seeing a naked woman washing her selfe 2 Sam. 11.2 Abstaine from all appearance of evâ—â—l 1 Thes 5.22 Now if they should object that men growne in yeares that were strangers were circumcised when they were converted to the Jewes Religion therefore it was no shame to see their nakednesse I answer none but males were to be circumcised Gen. 10.17 see 35.15 and it was done by men but females were not circumcised neither ought they to circumcise any but both seâ—es are to be baptized therefore we should have regard to modesty and to keep out of temptation Fifly it may be they will object and say if the Infant be sprinkled but on one part and not on another then it is baptized but in one part and not in another and therefore no true baptisme I answer in the words of Christ if I wash thee not thou hast no part with me yet saith he to Peter he that is washed needeth not save to wash his feet and is cleane every whit John 13.10 Here Peter thought it had beene better to be washed all over but the answer of Christ is that one part is sufficient and circumcision was not in all parts but in one part and yet the Infant was by the vertue of that one place circumcised all over So Baptisme doth infuse it selfe into all parts of the man and into all parts of his life and into all places whithersoever hee comes therefore that baptisine that is by sprinkling the Infant is a true baptisme and I have already shewed the danger of neglecting this ordinance and here I may tell you againe that the Lord met Moses and sought to kill him because that his child was not circumcised thereupon his wife in her rage and fury went her selfe and circumcised him which was her great sin yet the Lord in his great mercy passed by all because the thing was done and so the Lord let him goe Exod. 4.24 25 26. then take heed of carnall reasoning against Gods ordinance Then I conclude that in hot Countries and for men of yeares diving may rather be used but in cold Countries and to Infants sprinkling may suffice which also is the custome of our Churches and ought not altogether to be despised see 1 Cor. 11.16 where Paul saith if any man seeme to be contentious we have no such custome neither the Churches of God and when Israel had no setled Church but travelled from one Kingdome to another in such a case circumcision might be laid aside and yet did not offend the Lord But he remembers their kindnesse when they followed him in the wildernesse then Israel was holinesse to the Lord and the first fruits of his increase Jer. 2.2 3. Although they laid circumcision aside for a space of time and there is much difference betweene a setled Church and the first planting of the Gospel when the Apostles preached it was to men of yeares and such they baptized that were present and they were out of the Covenant but we are children of Christians and some of our fathers were in covenant with God and had the seale of it which is baptisme And we are the children of the Covenant which God made with our fathers Acts 3 23. These things well considered let the Reader judge whether God will accept the sprinkling of Infants at their receiving of Baptisme in this cold Climate Sixtly they object that the baptisme of Infants is grounded upon no institution of Christ I answer that Christ sent his Apostles to baptize all Nations and the Apostles practise where they came baptized whole housholds as I shewed before and the Apostle speaking of the whole Church saith we are all baptized into one body 1 Cor. 12.13 And the Apostle speaking of Israels going through the red Sea saith they were all baptized in the sea 1 Cor. 10.3.4 Now if all Nations all Housholds and all the Church was baptized where will they find that Infants were excepted against to be debarred of this ordinance of God Let them but with an upright conscience tell me what they think whether Infants be no part of Nations Housholds or of the Church of God and then tell mee whether baptizing of them bee not grovnded upon the institution of Christ 7thly they object say that place in Mar. 18. is not meant of infants but of good big ones which were able to goe answer for themselvs this I have answered already but saith Mr. Calvin in his Institutions 416.7 they are called by the Evangelist Brephe and Paidia by which words the Greekes doe signifie babes yet hanging on the breasts therefore this word to come is plainely meant to have accesse loe saith he what snares they are compelled to make which are hardned against the truth where they say that the Kingdom of heaven is not given to Infants but to such as be like them but this is no sounder theÌ„ the rest for the very intent meaning of Christ is to shew that Infants in age are not strangers to him when he commandeth that Infants be suffered to have accesse unto him nothing is plainer then that very infancy indeed is there spokeÌ„ of where he addeth of such is the Kingdom Heaven in this word such are meant very Infants themselves and such as be like them Now to compare those actions and carriage of Christ to those infants with the signification of baptisme together and it will appeare to have the same signification Then if Infants be brought to Christ why is it not meet that they should be received to baptisme which is the signe of our communion fellowship with Christ and if the Kingdome of Heaven be theirs why should the signe thereof bee denied them whereby there is as it were an entry made into the Church of God that so they may be numbred among the heirs of the heavenly Kingdome and by our baptisme we testifie that Infants are contained in the Covenant of God and doth not that which Christ did to them the same his receiving and imbracing laying his hands on them praying for them doth not all this declare that they are his that they are sanctified of him for saith he I pray not for the world but for those that thou hast given me out of the world John 17.9 Then how unjust are they which drive a way those whom Christ calleth unto him and spoile them that Christ hath garnished with his gifts and if they shut out them that he willingly receiveth what miserable cruelty is this to their litle Infants let the Reader judge Shal not the Infants under the old Testament be denyed the seale which the Lord calleth a token of the Covenant betwixt him and us Gen. 17.11 And shall Infants now be deprived of it shall the Jewes be assured of the salvation of their seed and shall it be taken away from Christians did Christ by his comming take away the testimony of their Infants and leave us none in stead of it what an extreame slander
