in the third Century mentions it as the practise of the Church received from the Apostles And the first Sect opposing Baptism of such Infants as an Innovation Popish figment and delusion of the devil sprang up in Germany but in the sixteenth Century Some omissions and intermissions of Baptism of Infants in the first times argues not that it hath not been the practise of the universal Church nor that it hath not been held as a divine institution For in the time of the Old Testament there were omissions of Circumcision in evil times and intermissions for many years in the times of the travels of the Israelites Joshua 5. it was intermitted the space of fourty years yet Circumcision was the practise of the Church in the Old Testament and held by it a divine institution The reason of those omissions and intermissions of Baptism of Infants and that some were expectants until riper years was not because Baptism of Infants was accounted sinful and a delusion of the devil for it was not so judged Cyprian who lived in the third Century affirms that the Baptism of Infants was in his time approved in a Councel of 66 Bishops nemine contra dicente Epist ad Fid. In a Councel at Millain it was decreed that whosoever should deny Baptism of Infants should be Anathema Quicunque parvulos baptizandos negat Anathema sit Concil Melevit The reason why Tertullian urged delay of Baptism until riper years was because many baptized Infants of Infidels as well as of Christians Jun. Constantines Baptism was delayed out of a desire to be baptized in Jordan where Christ was baptized and some lived among Infidels and could not enjoy it for their children and some among Hereticks and could not have it rightly administred and some their Parents were Infidels during their Infancy therefore they were not baptized until riper years Some delayed Baptism until death because of an erroneous opinion that after Baptism there is no remission of sin Baptismum tum demum suscipiam cum 〈◊〉 viciis et iniquitatibus de sistam c. Some were baptized in riper years because having been baptized by Novatus the Heretick they thought they had not been rightly baptized and some because they would be baptized by Donatus thinking those only rightly baptized which were baptized by him and his party Objection Prelacy hath been in the Church ever since the first times yet it doth not follow that it may be continued so neither doth it that Baptism of Infants is to be practised because it hath been long in use Answer Prelacy hath not been in the Church from the first times as a divine Institution as Baptism of such Infants hath been It is certain that Prelacy was not an Apostolical Institution for the Apostles subjected the spirits of the Prophets to the Prophets 1 Cor. 14 32 and not to a single Bishop and the Government of the Churches to Elders in common Acts 14 23. Act. 20.25.28 not advancing one over the rest and this at their departure from them never to see them more and Elders and Bishops were all one they called the Elders Bishops Hujusmodi principatus nondum natus erat cum primum incepit postea quam adempti Apostoli erant Brightman Jerom affirms that Bishops and Elders were one and that the Church was governed by a Councel of Elders and that Bishops obtained the preheminence above Elders by Humane Custom and not Divine Institution Episcopus Presbyter unum sunt antequam studia in religione fiebant communi Presbyterorum Concilio Ecclesia gubernata fuit Hieron in Tit. 1. Noverint Episcopi se Presbyteris majores consuetudine magis quà m dominiâ—ae dispositionis veritate Idem Ammonius in the fourth Century a man of eminent piety dismembered himself and fled because he would not be a Prelate Socr. l. 4. c. 18. Likewise Evagrius about the same time fled for the same cause Ambrose being chosen Bishop by an universal vote of the people of Millain denyed utterly to be Bishop and by no importunity would yeeld his consent Socr. l. 4. c. 25. until Valentinianus the Emperor commanded him to be created Bishop volens noleâ—s And his refusal was not from excess of modesty but knowledg that the Church had been and ought to be governed by Elders Eccl sia seniores habuit quorum sine Concilio nihil agebatur in Ecclesia quod quâ negligent â obsoleverit nescio nisi fortè doctorum desid â aut magis superbiâ dum soli volunt aliquid videri i. e The Church had Elders without the Councel of whom nothing was done in the Church which thing by what negligence it grew out of use I know not unless perhaps through the sloath or rather pride of the Teachers whilst they alone would be thought somewhat Ambros in 1 Tim. 5. Therefore I conclude that sealing the Promise to Infants of Gods people hath been the practise of the universal Church ever since God added seals to the Covenant of Grace and that it is no Innovation or Popish figment and that it is intolerable presumption in those that so censure it for to despise any pious custom of the universal Church and to judg it evil is insolent madness Consuetudo matris Ecclesiae non est spernenda August Insolentissimae infanie est existimare non recté fieri quod ab universa Ecclesia fit Idem ep 111. ARGUMENT V. The profit of Baptism is great to the Infants of Christians therefore they may be baptized THe Antecedent I prove by six Arguments Argum. 