Infants that when they shall be capable of the Sacrament of Confirmation the Lords Supper they may receive that also The Spirit acknowledgeth no other means of Regeneration then the incorruptible Seed the Word of God 1 Pet. 1. 23. which seeing Infants cannot receive they cannot be regenerate therefore their Baptism is effectless to Regeneration We answer The major appeareth false by Tit. 3. 5. St. Peter speaks there only of those Believers who had been taught by the preaching of the Gospel comprehending under it the Seal thereof Baptism the Laver of Regeneration which is taught in that Word as a means of Regeneration Faith must go before the Sign or Seal thereof as Abraham believed first and then received the Seal Circumcision Therefore until Infants can actually believe they must not be baptized We answer That if we speak of persons of years they must first believe or make profession of their faith because by Baptism they are to be admitted into the Covenant of God and Communion of his Church to which they were formerly Aliens and Strangers But it holdeth not in Infants born of Christian Parents they being already within the Covenant and Church and so having present right to the Seal thereof So in Isaac's Circumcision at eight days old the Seal went long before the faith or profession thereof God bringeth not the blinde into his Covenant but enlighteneth them that they may know the will of God for their Salvation But Infants as such are not capable of Illumination therefore they are not to be baptized We answer 1. God calleth the poor maimed halt and lame unto the great supper that is the Communion of Christ Luke 14. 21. 2. The Greek Divines were wont to call Baptism 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Illumination and it can be no less then impious presumption to affirm That God doth not in the Baptism of Elect Infants secretly infuse such a light as he knoweth sufficient to their salvation seeing that it is certain that as God dwelleth not in all that know him Rom. 1. 21. so neither do all those presently know him in whom he dwelleth by the spirit of illumination and regeneration until they have received such a further measure of the Spirit which is of God that they may know the things which are freely given to them of God 1 Cor. 2. 12. which appears in that Elect children are saved which without the Spirit of Regeneration none can be John 3. 3 5 and doubtless the soul of an Infant in Gods divine presence in heaven hath therein more illumination then the most knowing mortal in the world hath 3. Neither did the Apostles their selves presently understand all these things necessary to salvation which Christ taugh them neither did he propose Doctrines to them above their present capacity I have yet many things to say unto you but you cannot bear them now He patiently expected their future abilities with a What I do thou knowest not now but thou shalt know John 13. 7. which both Peter and the rest had experience of when the promised Comforter taught them and brought all things to remembrance which Jesus had said unto them and the Spirit of Truth guided them into all truth and shall we not believe that God will graciously bear with an Infants present defect of understanding which himself gives him by degrees and in such measure and time as his self appointeth 4. As Faith and Confession sufficed the penitent Thief without Baptism so Baptism the Seal of the Righteousness of Faith and Repentance sufficeth an Elect Infant dying without confession of Faith and actual Repentance and the living until he come of age and ability to know and make profession With the heart man believeth unto Righteousness and with the mouth confession is made unto Salvation Rom. 10. 10. But Infants can do neither of these therefore they profane the holy Seal who give it to them who cannot be profited thereby We answer 1. The same might have been objected against circumcision where the Seal sufficed until the sealed came to years and ability to believe and confess 2. The Apostles speaks there concerning persons of years it nothing concerns Infants as such 3. If giving the Seal to those who cannot be profited thereby be profanation of the same how often do you prophane the holy Seal How can any meer man know whom to baptize though of years and whom to put by None can foresee mens final estates but God alone We know that Judas and Simon Magus were baptized though whatsoever they confessed with their mouth 't is certain they did not believe with their heart unto righteousness Did their Baptizers profane Baptism If not how maliciously is this objected against us baptizing Infants of Believers Christ himself expresly avowing them as subjects of his Kingdom The Seals of the New Testament are perfect and spiritual But Infants are carnal and The natural man receiveth not the things of the Spirit of God 1 Cor. 2. 14. Therefore these Seals agree not to and with Infants present incapacity We answer The Apostle there speaks concerning the understanding of divine mysteries not comprehensible of profane and carnal men Now Infants being carnal as born of flesh want Regeneration that they may become spiritual and enter into the Kingdom of God and because they are by corrupted nature imperfect therefore they ought to be admitted to the ordinary means by God appointed to make them perfect The Apostle biddeth us Draw near with a true heart in full assurance of faith having our hearts sprinkled from an evil conscience and our bodies washed with pure water Hebr. 10. 22. Which seeing Infants cannot for present do the washing of their bodies with the pure water of Baptism belongeth to others who can have a good conscience not to them We answer The Apostle there sheweth what we who are baptized and of age ought to do and with what confidence not who ought to be baptized and so it nothing concerneth Infants till they come of age Baptism which saveth us is with the testimony of a good conscience This Infants cannot have who have no knowledge Therefore Infants ought not to receive that Baptism which cannot save them We answer 1. The Apostle speaks not there of the subject of Baptism but of the fruits and effects thereof in those who are of ripe years the fruits which indeed Elect Infants if living shall here reap in due time and into which they are for present sealed Now the outward Administration of the sign of the Covenant concerning which our present question is is one thing and the inward effect thereof another As it is also in the Word preached the Administration must be indifferently to all Mark 16. 15. whether stony thorny highway or good ground Gods Seeds-men must diligently sow the fruit and efficacy will be to Believers only Hebr. 4. 2. but that no meer man can foresee 2.
