the Supper as plainly yea farre more plainly requisites for Baptisme being set forth by plain commands practises and examples and requisites for the Supper drawn only by plain and cleer deduction I conclude that without the foregoing requisites of faith and râ—pentance so farre as the Church or Elders are able to judge no man ought to be received into communion in Baptisme no more then he ought to be received into communion in the Supper for want of the said requisites of faith and repentance 3 There is but one excommunication therefore there is but one communion as we see Math 18. If he hâ—ar not the Church let him be as a Heathen and a Publican and consequently he is cast out of communion in baptisme as well as in the Supper for a person cast out is to be as an Heathen or publican neither of which were baptised And so was the incestuous person cast out for that which is cald a lesse excommunication conâ—uting in an abstention of vitious men from the Supper and yet holding them in commnunion in other priviledges hath so farre as I see little ground in Scripiure That place 2 Thes 3.14 commonly alledged for it proves nothing If any man obey not our wâ—rd by this Epistle note that man and have no company with him that he may be ashamed yet count him not as an enemy but admonish him as a brother The word in Greek for note is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to marke or signe with a marke notorious which was no other but that excommunication practised on the incestuous person as appears by these reasons 1 Because there is the same beginning of excommunication here that is set down 1 Cor. 5.4 as appears in the 6. verse of this chapter which must be conjoyned with this 14. verse We command you brethren in the name of our Lord Iesus Christ that you withdraw your selves from every brother that walketh disorderly 2. By the signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to set a brand upon a Subject 3. By his bidding them withdraw their company from such for fear of infection not onely vers 6. but also vers 14. 4. There is the end of excommunication set down that is That hee may be ashamed both of his wickednesse and come to repentance and of that publike brand wherewith he is stigmatized Now whereas vers 15. it s said count him not as an Enemie that is after the censure is thus past upon the sinner count him not as an enemie that is as a persecutor or one that is an adversarie of the faith but admonish him as a brother that is Though he cease to be a brother being cut off yet do not you lay aside your brotherly affection towards him but still admonish him as if he were a brother in communion with you for admonition is a duty we owe to excommunicate persons and yet wee may withdraw familiar society from them as wee do from Heathens and Publicanes 5. In the course of Scripture those that pertooke of Baptisme did also partake of the supper 1 Cor. 12.13 the Apostle speakes of all beleevers that by one spirit are we all baptized into one body whether we be Iewes or Gentiles bond or free and have been all made to drinke into one spirit where we see three things 1. That onely those that in the judgement of charity have the Spirit are and ought to be baptized 2. All such that were so judged of were Baptized 3. The same all pertook of the Lords Supper being all made to drinke into one Spirit which divines expound to be no other then drinking in the Lords Supper which by a Synecdoche is put for whole communicating I will now prove the second branch of the assumption that is this the delaying baptisme till persons beleeve brings benefits As 1. Hereby the matters of the Churches will be right whiles none but Saints in profession shall bee admitted members and without a right matter there will never be comfortable Reformation 2. Persons being delayed will be carefull to get knowledge that so they may partake of Church Priviledges and without which they cannot pertake of them and also to addresse their lives according to the Rule of Christianity seeing a want of either would keep them off from being church Members but now most persons being once baptized in their infancie are carelesse to get either knowledge or Holinesse but rest in their baptisme Object But what if a person should die in the time when he is delayed Answ When he hath a will to receive the Odinance of Baptisme but cannot being kept off by the Church or Elders his faith will save him in this case when there is neither carelesenesse nor contempt on his part Ambrose doubts not of the salvation of the Emperour Valentiniar though he were not baptised 3. Ministers and Christians would have a more perfect understanding of the Doctrine of Baptisme which being administred to infants seems to be vnder a cloude What Baptism is For Example Baptisme is a signe or seale of our Death Buriall and Resurrection with Christ Rom. 6.3 4. And that we are planted into the likenesse of his Death and Resurrection having sin dead in us respect of the reign and dying in respect of the reliques verse 5. and we rising again to newnâ—sse of life Also it s a signe of our faith Mar. 16. of our fellowship with Christ 1 Cor. 12.13 of the holy Ghost Acts 10.47 Of our putting on of Christ Gal. 3.27 of a heart sprinckled from an evill conscience Heb. 10.22 Of the answer of a good conscience 1. Pet. 3.21 When we read these things in the Scriptures we must needs question how can these things be in the baptisme of infants many of which prove very wicked and some will be ready to thinke they once had this grace in baptisme but are now fallen from it but if these things be affirmed of grown persons who understand what they doe and professe what they understand there will be no difficultie in conceiving what the Scripture means seeing every church of Christ or the Elders of it judgeth such persons to professe in sincerity 4. Deferring of baptisme would come nearer the purity of ancient times as appeares not onely in the Acts of the Apostles Act. 8.37 10 47.16.35 and there is never an instance of câ—ilden so the 3000. and Lidia So the counsell of Laodicea it behoves them that come to baptisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Conc Laâ—â— cor 46 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concil Constant Can 7. learne the faith and to give account of it to the Bishop or Elders the which very cannon its like upon some abuse or neglect râ—established in the counsell of Trullo word word for word cannâ—on 78. So in the counsell of Constantinople which was called in the reigne of Theodosiuâ— canon the 7. the words are So we Catechise them and make them for to come for a certaine time into
11 6. Without Faith its impossible to please God John 3.17 He that beleeveth not is condemned already Answ First the Scripture hath not revealed unto us any thing cleerly concerning the salvation or damnation of infants 2 Forasmuch as there is no name under heaven whereby persons can be saved but by Christ Acts 4.12 And forasmuch as infants are guilty of originall sin Rom. 5.14 Death reigned from Adam to Moses and consequently sin over them that had not sinned after the similitude of Adams transgression that is to say by actuall sin It is then most likely that infants as well as others are saved by the presentment of the satisfaction of Christ to Gods justice for originall sin Rom. 5.18 By the righteousnesse of one the free gift came upon all c. This satisfaction its true is but one but there is a twofold way of applying it first through beleeving in those that are capable of beleeving and so the objected Scripâ—ures and others of the like kinde mean it and it s most absurd to referre the preaching of the Gospell to infants and to think them capable of beleeving that are not capable of kâ—owledge 3 Without beleeving is this satisfaction applyed for dying infants by vertue of Election and the free grace of God to the justice of God Rom. 11.7 Elcteion hath obtained it that is the free grace of God vers 5. Rom. 5.18 If we ask how baptised infants dying after baptisme are saved you must needs have recourse to this way especially it being concluded on both sides that baptisme doth neither conferre grace nor wash away originall sin Arg. 5. The children of wrath are not to be sealed with the seal of grace Baptisme is a seal of grace Therefore infants are not to be sealed with the seal of grace The proposition is undoubted because every man as he comes into the world is by nature the childe of wrath As every nature pertaketh of the nature of which it is begot so doth man Ephes 2.3 Were by nature the children of wrath even as others Psal 51 5. Obj. But if infants as well as others be children of wrath by nature then they dying in their infancy must needs be damned Answ No naturall defilement with originall sin doth not simply damne it shewes there is something in us that deserves damnation but it doth not appear from Scripture grounds that any person was damned for it alone Davids infant though it died the seventh day a day before circumcision is probably thought by divines to have gone to heaven 2 Sam. 12.13 I shall go to him but he shall not return to me And if men may judge though secret things belong to God why may not we think infants in generall so dying their innocency being the same in respect of actuall sin to be saved through the presentment of the satisfaction of Christs death to Gods justice as was said before 2 As men have a charitable opinion concerning those infants that died vncircumcised in the Wildernesse for 40. yeers space and of those infants that died before the institution of Circumcision and of the children of Christians in the Primitive Church that dyed before their parent or parents were christianized So must we have the same charitable opinion concerning other infants yea those that hold Baptisme of infants hold their infants dying after Baptisme to be saved and yet they confesse Baptisme doth not take away originall sin Object 