which he made to God in the armes of others Of such as prophaned themselves being Christians with irreligious delight in the ensigns of Idolatry Heathenish spectacles shows and Stage-plaies Tertullian to strike them the more deep claimeth the promise which they made in Baptisme Why were they dumb being thus challenged Wherefore stood they not up to answer in their own defence that such professions and promises made in their names were frivolous that all which others undertook for them was but mockery and prophanation That which no Heretick no wicked liver no impious despiser of God no miscreant or malefactour which had himselfe been baptised was ever so desperate as to disgorge in contempt of so fruitfully received customes is now their voice that restore as they say the ancient purity of Religion Thus that worthy Hooker We ask them saith Saint Austin Aug. Epist ad Bonif. 43. which offer the Infants and say Beleeveth be in God who being of that age knoweth not whether there be a God or no They answer He beleeveth and so they answer unto every question which is asked They became sick and were burthened another sinning so also being to be made sound they are saved another confessing for them as even the same Father observeth Serm 10. de ver Apost And it is amplified by a late judicious writer thus Profession is either actuall or virtuall An actuall profession of Repentance and faith is required of them who by the acts of reason formerly abused have multiplyed their personall transgressions but for Infants a virtuall profession is sufficient and such a profession we finde in them in respect of their Propagation They are not unfitly termed Beleevers because they are borne within the Profession of Christianity As also the Infants of Pagans are justly accounted Infidels because they are born in the Profession of Infidelity And if Saint Paul had disputed this case I doubt not but as he said of Levi that in Abraham he paid tithes to Melchisedech so he would have said that the seed of the faithfull doe in their Parents professe the Faith of Christ And then as it followeth Adde this saith he That this virtuall profession is actuated by the promise of the Sureties and Parents at Baptisme And a little after It is plain that that Ab-renunciation is the profession of repentance in the name of the Childe so also the Recitation of the Articles a profession of Faith and reputed his according to that well known saying of Saint Austin peccavit in alio credit in alio as his offence so his profession is the act of another but his by Imputation The same Father also saith Aug. in Epi. 105 We confesse that as they be born again by the Ministery of Baptisers so they beleeve by the hearts and mouths of the Confessours And in another place Serm. 10. de verb. Apostoli Accommodat illis Mater Ecclesia aliorum pedes ut veniant aliorum cor ut credant Our Mother the Church lendeth them other mens feet that they may come and other mens hearts that they may believe Math. 9.2 Mat. 2.5 Luk. 5 20. And as the Palsie-man in the Gospell fared the better for the faith of his friends so the little Children are by these means qualified for holy Baptisme and being baptised are no lesse bound to observe the Faith of Christians then the Jewes infants as well as others bound themselves by Circumcision to the Law of Moses For I testifie againe to every man that is circumcised that he is a debter saith the Apostle to doe the whole Law Gal. 5.3 Whereto agreeth that which the Scripture also saith That he who names the name of Christ must depart from iniquity 2 Tim. 2.19 We have therefore Sureties who are examined not altogether in regard of the Infant but also in some respect in regard of themselves that thereby it may appeare whether they be fit to undertake for the Childe for which they come to answer For they be Sureties for the Childe and in the name of the Childe they do promise and vow that which the Childe is afterwards bound to perform To which end is Confirmation after Baptisme that when Children come to the years of discretion and have learned What their Godfathers and Godmothers promised for them they may then themselves with their own mouths and with their own consent openly before the Church ratifie and confirme the same and live by their own Faith their Godfathers and Godmothers being in the mean time bound to teach them what a solemn Vow Promise and Profession they have made by them their Sureties who are not only speciall witnesses of their naming and receiving into the Church as God said to his Prophet Esa 8.2 But are also undertakers and speciall monitours for them For if as the Apostle teacheth in the 1 Cor. 12.25 there is to be no schisme in the body but that the members should have the same care one for another then much more are they bound who specially undertake for others In the phrase of some kind of men as our Hooker speaketh they use to be