the least liking of them.

[ II] Secondly, when Satan terrifies us by laying these blasphemies to our charge, we are to appeal to the Lord the searcher of our hearts, as the supreme Judge, and having the testimony of our consciences to bear witness with us, we are to protest our innocence: and so to disavow these wicked suggestions, and to protest such hatred of them, that we would rather die a thousand deaths then yield the least assent to them.

Thirdly, we are not to make such account of these suggestions as that thereby our [ III] understandings should be dulled, our minds distracted, our senses astonished, and our hearts discouraged, so as to be made unfit for the service of God and the duties of charity to our brethren, and the duties of our particular callings.

Object. This indeed were a good course for such as have quiet minds: but I am so distracted in every holy duty, with these blasphemous suggestions, that I cannot perform them with und • rstanding, so that they become unprofitable to me, and (I fear) they are turned into sin?

Answ. Though thou canst not perform these duties as thou wouldst, yet do them as well as thou canst; yea the more thou art troubled in them, be the more earnest in doing of them; for they are the best weapons to repel Satan, whereof if Satan can disarm thee he will be sure to prevail. They are God's Ordinances, and therefore though thou find no present good by them, yet thou must do them in obedience to God's command: And so in the end thou shalt find that God accepts thy endeavors, and will pardon thy infirmities, and give such a blessing to them by his Spirit, that they shall bring joy and comfort to thy heart.

Fourthly, we must not revolve these blasphemous suggestions in our minds, [ IV] nor suffer them to reside in our thoughts, but forcibly withstand them when we find them first entering: or if they be entered before we be aware, we are presently to reject them, and entertain into our minds some heavenly meditations, which will keep them from easy re-entrance.

Fifthly, we must have a special care to avoid idleness, and solitariness, and [ V] spend all our time either in holy exercises, or in the duties of our lawful callings: For idleness prepares us for temptations, and makes our hearts, like unmanured ground, fit to bring forth nothing but weeds: and solitariness brings in this case a heavy woe with it, Eccles. 4.10. giving Satan a great advantage against us: which made the Devil when he tempted Christ to make choice of the wilderness, having by manifold experience found that such solitary places are fittest for his purpose.

Sixthly, if for all this we cannot be rid of them, we must not too earnestly [ VI] strive against them, or be overmuch grieved with them; but seeing they are Satan's sins, and not ours, if we abhor and strive against them, we must constantly go on in our course of godliness, and righteousness, and so let them pass as they come without being dismayed at them.

Mr. Downams Christian Warfare.

CHAP. XIX. Questions, and Cases of Conscience about our Bodies.

Quest. W Hat is the condition and state of our bodies in this life?

Answ. They are vile and base, and that not only the bodies of the wicked, but also of the dearest children of God, Phil. 3.21.

Quest. How may this be made out?

Answ. Our Original is base, we are dust, and to dust we must return. Besides, our continuance is full of changes, we are subject to sickness, sores, pain, hunger, &c. and base we are, because we are upheld by inferior creatures. We enter into the world one way, and then go out a thousand: sometimes by violent, sometimes by more natural deaths: Are subject to divers diseases, loathsome to the eyes and noses, especially when we are nearest our end: then our countenances wax pale, our members tremble, and all our beauty is gone: when we are dead, our carcass is so lothsom, that it must be had out of sight, yea, though of Abraham, Gen. 23.4. For as man's body is of the finest temper of all others, so the corruption of it is most vile.

Quest. Is there then no glory belonging to our bodies?

Answ. Yea▪ For, First, its God's Workmanship, and therefore excellent: so excellent, as the Heathen Galen being stricken into admiration at the admirable frame thereof, brake out into an Hymn of praise to the Maker of it: and David cries out, I am wonderfully made, Psal. 139. God made this his last work as an epitome of all the rest.

Secondly, the Scripture teaches us that we owe glory to our bodies, and therefore it forbids us to wrong our bodies, and speaks infamously of self-murderers, as of Saul, Achitophel, Judas, &c. and God to show the respect that we owe to our bodies hath provided pleasing objects for every sense, as • ight for the eyes, flowers for the smell, and music for the ears, &c.

Thirdly, these bodies of ours are members of Christ redeemed, and sanctified Temples of the Holy Ghost, indeed as it keeps the soul from heaven, so its the grave of the soul: but otherwise its the House, Temple, and instrument of the soul.