2. Among the infants that are children of wrath there are many thousand are Elect therefore they may be Babtized Answ 1. The church cannot judge of secret things nor knowes nothing of their Election 2. The Scripture revealing every man to be a a childe of wrath by nature looks upon them under that notion till there be some profession or appearance of the contrary reserving stil a charitable judgement for those that dye in their infancy and the rather because Christ saith of such is the kingdome of heaven Object 3. Whereres its objected of the Jewes infants they they were children of wrath by nature and yet they were sealed with circumcision a seale of grace and therefore the infants of Christians may be so Sealed Answ Circumcision was no seal of grace to the nation of the jewes for persons that in a state of rejection as Ishmael and Esau had it yea all that were bought with a jewes money what it was to Abraham alone we shall dispute of it further hereafter Circumcision was an obligation to keep Moses Law see Rom. 2.24 Gal. 5.3 6 13. Act. 15.5 And it was to be given to the whole bodie of the Jewish nation whether they had grace or not it was not materiall this was enough to inright infants to circumcision that they were discended of Jewish Parents Argument 6. Acts 8.10.12 There is mention made of a whole Cities baptising or at least of a great part of it who after they beleeved Philip preaching the things concerning the kingdome of God and the name of Iesus Christ were baptised both men and women There is no mention made of beleevers and their seed but onely of men and women Surely among so many beleevers there were many children which had they been baptized the Scriptures would not have been more silent of their Baptisme then of their parents especially seeing children are named with their Parents when there is occasion Acts 21. vcas 5. They all brought us on our way with wives and children till we were out of the Citie Should an Heathen in time when Iewish worship was required have came to a Priest and told him that he beleeved in the God of Israel and desired to be joyned to the Jewish church the Priest would tell him if you joyne to us you must have the foreskin of your flesh cut off and the foreskin of all your Males this Proselite might reply this circumcision is painfull where do you finde it written the Priest would instantly turne to the 17. of Genesis and shew him where it is written In like manner So among those 30 â— souls there is not so much as 〈◊〉 in infant spoken oâ— but onely saâ—h as gladly receâ—ved the Woâ—d Act 2.41 An Heathen comes to a Minister and tels him that he beleeves in Jesus Christ and desires to joyne to a Christian church the Minister tells him if you joyne to us you must be baptised you and your children now should the Heathen reply where do you finde it written do not you thinke the Minister would be greatly pusled to prove it and would he not be ashamed to fetch his Covenant from Moses and his signe or seale from Jesus Christ So that I conclude if the Samaritans men and women had children or infants why had they not brought them Argument 7. Acts 19.2 3 4 5. Baptisme of persons that want faith in one of the persons of the Trinity is insufficient Infants at baptisme wants faith not onely in one but in every person of the Trinitie therefore there
is a reason 2 If the childe be holy with a covenant holinesse then is the wife holy with covenant sanctification so the wife though a Heathen belongs to the Covenant of grace 3 If there should be any covenant holinesse conveyed to Gentiles it must be by our being Abrams seed but this is onely by faith Gal 3.29 If ye be Christs then are you Abrams seed 2 Positively What holinesse is here meant Answ A civill holinesse 1 Of matrimoniall institution wherein God appointed man and wife to live together which is called a Holy State in opposition to fornicators 1 Thes 4.4 5. Possesse his vessell in sanctification not in the lust of concupiscence And also because of the holy person who instituted it and the holy end whereto it was instituted Reasons why this holinesse is here meant 1 It agrees with the context he bid them dwell together vers 12. Now what more favourable reason can there be to the binding of a Believers conscience then Gods institution 2 Because such an holinesse must be meant as could befall an unbeliever for the unbelieving man or woman is sanctified with his holinesse and yet remaines a privative unbeliever that had not acknowledged the faith in an hiâ—toricall aâ—senâ— now a covenant holinesse could not befall such a person being every way a stranger from the covenants of promise but a holinesse of matrimoniall institution may well befit such 3 Because this holinesse hath a proper influence upon the children to make them in some sense holy Mal. 2.15 The children of one man and one woman are called a godly seed So the Apostle here argues from contraries If your marriage wâ—re not holy by Gods institution then your children born in the bloud of marriage were unholy but you have no thought of putting them away or leaving them therefore must you think your own marriage lawfull which makeâ— your children so to be For the rise of this Corinthian scruple no man can tell the ground of it therefore in vain do they carry it to the time of Ezra The Text is silent of the rise of it 4 Whereas some Corinthians scrupled living with an Heathen yoke-fellow the Apostle shewes that they might live lawfully together now which they could not do under the Law Deut. 7.4 If â—he Jewes had taken wives among the Heathen they were to put them away Ezra 10.3 But now under the Gospell it is otherwise Acts 10.15 A Heathen was now clean to a Christian 2 Holinesse that may be meant is a holinesse of education when the believer and uâ—believer lives together the children are in a way of being brought up godlily whereas if they part one from another the unbeliever will be apt to get some of the children and then they will not be brought up holily And so Estius and Gorranus otherwise that is to say if you depart one from another your children now born should be unclean that is remain in unbelief following the greater part which then were unbelievers but now if you remain together they are holy that is they are in a way to become Christians Again we deny the consequence for those 1 Cor 7.14 were not holier then those infants brought to Christ Math. 19.14 yet would not Christ baptise them for Christ baptised not Joh. 4.2 and if those that had right to the Kingdome by Christs own confession were not baptised much lesse others Obj 12. The holinesse of Abraham Isaac and Iacob redounded to their posterity Rom. 11.6 If the fiâ—st fruits be holy the lump is also holy Therefore Christians being taken into the same body the same holinesse will befall all their posteriâ—ie Answ 1. If it were granted that there were such an holinessâ— in Chrâ—stianity yet should not their infants be baptised because the females of the Jewes were partakers of the same holinesse yet were not circumcised for want of a command 2 It should thence follow that there should be a Catholike visible Church into which the Gentiles should be planted 3 The Gentiles are not planted into the root but onely by faith therefore not the unbelieving Gentiles but believers among the Gentiles are planted into Abraham 4 The Apostle therefore speakes onely of the Jewish off-spring and not of the Gentiles And although the Jewes are brought into one body and the miâ—dle wall of partition is broken down Ephes 2.14 It is to be understood of believing Jewes and Gentiles united in Christ by mysticall union not by visible Ecclesiasticall dispensation 5 The root there meant is Christ and the lump are the multitude of Jewes to be called into the faith of Christ in the last times which multitude shall be all holy because Rom. 11.26 27. All Israel shall be saved and the deliverer shall turn away ungodlinesse from Iacob Esa 16.17 I will make thy Officers peace and thine exactâ—rs righteousnesse and vers 21. Thy people also shall be all righteous Quest Whether by first fruit and root are meant Abraham Isaac and Iacob and by the lump and branches their posterity Or whether by first fruit and root are meant Jesus Christ and by the lump and branches the Iewes in elect to salvation to be called home Answ By first fruits are meant Christ c. 1 Because Abram Isaac and Iacob are never in Scrip ure called by these names of first fruits and root and their posterity by the name of lump and seldome by the name of branches But Christ and his body the Elect are called by this name 1 Cor. 15.20 He is bâ—come thâ— fâ—â—st fruits of them that slept So Christ is called a rooâ— Esa 53 2. Apoâ— 5 5â— 22.16 and the Elect are called branches Ioh. 15.5 who are said to be rooted in Christ Colos 2.7 2 The root and branches the first fruit and lump must be of the same kinde but Abram and his posteritie are not of the same kinde his posteriâ—y being many of them wicked But Christ and his body mysticall are of the same kinde having the graces of Christ communicated to them 3 The lump and branches meant here are such as are holy persons but what holinesse can there be in the fleshly seed of Abram being now in a state of rejection that they can truly and properly be so called So ORIGEN As well the first fruit as root is no other but CHRIST Because every man that is saved is planted into this root Object 13. 1 Cor. 10.1 They were all baptised unto MOSES in the cloud and in the Sea Now their baptisme was a Type of our baptisme 1 The scope is that the Corinthians should not rest in outward priviledges seeing diverse of the Iewes had outward priviledges and yet God was to well pleased with them 2 To understand the place looke Exod. 14 We shall see this baptisme was Metophoricall because it was without water vers 21. The Lord caused the sea to goe backe all that night and made the sea dry land and vers 22. The children of Israel went into the midst