proceed what man were sufficient for that Office The examples of Simon Magus Judas Demas c. shew enough that the most discerning men may be deceived in others fair profession and who can foresee the final estates of men and women baptized I cannot reasonably think that you take all those for elect whom your selves baptize or that your baptism shall doe them all good And if you dispute 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning one and the same faith in several degrees that is if you mean the seeds or habit of faith that Minor is false for elect infants have the seeds of faith in baptism though they be not formed in them yet by the secret working of the spirit the seeds thereof for a time lying hidden in them shall flourish and shew their growth in them in newness of life If you mean it of actual faith that want of that condition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 discovereth the Paralogism And we say infants want of actual faith in present infancy thereof incapable concludeth nothing against their having of it in mature age and so as little against their baptism I cannot conclude so well as in Augustins words But some may say the things do some men no good what must the Medicine therefore be neglected because some mens pestilence is incurable So that if baptism be necessary then so is faith and much more for want of faith damneth absolutely I demand then Do infants believe Why do ye deny them baptism or because they have not faith do you conclude them all damned who die in their infancy That were a damnable assertion and to pay you with your own coyn Against the perpetual analogie of Christs Doctrine who commanded infants to be brought unto him bless them and positively affirmed that Of such is the Kingdom of heaven Further I say If your Proposition be universal it is notoriously false for all want of faith doth not absolutely damn For 1. They who pray for faith or the increases thereof as the Disciples did want faith yet were they not damned he that hungereth and thirsteth for the righteousness of faith wanteth the same for hunger and thirst are of emptiness yet Christ pronounceth such blessed 2. He that now believeth not may hereafter believe It was Pauls case had you seen him persecute the faith and faithfull in ignorance and unbelief would you presently have devoted him to absolute damnation Judg not that you be not judged I know no man living that wanteth not faith and I pray the good Lord to help my unbelief and exhort you otherwise to express your fancies that they prove not snares to weak and afflicted consciences Then you say it is sottish to say the same incapacitâ— of reason and faith shall not excuse from the actual susception of baptism c. A very acute and witty assertion indeed but we answer 1. By this principle you might have been as blasphemous against Gods Ordinance in circumcision had you lived under the Law 2. We say not but that infants by their incapacity are excused from actual susception of baptism for they cannot act thereto But parents are not excusable if they contemn or neglect their parts in sealing those that are joynt heirs of the Promises and Covenant of God with them and their children because they have a capacity to promote and effect it and this appeareth in the History of Moses Exod. 4. 24 25. We very well know that infants cannot come and desire the Seals their present incapacity excuseth them from that they cannot possibly do but their parents or friends can intreat it for them and present them to it so that infants have a passive capacity they cannot profess faith and repentance but their parents professing of the same interesseth them in all those external Church-priviledges whereof they are capable and so to be born in the Church is to them and for them instead and in place of their profession What your terms of reasonably and humanely received do mean if to any purpose want interpretation The conclusion you say is that baptism is also to be deferred till the time of faith Why might you not say the same also concerning circumcision It is certain that by the same you may conclude that many thousand persons of age must never be baptized because they never come to believe as for their profession no man can say whether it be hypocritical or not Since faith is necessary to the susception of baptism c. True in adult is what is this to our present question concerning infants We have often said that this your arguing a dicto secundum quid ad dictum simpliciter is fallacious and not passable among young Sophisters and we owe no other answer then denying the consequence Our contest is about Infant-baptism wherein we say a present actual faith is not required It is necessary or at least the profession thereof in those who present to or administer baptism we cannot say so of infants to whom God doth not yet give the use of reason therefore they cannot first believe and after receive the Seal as Abraham did But therefore they are to be baptized that they may attain faith and salvation So the word preached profiteth not if it be not mixed with faith in them that hear yet is the preaching thereof an effectual means whereby God will work faith in the hearers To conclude Baptism profiteth not without faith yet is it an effectual means whereby God worketh regeneration and salvation therefore none within his Covenant are to be barred from it It is not improbably conjectured by some that therefore the Disciples forbad them to bring children to Christ because they thought children have not