1 I. The profit of Circumcision which was as Baptism is Rom. 3.1 2. a Sacrament of Faith and Repentance was great to the Infants of Gods people Therefore the profit of Baptism is great to the Infants of Christians For Baptism is not less profitable then Circumcision was neither are such Infants less capable of the profit of Baptism then such were of the profit of circumcision Argum. 2 II. By Baptism Infants of Christians are solemnly consecrated to the Lord Matth. 28.19 and his name is put upon them Per illum consecramur patri filio spiritui sancto eorum nomina super baptizatos vocantur Ames Medull p. 187. Therefore the profit of it is great to such Infants for it is no light matter to be consecrated to him and called by his name Deut. 28.10 Argum. 3 III. By Baptism Infants of Christians are solemnly initiated into the Church 1. Cor. 12 13. for Baptism is the Sacrament and ordinary means of initiation into it Therefore the profit of it is great to them Isai 65.4.7 for it is a great priviledg to have a visible standing in the Church This is evident by the contrary the visible breaking off of the Jews and their seed that they should no more be accounted to the Church then Infidels was the greatest evil that ever befel them and Excommunication which is a visible casting out of the Church is a dreadful
works of any may be interpreted to signifie Answer Actual faith and shews of grace are necessary in all of riper years for a right judging them in the promise but not in such infants For 1. If Adam had not sinned infants had been visibly in the Covenant without actual faith and shews of grace 2. Infants of visible professors in the former dispensation were rightly judged in the promise without actual faith and shews of grace though not any of riper years 3. Actual faith is not necessary to the being of such infants in the promise as it is to the being of all of riper years in it and therefore not necessary to the judging them to be in it 4. The judgment of charity of such infants is the judging the best of them that the promises may be interpreted to signifie Objection 2 All such infants are children of wrath by nature as well as others and in infancy there is no actual difference between them and children of Infidels only there is a more likelihood that they are of the election and there is more hopes of them for the future being born in the bosom of the Church under the means they are in a nearer possibility children of Christians are in potentia propinqua and of Infidels in potentia remota only Answer As infants of Christians and of Infidels are children of Adam there is no actual difference they have the same birth-sin but as the children of Christians are children of a people in a Covenant of grace they actually differ from the children of Infidels from the conception and birth The Apostle makes an actual difference between Jews born of parents in Covenant and Gentiles born of parents strangers from the Covenant and that from the time of birth Galat. 2.15 where he saith we are Jews by nature and not sinners of the Gentiles and he made an actual difference between the children of Christians 1 Cor. 7.14 and of Infidels denominating the former holy and not the latter which actual difference is not properly called a birth-priviledg because it is not of natural generation though contemporary with it but of free grace which God is pleased to honor his people with Deut. 10.13 and to deny others He hath chosen their seed above all others He hath given precious promises to his people and their seed as of being a God to both Circumcising the hearts of both blessing both c. but not to Infidels and their seed His manner hath been to call the children of his people Ezekiel 16 20 21 his children born to him but not the children of Infidels He hath taken care of the children of his people that they should be taught to know him and truâ—t in him Psalm 78.5.7 Ephes 6.4 and be brought up in his nurture and fear but hath visibly neglected others David acknowedges that he was his God from his mothers belly Psalm 22 10 When the Ninivites repented at the preaching of Ionah Jonah 4.11 he took