Christ should by his own sins and wickednesse make himselfe a dead member I should tell that man it is unpossible For the spirituall Temple is made of living stones 1 Pet. 2.5 And they are passed from death to life John 5.24 And beleevers are of the houe and flesh of Christ that can never dye more Ephesians 5.30 9. It may be demanded what seale or marke is set on Gods people by this â—acrament of baptisme I answer there is a two-fold seale one outward and â—â—e other inward The outward and visible marke or seale is to distinguish Christians from Turkes Jewes and Infidels as the blood of the Pascall Lamb did betweene the Israelites and the Egyptians Now the inward or invisible marke or seale that is set upon us in baptisme being effectuall is the knowledge of our election this baptisme being effectuall shewes unto us that the foundation of God remaineth sure having this seale the Lord knoweth who are his 2 Tim. 2.19 By vertue of this saith Christ I know my sheepe John 10. And by this the elect of all nations are marked Rev. 7.9 The second inward seale is the gift of regeneration which is nothing else but the imprinting of the image of God in the soules of men and by this beleevers are sealed Epes 1.13 2 Cor. 1.22 Now baptisme is a meanes to see this marke in us because it is the laver of regeneration for as the water washeth away the filth of the body so the thing signified which is the blood of Christ doth wash away the sin of our soules Here I thought to have ended this discourse concerning baptisme being already I suppose sufficient to satisfie the Reader but I looking about me saw one Servetus a mighty Anabaptist the glory of their company he came matching with his twenty arguments and he set upon me and forced me to give him Battell First saith he the signes of Christ are perfect therefore saith he they that receive them must bee perfect or at least able to conceive perfection But here this man is a litle too hasty to require perfection the first day saith Paul not as though I were already perfect but I follow after and presse toward the marke Phil. 3.12 13 14. Baptisme extendeth it selfe throughout all our life till death therefore we must grow unto perfection in degrees Secondly he saith the signes of Christ were ordained for remembrance that every man should remember that he was buried together with Christ but here the man hath left his baptisme and is fled to the Lords Supper see 1 Cor. 11.24.25 Thirdly he saith all they abide in death which believe not the Sonne of God and the wrath of God abideth on them and therefore infants which cannot believe lie in their damnation I answer Christ only threatneth the despisers of the Gospell which proudly and stubbornly refuse the grace that is offered them but what is this concerning infants saith Christ it is not the will of your heavenly Father that one of these litle ones should perish Mat. 18.14 But how can this be if they he still in damnation under the wrath of God no the spirit of God can worke the seeds of grace in them although wee cannot conceive the maner how it is done 4. he objecteth that we are first in our natural condition therefore we must tarry for baptisme which is spiritual It iâ— true we are shapen in iniquity conceived in sin Ps 51. And by nature children of wrath Ephes 2.3 But by his good leave God is able to remedy this even in Infancy as I shewed in Ieremiah Iohn the Baptist Fiftly then he bringeth an allegory saying David tooke neither blind nor lame but strong souldiers with him into the Tower of Sion 2 Sam. 5.8 But here I shall split his allegory with a parable of Christ wherein God calleth to his heavenly banquet both the blind and the lame Luke 14.21 Sixtly then he bringeth another allegory saying that the Apostles were fishers of men Mat. 4.19 And lesus said unto Simon henceforth thou shalt catch men and not litle children Luke 5.10 To this I reply and demand what that saying of Christ meaneth that into the net of the Gospell are gathered all kind of fishes Mat. 13.47 Neither were the Apostles when they were sent to preach forbidden to baptize Infants and when the Evangelists name them Anthropous men which word comprehends all mankind without exception why then should they except against Infants when as God makes no exceptions against any Age Sex or Nation Seventhly he saith sith spirituall things agree with spirituall therefore Infants which are not spirituall are not meet for baptisme I answer here Paul speakes of Doctrine where the Corinthians were very quick to apprehend carnall things and blames them to be very dull to conceive spirituall things 1 Cor. 2.13.14 But what is this to infants which are not required to heare points of Doctrine is any thing here to hinder them from baptisme He replies that if they be new men they must be fed with spirituall food I answer the signe of Adoption may suffice till they be growne of age and able to beare stronger meat But he objecteth that Christ calleth all his to the holy supper I answer he admitteth none but them that are already prepared to celebâ—â—te the remembrance of his death this infants cannot doe yet Christ doth vouchsafe to imbrace them which argues they are not strangers although Christ hath stronger meat for them yea many things hee hath to say to them which they cannot beare now John 16.12 Eighthly hee saith it is monstrous that a man after he is borne should not eat I answer the soule may be fed although they doe not eat outwardly of the supper Christ is meat to infants though they abstaine from the signe which is the supper but of baptisme the case is otherwise for by it alone the gate into the Church is opened to them Ninthly he saith a good steward distributeth meat to his houshold in due time I grant it but then withal let him prove that baptisme is given to infants out of due time Tenthly he bringeth the commandement of Christ to make haste into the harvest for the fields are already white John 4.35 I answer from this place Christ would have his Apostles to take notice of the present fruit and good successe of their labours that they may the more cheerefully prepare themselves to teach because they were fitted to heare but I say againe what doth this concerne Infants to keep them from baptisme 11th reason he saith in the first Church Christians and disciples were all one It is true those that were converted and baptized were both Disciples and Christians but what of this will he gather hence that infants borne of Christians are strangers and out of the Covenant let him prove it 12. He alledgeth that all Christians are brethren but infants are out of this number so long as we debar them from the supper I answer
