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A79560 The divine warrant of infant-baptism. Or VI. arguments for baptism of infants of Christians. viz. I. Infants of Christians are rightly judged in the promise of propriety in God. p.1. II. Infants of Christians are rightly judged to be of the church. p.20. III. Infants of Christians are rightly judged meet for baptisme. p.25. IV. The sealing of the promise to infants of visible professors, hath been the practise of the universal church ever since God added seals to the covenant. p.30 V. The profit of baptism is great to the infants of Christians. p.36. VI. The promise was sealed by the initiall sacrament aforetime to infants of visible professors, both Jews and of the Gentiles. p.38. / By John Church, M.A. minister of Seachurch, in the county of Essex. Church, Josiah. 1648 (1648) Wing C3987; Thomason E441_9 42,925 58

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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 quàm domini●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 nole●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
on the day which the Lord hath sanctified Exod. 20. Nulli cohabitanti permittitur Sabbathi dissolutio Lippom. Nehemiah threatned to lay hands on the Merchants of Tyre Neh 13 17. to 22 if they would not desist from such business on the Lords day The liberty of Conscience which we have by Christ is only to hold the truth and not a liberty to hold any error though it be conceived by men a truth the holy Scriptures and not mens phansies are the touchstone by which opinions are tryed Gal. 5.13 and Christian liberty is no occasion to the flesh To these many more might be added for which to bring an express Command or a sound collection from Scriptures of the Old or New Testament would be found very difficult II. There is no necessity of an express Commandment for sealing the promise to the Infants of Christians in this dispensation by the initial Sacrament as was for sealing it to the Infants of Gods people by the initial Sacrament in the former for Circumcis●on in the former administration was the first initial seal added to the Covenant and there was nothing for direction in the use of an initial seal before it Also Circumcision was very painful and seemingly as dangerous for tender Infants and to humane reason uncomely it was a yoak too heavy to be born and therefore not the least part of the partition wall which kept out the Gentiles Acts 15. for which cause there was a great necessity of an express Commandment 3. The express Commandment was not the principal reason of circumcising Infants and others but the Covenant Circumcisi olim Infantes propter foedus erant Whitak Contr. Durae Circumcision was called the Covenant and the token of it Gen. 17.10 14 and not the Commandment and the contempt and wilful neglect of it was called the transgression of the Covenant and not of the Commandment and despisers were threatned to be cut off for violation of the Covenant not of the Commandment c. Objection 5 5. Arguing from Circumcision for Baptism of Infants is the way to introduce Judaism and to subject the Church again to the whole burthen of Jewish Ceremonies and it justifies the Papists who argue for an universal Bishop from the high Priest among the Jews and for sacrificing Priests linnen garments c. from the custom in the Jewish Church Answer Arguing from the Jewish types for the substance of those shadows tends neither to an introducement of Judaism nor yet to a justification of the Quisquillian toys of the Papists for it is neither arguing for the Ceremonies of the Jewish Church nor for the fooleries of the Popish Synagogue but for priviledges which the faithful may expect by Christ of which those Ceremonies were prenunciative and are ceased not because they were evil but because we have the substanc and truth of them which is much better Non quia damnata sed quia in melius mutata August It cannot be rightly argued from the high Priest in the Jewish Church that there must be such an universal Bishop as the Pope for no such thing was intended by that type but Christ was the substance of that shadow who is our great high Priest Heb 4.14 nor from the other Priests that there ought to be sacrificing Priests under the Gospel for if that any thing were typified by them it was a faithful Ministry under the Gospel to prepare people for the Lord Rom. 12.1.2 that they may be presented to him living sacrifices holy and acceptable and by their linnen garments innocency and righteousness with which the Ministers of God ought to be clothed The Apostle argues from the sacrifices in the Jewish Church the offering up of our selves Rom. 12 2 Heb. 23.25 and the sacrificing of praises which he calls the calves of the lips c. And from sealing the Promise by the initial Sacrament to Infants of Gods people aforetime may the sealing of the Promise by the initial Sacrament to Infants of Christians in this Dispensation be rightly argued Sealing the Promise being the substance of Circumcision and benefit intended by it and such arguing hath no colour of setting up Judaism for arguing for the thing signified tends not to the introducement of antiquated Ceremonies Therefore I conclude that orthodox Divines and reformed Churches have soundly concluded B●ptism of Infants of Christians from Circumcision of Infants of Gods people aforetime from which many of them have argued for it as learned Whitaker Infants were circumcised of old time for the Covenant therefore for the same cause they ought to be baptized Circumcisi olim Infantes propter foedus erant ergo propter eandem causam baptizandi Whitak Contr. Durae p. 685. Also Calvin for as much as God was pleased to grant Circumcision the Sacrament of Repentance and Faith to Infants it cannot be absurd if now they are partakers of Baptism Cum Circumcisionem poenitentiae fidei Sacramentum Deus Infantibus communicaret non absurdum si nunc Baptismi participes fiant Calv. c. This Argument from Circumcision is filled with the scorning and contempt of the Anabaptists but if it appear in its full strength against them it alone is able to put to the rout the most numerous Army of them Huic argumento non omnes Anabaptistae resistent Whitak Contr. Durae p. 685. They are like the fish called Sepia which casteth out a great deal of black ink in the water to darken it that she may glide away the more easily from the hand that else would take her they think by the multitude of their scoffs and jeers at it to elude it and escape from it FINIS Imprimatur Edm. Calamy April 12. 1648.