an exact account of their children and his bowels were troubled for them He numbers the hairs of the heads of his people Luke 12.7 and well may be judged tenderly to regard their children Also God hath required a difference to be made by all Isaiah 61.8 9 between the children of his people and the children of others the one to be accounted blessed and not the other Object 3 All infants of Christians are not in the promise and which are not cannot be discerned during infancy therefore we cannot judg any thing until riper years Answer 1. All infants of Christians are in the promise as the infants of visible professors were in the former dispensation which were rightly judged in it 2. That species being named in the promise without restriction and there being no visible difference in the individuals we rightly judg every individual in the promise for we are not to make a difference where none is visible as in the case of actuall professors all are not elect and regenerate and in the promise for life many are Hypocrites and perish In ecclesia plurimi sunt hypocritae qui nihil habent praeter titulum et speciem Christi Calv. Yet we rightly judg the individuals elect and regenerate until the contrary appear in any by this rule the Apostles walked towards the children of Christians they affirmed them all to be in the promise with their parents Acts 2.39 1 Cor. 7.14 and denominated them all holy 3. A certain knowledg of any individual that it is in the promise for life even of actual professors is not attainable by us God only knows who are his 2 Tim. 2.19 ours is a judgment of probability which may be of such infants the promise being to them without shews of grace as well as of actual professors giving shews of grace 4. Many infants and actual professors have been rightly judged by men in the promise who were not in it for life 5. Iohn baptist and the Apostles never indeavoured an exact knowledg of individuals they applyed the promise without long inquiry to many which were Hypocrites Therefore I conclude that infants of Christians are rightly judged in the promise of propriety in God Therefore they may be baptized The Consequence I prove by three Arguments Argum. 1 I. Ever since God added seals to the Covenant the initial seal might be granted to those that could rightly be judged in the promise In the former dispensation it was granted to all such desiring it for themselves and their infants except to infants not eight days old wanting strength to endure it and to women wanting a natural capacity or because it was not administrable to them with modesty In the latter dispensation Iohn Baptist and the Apostles denyed not the initial seal of it to any whom they judged to be in the promise Matth. 3.5 Iohn Baptist gave it to Ierusalem all Iudea and the region about Iordan and the Apostles to many thousands in a day Acts 2 and denyed it not any which were not visibly strangers from the Covenant and like to continue such Argum. 2 II. Being in the promise is the reason rendred by the Apostles for the receiving of baptism Acts 2.38.39 therefore they that are rightly judged in it may be baptized Argum. 3 III. It is the judgment of Orthodox Divines and of the Reformed Churches that baptism belongs to all that may be rightly judged in the promise To whom the Covenant belongs to them baptism belongs Perkins in Galat. p. 263. Omnibus de bet administrari baptismus ad quos foedus gratiae pertinet quia est prima obsignatio foederis Ames medul p. 188. Baptism ought to be administred to all to whom the Covenant belongs because it is the initial seal of it Baptism belongs to the children of those which are discipled by vertue of the Covenant Whitak Cont. Duraeum p. 685. The Saxon Church baptizes such infants because they judg it certain
that the promise of grace appertains to them Retinemus infantium baptismum quia certissimum est promissionem gratiae ad eos pertinere Sax. Confess The Helvetian Church condemns Anabaptists for denying baptism to such infants because by the doctrine of the Gospel such are in the promise Helvet Confess To these many more instances might be added which being consonant to the Scripture and right reason soundly conclude Objection 1 The judgment of charity that any are in the prom se is not a sufficient reason for administring baptism to them there must be shews of grace for more certainty Answer Shews of grace and actual profession are a reason for baptizing only as they are a ground for the judgment of charity that the parties to be baptized are in the promise for else if the Devil should take an humane shape and make a verbal profession though he were known to be the Devil he must be baptized 2. The judgment of charity was the