baptized of us till after confession whereby he may so satisfie the Church 15thly they object from the institution of baptisme that Christ sending out his Apostles to all Nations commanded them first to teach and then baptize them Mat. 28.19 And so in the last of Mark it is said he that beleeveth and is baptized shal be saved nence they conclude saying that teaching must goe before baptisâ—ne by the expresse command of Christ to his Apostles and say they hee doth assigne baptisine to be a state after faith and say they Christ shewed us an example of himselfe which would not be baptized till the thirtieth yeare of his life I answer from the first of these that the Apostles after they have baptized any then they are charged to teach them to observe all things whatsoever Christ commanded them Mat. 28.19.20 Hence I gather froÌ„ their own exposition thus that although they do as Christ did who lived 30 years before that he was baptized al that time have bin taught to reform their lives yet by their own expositioÌ„ they must not observe do what Christ here commands them till they be baptized because observation reformation are set downe after baptisme in this place Then seeing they fall thus foule upon their own exposition that they must not observe practise till they be baptized in my judgmeÌ„t it were good to have theÌ„ baptized betime that they may begin reformation betime that they may not only be taught 20 or 30 years but they may observe and practise what they have been taught But here all may see what unprofitable hearers they make of their children who shall heare before baptisme because that teaching is set downe first but they must not observe and practise till after baptisme because that is set down last neither will they baptize them that they may observe and practise Here I may repeat againe what I said before that the Apostles were sent amongst heathens that are out of the Covenant but we are Christians in the Covenant and they were men of age but ours are Infants not capable of teaching But do they stand so much upon this that teaching is set down first although observation be set down after baptismein the same place then let us to this joyn another Io. 3.5 see Acts 22.16 where Christ doth not say except ye be born of the spirit first and then of water afterwards ye cannot enter into the Kingdome of heaven but contrary he saith except ye be borne of water and then of the spirit shewing that baptisme must give them admittance into the visible Church of God here and they must be borne of the spirit that is regenerated before that they can come into God heavenly Kingdom and we know that many were baptized before that they had the gifts and graces of the holy Ghost given them Acts 8.16.17 Again they being sent to teach those that were capable of teaching then to baptize them but will it follow hence that Infants must be first taught and then baptized because Abraham was ninety and nine yeares old when he was circumcised must Isaac be so too a pretty conclusion But I have answered it already and proved it too weak an argument to debar Infants born of Christians from the seale of baptisme but further let me cleare this by a similitude the Apostle saith this we command you that if any will not worke neither should they eat 2 Thes 3.10 will they hence conclude that the Apostle will suffer none to eat but such as worke then what shall our aged people and Infants doe and our sick and weak and lame people doe shall we starve them all because they cannot worke this is our Anabaptists divinity who make that a generall rule for all which is spoken only of some for say they because men of yeares must be instructed before they be baptized therefore Infants must be so too and because men growne in health and strength must worke or else they must not eat therefore infants must doe so too or else they must not eat Now for the example of Christ who they say was not baptized till he was 30 years of age I hope they will not say that he wanted fitnesse till he was of that age to be baptized for when be was but twelve yeares old he disputed with the Doctors in the Teme pl and all that heard him were astonished at his understanding and answers Luke 2.42.46.47 Then the reason why Christ was not baptized till the middle of mans age or till he was 30 years of age was because he was minded then with his Doctrine to institute baptisme and that he might procure the greater authority to his institution he sanctified it with his owne body who was baptized to sanctifie that ordinance unto us and he sent out his Apostles to baptize all Nations in the name of the Father and of the Son and of the holy Ghost Mat. 28. Though Iesus himselfe baptized not meaning with water because saith Iohn the Baptist he that commeth after me shall baptize you with the holy Ghost Mat 3.11 Thus Christ did then to many as also now when he make to that ordinance effectuall to the cleansing of their foules from sin but if they stand so much upon the thirtieth yeare why then did they suffer Gervetus one of their great Masters to begin at the age of one and twenty years to boast of himselfe to be a prophet and they suffered him to take the place of a teacher before that he had been a member of their Church 16 they object that if Infants be baptized they may aswell receive the Lords Supper I answer no that will not follow for the Scriptures shew us a large difference betweene those two baptisme is a signe of admission whereby they are numbred among the people of God it is a signe of spirituall regeneration whereby wee are born again the children of God whereas on the other side the Lords Supper is given to men growne in years and therefore able to beare stronger meat and whereas the Scripture never saith that any infants born of christian parents are unfit for baptisme yet none must receive the Lords Supper but such as discerne the body and blood of the Lord and are able to examine their owne conscience and able to declare the Lords death the Apostle exhorteth that every man should prove and examine himselfe and then eat of that bread and drinke of that cup therefore examination must go before which were a vaine thing to looke for from infants againe he that eateth and drinketh unworthily eateth and drinketh damnation to himselfe not discerning the Lords body But if none can partake worthily but they that can discerne the Lords body why then should we give to our tender children poyson in stead of lively food Again the commandement is that ye shall doe it in remembrance of me and that other sentence as often as ye eat of this bread and