Quest. But can those bodies be called base for which Christ shed his precious blood?

Answ. Whilest God's children live here, their bodies are in no better a condition then the bodies of others: Hezekiah is sick: Lazarus hath his sores; David and Job are troubled with loathsome diseases: and its reason it should be so. For,

1. It was so with Christ, he took our base ragged nature on him: He hungered, thirsted, was pained, yea, death had a little power over him▪ and shall we desire a better condition then our head, and Master had? Its 〈◊〉 decree that we must return to the dust as all 〈◊〉 fellow Saints have done▪ 〈◊〉 we must partake with 〈…〉 mean estate▪ 〈◊〉 we will partake 〈◊〉 his glory.

2. Hereby God doth exercise our faith, and hope, causing • s to expect a better resurrection; and by this means our desires are quickened after a better life.

3. As yet there is sin in us, from the danger whereof, though we are delivered, yet there is corruption which remains behind in us; and by this God will teach us to see the contagion of sin, and how the devil hath deceived us, when he promised a better condition.

4. It shows God's wisdom in vanquishing sin by death, which is the child of sin: For be it we shall be purged from sin, and from corruption both of body and mind, and thus is our base estate made a way to our excellent estate hereafter.

Quest. Shall these vile bodies of ours be raised again at the last day?

Answ. Yea, its an article of our faith: it was typified by Aaron's dry rod budding, and by Jonas 's deliverance out of the belly of the fish, where he had been three days, and three nights: It was believed of all the Fathers, Heb. 11.13. Its a grounded truth that these bodies of ours that are sown in corruption, shall be raised in incorruption, 1 Corinth. 15.4 • . And for our further security, Enoch before, and Elias after the flood, were taken into heaven in their bodies.

Again, its not contrary to reason, though above the reach of reason; For Christ takes care that the dust whereof we are made, and to which we return be preserved: and why cannot Christ as well raise a body out of the dust, as at first he made it out of the dust, especially seeing the soul is preserved in heaven to this end, to be joined again to it. Nay, it is not contrary to the course of nature: We yearly see that Summer succeeds Winter, Day the Night, Youth comes out of Infancy, Mans age out of Youth, and 1 Cor. 15.36. Thou fool, the corn is not quickened except it die. Nay we see daily strange things wrought by Art, and shall we think God's Almighty power cannot work more strange effects.

Quest. Who shall raise up our bodies at the last day?

[ I] Answ. Christ, John 6.39, 40. For he is our Head, and the body must be conformable to the Head: Hence, Romans 8.11. If the Spirit doth dwell in us that dwelleth in Christ, the Spirit that raised him up, will raise us up also.

[ II] Secondly, Christ is a whole Savior, and therefore will raise up our bodies as well as our souls: For he is a Savior of both: hath delivered both from hell, and therefore will raise up both to heaven.

[ III] Thirdly, Christ is the second Adam : as we did bear the image of the first Adam in corruption, so we must bear the image of the second Adam in glory.

[ IV] Fourthly, Christ is the seed of the woman that must break the Serpents head, and therefore he must work this change.

[ V] Fifthly, Christ changed his own body being burdened with all our sins: and therefore as an exemplary cause, shall much more raise us up. For sin, which is the sting of death being once overcome, what can keep us in the grave?

Quest. What may the consideration hereof teach us?

Answ. First, it may strengthen our faith in consideration that we have such [ I] strong Savior, that nothing shall be able to separate us from his love, nor take us out of his hand.

Secondly, it may direct us how to honor our bodies, not making them instruments [ II] of sin against him, but so to use them, that we may with comfort, and joy expect, and desire his coming to change these our vile bodies.

Thirdly, to labor to assure ourselves of our parts in this change at our resurrection, [ III] and this we shall know.

1. If we find Christ's Spirit in us. For then the same Spirit that raised him up, if he be in us, will raise us up also, Rom. 8.11. For the first resurrection is an argument of the second, and he that finds his understanding enlightened, his will p • able, and his affections set upon right objects, will easily believe the resurrection of his body.

2. If we hope for this change, and so hope, that we are stirred up thereby to fit ourselves for it.

3. If we grow in grace, 2 Pet. 1.11. it's a sign that we have an entrance into Christ's Kingdom: For God doth ever honor growth with assurance of a blessed estate.