faith nor can any teach them who are yet incapable of doctrine Possibly they did not yet understand the abolition of the old Seal for the introduction of the new nor how baptism was to succeed circumcision that was sometime after disputed and determined Actâ— 1 â—â— 2. but Christ was much displeased with it rebuked them and seriously protested that of such is the kingdom of heaven Whatever can be said to take off from the necessity of actual saith all that and much more you say may be said to excuse from the actual susception of baptism True in adultis but most faise in infants I am weary of telling you of your fallacious arguing à dicto secundum quid ad dictum simpliciter Again if here by actual susception of baptism you mean that infants are to be excused from it we have answered in the foregoing paragraph if you mean from administration of infant baptism we deny your assertion and expect proof The second device you say was of Calvin and his You said before that some said infants have imputative saith and by the number you now attribute it to Calvin indeed Mr. Calvin saith as I have noted That infants are baptized into future repentance and faith which although
from the womb for many dying young are saved which being conceived in sin and born the children of wrathâ— they could not be without regeneration and sanctification And truly when I consider what marvelous instinct God giveth to the new-cast young of beasts to take the brest as well as to new-born infants for their bodily preservation I cannot but conceive that the good God gives infants on whom he hath set his own image which consisteth in understanding sanctity immortality c. some admirable though to us secret light of mind and capacity of that which is snbordinate to the preservation of their immortal souls 2. Children under the Gospel have no less capacity then children under the Law had who yet received the seal of the same righteousness of faith in their infancy and were circumcised to newness of life Rom. 2. 29. But you say And then have they but one member of the distinction used by S. Peter they have that baptism which is a putting away the filth of the flesh but they have not that baptism which is the answer of a good conscience towards God which is the only baptism that saveth us I answer 1. You vainly dispute è non concessis 't is not granted nor can it ever be proved that elect children in baptism are not formed new in righteousness and holyness and so your superstruction concerning their having only that baptism which is a putting away the filth of the flesh but not the rest necessary to salvation is frivolous 2. The answer of a good conscience toward God is an effect of the inward baptism by the spirit of Jesus peculiar to the elect Now if your reason hence taken for the exclusion of infants from baptism the external seal were good by the same reason none but the elect or those who have the answer of a good conscience towards God must be admitted to baptism and whom then might you with good conscience baptize certainly but few and for ought you can certainly know none For in these last and worst dayes what know you but that they who fairly profess faith and repentance c. may yet notwithstanding be meer hypocrites And where is then their answer of a good conscience toward God 3. I say what secret light and sweet confidence elect infants have in God I know not sure I am they have that which is and shall be sufficient to their salvation in Christ though they die before man can teach them morâ—â— and why shall man exclude them from the external Seal of Gods Covenaut with them as being born within the Church of which they have as evident and a more easie capacity then children had of circumcision God gives Infants the incomparably greater and more excellent part sanctity and sealing to salvation and shall man presume to deny the less and subordinate part the external Seal of Christs visible Church whereof Reprobates born within the Church have a capacity 4. Faith good conscience repentance c. are in the elect those fruits whose seeds were sowen in baptism and as hath been said were it reasonable to say we may not sow untill the fruits thereof appear Nay but we therefore sow in hope that we may in due season see and reap the fruits thereof 5. Whereas you say that the answer of a good conscience towards God is the only baptism that saveth us I answer 1. It is not the answer of a good conscience that saveth any man though a good conscience be an excellent signe of our salvation by Christ for Being justified by faith we have peace with God through our Lord Jesus Christ by whom also we have access by faith c. 2. Your reasoning is fallacious your medium being homonymical For allowing you the signe for the cause yet if that which saveth us though it may be true if understood concerning persons of years and as good conscience an undoubted effect of regeneration is opposed to the bare seal thereof without any inward effect of the spirit I say if it be understood of Infants as in your sense excluded from a capacity of good conscience or the acts thereof it is very false except you will also exclude all Infants from salvation which were against the express doctrine of Christ. As infants you say by the force of nature cannot put themselves into a supernatural condition and therefore say the Poedobaptists they need baptism to put them into it so if they be baptized before the use of reason before the works of the spirit before the operation of grace before they can throw off the works