A Confutation of the ANABAPTISTS AND All others who affect not Civill Government Proving the lawfulnesse of it and a full Answer to all their Cavills that are or can be made against it WITH A Nut-cracker for an unnaturall Nut whose Shell is as hard as the Scales of Leviathan and the kernell of his heart as hard as a piece of the nether Mill-stone Iob 41.15.24 yet the hammer of Gods Word that breaketh in pieces the Rocks Ier. 23.29 will break this Nut that all may see the devillish kernell that is in it Also Arguments against the Anabaptists proving that Infants borne of Christian Parents ought to be Baptized With a full Answer to all their Cavills that are or can be made against it Imprimatur Ja. Cranford And thou Ezra after the wisedome of thy God that is in thine hand set Magistrates and Iudges which may Iudge all the people that are beyond the River and whosoever will not doe the Law of thy God and the Law of the King let Iudgement be executed speedily upon him whether it bee unto death or unto banishment or confiscation of goods or to imprisonment Ezra 7.25 26. Put them in mind to be subject to Principalities and powers to obey Magistrates to be ready to every good work Titus 3.1 They sent them Peter and John who when they were come prayed for them that they might receive the holy Ghost for as yet he was faln upon none of them onely they were baptized in the Name of the Lord Iesus Acts 8.15 16. Then Peter said unto them repent and be baptized every one of you and ye shall receive the gift of the holy Ghost for the promise is unto you and to your children Acts 2.38 39. LONDON Printed by M. O. for T. Bankes and are to be sold in Black Friars 〈…〉 To the Reader Christian Reader THE maine cause that moved me to undertake this Worke is this many faithfull Christians and loyall Subjects are blamed to be enemies to Civill government as also my selfe bearing a part of that reproach with them now to cleare both my selfe and others in these divided and distracted times J thought it not amisse to discover them and to make them knowne who they be that despise dominion and speake evill of dignities Jude 8. that faithfull Christians and loyall subjects may not be blamed who are subject to Principalities and Powers and willing to obey Magistrates and ready to every good work Titus 3.1 2. Who every day that passeth over their heads put up prayers and supplications intercessions and giving of thanks at the Throne of grace for Kings and all in authority that we may live a quiet and peaceable life in all godlinesse and honestie 1 Tim. 2.12 And as for mee God forbid that I should sinne against the Lord in ceasing to pray for them 1 Samuel 12.23 Tet Gods people were alwayes blamed to be enemies to civill authoritie Ahab said to Elijah Art not thou he that troubleth Israel 1 Kings 18.17 And saith Haman that great Courtier There is a certaine people scattered and disperced among thy people in all the Provinces of thy Kingdome and their Lawes are divers from all people neither keep they the Kings Laws Esther 3.8 Nay further this Court-flatterer so prevailed with the King to get Letters sealed with the Kings seale to destroy to kill and cause to perish all Jewes both young and old little children and women in one day even upon the thirteenth day of the twelfth Moneth which is the Moneth Adar and to take the spoyle of them for a prey Verse 13. And it was told the King saying Daniel one of the captivity of the children of Judah regardeth not thee O King nor the decree that thou hast signed and so was cast into the Denne of Lions but in the morning the King comes to the mouth of the Donne and calls Daniel to which hee answered O King live for ever my God hath sent his Angel and hath shut the Lions mouths that they have not hurt me for as much as before him Innocencie was found in me and against thee O King have I done no hurt Daniel 6.13.20.21.22 And Paul was accused to be a pestilent fellow and a mover of sedition but when the tryall came neither against the Law of the Iewes nor against the Temple nor against Caesar had he offended any thing at all Acts 24. ◠25.8 Nay further they said of Christ himselfe to Pilate If thou let this man goe thou art not Caesars friend for he speaketh against Caesar Iohn 19.12 Yet Christ although he was a true heire to the Crown and Kingdome of the Iewes shewed himselfe loyall to Civill Government saying Render to Caesar the things that are Caesars and to God the things that are Gods Matthew 22.21 And hee payed tribute to avoyd offence Matthew 17.26 27. although an heire to the Crowne and free from Tribute Thus in all ages both all the faithfull and Christ himselfe was blamed to bee enemies to civill government And now I come to our own age witnesse those three Worthies and faithfull servants of Iesus Christ who pleading for God and the King and declaring how those Traiterous Prelates did intrench upon the Kings prerogative in many particulars these men venturing lives and states and all outward comforts through a tender affection they had to their Prince as not being able to indure to see the wrong done to him and be silent and yet for speaking and declaring those Traytors they were punished altogether although they did expresse such Loyalty that I think their examples are not to be parallel'd witnesse that renowned Doctor Bastwick who laboured to maintaine the honour and dignity and prerogative Royall of our Soveraigne Lord the King saying Let the King live for ever Had I a thousand lives I should think them all too little to spen◠for his Majesties Royall Prerogative and had I as much bloud in my veines as would swell the Thames I would shed it every drop in this cause And then wishing the people not to bee discouraged nor daunted at the Prelates power but bid them labour to preserve innocencie and keep peace within and goe on in the strength of your God and hee will never faile you in such a day as this Then saith he as I said before so I say again had I as many lives as I have haire◠upon my head or drops of bloud in my veines I would give them up all for this Cause Yet all this could not free them from sufferings although Mordecai had saved the Kings life from the hands of Traytors yet no honour is done to Mordecai But the Lord hath all these things upon the File and in his due time he will cause the King to read the the Chronicles to finde out that which Mordecai hath done and requite it Esther 6.1 For behold thy servants are ready to doe whatsoever my Lord the King shall appoint 2 Samuel 15.15 Not as men-pleasers but as the servants