Fourthly, this may comfort us in time of death, considering that we lose nothing [ IV] but baseness, and our bodies are but sown in the earth, and this depositum which God committeth to the fire, air, earth, water, &c. must be rendered up again pure, and changed by Christ.

Fifthly, it may comfort us also at the death, and departure of our friends, [ V] knowing that they are not lost, and that the earth is but an house, and hiding place for them to sleep in, and that God will not forget at the last day to raise them up with the rest of his Saints, and to change them, and make them like to his glorious body, 1 Thes. 4.18.

Sixthly, to pray to God to teach us to number our days so that we may apply [ VI] our hearts unto wisdom, as Psal. 90.12.

Quest. When shall the time of this blessed change be?

Answ. At the day of judgment, and not before, as will appear by these Reasons.

1. Because all are then to be gathered together: even those that were buried four thousand years ago must stay till the number be fulfilled: And it will make for the honor of Christ that we should all meet together to attend on him with multitudes of Angels, so that they cannot be perfected without, or before us, and we shall not prevent those that are asleep.

2. This makes for the comfort of Christians that are weak, that the Martyrs, and constant professors of Christ should be pledges of their rising, who continually • ry, How long Lord ?

3. God's will is that now things should be carried in a cloud, and that the last day should be the day of revelation, which could not be, if this change should be before.

Quest. But how shall our bodies be fashioned to Christ's glorious body?

Answ. First, as he is immortal never to die again, so shall we, we shall be [ I] freed then from all sin, and so consequently from all mortality.

Secondly, we shall be incorruptible, we shall neither have corruption within [ II] us, not without us, 1 Cor. 15.53. we shall be embalmed with the Spirit that shall cause us forever to be incorruptible.

Thirdly, we shall be unchangeable: always the same without sickness of body, [ III] or indisposedness of mind.

Fourthly, we shall be in perfect strength: Here we contract to ourselves [ IV] weakness from every little thing, as alteration of air, labor, &c. but there the body shall be enabled to everything, whereas here we are weak, unfit, and soon weary of every duty: Even Moses hands must be supported.

[ V] Fifthly, we shall have beauty and comeliness: the most lovely complexion and proportion of parts, there shall be no dregs in our body; all wants shall be supplied: what is misplaced shall be reduced into right order. If we lose limbs for Christ's sake he will not be indebted to us, but will restore them again.

Object. But Christ retained wounds after his resurrection, much more shall we be imperfect?

Answ. This was a voluntary dispensation for a time for the strengthening of Thomas his faith, not of any necessity.

[ VI] Sixthly, these bodies of ours shall be spiritual, 1 Cor. 15.44. A natural body is upheld by natural means, as meat, drink, Physic, &c. but then there shall be no • eed of such things. Christ shall be all in all to us.

[ VII] Seventhly, then our bodies shall obey our spirits: now the body keeps the Spirit in slavery, but then it shall readily yield to every motion of the spirit.

The ground of the glory of these our bodies shall be the beatifical vision, and our union with Christ. If our beholding him here in his Ordinances be of such a power as to translate us from glory to glory, 2 Cor. 3.18. what a change shall be wrought in us, when we shall see him as he is? and if his first coming had that power in it to make all things new, 2 Corinth. 5.17. much more when he comes the second time in glory shall he make all things new and glorious.

Quest. What lessons may the consideration hereof teach us?

[ I] Answ. First, in all cases of dismay and trouble, it may encourage us rather to lose our bodies, then to offend God, knowing that if we give them for God, we shall receive them again with advantage.

[ II] Secondly, labor we to make our bodies instruments of his honor, and let us honor our bodies wherein are the seeds of immortality: and glory in so using them, as that they be carried to the grave with honor.

[ III] Thirdly, let us honor the bodies of the deceased Saints of God, and the places of their sepulture, as cabinets wherein the precious dust of the holy Saints is laid up in keeping.

[ IV] Fourthly, when we die we should not trouble our minds with the discomfortable thoughts of worms, rottenness, darkness, &c. but with the eye of faith let us look beyond these upon Heaven, whither we are going. This made Job, though covered with ulcers, cheerfully to say, My Redeemer liveth, &c.

[ V] Fifthly, if we want limbs, yet to comfort ourselves, the resurrection will restore all.