rule by which Iohn Baptist and the Apostles walked in baptizing they had no infallible knowledg of the individuals for they baptized Hypocrites not a few Objection 2 A right to Evangelical promises is not the adaequate reason of baptism for the Iews were in the promise Acts 2.38.39 yet not baptized without praeceding repentance Answer A visible right to the promise either by shews of grace as in those of riper years or by the naming a species in the promise without restriction of which the parties to be baptized are individuals as the infants of visible professors are is a sufficient reason for baptism For 1. The most learned and rational of the Anabaptists confess that if it could appear to them that an infant is in the Covenant they would not doubt of the baptism of it 2. Those Iews rejecting and crucifying Christ and atheistically mocking at Gospel-truths ceased to have a visible right to the promise until they regained it by repentance Also they were a mixt company to whom the Apostles spake and not all Iews Acts 2.8 11 for they were of divers languages Inter illa millia hominum qui baptizabantur multi eo tempore confluxere ex omni natione Ames To which may be added they were adulti 3. It is most probable that repentance was in them only in fieri before their baptism and that the Apostles accepted of probabilities of it and baptized them as Iohn is said to baptize some coming to him unto repentance Matth. 3.11 It may be judged impossible that repentance visible by fruits was in all of them before baptism there being so little space to manifest it for immediatly after the exhortation to repentance they were baptized there could not be time to question every one of them apart whether they repented for the day was but about twelve hours Acts 2.15 and three hours of it were past before the Apostles began the Sermon by which they were pricked in their hearts and that Sermon consisting o◠so many weighty points must necessarily belong also they spake many words after it was ended yet three thousand were added to the Church Acts 2.40 by baptism that day Therefore this so much pleaded against baptism of infants of Christians argues more strongly for it These being grievous Apostates damnable rejectors of Christ crucifiers of him and Atheistical mockers at the Gospel preached miraculously confirmed with extraordinary gifts were as it is most like baptized upon probability of repentance Therefore infants of Christians guilty of no actual sin may be baptized unto repentance c. Si gravissimis delictoribus in deum multum antè peccantibus cū postea crediderint remissio peccatorū datur a baptismo atque a gratia nemo prohibetur quantò magis prohiberi non debet infans qui recens natus nihil peccavit nisi quòd secundū Adam Carnaliter natus contagiū mortis antiqua primâ nativitate contraxit Cypr. Ep. ad Fidum 4. Being in the promise is the only reason mentioned by the Apostles for baptism If any disable the Reason he imputes not a little weakness to the Apostles and their Converts for baptism being a Sacrament of a new administration of the Covenant newly begun and as it is most like wholly unknown to many of them until then many of them being strangers living in remote parts It was wisdom in the Apostles to give and in them to have a satisfactory Reason for receiving it ARGUMENT II. Infants of Christians are rightly iudged to be of the Church with Christians of riper years therefore they may be baptized Argum. 1 I. THE Antecedent I prove by ten Arguments I. Infants of Christians are rightly judged in the promise of propriety in God therefore they are rightly judged to be of the Church Ephes 2.12 for they only are aliens from the Common-weal of Israel which are strangers from the Covenant Argum. 2 II. Infants of Christians are rightly called the Lords Children for his manner hath been to call the children of his people his Children In the old world some were called the Sons of God Gen. 6.2 3 as children of his people and the infants of Israelites were called by him his Children born to him Ezek. 16.20 21 Mal. 2 14 15 Psalm 22.30 Jer 30.20 Psal 11.6 16 and their lawful seed a seed of God And the Jews were accounted to him great and small in every age until the breaking off and the same was prophesied of the Gentiles when they should be converted and of the Jews when they should be graffed in again and the Psalmist calls himself the Lords servant as he was the son of his hand-maid Therefore such infants are rightly judged to be of the Church which is the House of God Argum. 