down in his word and I doubt not but ere long if they humbly submit themselves to the Lord and be ashamed of their owne wayes that they have a long time walked in that the Lord will shew them the forme of the house and the fashion thereof and the goings out thereof and all the formes thereof and all the ordinances thereof and all the lawes thereof and write it in their sight that they may keepe the whole forme thereof and all the ordinances thereof and do them Ezek 43.11 To the great praise of his name and to the comfort of all his people Arguments against the Anabaptists proving that Infants borne of Christian Parents ought to be baptized with a full answer to all their Cavills that are or can be made against it FIrst they are part of the Church of Christ I hope if the parents be admitted the children are not rejected before that they discover their desert to be justly cast out well then I take it for granted that they are reputed members of the body of Christ and therefore they ought to be baptized For we are all baptized into one body whether Iewes or Gentiles bond or free and have been made all to drinke into one spirit 1 Cor. 12 13. Then why should Infants be debatred of this benefit which is their due and Christ at his first institution of Baptisme sent out his Apostles to baptize all Nations Math. 28.19 They were commanded to baptize all Nations hence I gather that in the institution of baptisme Christ made no exception of nation age nor sexes but the commandement is spoken in a generall manner baptize all then let us take heed lest we limit or straighten the command of Christ And all the countrey of Judea and all the region round about Jordan were baptized of John in Iordan Math. 3.5 6. But were there no children in all Judea nor in all the region round about Jordan or were they not baptized when it is said all were baptized I suppose they will grant that there were children but they will say they did not come to be baptized for they that came confessed their sins vers 6. I answer if they came not then all did not come but the Text saith all came Againe when multitudes came to Christ they brought their children Mat. 14.21.15.38 â—9 13 And why not here as well as at other times Againe for this word confessing their sins some few might doe it in the name of the rest as our Ministers do every Sabbath day having children in the congregation then why may not our children be baptized as well as they Secondly the Apostles practise sheweth that they understood that infants were included in that command of Christ for when they came to any family if but the parents beleeved and were baptized they baptized all the houshold When Lydia was converted she was baptized and all her houshold And the Apostle told the Iaylor that if he beleeved on the Lord Iesus he should be saved and all his house and the same houre of the night he took them and washed their stripes and waâ— baptized he and all his Acts 16.15.32 33. And saith Paul I baptized also the houshold of Stephanus 1 Cor. 1.16 Then if the Apostles understood Christ to speak in generall to all Nations sexes and ages without exception why should we make question of it saith the Apostle marke them which walke so as yee have us for an example Phil. 3.15 Thirdly Infants were circumcised and baptisme is come in the place of it why then should not Infants of Christians be baptized did Christ come to rob Infants of that benefit which they had before his comming or did he not rather come to inlarge his mercies to them hee came to breake downe the partition wall that all might partake of his free mercy which is not lesse then it was before but greater First in giving baptisme in stead of circumcision which is far easier Secondly by admitting all Nations to partake of it which before was to the Jewes onely 3. In that baptisme more clearely signifies our Regeneration then Circumcision did hence I gather that if Christ hath given us a clearer signification then before our children shall not have lesse if God did not only give Parents the seales of the Covenant but their Infants also will not God do so to Infants of Christians shall we thinke that when Christ put his own name upon them calling them Christians that he took away part of their benefit If God made a Covenant with the Jewes for them and their Children and many gracious promises in it which promises seals also were made over to their Infants is this so great a benefit taken from our Infants did God say to Abraham I will be thy God and the God of thy seed also Gen. 17.19 And the Apostle saith to their posterity ye are the children of the Covenant which God made with our Fathers Acts 3.25 But doth not the same Peter say also that the promise is to you and to your children therefore be ye baptized every one of you meaning all you that the promises belong to be ye every one baptized both ye and your children Then why should not Infants be baptized If but one of the Parents beleeve the children are holy 1 Cor. 1.14 If the rootes be holy so are the branches Rom. 11.16 Fourthly Infants may receive the seedes of grace by the Almighty power and wisedome of God although the manner of working it in them be not known to us for saith Christ except ye be converted and become as little children ye shall not enter into the Kingdome of heaven And whosoever shall humble himselfe as this little child shal be greatest in the Kingdome of heaven And whosoever shall offend one of these little ones that beleeve in me c. Math. 16.2.3.4.6 Here you see by the testimony of Christ himselfe that a little childe is converted and humbled and beleeving in him then who dares deny these Infants the Sacrament of baptisme and saith Christ further Take heed how you despise these little ones for I say unto you that in heaven they have their Angels alwayes beholding the face of my Father which is in heaven vers 10. Then doth Christ give such a testimony oâ— them that they are heirs of heaven by all those signes and tokens and shall wee as much as in us lyes bar them out of the Visible Church by keeping them from the seale of the Covenant that should give them admittance into it and further Christ doth straightly charge them to suffer little children to come unto him and forbid them not Math. 19.24 But doth Christ call them and charge them not to keep them backe from him and dare any be so bold to withstand this charge of Christ and as much as in them lyes deprvive their soules of all spirituall good what desperate soule-murderers be these they are like unto the daughters of Jerusalem who in that