be baptised Acts 22.16 And now why tarriest thou arise and be baptised and wash away thy sins calling on the name of the Lord. 2 Those that defend infants baptisme would think it Will-worship if any Minister should go and baptise the children of Turks or Indians when their parents were not Christians and that upon this ground because they are not fit subjects The like conclude we from the baptising of infants as beâ—ng not fit subjects as not having faith not so much as in profession 3 It s an essentiall point in worship that the subject be right Pro. 15.8 The prayers of a wicked man for the matter may be better then the prayers of a childe of God But for want of a right subject they are abomination Object 22. To whom the inward grace of Baptisme doth belong Mr. M. pag. 41. to them belongs the outward signe But infants of believers are made pertakers of the inward grace of baptisme of the heavenly and spirituall part as well as grown men Ergo they may and ought to receive the outward signe of baptisme Sol. 1. We deny the proposition for inward grace belonged to the godly Iewish women yet were they not sealed for want of a command 2 The inward grace of baptisme is remission of sins which all the Elect onely pertake of But no church can tell who are elect therefore the outward signe doth not belong to them because many of the Elect cannot make it appear in a visible way that they have right 3 Persons may have an invisible right to ordinances that have not a visible right as an Elect person as the incestuous man was may be justly excommunicate The Proposition may be granted to be true in foro coeli but not in foro Ecclesiae in the court of heaven not in the court of Churches in respect of invisible right yet not in respect of visible and yet it will not be true so For Churches are to dispense Ordinances according to visible right onely and this is but as in courts of men if any one lay claime to estates or lands they must first show their right to them by their evidence before they can have any seale in that Court to authorize them thereto So is it in this case Act. 10.47 Can any man forbid water that these should not be baptized which have received the holy Ghost q. d. Baptisme must be administred upon some visible right 2 To the Assumption viz. That infants are partakers of the inward grace of Baptisme of the heavenly and spirituall part as well as growne men I Answer 1 If we understand it of all infants that live in Protestant Churches it s manifestly false for abundance of them prove wicked 2 If we limit it to all infants of believers it is as false for if all such be partakers of the inward grace of Baptisme and of the heavenly and spirituall part then many of them after proving wicked must needs fall from the inward grace of Baptisme which is putting on of Christ Gal. 3.27 And the fellowship with Christ in his death and buriall Rom. 6.3 4. or else God must fall from his promise in making them our partakers of the heavenly and spirituall part and now taking it from them 3 If we limit it to some infants of beleivers that they are partakers of the inward grace of Baptisme of the heavenly and spirituall part and therefore may and ought to receive the outward signe of Baptisme I answer no Church is able to put a difference betwixt those some that are partakers of the inward grace and those that are not if any man could tell us who they were it were something but this is impossible the right of these persons being invisible it is absurd to put a visible sign thereto 4 These some that are partakers of the inward grace of Baptisme they are only partakers of it in respect of election but not in respect of actuall conversion according to which or the profession thereof the Churches are to dispence Ordinances Mr. M. p. 6. Obj. 23. There are three great mischiefs goe along with denying infants Baptisme as First they reject the observation of the Lords day Answ We deny it and the generality of those that are against infants Baptisme receive it observe it with as due observation as those that accuse them indeed for the Jewish Sabboth over-commanded by God it is put to an end Colos 2.16 else it stands in force yet and that being put to an end we observe the Lords day from the Apostles example and the mortality of the fourth Commandement which requires one day in seven 2 It is objected the teachers of this opinion whereever they prevail take their Proselytes wholy off from the Ministery of the word Answ I know the contrary among many persons that are in Church-way 2 It is not these teachers that take off others so much as the Preachers of infants Baptisme for these by praying and preaching against things which these you call Anabaptists practise they cause them to withdraw themselves unlesse you would have them to be present at such worship as they neither love nor can say Amen unto 3 If you would in your severall Presbyteries consent to forbeare these doubtfull disputations both in your Sermons and prayers the persons you so accuse would not onely be willing to heare you but account it a mercy to pertake of your gifts which wee desire to acknowledge and reverence 3 Object This opinion puts all infants of believers into the same condition wiâ—h Turks and Indians Answ As the infants of Turks and Christians dying infants are all alike free from actuall sin being onely guilty of originall why may they not pertake of the same benefit of free grace why may we not have charitable thoughts concerning the salvation of Turkish infants seeing we know nothing of their damnation and we read not of any one in Scripture damned meerly for originall sin the innocency of all infants so dying is the same in respect of actuall sin But for the consequences drawne upon us from hence wee deny As First all of them are damned who dye in their infancie being without the Covenant of grace having no part in Christ or all of them are saved having no originall sin Mr M. Ibâ— For their damnation wee know nothing of it for their salvation wee charitably hope it though they come into the world guilty of originall sin for what hinders but they may bee saved through the presentment of the satisfaction of Christ to the justice of God for originall guilt or some other way unknown to us and whereas for alleadge against this M M 〈…〉 that hereby we carry salvation by Christ out of the Church Answ Where is there any limitation that the free grace of God shall goe no further then visible Churches Obj. 24. There is no expresse command Mr. M. p. 34. 35. no example in the New Testament of womens receiving the Lords
heard or else if they refused then banishment and imprisonment followed or some such punishment witnesse the banishment of Molerus from Wittemburge and Zanchâ— from Strasburge and many others 5 There is no promise that all the Protestant churches shall be kept from errour from the time of Luther or Calvin or that they shall come into a state of perfection all at once either in point of doctrine or discipline we tax it as a brand of Roome to hold the church cannot erre and we by the same position shall cast our selves upon a desperate rock of never amending what is amisse Object 26. There are many mischiefes goe along with it and therefore we ought to abandon this Doctrine of not baptizing infants 1 There will be a wide doore set open to heathenisme for a great part of the world will in time become heathens seeing many that goe for Christians pertake of nothing in christianitie but their baptisme Answ 1. This will be no damage but benefit to christianity in that many that live the lives of heathens under the name of Christians will be discovered and seeme as they are so the name of God will be kept from blaspheming by these whose infant baptisme saith they are Christians when they are only artificiall christians 2 This will overthrow parishes or Parochiall churches Answ True and I thinke it comes neerer the Apostolicall institutions wherein calling out of the world by beleeving and repenting did make a person capable of baptisme Thoâ—ndiâ—e of the primitâ—v govâ—â—nment of câ—uâ—câ—es pag. 16. 17 and so to become a member of a church not onely the Apostles but after them Apostâ—licall men went to chiefe cities and preacht there and those in the city and in the adjoyning parts that came to heare having their hearts opened became a church It s plaine saith one the Apostles could not bestow their paines on all places hence reason required they should labour most to plant the faith in the most populous places and common sence and the least knowledge of times will serve to show that from thence it was propagated through the countries that lay to those cities halfe the citie of Rome were not christians in Cyprians time which was long after the Apostles For the division of parishes it is but of late standing in the depth of Antichrists mists in which blinde times it s very improbable that the multitude of men and women were fit matter for a Church I fear me this parochiall constitution and the large tithes that doe accompany it are one of the greatest objectons that hinder the passage of this truth 3 Though this were truth yet it s now unseasonable when there are so many divisions Answ It is most seasonable now had it come at any other time an Episcopall or presbiteriall power might have crushed it there were never more times of likelihood then when men are upon such a generall enquiry for truth and each man gives his reasons for his dissent from others practise truth is never unseasonable I will conclude this with a saying of A â—brose ad Theodosium Augustum lib. 5. epist. 