3 III. The Apostle denominates the children of Christians holy 1 Cor 7.14 Isaiah 4.3 Therefore they are rightly judged to be of the Church which consists of such as are rightly denominated holy to which may be added they are denominated holy because they appertain to the Church Quia ad Ecclesiam pertinent hoc nomine Apostolus eos sanctos praedicat Pet. Martyr Argum. 4 IIII. The Infants of visible professors aforetime were rightly judged to be of the Church with their Parents for they were initiated into it by circumcision Rom. 3.30 Rom. 15.8 which was the Sacrament of initiation for that time for which cause that Church was called the Circumcision Therefore the Infants of Christians are rightly judged to be of the Church for they appertain to it as such infants did to the Church Si rogaveris quomodo silii Christianorum ad Ecclesiam pertineant respondebimus non aliter quam filil hebraeorum Pet. Mart. These may be as rightly judged to be of the Church as Infants of visible professors of Jews and Gentiles were aforetime for faith was then no less required to Communion with the Church then now Rom. 4.11 Circumcision the Sacrament of initiation was called
the seal of the righteousness of faith Argum. 5 V. Christ affirmed the Kingdome of God to be of such Mark 10 14. Therefore they are rightly judged to be of the Church for all that enter into the Kingdom of glory are first of the Church and all that are aliens from the Church are without hope Ephes 2.12 extra Ecclesiam non est salus Christ is the head and Saviour of that body onely Objection 1 Those Children were brought to Christ onely for some bodily cure Answer Negatively 1. If they had been brought for a bodily cure the Apostles would not have rebuked those that brought them Si aegroti fuissent non prohibuissent 2. There is not any intimation of a bodily cure desired for them or wrought upon them 3. The Kingdome of God the greatest of all blessings is affirmed to appertain to them Objection 2 Those children were of riper years capable of instruction and not Infants Answer They were Infants For 1. They are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which termes infants sucking the breast are usually signified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nominantur quibus verbis Graeci infantes ab uberibus pendentes significant Calv. 2. They were brought to Christ in the Armes 3. If they had been capable of instruction the Disciples had not any shew of reason to hinder the bringing of them to Christ Objection 3 Onely those which were like infants for innocencie c. Were meant and not infants Answer Parvulos vocat et per aetatem infantes et per simplicitatem morum adultos Mald. Both Infants and such of riper years as are like them are meant For 1. the intention of Christ in rebuking his Disciples for hindring them was to declare that he would have infants brought to him 2. If onely those of riper years like them for innocencie c. were meant Christ had not just cause of such anger at his Disciples for being against the bringing of infants to him but rather to approve them in it and to have called for such as were like them 3. Interpreting Christ of those of riper years only enervates Christs reason for bringing Infants to him which was the being of the Kingdom of God of such and renders it as strong for bringing sheep and Doves to him as infants of Christians for these are as innocent and docible and the Kingdome is of such as are like them 4. Excluding of such infants from being meant Neh. 6.1 Psa 103.17.18 Rev. 20.6 overturns all hope of salvation of them 5. such in scripture commonly signifies the same persons and them that are like them Objection 4 It is uncertain whether they were Infants of Christians Answer If actions may be interpreted the best that they signifie they which brought the children to Christ may charitably be judged Christians For 1. They brought not children for a bodily cure but aiming at an higher blessing which may be argued from Christs silence of that which concerned the body only and affirming the Kingdom of God to be of such it being his manner to speak according to the hearts of those that came to him 2. Their zeal was great to bring them to Christ it caused them to break through all discouragements from his Disciples and to wait for Christs blessing This argues that they more highly honored Christ then Infidels that knew him not 3. Christs great anger at his Disciples for rebuking and his imbraces of the children and affirmation that the Kingdom of God was of them Mat. 15 26 argues no less for he called Aliens and their children Dogs and there is a deep silence in his word of the appertaining of the Kingdom of God to any children of Infidels Argum. 