great famine and terrible siege were more cruell to their sucking Infants then the sea monsters or like the Estridges in the wildernesse Lam 4.3 The pretious sons of Sion comparable to fine gold were esteemed as earthen pitchers vers 2. So these men when Christ highly commends and greatly delights in young Infants these cruell parents think them not worthy of their society in divine ordinances how doe they know but they were sanctified in the wombe as well as Ieremiah Jer. 1.5 And how do they know but they were filled with the holy Ghost even from their mothers wombe aswel as John the Baptist Luke 1.15 But was Iohn sanctified from the wombe who was the first Minister of the Sacrament of baptisme what is this but to informe Iohn that Infants from the womb are fitted for baptisme And again Christ was conceived by the holy Ghost to sanctifie Infancy aswel as any other age that none may be excepted against then how dare these men make exceptions where Christ makes none then may Infants be sanctified in the wombe and receive the holy Ghost from the wombe Then saith Peter can any man forbid that these should be baptized that have received the holy Ghost aswell as we And he commanded them to be baptized in the name of the Lord Acts 10.47 48. Fifthly the Apostles did baptize them that did but in a generall way confesse that Christ was the Son of God Acts 8.37 38. And they baptized Simon Magus many in Samaria when as yet the holy Ghost was fallen upon none of them onely they were baptized in the name of the Lord Jesus Then they laid their hands on them and they received the holy Ghost see Acts 8.15 16.17 And the Apostles finding certaine Desciples said unto them have ye received the holy Ghost since ye beleeved that is have ye received the speciall gifts and graces of the holy Ghost since ye beleeved with a generall faith but say they we have not so much as heard whether there be any holy Ghost and he said unto them unto what were ye baptized and they said unto Johns baptisme Acts 19.1 2 3. Here you see them baptized that can make but a weake account of their faith why may not Infants born of Christians be baptized much rather then these 6. Iohn baptized them with water unto repentance but saith he he that commeth after me shall baptize you with the holy Ghost Mat. 3.11 That is when Christ by his spirit shall make that baptisme by water effectuall by the inward working of the holy Ghost and yet all this but one baptisme Ephes 4.5 And Paul speaking to those that were baptized with water and yet were ignorant of the holy Ghost saith Iohn baptizeth unto repentance and saith to the people that they should beleeve on him that should come after him that is on Jesus Christ And when they heard this they were baptized in the name of the Lord Iesus and Paul laid his hands on them and the holy Ghost came on them Acts 19.5.6 Now this was not another Baptisme but onely the inward baptisme of the holy Ghost as Iohn had told them before how that he which came after him should baptize those with the holy Ghost which then only received the outward forme Mat. 3.11 Then if this be so why may not Infants of Christians now be baptized unto repentance aswell as these But our Anabaptists will have Christ to be the forerunner of Iohn to baptize them first with the holy Ghost and then Iohn shall baptize them with water and so Christ shall prepare the way for Iohn and not Iohn for Christ But the spirit is like the wind and we cannot tell whence it commeth â—â—r whither it goeth John 3.8 That new name written no man knoweth but he that hath it Revel 2.17 Then t were a vaine thing to waiâ—e for that we shall never know in mother so then to children borne of Christian parents we are to doe our duty in baptizing them and let the Lord alone to take his own time to make it effectual to them we must not tye the Lord to convert them to any limited time of their age some the Lord converts in the first houre and some not till the last houre of their life Again it is said when Christ was baptized and went out of the water then the spirit of God descended upon him and a voice from heaven came saying this is my beloved son in whom I am well pleased Mat. 3.16.17 Then if we would see the work of God appear upon our children let us first baptize them and then we may looke for it and not before Seventhly we may take notice of the two Sacraments of the Jewes compared with ours and their agreement together first concerning their Passeover it was required that they should know the thing signified by it and that they should sanctifie and cleanse themselves before they did receive it and when King Hezekiah supposed that some of severall Tribes had not sufficiently prepared themselves and yet had been at that Sacrament he prayed for them saying The good Lord pardon them and the Lord hearkened to Hezekiah and healed the people 2 Chron. 30.18.19.20 And saith Moses concerning some that were defiled and had not cleansed themselves therfore they could not keep the Passover on that day Num. 9.6 Now to this Passover our Lords Supper doth well agree which requires examination and knowledge of the thing signified and a remembrance of the death of Christ till his comming againe 1 Cor. 11. But for the other Sacrament of the Jewes was nothing required of them if so be they were but children of circumcised Jewes and baptisme is come in the place of it why then should more be required of our children then was of the children of the Jewes let them answer if they can But suppose they should require some qualification in our children why may we not answer that children are the heritage of the Lord Psa 127.3 then why should they be kept from this ordinance of baptisme Again children were in the Temple and sang Hosanna to the sonne of David to the astonishment of the Priests and Scribes yet to the great approbation of Jesus Christ who said to the Priests have yee not read that cut of the monthes of babes and sucklings thou hast perfected praise Mat. 21.15 16. Psa 8.2 But doth Christ here acknowledge an Evangelicall perfection to be in the praise of babes and sucklings then who dares to keep them from the ordinance of baptisme Again Christ saith of such is the Kingdome of Heaven then who dares to make question of that which Christ affirmes and he kindly embraced them which he would not have done if they had not beene part of his Kingdom neither could he be deceived because he knew their hearts and he prayed for them Mat. 19.13 and his prayers were alwaies heard Luke 11.42 neither would he pray for the world but only for those that were given