of darkness and live in righteousness newness of life they are never the near I answer 1. Neither can men of years by the force of naeture put themselves into a supernatural condition supposing you mean subordinate to salvation and what then can the use of reason without the works of the Spirit advantage them hereto Shall not they therefore that have the use of reason be baptized 2. What do you herein say which might not as well have been objected against the circumcision of infants Would you have concluded them never the neer because at eight dayes old they had not the use of reason to know what or why it was so done unto them before they could throw off the works of darkness and live in righteousness and newness of life 3. If you will have none baptized before the works of the Spirit before the operations of grace c. when and whom may you baptize For the wind bloweth where it listeth and thou hearest the sound thereof but canst not tell whence it cometh and whither it goeth so is every one that is born of the Spirit God can and doth sanctifie infants as in the elect infants dying such must be granted if you have so much reason or charity as to think that at least some of them are elected and saved and he can and doth sanctifie in age sometimes in the very last act thereof as appeared in the penitent thief how then will it follow that infants are never the neerer if they be baptized before the use of reason c. 4. We must understand that baptism comprehendeth first the sign water and the whole ceremony sprinkling washing or dipping into water in the Name of the Father the Son and the holy Ghost Secondly the things themselves signified by the visible and externall things which are sprinkling of the blood of Jesus on the baptized for the remission of sins mortification of the old man quickning the new man into certain hope of resurrection to eternall life to come Thirdly the commandement promise of Christ whence the sign hath authority and power of sealing and confirming these things unto the baptized They then that say baptism is an externall sign and washing of the body and therefore a bare and effectless sign do fallaciously dispute dividing that which God who cannot deceive us hath joyned together by giving us
What Illumination Infants have by the secret working and influence of Gods holy Spirit belongeth to Gods secret councel and therefore not to our inquest 3. Sanctification more then Ecclesiastical in order of time doth not always precede the Seal and Sacrament thereof as may be proved from Infant Circumcision but by the Sacrament which implanteth us into Christ and which is therefore the washing of Regeneration and Renovation the seeds of Faith Sanctity and good conscience are sowed in us which by a powerful and secret working of the Holy Ghost sheweth it self in due season without which work of the Spirit the Gospel most powerfully preached and Sacraments duly administred to the most knowing men and women could bring forth no better effects then a savour of death unto death and condemnation Seeing then the effect to Sanctification and Salvation is neither in the Minister nature of the Water and Washing therewith but in the Ordinance of God nor in the capacity or ability of the most prudent sons of men but in the sole working of Gods gracious Spirit why should any rest in opeâ—e operato the work it self done or deny it to any within the Church needing Regeneration that they may be saved Christ joyneth these two together Teach and Baptize and Believe Repent and be Baptized But Infants are not capable of Faith and Repentance Therefore they ought not as such to be Baptized We answer Here is an Ignoratio Elenchi in the mistake of the Question which is not Whether that teaching ought to be divided from Baptism which we affirm not but the contrary persons of years ought first to be taught to believe and repent and then to be baptized But our question is not concerning the Baptism of Adults or persons capable of these things for the presenâ— but of Infants here again the question is mistaken and therefore such disputes are fallacious It is true the water without the Word can make no Sacrament nor give any sacramental effect therefore neither young nor old may be baptized where the Gospel is not first preached and received For Baptism is a seal of the Gospel but believing Parents have been taught received the Gospel and been sealed into Gods Covenant therefore they ought to present their children to Baptism who are joynt Covenanters with them Again Baptism is administred with the words of institution by Christ appointed take away the Word and what is the Water but ordinary water The Word is added to the element and makes the Sacrament of the Water that it but toucheth the body and cleanseth the heart but by the Word not because it is spoken but because it is believed Moreover though God taught Abraham concerning the Sacrament of Circumcision and so he was circumcised and all his Males yet he circumcised Isaac at eight days old so long before that word of faith could be preached to Isaac he received the sameâ— Sacrament and Seal of the same Righteousness of faith in Christ in whom believing we also are saved Men of ripe years were first instructed concerning the institution end and use of Circumcision and then received the Seal but Infants as such not capable of instruction first received the Seal of Faith and if they lived to years then they were taught yet the Word and the Seal were not parted in either So is it in Infant-Baptism now Those Infants whom Christ blessed and of whom he pronounced Theirs or Of such is the Kingdom of heaven were such as were fit to be taughâ— for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also signifieth And Christ in the persons of children blesseth those that were such in humility and innocency not in age We answer 'T is true that in their persons Christ commended humility and innocency and also shewed their interest in the Kingdom of heaven saying Of such is the Kingdom of Heaven that is of such persons and of persons of such quality for he proposeth Infants for a patern Now as they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which sometimes signifieth a Son or Servant of years yet not always as common use of that word shews Matth. â—2 13 14 20. Luke 2. 