6 VI. Infants of Christians are rightly judged to have the Spirit of God and to be regenerate Deut. 30.6 Isaiah 44.3 for the seed of visible professors is named in the promise of Circumcision of the heart and of the Spirit as such professors are and the Spirit is promised to children as children of the people of God 1 Cor. 12.13 Ephes 4.4 Therefore they are rightly judged of the Church for the Spirit initiates into that body all in whom it is Argum. 7 VII Infants of Christians are denominated Disciples those whom the false Apostles would have circumcised Acts 15.1.10 the Scripture denominates Disciples and they were infants of Christians for they urged Circumcision after the manner of Moses Therefore they are rightly judged of the Church which consists of Disciples Isaiah 8 16 Argum. 8 VIII Christians may hope that their children dying in infancy are saved they ought not to sorrow for their dead as those which have no hope 1 Thes 4.13 Therefore they are rightly judged of the Church for they that are Aliens from it are without hope Ephes 2.12 Christ being the Saviour of the body only Ephes 3.23 Argum. 9 IX Infants of Christians are not rightly judged Heathen and Dogs as some Anabaptists have judged them calling baptism of infants Lavacrum Canum Mat. 15.26 Rev. 22.15 Therefore they are rightly judged of the Church for they which are without are Dogs Argum. 10 X. Infancy is no let to being of the Church Christ an infant was head and King of the Church Matth. 2.2 and children of visible professors infants were parts of the Church in the time of the old Testament Wheat in the grass is Wheat though Tares are never Wheat So infants of the Church are Ecclesia in herba the Church in the bud though not infants of Infidels and if infancy were inconsistent with being of the Church it must also be inconsistent with salvation Therefore infants of Christians are rightly judged of the Church as infants in the family are rightly judged parts of the house to which they appertain notwithstanding infancy 1 Cor. 12.13 Therefore I conclude that infants of Christians may be baptized for baptism is the Sacrament of initiation into the Church and the ordinary way of entrance into it as it is confessed by the most learned and rational of the Anabaptists by it the Apostles initiated all that they judged meet to be added to the Church Acts 2.41 Acts 8.38 For this cause Orthodox Divines and Churches have approved and practised baptism of infants of Christians Ideò baptizantur nostri pueri sicut veterum circumcidebantur quia extra ecclesiam deputandi non sunt Pet. Martyr i. e. Therefore our children are baptized as of old such were circumcised because they are not to be judged without the Church Pet. Mart. Although baptism be a Sacrament and repentance of faith we affirm that infants ought to be baptized because they are judged with their parent in the Church of God French Church Confess Cur non per sanctum baptismum qui sunt peculium et in Ecclesia dei initiantur Helvet Confess Communion with the Church ought not to be denyed to any which are rightly judged of the Church except
thing it is a delivering up to Satan and a putting the party visibly in his Kingdom in which all visibly are that have not a visible standing in the Church Argum. 4 IV. By Baptism Infants of Christians are solemnly initiated into Christs death Rom. 6.3 for Baptism is a visible participation of it by way of initiation Per modum initiationis Ames Medul p. 188 as eating things offered to Idols is fellowship with devils 1 Cor. 10. By it the unspeakable benefit of Christs death is absolutely sealed to as many as stand to the agreement Therefore the profit of it is great to such Infants Argum. 5 V. Baptism is a strong ingagement to repentance from dead works to serve the living God Matth. 3.11 It is called Baptism unto repentance Eo ad serium dei colendi studium non mediocriter stimulamur Gal. 5.3 Calv. as Circumcision was in the time of it an ingagement to serve the Lord according to the tenor of that Administration Therefore the profit of it is great Isai 49.1 5. Psal 58.3 for God hath formed us to serve him from the womb and we are apt to go astray from the womb Argum. 