29. tom 3. pag. 109 nihil in sacerdote c. There is nothing in a priest or presbiter so dangerous with God so filthy with men then not freely to speake what he thinks seeing that it is written I spake of thy testimonies before Kings and was not confounded 4 That such persons as hold this are going into deeper errours and that this is but the entrance and that God gives up such persons every where to dangerous opinions Answ This is but one of Satans old juglings no disparagement to our accusers I know most that I have been acquainted with are as sound in the faith as our accusers free from Socinianisme familisme Popery Arminianisme or any other doctrine which is unsound as our accusers that do accuse us and shall be ready to give a confession of our faith if we shall be duely called thereunto wherein we shall confesse what we hold in opposition to the fore named errours 5 It is against charity in making schisme in the Church Answ How is it possible ever to recover the soules of men out of this will worship but by dividing from the common practise 2. Christ and his disciples were not schismaticks in keeping his passeover two daies different from the received practise of the Jewish Church God commanded Num. 9.3 That it should be kept in the 14. day of the first moneth in the appointed season and the Jewish teachers and people put it off to the 16. day as appears because the day Christ was crucified on was the day after his passeover Mat. 20.19.20 compared with John 18.28 But the day he was crucified on was the day before the passeover as appeares Iohn 18.28.19 14. No more are we Schismatikes keeping to the rule though the generality of men practise otherwise 3. With Luther I say potius quam aliquid discedat gloriae dei oceidat non solem pax sed etiam Coelum terra rather then any thing depart from the glory of God let not onely peace but heaven and earth fall A briefe CATECHISME Concerning BAPTJSME Drawne from the preceding Disputation Question WHat is the English word of Baptisme Answer Dipping or Washing by dipping never doth it signifie Sprinkling Quest. What is this Sacrament of Baptisme or dipping a signe or seal of Answ It is a signe of my death and burying and resurrection with Christ Rom. 6.3 4. of my putting on of Christ Gal. 3.27 and that as by water I put away the filth of my flesh So have I the answer of a good conscience by the death and resurrection of Christ 1 Pet. 3.21 Quest Whether is Baptisme a signe of grace to be wrought in future or of grace already wrought Answ Or both 1. Of grace already wrought Heb. 10.22 Let us draw neer in full assurance having our heart sprinkled from an evill conscience and our bodies washt with pure water Col. 2.12 Buried with him in baptisme wherein you have risen again 2. Of grace to be further wrought Rom. 6.4 That Christ will give us strength to walke in newnesse of life Quest. Who are fit subjects for Baptisme Answ Onely such as beleeve Acts 8.12 37 16 34 18 8. Mat. 28.19 and such as repent Acts 2.38 Mat. 3.6 Quest Why are not infants fit subjects of Baptisme Answ Because they do not beleeve nor can give any church any true grounds upon which the Minister can administer the Ordinance neither are they in Christs Commission and therefore are excluded Quest Whether do you thinke it would be better for persons to have Baptisme deferred till they be able to make profession of their faith Answ Yes it would be far better for hereby the churches would have a right matter that is Saints in profession and persons would be carefull to get knowledge and holinesse whereas now they are carelesse of of both Quest. What mischiefe and hurt comes by infants
Ghost from his mothers wombe Answ I answer with Augustine neither do I countenance that which is done in Iohn nor thence do I fasten a rule what should be thought of infants Mirabiliâ—â— yea I do wonderfully or miraculously publish â—hat in him because I finde it not in others Aug. Epist 57. 2. Had we any extraordinary testimony by an Angel that this or that infant were filled with the holy Ghost from the womb then should we incline the more to baptise them Thirdly all that can be deduced hence is that there is power in God to give the holy Ghost to an infant in a miraculous way yet doth it not appear that Iohn was filled with the holy Ghost by beleeving That he was filled with the holy Ghost from the womb is certain because the word sets it down but for the manner how this was done is uncertain because the word sets it not down We may as well reason that because Enoch and Eliah were translated into heaven other men are so to 3. Object We cannot except any from having faith therefore we baptise all Answ First we except against all from having faith in their infancy because they have not so much as understanding now faith is as well an act of the understanding as of the will 2. In dispensation of this ordinance we must have ground of accepting persons as fit subjects before we can dispence it Acts 8.38 which cannot in an ordinary way be affirmed of infants 3. It appears that all infants wants faith For the proof whereof Downes on Iustâ—fâ—cation I will give sundry reasons published long ago by a Divine not interested in this cause who ex professo took upon him to handle this question 1 They have no knowledge of good nor evill Deut. 1.39 Cannot discern betwâ—xt the right hand and left Jon. 4.11 How then can they understand those things that are above the pitch of nature 2 The dislike that infants have at baptisme testified by their crying and other motion of body had they actuall faith they would endure all with much patience but if in doing so they go against their knowledge the Sacrament is so far from benefitting of them that by their reluctation they contract a further guilt 3 If they have faith why are they not after the imitation by baptisme forthwith adâ—itted to the Lords Supper As they were from Augustines time to the times of Lâ—dovious Pitts and Lotharius a matter of 600 years nay why are they not rather admitted then those of riper years for infants â—ave not so much as evill thoughts in them 4 Because not so much as any one of them among so many millions as havâ— been in the world when he commeth to riper years giveth any testimony of his faith till he be further taught and instructed If a childe born of christian parents and entered into a visible Church by baptisme shall yet while he is in his tender years fall into the hands of Turkes as many thousand have done the whole band of Janizaries as some say consists of no other doth he not readily receive that religion which is first instild into him without dreaming of the Cristian faith Which yet how it should be having from his first infancie been seasoned and sanctified in the Christian faith cannot easily be conceived or imagined 5 Do all that have received faith in infancy lose it again when they come to be of more years It seemeth so if they received it for otherwise why are they put to their catechisme and taught the Elements of faith again But this were a strange course For how should they lose it unlesse perhaps God secretly steale that from them which in time past he gave them which to say is very derogatory to the bounty of God who never withdrawes favour once given untill man by abusing of it have deserved to lose it Not losing it therefore and yet learning it when they come to yeares of capacitie it is a plain argument they never received it in their infancy 6 All habits whether acquired by custome or infused from above make a man more apt and prone unto their proper actions For example whosoever is possessed of the vertues of Justice Temperance Liberality Fortitude will readily do justly temperately liberally valiantly it being the nature of habits to make easie their actions Are now the children of Christians when they come first to bee instructed are more capable of Christian Relgion or more inclineable to holy actions then the children of Infidels experience tells they are not but are as wax indifferently flexible any way It s absurde therefore and void of reason to place in infants the habit of faith which yet inclines them no more to the acts of faith then those that are without it â—om 10. â— 7. Faith comes by hearing but infants hear not neither by the eare nor by any other way proportionable thereto or if they do they understand not what they heare for did they understand I prâ—sume they would hearken more attentively unto what is said then we see they do Wherefore not hearing neither do they beleeve If you say they beleeve by an inward hearing then is that faith wrought either by ordinary or extraordinarie meanes not by extraordinary meanes for it is done every day and hour by ordinary therefore If so then have we a double manner of working faith and both of them ordinary the one by inward hearing in infants onely the other by inward and outward also in those that are adult which is a meere noveltie in the church of God haec ille To conclude the point August contra Donatisas l 4. c. 24. saith Baptised infants cannot as yet believe with the heart unto righteousnesse and confesse with the mouth unto Salvation Also Chemnic Deer Conc. Trid. pars 2. exam Can. 13. p. 89. saith I truely that love simplicity do not understad nor can unfold after what manner that infants that are baptized do beleeve Object But though infants have not actuall faith yet they have Seminall faith Answ This is a vaine distinction For 1. There is but one faith Epes 4. consisting in taking and relying on Christ if we understand justifying faith and one profession of faith which metonimically is called faith and goeth currant for saith in all Ecclesiasticall Dispensations when the profession of life condemnes not the profession of words 1 Pet. 23. Borne again of immortall seed 2. There can be no such thing as Seminall faith in infants because the first feed of faith is illumination of which infants are not capable because voide of understanding This word Seminall doth merely delude men by the Metaphoricall acception to make men think there is a phisickall grouth of faith as in seeds of vegitive bodies when they are sowen when the growth is Metaphisicall and onely in reasonable soules who are fit subjects thereof Objâ—ct But if infants have not faith how can they please God and how are they saved Heb.