him 17.9 and he blessed them but who are blessed of Christ but they whose sinnes are forgiven Psa 32.1 And Christ was displeased with those that kept them from him which plainly shewes his tender affection to them and he gave his Apostles a double charge that they should neither forbid those that brought them nor drive way but freely give them admittance into his presence and saith Christ Hee that receives not the Kingdom of Heaven as a litle child he shal not enter therein and saith he their Angels are in heaven beholding the face of my Father which is in heaven that is they stand ready and hearken for a command from God to bee sent for their good Psa 103.20 But the angels are ministring spirits onely for the 〈◊〉 of salvation Heb. 1.14 they incampe about those that feare the Lord Psa â—4 7 Then why should Infants be debarred from the Sacrament of baptisme who have so fâ—re a Title to the Kingdome of heaven But they will say those in the Gospell are to be understood babes in Christ or young converts To this I answer when they brought them to Christ he tooke them up in his armes when he blessed them Mat. 10.16 which she wes plainely that they were litle children Secondly the Disciples call them young children and litle children ver 13. and Luke saith they brought unto him Infants Luke 18.15 And when Christ called a litle child unto him Mat. 18.2 he set him in the midst of them which argues plainely that he had him in his armes but see Mar. 9.36 there you shall see in plaine words that he took that very child in his armes and spake unto them Thirdly Christ saith unto his Disciples who were strong Christians except ye be converted and become as litle Children ye shall not enter into the Kingdom of Heaven but now will those men who say this place is meant of babes in Christ or young converts will they I say make their inference thus that strong christians must become weak in faith yea the Apostles must become as babes in Christ their strong faith must become weake againe or else they cannot enter into heaven these men declare their folly as Sodom delareth her sin Isa 3.9 For doth not Christ often blame a weak faith see Mat. 8.26.14.31 and doth he not highly commend a strong faith Mat. 8.10.15.28 Rom. 4.20 Then the true meaning is this the Disciples had beene reasoning who should be the greatest Mat. 18.1 Mar. 9.34 then Christ tooke a young child in nature up in his armes to convince their pride and envy as the Apostle saith in malice be ye children but in understanding be ye men 1 Cor. 14.20 So here in pride and envy Christ would have them to be as children saying except yee bee converted from your pride and envy yee cannot be saved that is your pride and envy must be mortified crucified which makes you affect high places he that would be first the same shal be last servant of all Mar. 9.35.36 So then the Disciples were already converted from the state of nature to the state of grace but yet they were not sufficiently converted from their pride envy so then you see all these testimonies of Christ to be concerning young children in nature and not of young converts being growne in age therefore infants having such approbation and testimony from the mouth of Christ I say againe who dares hinder them from the ordinance of baptisme Eightly from the ends of baptisme which are these First it is a pledge unto us in regard of our weaknesse to assure us of all the graces and mercies of God especially of our union with Christ and of remission of sins and both mortification of them and vivification to arise from them to newnesse of life Rom. 6.3.4 For he that is baptized into Christ hath put on Christ Gal. 3.27 The second end of our baptisme is to distinguish Christians from Tuckes and Pagans for it is a signe of our Christian profession against all the enemies of Jesus Christ as Circumcision was a token of the Covenant saith the Lord between me and thee Gen. 17.11 Christians may say as David did Thy vowes are upon me O God I will render praise unto thee Psal 56.11 The third end of our baptisme it is a meanes of our entrance or admission into the visible Church of Christ for saith Christ Except a man be borne of water and the spirit he cannot enter into the Kingdome of God John 3.5 The Kingdome of God here hath a double signification answerable to the double qualification sometimes it is meant the visible Church so then except a man be baptized with water he cannot enter into it it is also meant heaven it selfe and so a man must be borne of the holy Ghost or else he cannot enter into it The fourth end of our baptisme it is a meanes of our unity with the Church and people of God For we are all baptized into one body 1 Cor. 12.13 There is one body and one spirit and one hope of our calling one Lord one faith one baptisme one God and Father of all who is above and through all and in you all Ephes 4.4 5 6. Then would you have a pledge of Gods love to you in regard of your children that they are united to Christ and their sins forgiven and mortified and that they are risen with Christ to the life of grace then let them be baptized And would you have them distinguished from the enemies of Christ and to have a signe and a badge of their Christian profession before the world then let them bee baptized And would you have them to be admitted into the Visible Church of Christ then let them be baptized And would you have them to enjoy the priviledges of the Church and to be at peace and unity with the people of God then let them be baptized But some will here demand whether baptisme be of absolute necessity to salvation or not I answer to make covenant with God and to be in the said covenant is of absolute necessity to salvation for unlesse God be our God in Covenant and we his servants we cannot be saved now baptisme is the seale of this Covenant and therefore necessary but in part 1. In respect of Gods command who hath enjoyned us to use it 2. In respect of our weaknesse that have need of all helper that may confirme our faith yet baptisme is not absolutely necessary to salvation For the want of baptisme doth not condemne the children of beleeving Parents if they dye before baptisme when it cannot be had for they being holy theirs is the kingdome of God although they dye before baptisme the thiefe upon the crosse and many other holy Martyrs dyed before baptisme that are now in the Kingdome of heaven and those parents that slighted this ordinance so that their children dyed without it if they repent of that sin it may be forgiven and their