[ VI] Sixthly, let us serve God here with our best endeavors: Its but a while and our labor shall not be in vain. Is it not better by doing thus to partake of this blessed change, then to spare this vile body, and by pampering it, and prostituting ourselves to vile and base courses, thereby to disenable ourselves in the resurrection to lift up our heads with joy, because our redemption draws nigh? See Dr. Sibs on Phil. 3.21.

Quest. How may our bodies be made serviceable to our minds, and instrumental to God's glory?

Answ. They must be maintained with great care, but not with much tenderness: For we should use them to be content with a little, and with things easy, and ordinary, looking less for pleasure, then for health, which yet is the way to get a lasting pleasure.

Quest. Why should we be so careful of the health of our bodies?

Answ. Because of all earthly things it is the most precious: without health of the body the mind will have much ado to maintain its liberty, and stability: the disorder of the humors of the body disturb the mind, and make i • froward; yea, sometimes reason is qui • e overturned by reason of some corporal indisposition.

Quest. By what means then may the health of our bodies be preserved?

Answ. Especially by these 〈◊〉 things.

1. Serenity of mind. 2. A sober di • . 3. Exercise.

Quest. How is serenity of mind a means to preserve bodily health.

Answ. Serenity of mind, and health of the body preserve one another: But the mind is a more powerful agent upon the body, then the body upon the mind. A cheerful spirit keeps the body healthful, whereas frequent excessive fits of choller, and deep sadness, sour the whole mass of blood, and poison the fountain of animal spirits▪ whereby the body loses its lively color, and good plight, and droops into a lingering consumption, Prov. 12.25. Heavinesse in the heart makes it stoop, Prov. 15.13. By sorrow of heart the spirit is broken ; and on the contrary, Prov. 17.22. A merry h • art doth good lik • a medicine ; and to get this mercy heart the Wise man advises us to keep our minds in a mild temper. Prov. 11.17. The merciful man doth good to his own soul, but he that is cruel troubles his own flesh : And the body thus preserved in health by the serenity of the mind, pays him readily for that good office: for the mind is kept in tranquility by the good constitution of the body.

Quest. How is a sober diet 〈◊〉 means to preserve the health of the body?

Answ. As there is nothing that wears the body, and sets the mind out of frame so much as intemperance in diet: and truly not only such as glut themselves with meat and drink, but generally all that live plentifully, ea • and drink too much, and confound in their stomachs too many various ingredients, giving to nature more then it needs, and more then it can dispense with; which superfluity, that especially of the third concoction, turns into ill humors, whence various diseases are bred, answerable to the variety of our dishes, as in the Common-wealth idle persons▪ and useless soldiers are they that stir up seditions, and trouble the State.

Then natural heat, which serves to the nutritive faculty, being put to an over great labor, wears away before the time; and the spirits serving to make the pot boil below, leave the intellectual part ill served in the upper room: and that overplus of nourishment growing to pride of blood, breeds no better effect in the soul then to swell the appetite, and to provoke it to rebellion against the reason: whereas if we would bring ourselves to a more simple, and sparing diet, both our bodies and minds would enjoy a better health: The fewer vapors the belly sends to the brains, besides what are necessary, the clearer is the sky in that upper region: the best rule therefore for such as feast plentifully, is to fast frequently: Most sicknesses in their beginnings, may be cured by this abstinence.

Quest. But what should they do that use sparing diet?

Answ They should allow themselves some seasons for good cheer. Indeed it oppresseth such whose ordinary meals are so many feasts: but it renews the vigor of those that use it seldom: wine is given by God to make glad the heart of man, Psal. 104.15. Prov. 31.6. It's of singular virtue to charm cares: A draught or two extraordinary, when the mind is dejected with crosses, will put upon a man's businesses a smoother and calmer face.

Quest. How doth exercise conduce to the health of the body?

Answ. Without exercise the body becomes a • unwieldy bag of corrupt humors: Great eaters need the more exercise, but the most sober need some: the naturallest, and pleasantest is walking, to which they that use a sedentary life, must allow sometime: But if one be shut up, or hath lost the use of his legs, he must invent some other way instead of walking to exercise his body, and prevent sickness, and if he cannot use exercise, he must eat and drink the less.

It's a wise course to harden the bodies of children, and young men especially, against cold, which is the cause of most diseases in aged persons: But when one hath been tenderly brought up, it's imprudence to go about to inure his body to hardness in his declining age, which is more then it can bear.