them out of Communion and so the matter of the churches come to be so corrupted that they are made uncapable of reformation for when the matter of Churches is rotten what hope is there that the churches will come into a pure state Better did the Nicene Councell that divided their Congregations into Hearers Catechumeni or persons catechised and Communicant The mixt multitude were hearers hopefull persons that had good desires were Chatechumini and those that were deemed believers were Communicants a practise much to be thought of in these times of reformation 2 It confounds the world and the church together which Christ hath severed Joh. 15.19 Joh. 17.9.14.15 Infants bâ—ptisme especially serving to christianize the prophane world who if men enlightned would speak what they think they must needs say they are not Christians no not one tenth part in too too many Congregations 3 It causes reproach to christianity when many persons that have been christianized only by their infants baptisme prove so unholy which Heathens look on as part of you yea though they be kept off from communion with you in the Lords Supper yet will it be hard to keep off such from the Supper their ignorance must be very grosse and their scandals very soul that keeps them off but more hard to keep them off if they lead civill lives and be rich especially if they understand some Catechisticall points though any christian man may see they are strangers from any life of grace 4 Wicked persons rest in the baptisme they had in their infancy without seeking after knowledge or grace whereas were they held a while upâ—n hope of acceptation into communion of churches they might be furthered to seek knowledge and restrain from grosse enormities whereas now supposing themselves Christians by their baptisme they received in infancy they care not to do either 5 It s a Nest-egge and ground work for traditions if we fall upon traditionary teachers Bell â—â— d veâ—b â— dâ—â— 5. Mort Aâ—ol part 2. l 1. c 39. Obj-Ameâ— Ant Synod â—e â—â—â—ver 〈…〉 apo p 2â—2 presently they hit us in the teeth with infants baptisme Bâ—llarmine saith the Lutherans cannot prove the baptisme of infants against the Anabaptists by the Scripture the Catholiks are not wont So the Remonstrants in their Assemblies as a very ancient rite which can scarcely be left off without great scandall and offence 6. It fills the conscience with scruples some question whether they were ever baptised some question how could I make a covenant by my selfe much lesse by others being an infant Some thinke there is no word at all for what is herein done but it s onely a laudable Apostolicall tradition some thinke it a Signe of faith in present others in infants But that which causeth most scruple is about the formalis ratio the formall cause that inrights a man to this infant Baptisme Some thinke the faith of the parents or of those that offer them doth inright them hereto Others think that the faith of their Grand-father great-grandfather to many generations if none be neerer that were godly of the race the faith of Noah shall serve Aug. Ser. 1 â— de ver apostol Others thinke the faith of the whole Church Others thinke that childrens Seminall faith makes them capable hereof the nature whereof who can understand seeing all faith requires an act of the understanding which infants have not Some thinke Abrahams faith doth it Some think there is an inward covenant which was made to Abraham whereby whatsoever God is to a godly man he is the same to all the seed Nay say others seeing many of the godlies seed are wicked this is impossible but thâ—re is a certain outward Covenant formerly in circumcision now in bapâ—isme whereby infants do partake talke with ten men and you shall see them divided into five parts about the formall cause that enâ—itles an infant to baptisme It s a speech of Erasmus things are bad where there is need of so many remedies Infants Baptise destroyes two of the principall marks of a particular church whereby the members of it are known from all other societies iâ— the world so that hereby they are made no markes at all as 1. Profâ—ssion 2. Baptisme 1. Profession That which makes us members of the Catholike I mean Christs bodie for the catholike visible church I explod as a monster that hath neither Ordinances nor officers unlesse wâ—e take catholike into opposition to the church closed up in Iudea I say that which makes us members of the catholike the profession hereof makes us members of a particular Church faith doth the one the profession of faith doth the other Acts 8.37 38. Acts 19.18 and this profession is required in New England before any person is admitted as a member Now infants baptisme utterly destroyes this note being they are members already 2. Infants baptisme destroyes baptisme from being a marke of a Church He that would truely define and describe it by such properties as are so essentiall to the thing as that being there they make it to be that it is and being absent it ceaseth to be any more the same And further that it be common to no more but that thing Now infants baptisme is no distinguishable signe or mark of a member of a church because it is common to more persons then such as by Church right are members of Churches even to many that assoon as they grow up become persecutors of beleeving members of the same church of which the persecutors themseves are reputed members Most Divines make Baptisme a signe of a church but how it can be so in such a subject I see not 8. It makes the Preachers assertions of Baptisme and the peoples practicalls to jar one with another Melancton saith dipping signifies the old man with sin to be appointed to death and comming up out of the water Loc. com de bap signifies that wee being now washt do expect a new and eternall life Zanchy They that are dipt Zanch in Ephes loc de baâ— are received into the faith and flock of Christ and Order of them that are to be renewed by the spirit forgivenesse of all sins being given unto them â—n Romaâ—â—s c 6.5 Martyr saith Baptisme is a signe of regeneration into Christ into his death and resurrection which succeeded circumcision consisting of the washing of water in the word whereby in the name of the Father Son and Holy Ghost remission of sins and powring out of the Spirit is offered and by a Sacrament we are planted in Christ and his visible Church and right to the Kingdome of heaven is sealed unto us and we likewise professe that we will hereafter die â—o sin and live to Christ 〈◊〉 l. cap. â—5 Polanus saith Baptisme is a Sacrament in which they to whom the Covâ—nant of grace belongs according to the command of Christ are washed with water in the name of the Father Sonne and Holy Ghost that is
that it may be signified and sealed unto them that are baptised that they are taken into the communion of the covenant of grace planted in Christ and his misticall body justified of God for the blood of Christ powred out for us and â— generated by the spirit of Christ and likewise we are bound to worship him in faith and a good conscience and to call upon this God the Father Son c. â—oc 47. â—g 6â—7 Bucan saith Baptisme is a seal of the righteousnesse of saith that is of our incorporation with Christ of remission of sins of giving the Holy Ghost and regeneration whereby we are sealed unto Christ incorporated and buried with Christ and die unto sin by the power of the death of Christ and rise to newnesse of life Or it is a mutuall obligation of God testifying that he receives the person baptised into favour and of the person baptised giving his faith to God that he will worship him rightly â—g 612. â—p 81 of â—aptisme Greenham saith Baptisme is a pledge of our washing in Christs blood Acts 2.39 of our justification Gal. 27. of our ingrafting into Christs body Ephes 4.16 of our dying to sin Rom. 6.3 of our resurrection 1 Cor. 15.29 of our unitie of spirit with our brethren â—ontr 12. â—est 1. Willet Synepsis saith we define Baptisme a signe or sâ—al of regeneration whereby we are assured that as verily by saith in the blood of Christ we are cleansed from sins as our bodies are washed with water in the name of the Father And a little after he saith It is the proper act of faith to regenerate us not of Baptisme the use and end whereof is to strengthen and increase our faith â—oc com â—g 614. Muâ—culus saith Baptisme is a Sacrament of regeneration purgation or if you will of washing imitation sanctification and incorporation whereby we repenting and professing faith and Christs religion that being washed from our sins we may walk in newnesse of life are incorporated and sealed to Christ and his church â— 2. Trelcatius saith the primary end of Baptisme is to signifie seal and show Sacramentally the forgivenesse of sins benefit of regeneration and union with Christ I might heap up many assertions of Divines like these alledged but these are enough to show how the practicals jar with these assertions laid down and how unsound divers of them are if affirmed of infants 9 Infants Baptisme produces many absurdities 1 It puts an infant in a state of grace and remission of sins M.F.C. iâ— his Book of K Iesu p. 5 6 7 8 before calling 2 It makes them visible members of Christs church before calling contrary to 1 Cor. 1.2 3 It upholds a nationall church as Circumcision did the nationall church is but one candlestick the particular churches are seven candlesticks Apoc. 1. 