termed witnesses as if saith he they came but to see and testifie what is done It savoureth more of piety to give them their old accustomed names of Fathers and Mothers in God whereby they are well put in minde what affection they ought to bear towards those innocents for whose religious education the Church accepteth them as pledges This therefore is their own duty But because the answer which they make to the usuall demands of stipulation proposed in Baptisme is not absolutely their own the Church doth best to receive it of them in that form which best sheweth whose the act is And thus much for satisfaction concerning Interrogatories in holy Baptisme at which whilest you scoffe and are pleased to make your selfe merry you see what a scorne you put upon the Church of God which hath been acquainted with this custome long before the novell times of upstart Popery DIALOGUE Ge. What doth the minister after he hath received these feigned answers Min. He doth baptize the Infant and doth marke him on the forehead with a Crosse which doth offend many because they take it to be the mark of the Beast mentioned Revel 14.9 Gent. Why do they take it to be the mark of the beast Min. Because there is no one thing in all Popery set on the forehead and on the hand but a crosse made on the forehead by the Priest in Baptisme and by the Bishop on the right hand in Confirmation saying Signaculum Christi in manu tua dextra trado tibi therefore they say that it is a mark wherewith the Beast doth cause all that are of his Church to be marked according as it is written that he hath made all both small and great rich and poore bond and free to receive a mark on the forehead and on the right hand Rev. 13.16 It is written Rev. 14.9 that if
any receive his mark on the forehead and on the hand he shall drink of the wine of the wrath of God therefore some do keep their children unbaptized rather then have them marked with the mark of the beast ANSWER By that figne made on our foreheads is intented that we should be put in remembrance of that Christian warfare which every one baptized is to enter into and to continue in unto the end if he will be saved See Rom. 8.13 1 Tim. 6.1 Revel 2.10,11 chap. 21.7,8 So that we are not signed with the signe of the crosse in token of any superstitious matter but of a matter most necessary For though we walk in the flesh we do not warre after the flesh but are commanded to fight the good fight of Faith to endure hardnesse as a good souldier of Jesus Christ to be strong in the Lord and in power of his might to put on the whole armour of God whereby we may be able to stand against the wiles of the Devill and are taught not to glory save in the crosse of our Lord Jesus Christ by whom the world is crucified unto us and we unto the world nor is it but written that Michael and his Angels fight against the Dragon and his Angels Revel 12.7 And therefore we are to acquit our selves like men and must confesse the Faith of Christ crucified and must take unto us the whole armour of God whereby we may be able to withstand in the evill day and having done all to stand Eph. 6.13 Galat. 6.14 1 Tim. 6.12 2 Tim. 2.3 c. Now all these are main Christian duties and who so unfainedly endeavoureth to keep them needs not in any wise be offended at the signe used to put him in minde of them but will rather thank God that he is born in such a Church where not only the true Christian life is taught by tongue and pen but is also signified by some ceremony for ones more remembrance of the same The Israelites had their fringes on the borders of their garments with a ribban of blew that looking thereupon they might remember all the Commandements of the Lord Num. 15.38,39 Nor hath the Christian Church but power to appoint Ceremonies though the particulars be not as directly specified as was that to them of Israel for which we have a text in 1 Cor. 14.40 Shee therefore useth this godly Ceremony of signing with the signe of the Crosse for a good signification and transgresseth not no more then those in the daies of Joshua who built an Altar for which they had no command in the Law of Moses in regard they did it as do we for a good signification See Josh 22.22 And whereas you tell us of the mark of the Beast The mark of the Beast is surely one thing and the signe of the Crosse another They are threatned with damnation which receive the mark of the Beast But is an Infant therefore damned because he reciveth at anothers hand the sign of the Crosse upon his forehead and is no agent in it himself nor able to know either what 's done or threatned You shew your selfe a proper Divine I promise you and would broach such an inequality in the wayes of God as is utterly condemned in his holy word The soule saith the Lord that sinneth it shall dy the Sonne shall not bear the iniquity of the Father neither shall the Father bear the iniquity of the Sonne the