Quest. These are good rules to preserve bodily health, but how shall we mend it when its impaired?

[ I] Answ. First, Physicians must be consulted withal, and remedies used; about which two rules should be observed.

1. Let it be betimes, before sickness hath taken root.

2. Let it be seldom: For two many remedies are worse then the disease. Physic, and Physicians should be used for necessity, not for wantonness: the chief use of that Art is to prevent diseases. But every man ought to have enough of it to know his own body, and to keep off the indispositions to which he is obnoxious, and not to wear out his body with drugs without great necessity: There are certain simple, and easy helps which being used betimes would prevent great inconveniences; and what wise man would not keep himself from painful diseases, if the use of a little Sage, or Juniper berries would do it, whatsoever remedies are used for the prevention of sicknesses, it's certain that the abstinence from unwholesome things is better then the use of wholesome.

[ II] Secondly, let the body be well clad, for commodity, not for show, neither curiously affecting the mode, nor opposing it with a fantastical singularity. Let all that we wear be cleanly and wholesome, not to please other men's eyes but our own: For he that is slovenly in his attire, will thereby grow sad and dejected before he be aware. Why should a man make himself contemptible to the world, and displeasing to himself by a willful lazy neglect of his person?

[ III] Thirdly, let there be order, and suitableness in our household furniture, though it be never so course. Let not anything want his proper place, though never so little. Confusion is offensive to the mind, but order gives a secret delight.

[ IV] Fourthly, let our habitations be lightsome if it be possible, in a free air, and near a garden. Gardening is an innocent delight: it was the trade of man in the state of innocence.

[ V] Fifthly, for exercises, such should be chosen that bring a public utility, as the hunting of such beasts as are an annoiance to the Country, as Foxes, Badgers, Wolves, &c. Or the use of military pastimes which fit men to serve their country. It's a double content to a generous and well disposed nature, when he doth good for his pleasure; whereas Games of hazard do very much discompose the mind: they accustom it to hang upon the future, and to depend on fortune (as they call it) to which every wise man will give as little power over him as he can. They also provoke passion, and cause much disturbance in the soul for things of nothing. Games that consist in dexterity of body, or mind are much to be preferred before these. Chess will sharpen the wit, but buzie it overmuch, and toile the spirits instead of recreating them, which is the proper use of play. Of all Gaming the less the better; and when it disorders the passion, the least is too much.

He that ventures much money at play, ventures with it, not only the tranquility of his mind, but makes a certain loss of it, whatsoever becomes of the money: this bold venturing proceeds not from a contempt of this worlds goods (as such Gamesters pretend) but out of an insatiable greediness to gain much in a short time: wherefore to them that have but a little money, and to great lovers of it, great losses at play are very smarting: and yet the gain is more hurtful then the loss: for it enflames Covetousness, and sets the heart upon a wicked labor to grow rich by the ruin of others: Hereby also the Fountain of Charity is dried up, and so the streams of charitable deeds: squand • ing away of money in play, is not the way to make friends of that un • ighteous Mammon, that receive a man into everlasting habitations, but an enemy rather, that will turn him out of his temporal habitation. It is the way to lose both Earth and Heaven.

When we have an undoubted right to our money, and the present possession of it, what a mad part is it to call that into question whether it must be ours or another's, and decide that question with the cast of a Die? And what ungratefulnesse is it to the great giver of all good gifts, to play those gifts away, which he hath afforded us of his bounteous liberality, and which have been acquired for us by the sweat and hard labor of others: and though the pa • ties at play be consenting to that strange way of acquisition, yet that consent makes it not lawful, neither of them being owner of those goods which he calls his, but only Stewards, who must give an account to their master. So then, whether we win, or lose we commit robbery: For if we rob not our adversary▪ we rob ourselves, our families, and God: and herein are worse then that ill servant that hid his talent in a napkin: for the Gamester if he be a looser hath made away his talent wherewith God had entrusted him: and though he be a gainer, yet he makes himself uncapable of giving a good account of his talent to his Lord, seeing he hath put it to an unrighteous bank.

Dr. Du Moulin upon Contentment.

Quest. Why is just honor due to our bodies?

Answ. As they are necessary instruments of the soul to work by: As they are Temples of the holy Ghost, and as they are members of Christ's body.

Quest. How manifold is the care of our bodies?