20 4 It intayles grace to generation not to regeneration contrary to Joh. 3.5 6. 5 It goes quite contrary to Christs order who first bids make disciples and then baptise after haec ille 6 Hereby the carnall seed is taken and acknowledged to be the spirituall seed of Abram 7 Whereas the Scripture requires onely persons to be baptised who gladly receive the word Acts 2.41 and desire baptisme Acts 8.36 by this infant baptisme all are compelled they and their children to be made Christians whether they will or no. 8 Christ did never ordain the Sacrament of Baptisme any way to concurre towards grace but as it workes in by and upon the understanding for if we go any other way we must say the Sacrament of Baptisme confers faith then is it an absurditie to dispense it where there is no understanding to conceive the history or mystery thereof 10 Infants Baptisme is a foundation for the Arminians to maintain Ane Syâ—alia de peâ—â—ever â—anctor cap. 11. falling from grace If infants be baptised because they are in covenant with God then it seems they after proving wicked are faln away This Argument was urged by the Remonstrants which Doctor Ames was forced to slight because he could not answer 11 Many by infants Baptisme are received into communion of Baptisme who are excluded from the communion in the Lords Supper whereas the communion in both is one and the same which I prove by four reasons 1 One and the same thing is signified and sealed both in Baptisme and the Supper that is to say our partaking in the death and resurrection of Christ therefore the communion is the same 2 The same preparations that are required for a right receiving the Lords Supper are required for a right receiving of Baptisme and the qualifications which doth exclude from the one doth also exclude from the other For example faith and repentance qualifies for the Supper so for Baptisme nay there are plainer places to prove the necessitie of these requisites in Baptisme then in the supper Ex Gr. For repentance a preparation to Baptisme we see Acts 2.37.38.41 Repent and be baptised and they that gladly received the Word were baptised Math. 3 6. They were baptised of Iohn in Iordan confessing their sins hence Bâ—ptisme is called the baptisme of Repentance Luk. 3.3 Because it was administred onely to penitent persons See Mark 4. Acts 13.24 Luk 3.3 How Iohn preached the baptisme of repentance so faith is another precâ—ding requisite to baptisme we see Mark 16.16 Whosoever beleevâ—th and is baptised Acts 8.12 When the Samaritans beleeved Philip they were baptised Acts 8.37 If thou beleevest it is lawfull Acts 10.47 Can any one forbid water that these shâ—uld not be baptised that have received the Holy Ghost as well as we Now for preceding requisites to the Supper we see 1 Cor 11.27.29 He that eateth and drinketh unworthily c. This word worthily shows there are certain preceding requisites without which God will not think us worthy receivers these are 1. repentance for which we can hardly bring a plain place the most is 1 Cor. 11.28 Let a man examine himselfe So for faith we have it to be a preparation only by deduction Matth. 26.28 The cup is said to be the Blood of the new Testament shed for the rem ssion of sinnes but this being apprehended no otherwise then by faith faith must be a precedent requisite to right receiving This is the summe of the four Evangelists concerning this matter saving that Luke addes these words Luk. 22.19 This is my body which is given for you which requires faith to beleeve this promise For the sixth of Iohn the best Divines upon undoubted grounds confesse Christ speakes not a word of the Supper Another deduction I onely remember is from 1 Cor. 10.16 Where bread and wine or rather the Cup of blessing are called the Communion of the Body and Blood of Christ that is by faith comming betwixt for by faith onely we have union and communion with Christ To conclude seeing the Scripture doth require the same requisites to precede Baptisme that it doth to precedr
3. Inlightning whereby we behold that holy and wholesome light Further ibid. pag. 95. Moreover these bonds speaking of ignorance and sin are most specâ—tily forgiven by mans faith but by Gods grace that is to say when sins are forgiven by one Paeomian medicine that is to say the baptisme of the word therefore we wash away all our sins and forthwith we are no mâ—re wicked for this is one grace of illumination â—r Baptisme that there are not the same manners that were before we were washed Also pag. 96. ibid. he saith We repenting of our sins and renouncing their diminutions being purged from our dregs by baptisme also have recourse to that eternall light as children to their father By which it appeares in Clemens his time repentance went before baptisme So Basil cont Eunomin lib. 3. Qui enim gratia divinus efficitur c. For he that is made godly by grace is changeable by nature sometimes by negligence falling from goodnesse but that doth plainly resist the tradition of wholesome baptisme for baptisme is the seal of faith but faith is the confession of the Dietie for first he ought to believe and after to be sealed with baptisme Pag. 24. Also Fol. 107 Baptism therefore is the forgivenesse of the debt of prisoners the death of sin the regeneration of the soul How can this be affirmed of infants And speaking of persons of wicked men he saith Pag. 15. I will rowl in mire after the manner of hogs I will walke deceitfully swear lye and then when I am full with evils I will cease and receive baptisme Which showes at what time persons were wont to be baptised not in their infancie but when they were men For Mr. M. â— M. â—â—g 44. his place out of Irenaeus adversus haereses lib. 2. there is not in that place the least tittle concerning any kinde of Baptisme neither of infants or any other as I can declare upon a diligent search the place makes more against him then for him Tertull. de Baptismo adversus Quintill Editio de la Cerda vol. 2. p. 153. There is nothing so hardens the mindes of men as the simplicitie of Gods workes that a man without pompe and cost let down in the water and betwixt a few words dipt riseth again c. Observe he speakes of a man not of an infant La Cerda on these words in aqua demissus observes that in time past baptisme was celebrated by dipping though he after addes baptisme was conferd on sick persons by sprinkling Ibid. cap. 13. Lex tingnendi to use his own word the Law of dipping is imposed and the form prescribed go ye teach all nations dipping them in the Name of the Father Son and holy Ghost to this law is that definition compared unlesse a man be born again of the water and of the spirit he shall not enter into the Kingdome of heaven he hath bound faith to the necessity of baptisme therefore all beleevers from thence were baptized and then Paul when he beleeved was baptised Where observe first dipping was set down by a Law 2 He bindes faith to the necessitie of baptisme 3 He saith therefore all beleevers from thence were baptised mentioning none else But most fully he saith cap. 18. For every persons condition disposition and age the delay of baptisme is more profitable especially about little ones for what need is there that Sureties should be hazarded who by their mortality may fail of their promises and be deceived