word of God preached unto them yet they may have a work upon them by the holy Ghost which makes them to be in the Covenant and to have right to the seale of it which is baptisme Tenthly they object other differences to small purpose betweene baptisme and circumcision they say that baptisme hath relation to the first day of our spirituall battell but circumcision to the eighth day when mortification is ended and by by they fall soule upon themselves and break the neck of their owne argument saying that circumcision is a signe of the flesh to be mortified and baptisme they call buriall into which none can be put till they be already dead so that it is enough and sufficient to confute them in naming their owne contradictions but let them know that â—ortification is a continued action all the dayes of our life and the more we â—â—â—â—ease â—n knowledge the more we increase in sorrow Eccle. 1.18 For wee â—ayly find more sin to be mortified and circumcision was not deferred till the â—th day because that should be the last day of mortification but God in great mercy to the infant did forbeare the first seven dayes because they are held to be most dangerous as also that it may have a litle more strength to undergoe so hard a service and also it was to typifie our Saviours resurrection Another filly cavill they would make that if we thus compare baptisme with circumcision then say they none but males ought to be baptized and yet say they you baptize females I answer circumcision being in the generative part it is all one as if both were circumcised so that if but one of the parents were in the Covenant as I said concerning baptisme the children are holy 1 Cor. 7.14 Thus then we see the agreement between circumcision and baptisme in the inward mystery and in the promises in the use and in the efficacy of them Then why may not infants now be baptized aswell as they were circumcised it being far easier to them to beare it 11thly they object that infants understand not the thing there signified which is their spirituall regeneration this say they cannot be in their tender infancy therefore they are to be taken for no other then the children of Adam till they bee growne to age meet for a second birth I answer if they have the seeds of faith and regeneration wrought in truth by the spirit of God in their soules although the knowledge of it be hidden both from themselves and from us it is too weake an argument to deprive them of the ordinance of baptisme for sometimes the strongest Christian may thinke himselfe a cast-away and that he for the present hath not one dram of true saving grace as yet wrought in him but must we judge him to be so because he himselfe for the present cannot see it to be otherwise so then must wee judge all Infants to be in old Adam because they themselves are not capable to understand their own condition If they be in old Adam they are in the state of death and damnation And if they should then dye they must needs be damned for in Adam all dye 1 Cor. 15.22 But will these men leave them in that condition what is this but as I said before to esteem the precious sons of Sion comparable to fine gold to be but earthen pitchers These are more cruell then sea monsters to their young ones like the Estridges in the wildernesse Lam. 4.2.3 She is hardned against her young ones as though they were not hers because God hath deprived her of wisedome and hath not imparted unto her understanding Job 39.16.17 Christ calleth them unto him because he is life and that they might have life in them and these people drive them from him and adjudge them to death Neither will they bring them to Christ that they may have life they will not use the means to have them ingrafted into Christ that so they may be delivered from the bondage of death they deprive them of all salvation in debarring them from the ordinance of baptisme But they will demand how Infants can be regenerate which have neither knowledge of good nor evil I answer God is able to work the seeds of grace in them although we see it not and in this thing we must beleeve more then we see or else we shal condemn all those infants that die before they be capable of knowledge and so David shall go to hell to his departed Infant for saith he I shall goe to him 2 Sam. 12.23 And how can it be avoyded For we are all shapen in iniquity and in sin we were conceived Psa 51.5 We are all by nature children of wrath then those Infants that dye must be freed from the wrath of God and from the guilt of original sin or els they caÌ„not be saved But here is our comfort God can sanctifie Ieremiah in the womb he can give Iohn the Baptist the gifts of the holy Ghost from the womb and why not our Infants aswel as they Christ was conceived by the holy Ghost in the wombe that he might sanctifie his elect in every age aswell at the first hour of their life as at the last if he please so then elect children shall be made holy and regenerate before they depart this life And although the word preached be the immortall seed to regenerate men of years it is not so to Infants neither hath the Lord so tyed himselfe only to that means but he may use some other in case that cannot be had as among Turkes and Pagans nor received by Infants yet we must not limit the holy one of Israel nor ty him to ordinary means in extraordinary cases 12. But they object that baptisme is a Sacrament of repentance and of faith which cannot be in Infants and we ought to beware lest they being admitted to the communion of baptisme the signification of it be made voyd I answer it is evident by Scripture that Circumcision was a signe of repentance yet Paul calls it the seale of the righteousnesse of faith Rom. 4.11 So then if Infants among the Jewes had faith to seale why may not Infants of Christians have the like I mean the seeds of faith therefore baptisme is not void and of no effect to them Again if circumcision was commanded baptisme is implyed that is come in the place thereof and signifies the same thing and instituted by the same authority Then let them take heed how they rage against the ordinance of God and although Infants that were circumcised had no actuall repentance yet they were truely Circumcised into the mortification of their corrup and defiled nature in which mortification they should afterwards exercise themselves when they were grown to riper age and saith Iohn I baptize you with water unto repentance Mat. 3.11 And others that were baptized had not received the holy Ghost for as yet he was faln upon none of them only they