6 VI. Baptism is an ordinary means of the salvation of those of whom the Kingdom of God is and necessary as a means 1 Pet. 3.21 Baptismus est necessarius ad salutem non tantum ut res praecepta sed etiam ut salutis medium ordinarium Ames Bellar. enervat Therefore the profit of Baptism is great to the Infants of Christians the Kingdom of God being of such Objection Baptism is a means of the salvation only of those that have Faith and the answer of a good Conscience and not of Infants Answer 1. Faith and the answer of a good Conscience are necessary only in those of riper years that Baptism may be effectual to them for Salvation and not in such Infants for these are not necessary in them to salvation 2. Baptism is compared to the Ark and is said to save as the Ark saved from the flood of waters in which some had a temporal deliverance which was a type of 1 Pet. 3 21. and help to eternal salvation which yet after perished Object 2 It is uncertain whether any individual Infant shall receive any profit by Baptism Answer 1. It is certain Baptism is as profitable to Infants of Christians as Circumcision was to Infants of Gods people in the time of it and that every such Infant baptized is solemnly dedicated to the Lord initiated into the Church and into Christs death and made a debtor to serve the Lord in righteousness and holiness all the days of his life and is by it set upon the advantage ground for salvation 2. There is not to us any infallible certainty that Baptism administred to any actual professor shall be effectual to him to salvation John Baptist and the Apostles could not say of any individual this man shall be baptized with the holy Ghost and be saved They baptized Individuals as David prayed for his sick Child namely 2 Sam. 22.12 because he did not know but the Lord might hear him he said who can tell but the Lord may be gracious unto me that the Child may live and there is ground of hope of the effectualness of Baptism in the Infants of Christians as well as in actual Professors because God hath promised to be a God of the seed of his people and to circumcise their hearts and hath commanded them to hang upon him their issue and their off-spring Isai 22.24 and required them to be accounted a seed that he hath blessed Isai 61.8 9. and hath declared that the Kingdom of God is of them c. ARGUMENT VI. The Promise was sealed by the initial Sacrament aforetime to Infants of visible Professors seeking it for â—hâ—m both Iews and of the Gentiles therefore it may be sealed to the Infants of Christians by the initial Sacrament THE Consequence I prove by six Arguments Argum. 1 I. The principal promise sealed aforetime which was the promise of propriety in God is not made voyd For 1. It was not a temporary promise Gen. 17.7 Heb. 8 7. Eph. 2.14 for that promise was faultless and it was no part of the partition wall broken down by Christ 2. Infants of Christians are as faultless as the infants of Gods people in the former administration undeniably included in it Therefore it may be sealed to the infants of Christians by the initial Sacrament in this dispensation Argum. 2 II. Sealing that promise by an initial Sacrament to infants of Gods people which was the substance of Circumcision and a distinct thing from it did not of right cease with the Jewish Church-State For it was not peculiar to that Church as a national Church For 1. That promise was sealed to infants by the initial Sacrament long before the existence of a national Church Gen. 17. and to infants of strangers which were not of that Nation 2. Sealing the promise by an initial Sacrament is principally in reference to the Catholick Church for shews of grace are sufficient to it Acts 8.36 37 c. 10.47 though the parties have not joyned themselves to any particular Church and one that cannot be rightly iudged to be of the Catholick Church cannot have the promise rightly sealed to him by an initial Sacrament though he be a Member of a particular Church Argum. 3 III. Sealing the promise by the initial Sacrament in this dispensation is upon such terms as the sealing of it was in the former Faith and repentance were no less required in the former then in the present dispensation Fides et resipiscentia non magis am constituunt foedus dei quà m tempore Abrahami Ames The seal is changed but not the Faith Sacramenta sunt mutata non fides August God indented with Abraham to walk before him and to be perfect Gen 17.2 before sealing the promise to him by the initial Sacrament Rom. 4.11 and that Sacrament was called the seal of the righteousness of Faith yea a greater measure of Faith might seem necessary aforetime Heb. 11.13 Rom. 13.11 for they were to behold things afar off which to us are nearer and there was a vayl of Ceremonies upon things which are to us open and naked Therefore the promise may be sealed to Infants of Christians in this dispensation by the initial Sacrament Argum. 4 IIII. Infants of Christians are as capable of the promise and sealing of it by the initial Sacrament as the Infants of Gods people were aforetime for there is not in them a greater absence of Faith Knowledg c. neither is there less innocency and ability to bear it Infants of Christians are now as able to indure sprinkling or washing with water as Infants of Gods people aforetime the cuting with the knife Therefore the promise may be sealed to the Infants of Christians by the initial Sacrament Argum. 5 V.