with the going forward of an evill towardlinesse Let them come whiles they are young whiles wherein they come they are taught let them become christians when they know Christ Also a little after he saith shall it be done more warily in secular things that to whom earthly substance is not committed divine should be committed they shall know to beg salvation that thou mayest seem to give it to him that askes it In the same chapter he saith further For no lesse cause unmarried persons are to be delayed in whom the tentation is prepared c. If any one understand the right baptisme he will rather fear the obtaining then the delaying 1 Where observe he saith for every persons condition disposition and age the delay of baptisme is more profitable much more for infants 2 He saith let them become christians when they know Christ this cannot infants do 3 He saith we will not commit earthly substance to little ones and shall we commit divine 4 It must be given to them that aske it therefore not infants 5 He would have married folkes delayed because of the strength of tentation in them 6 He saith if any one understand the weight of baptisme he will rather fear the obtaining then delaying therefore little did he think it lawfull to baptise infants Also in the 20. chapter of the same Book he saith it behoves them that are about to enter into baptisme to pray with frequent prayers fastings kneelings and watchings and with the confession of all their sins past this cannot infants do Chrysostom ad pop Antioch tom 1. hom 21. pag. 267. Edif purif 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore I have spoken before and now speak and will not cease to speak if any one have not corrected the transgresions of his manners and hath not madâ— verâ—ue easie â—o himselfe let him not Baptized For CYPRIANS authority whereas Epist 59. a certain Bishop named Fidus maintained that infants wâ—re not to be baptized till the eighth day there was a Counsell of 66. Bishops that met together condemning Fidus his opinion yet â—pproving infants Baptisme but two things are to be considered 1. The weaknesse of the grounds 2. The errors that came along with it that no man hath cause to triumph in their authority The grounds of Cyprian and his 66. Bishops were 1. Tâ—e son of man came not to destroy soules but to save therefore so far as lies in us no soul is to be destroyed 2. God shewes himself a like father to all to the obtaining of the heaveâ—ly grace 3. If forgivenesse of sins bee given to greatest sinners that most sin against God when they beleeve and none of them are hindered from Baptisme and grace much lesse ought infants to be hindred that being newly borne have sinned onely by Originall sinne and so much the more because not his own but other mens sins are forgiven to him Tâ—ese were the couâ—sels Reasons Cyprianus Collegio 66. Fido fratri de Bâ—ptizâ—ndis infantibus Epist 59. Now for the Errours about Baptisme they were many As 1. That the Holy Ghost was received by baptisme expounding Joh. 4 He that drinketh of the water that I shall give him of the water of Baptisme Epistola Caecilio De Sacramento dominus calicis pag. 147. The signing with the signe of the Crosse lib. 4 â—pâ—st 56. ad Thibarianos So they thought that he who baptised could give the holy Ghost and if the Priest oâ— Presbiter could not give the Holy Ghost then
he could not baptise Epist 70. ad Iâ—nuarium Episcopos Nilmidas de Baptizandis haereticis Yea then they joyned Unction with Baptisme that he that was anoynted therewith might become one of Gods Anointed Ibid. And for the Signe of the Crosse severall times more especially in this Epistle de lapsis he saiâ—h The forehead pure with the signe of God could not bear the signe of the Devill It would be too long to tell of other grosse errors as that only baptized persons escape eternall punishents That Originall sin is done away by it and that actuall sins sprouting up Originall sin is not after to be imputed c. By all which wee may see what heed we may give to Cyprians time when they were such grosse errors about Baptisme And yet but in one Epistle do I finde mention to be made of infants baptisme which the forementioned Epistle to Fidus which may not without some grounds be suspected to be suppositions 1. IAMES PAMELIUS that wrote the Annotations upon this Epistle cannot finde of what place Fidus was bishop 2 The weaknesse of the fore-mentioned arguments not likely to come from a Councell of 66. Bishops 3 There is no mention at what place this Synod of 66. Bishops sh uâ—d meeâ— But suppose this Epistle were not feigned among all other corruptious Infants in CYPRIANS time pertook of the Lords Supper yet will not any allow this CYPRIAN in his Epistle de lapsis speaking of the wickednesse of those that sacrificed at the heatâ—eâ— Altars that they sacrificed their faith their hope in those deadly fires aggravates their sin that their infants they carried in their armes or led in their hands lost that which they had gotten in the beginning of their birth when the day of judgement comes they will say we have done nothing neither did we leaving the Meat and Cup of the Loâ—d hasten willingly to prophane defilements others treacherie hath destroyed us we perceive our parents were our murtherers 4 It appeares it was feigned because it was so contrary to the doctrine laid down in Tertullian whom Cyprian as I suppose the learned know did in his workes very much imitate that he called him his Master Da mihi Magistrum was Cyprians speech of Tertuâ—lian 5 It appears from Baronius testimony that Cyprian was against it Baron Annal. Eccles tom prim A. 53. pag. 398. who sâ—ith If Cypriâ—n had been sure that that had been an Apostolicall tradition speaking of infants baptisme and not contrary to holy Scriptures is by sound and sincere opinion without doubt he had rested Bernard serm 65. super cant pag. 144 Speaking of some Christians that opposed the popish stream he faith They laugh at us be because we baptise infants because we pray for the dead because we require the prayers of Sâ—ints This I adde for illustration not regarding any authority after the first 300. yeares Answer to the objections brought for infants Baptisme Obj. 1. As the infants of Jews were circumcised so the infants of Christians are to be baptised Answ We deny the consequence 1 Because there are two Covenants essentially differing Jer. 5.1 32.33 I will make a new Covenant not according to the covenant I made with thâ—m when I brought them up out of the Land of Egypt therefore their sâ—aâ—â—s ought to be essentially diver The first Covenant was carnall typiâ—all as appeares Jer. 11.7.8 vers 6. God bids them hear the words of â—is Covenant and do them And vers 7. I earnestly protested unto your Fathers in the day that I brought them out of the Land of Egypt even unto this day rising early and protesting saying obey my voice yet they obâ—yed not nor inclined their ear therefore I will bring upon them all the words of this covenant which I commanded them to do but they did them not 2 Then the Lords Supper should be given to infants because they all pertook of Manna and the Paschall Lamb. If it be said they are kept off from the Supper because they cannot examine themselves so are they to be kept off from baptisme because they have not faith repentance nor the covenanting of a good conscience 1 Pet. 3.21 3 Circumcision was commanded as well to reprobates as to the elect Gen. 17.10 Every man childe among you shall be circumcised among which were many reprobates Esau afâ—er God had said The elder shall serve the yonger Gen. 25.23 which the Apostle applyes to reprobation Rom. 9.12 was circumcised So Ishmael after God had rejected him in respect of spirituall blessings Gen. 17.20 yet vers 23. he Was circumcised and so were all that were born in his house or bought with mony So that circumcision was to be administred to reprobates as well as godly but baptisme is to be administred onely to those that repent and believe 4 Baptisme and circumcision do much differ First as circumcision was to be done the 8. day Baptisme any day 2 Circumcision was onely on the males this on males and females Circumcision done by the parents to the children by the father as Abram by the mother as Zipporah Circumcision belonged onely to the nation of the Jewes baptisme to the believers in all nations So in signification circumcision signed a right to Canaan baptisme signes a right to the death and satisfaction of Christ So in duration the one was to endure to the end of the Jewish nation the other to the end of the world And though circumcision be cald an everlasting covenant yet the Schooles distinction is known aeternum suis and aeternum dei Exod. 21.6 His master shall bore his eare and he shall serve him for ever Exod. 28. 