righteousnesse of the righteous shall be upon him and the wickednesse of the wicked shall be upon him Ezek. 18.20 which if it make not against you let your self be judge Besides as we are free enough from receiving any mark on the hand at Confirmation so are we as able to shew that the signe of the Crosse was in use before the Beast that should impose it was born yea even whilest the Bishops of Rome were glorious Martyrs and the Church of God under the troubles of the persecuting Emperours witnesse those proofs which are brought out of Tertullian Origen and Cyprian by the learned to shew that they used it In immortali lavacro in the immortall laver See Tertull. lib. de resur Carnis Cypr. Epist 56. Jeu lib. 4. Epist 6. lib. de Lapsis sub init lib. ad Demetrianum In the first of which quotations out of Cyprian the said Father councelleth that the forehead be garded that thereby the signe of God may be kept in safety and in the second he speaks of the same signe upon the forehead and in the third he saith that by this Sacrament viz. Baptisme and signe we are enrolled Nor doth Bishop Jewell but grant that the signe of the Crosse among the Christians was had in great regard Neither when the Papists charge us with Novelties can you better know how to answer their objection then truly to tell them that their abuses are new but the things which they abused we retain in their primitive use and forsake only the novell corruption and for as much as this Ceremony was abused as is confessed in time of Popery it doth plainly imply that it was well used before Popery as King James of blessed memory hath very worthily affirmed in the conference holden at Hampton Court DIALOGUE Gent. What fault do they finde with the Prayers that are made at the administration of Baptisme Min. They finde fault with the Popish errors that are in them as in the first Prayer before Baptisme it is written that God hath sanctified the flood Jordan and all other waters to the my stycall washing away of sinne The truth is that there is no mysticall washing away of sin in water but a true and reall washing away of sin in the blood of Christ 1 Joh. 1.7 The water in Baptisme doth but signifie that as foul things are washed and made clean in water so the souls of the Elect defiled with sin are made clean in the blood of Christ 1 Joh. 1.7 ANSWER You come now to finde fault with the Prayers that are made at the adminstration of baptisme and to pick some holes in their popish coats for in your esteem they want not their popish errors But shall I tell you Saint Austin speaks in the same language that you mention to be in the first Prayer before baptisme else he had never said in his 29 Sermon Detempore That Christ in the waters of Jordan consecrated the waters for the reparation of humane kinde under baptisme And a little after Et quia saith he per universum mundum sacramentum Baptismi humano generi opus erat omnibus aquis benedictionem dedit quando in Jordanis alveum unica ac singulari piet ate descendit Tunc enim Christum Dominum non tam lavit undo quam lota est That is And because saith he the Sacrament of Baptisme was needfull for mankinde throughout the whole world he gave a blessing to all waters when in his only and fingular piety he descended into the river
be understood of those who be Adulti or men grown who have lost and forfeited their Baptismall Regeneration by actuall grosse sinnes not repented off yeelded unto without any reluctancy or striving against the apprehension of what they see in the world as soon as they come to knowledge leading them into a wrong habit both of desiring and doing wherby they walk not like children of the light who must be therefore spoken unto as to men unregenerate because a new kinde of regeneration at least a new degree thereof must be wrought in them by the Ministery of the word which by the Law brings them to repentance and by the Gospel to Faith in Christ these graces being further fortified by the second Sacrament which upon due examination of themselves they are bound to receive Dicitur quidam à nonnullis concedendam non esse◠Regenerationem nisi per verbum quod est semen Dei Petrus quippe ait priori Epist cap. 1. nos esse renatos baudquaquam semine corruptibili sed incorruptibili quod est sermo Dei Caeterum ad id respondemus de adult is hominibus id esse intelligendum De infantibus autem non it a rem se habere nisi velimus Hebraeorum filios melioris facere sortis quam Christianorum as Peter Martyr speaketh See Peter Mar in his common Places pag. 838. That is It is said indeed by some that regeneration is not to be granted but by the Word which is the seed of God because Peter saith in the first Epist chapter 1. That we are born againe in no wise by corruptible seed but by incorruptible which is the word of God But to that we answer That it is to be understood of men grown but concerning Infants the case is otherwise