43 It was a statute for ever that Aron should have his linnen breeches on when they came to minister in the holy place See Exod. 30.21 Levit. 6.18.22.7.34.36 10.15 Num. 18.11 Exod. 40.15 Their anointing shall be for an everlasting Priesthood So that ever and everlasting in the Old Testament are taken for length of time or the continuation of a thing 5 Circumcision was a profession of the observation of the Law Rom. 2.25 Circumcision verily profiteth if thou keep the Law but if thou be a breaker of the Law thy circumcision is made uncircumcision q. d. They being not able to keep the Law they were no lesse miserable then the Gentiles For the Apostles scope is to humble the Jewes who doted upon outward priviledges Gal. 5.3 Every man that is circumcised is a debtor to do the whole Law Now to be a bond to keep the whole Law and to be a seal of grace and remission of sins are two contrary things Gal. 6.13 Neither they themselves who are circumcised keep the Law q. d. The use of circumcision in the Jewish Church to binde the keeping of Moses Law Acts 15.5 The Jewish brethren commanded to circumcise them and to keep the Law of Moses So vers 24 There were some that troubled you saying that you ought to be circumcised and keep the Law so
carnall Jew so we Gentile cannot be the seede 3. Beleever of Iew and Gentile we Gentiles come to be the seed only this way Gal. 3.29 If ye be Christs then and not till then are ye Abrahams seed and heirs according to the promise Gal. 4.28 Now we brethren as Isaack was are the children of promise Which was only by Isaacks faith looking on the promised Messiah and so we Now many mistake besides these three seeds which are all the seeds the Scripture names a fourth seed that is the seed of beleevers unto which they thinke God will be a God because they are such which cannot be because many of them prove wicked and none of them for the present appeare to be Godly Object 4. Baptisme succeeded Circumcision as an initiating signe Col. 2.12 For the Collossians objected this if Circumcision be abolished then we Christians have no outward signe at all to confirme unto us Christs satisfaction where by the mindes of beleevers may be confirmed and parswaded that they are partakers of the Spirituall benefits in Christ Now if baptisme succeed circumcision as an initiating signe then as infants were the circumcised so infants should be now baptized Answ 1. We deny the consequence for those in Colosse that were baptized were not infants but grown persons that were circcumcised with the circumcision wade without hands and had faith tbrough the operation of God 2. We deny there was any such scruple in the Colossians 1. Because had there been any such scruple the apostle would have given some intimation thereof or preparation thereto in words preceding but he speakes not one word tending to any such thing 2. because he was not come to a period in answer to the circumcision teachers and did not come to a period till the end of this 12. verse therefore could not bee upon any other subject in this verse then he was in the former and so much the word Also proves and the apposition of buried circumcised and risen again proves it 3. Because the Collosians had baptisme already being buried and risen again with Christ therein therefore they could not reasonably object that the circumcision teachers would abolish baptisme nor could they say what shall we do for an initiating signe to confirme our faith for they had baptisme already 3. But suppose it were granted that baptisme did succed circumcision as an initiating signe yet where is there any such thing in the text as this viz. As Baptisme shall succeed in the same latitude of infancie of so much as Males much lesse of Females which is the supposition endeavoured to be proved from the text nay the contrary appears that there were none but grown persons because they are said to have faith and buriall and Resurrection with Christ which could not in an ordinarie way be affimed of infants Suppose all the objectors premises were true yet all that can properly be deduced from it is this viz. That circumcision was an initiating signe to the Iewish church and Baptisme is an initiating signe to the Christian church and hereof there would be no great contention 4. The true connection of the words with the foregoing is this Paul having answered Philosophy teachers verse 9.10 The word Also showes he comes to answere teachers who would have brought in circumcision to whom he answers adversitively whereas you would bring in circumcision which is made with hands we have a better Circumcision made without hands which consists not of cutting off the bodily skin of the flesh but in putting off the body of the sins of the flesh by the Circumcision of the Spirit of Christ and having laid downo the benefit or priviledge vers 11. He comes further to confirme them in it by the seal or instrumentall signe thereof which these Collossians had already received that is to say by the seal or signe of baptisme buried with him in baptisme wherein ye are also risen again c. Object 5. If infants may not now be baptized then are they deprived of some grace Circumcision did conferre Answ No For 1. Circumcision did not bring any grace to the Jews but was rather a yoke of a curse Acts 15.10 11. Why tempt ye God to put a yoke upon the neck of the Disciples which neither our fathers nor we were able to beare He speakes of Circumcision not as the false teachers would then have brought it in but as it was considered simply in it selfe in that he calls it a yoke upon their fathers not able to be borne who lived before those false teachers were What this yoke was we see Gal 5.3 to be debttors to keep the whole Law and for failing in one point to be under the curse Gal. 3.10 Deut. 27.26 and the Apostle vers 11. opposes the grace of the Lord Jesus to this yoke 2. It is not a benefit but a misery for children to be baptized for hereby they are apt to thinke themselves Christians when they are strangers from Christ Object 6. Vnlesse infants be baptized they are excluded from the new Covenant but they are not excluded Mat. 19 14. Of such is the kingdome of God Answ 1. We deny the consequence for 1. The females of the Iewes were saved without Circumcision So Iob Lot So the Cananitish woman without baptisme were in Covenant with Christ 2. You thinke your infants not baptized are saved 3. The Scripture no where sets downe baptisme as a gate to let in or a condition without which we cannot partake of Gods covenant 2. For the Assumption it followes not because Christ bad suffer those little children therefore that he would permit all from a particular to an viniversall these is no consequence because it once rained Manna and once water came out of the Rock therefore it shall be so alwaies 2. From a negative there cannot be drawne an affirmative conclusion Christ did not baptize any John 4.2 therfore we ought to baptize infants 2 It s probable the kingdome of glory doth in a great part consist of such infants so dying in infancie through the free grace of God and presentment of the Satisfaction of Christs death to the justice of God for Originall sin yet doth it not follow they must be baptized neither doe we know which will dye in infancy free from actuall sin or which will live and grow up and prove wicked therefore we cannot baptize any If it should be concluded Christ laid his hands upon them and blessed them therefore wee ought so to doe the conclusion were probable 4. Christ being God and knowing all things his divine nature might communicate to the Humanity that to those infants that were then brought and such like as they were the kingdome of God did belong as knowing all things he knew them to be elect yet it followes not to other infants that the kindome of God should belong the greater part whereof grew up and proved wicked 5. Of such is the kingdome of God there is a two fold suchnesse 1.