except we would make the children of the Hebrews of a better condition then the Children of Christians So then albeit we know this Sacrament of Baptisme to be effectuall to the regeneration of Infants yet are we not to grant Baptismall grace in it self sufficient to the salvation of men grown Mr. Tho. Bedf. in Sermon on Rom. 6,7 pag. 58. It is fitly therefore said by a learned Preacher to be available for the state of infancy to them a state of salvation as the Church teacheth them to stile it and to blesse God for it But afterwards when they become actuall sinners they must become actuall penitents And as they have contracted a new guilt so they must seek for a new grace otherwise the first will be found insufficient to salvation Thus farre that author And so you see how little you have gotten by your restriction of regeneration to the word alone For though you were so peremptory in your assertion concerning it as that you could say The truth is That the Children of God doe receive the Spirit of God to regenerate them not by sprinkling of water in baptisme but by bearing the Gospel Preached yet the truth is that Truth is nothing neer you for you affirme falsly and will by degrees be found still to be full of so many malicious slanders absurdities lies and errors as will make Orthodox and quiet men cry out that you are not so much tedious as troublesome both to the Church and State as be also the rest of your crew which now adayes do use to shew their heads and faces with such audacious boldnesse as makes it be admired that such spirits should be amongst us and be the first forsooth for reformation But I pray God work all for the best and settle us so in peace that Truth Unity and Goncord may flourish amongst us and seeing oh Lord the foolish ones do reproach thee daily do thou arise and maintain thine own cause in spight of all that shall oppose it DIALOGUE Gent. What do they say of the Catechisme in the Service-book Min. They say it is full of Popish errors as first in the Rubrick before the Catechisme it is written that Children baptized have all things necessary to salvation and are undoubtedly saved The truth is that they have no knowlede of sinne nor of the wrath and curse of God due to sinne nor of Christ nor of the Articles of the Christian Faith and therefore have neither Faith nor Repentance without which none can be saved It is true that Infants born of the Elect are undoubtedly saved by vertue of Gods everlasting Covenant of grace so many as are of the number of the Elect I say so many as are of the number of the Elect because many of the Elect that are now Saints in Heaven have brought forth children that are Reprobates and damned soules in Hell For Adam had Cain as well as Abel and Abraham had Ishmaell as well as Isaac and Isaac had Esau whom God hated as well as Jacob whom God loved ANSWER Well and what of all this Are not Infants baptized because they are born in originall sin and is not originall sin washt away in baptisme And if so then who will not say that a childe baptized is undoubtedly saved For though the root of corruption doth still remain yet the guilt is pardened and so such a childe dying before it hath procured a new guilt through the fructification of the branches which spring from the foresaid root is by virtue of holy baptisme so washed as it may be saved For baptisme is not a meer naked signe or badge of Christianity but an ordinary and efficatious means of Regeneration as I have already proved out of plain texts of holy Scripture And where as you come in again according to your wonted manner with The truth is that they have no knowledge of sinne nor of the wrath and curse of God due to sinne nor of Christ nor of the Articles of the Christian Faith and therefore have neither faith nor repentance without which none can be saved it is further answered in the words of one well able to satisfie See M. T. Bedf. Treat of the Sacr. pag. 192. viz. That in the Baptisme of Infants the spirit worketh not as a morall agent to proffer grace to the will but as a naturall or rather supernaturall Agent to work it in the will to put grace into the heart conferring upon them seminall and initiall grace which doth not presuppose Faith but is in it selfe the seed of Faith To parents converted Baptisme conveyed as did Circumcision to Abraham a superaddition of further grace to what they had extraordinarily received But to their Children Baptisme conveyed as did Circumcision to Isaac the first seeds of grace and regeneration Adde this that the Faith of the Parent is sufficient to qualifie the child for Baptisme yea for the grace of Baptisme the childe I say in whom as yet corruption of nature being scant active calleth for no act of personall grace to remove the barre of guilt polluted he is but by the act of another not by consent of his own therefore the faith of the Parent sufficeth to procure for