21 c. so are the same called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 18. 15. which without controversie properly signifieth Infants lately born as Luke 2. 12 16. Acts 7. 19. 1 Pet. 2. 2. new born babes and sometimes children in the womb as Luke 1. 41 44. that which is said 2 Tim. 3. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From a childe thou hast known the holy Scriptures is as much as the Greeks proverbially said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latines à teneris unguiculis from thy tender years that is so soon as it was possible for thee to learn so Psal. 58. 3. The wicked are estranged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the womb they go astray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab utero as soon as they are born speaking lyes So Psal. 22. 9. Thou didst make me hope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when I was upon my mothers breasts that is very soon very yong The Syriac 2 Tim. 3. 15. translateth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from a childe from thy tender years so soon as it was possible for thee to learn by a word indifferently signifying Infancy Childhood or Youth but that Luke 18. 15. the same render by the word which signifieth Infants 1 Tim. 2. 15. Acts 7. 19. 1 Pet. 2. 2. and Mark 10. 16. it is said that Christ took them up in his arms put his hands upon them and blessed them which sheweth that they were little portable children had they been of mans growth though never so humble or innocent they would have been too heavy to have been carried in the arms Lastly there can be no rational doubt but that he blessed Infants properly so called who took on him Infancy to save them Nor may we think that they are less then blessed of Christ who are saved by his blood as Infants are That which God Commandeth not in some express precept concerning his worship is not any better then mans invention Will-worship and may not be done But Infant-Baptism is no where in Scripture commanded in any express Precept Therefore it is no better then mans invention Will-worship and may not be done We answer 1. By demanding quanta est major Propositio if it be universal the sense running thus All that is Will-worship which is not commanded in some express Precept it is evidently false For there is no express Precept for many things left arbitrary and falling under the Rule of Decency and Order which yet are not Will-worship Next we say That the substance and Institution of Gods worship must have an express precept for it or it will fall under the notion of Will-worship but in the circumstances and accidents it is not alwayes so for example had not Christ somewhere commanded to baptize it had been Wil-worship for any
the covenant of the righteousness of faith and as a pattern and example to which we must frame our lives in faith and obedience faith is the condition of our covenant with God in Christ made with Abraham and his seed that is believers and thereupon the first seal of the righteousness of faith was given to his natural seed and now a believing Parent being by faith of the seed of Abraham the first seal of the present covenant is by the same proportion to be given to his natural-born Infants In that commission in which those only are meant which are capable of being taught and to learn Infants are neither named intended nor meant but such is that commission Mat. 28. 19 20. therefore there is no commission to baptize Infants For proof of the minor which was denyed was offered this reason He that gives commission to teach persons before they are baptized requires no more to be baptized then are capable to be taught c. ergo Though enough hath been said to satisfie herein yet to satisfie your instance we say further 1 The minor is fallacious the condition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here considerable without which it is a Paralogism or fallaeious disputing we affirm not a present capacitie or actual docibility of Infants but an habitual that is that Infants have reason whereby they will in time to come be capable of being taught though for the present they have so slender an use thereof that they cannot apprehend spiritual things otherwise we might not baptize them could they not bear the image of God to baptize bells altars c. or beasts were a most detestable and blasphemous prophanation of the holy Sacrament 2 If capable of being taught and to learn be taken for a present capacitie and the sense of your proposition runs thus in that commission in which only persons of years are meant Infants are not intended or meant ◠'t is easily granted but then your minor being this in that commission Mat. 28. 19 20. only persons of years are meant is a gross begging of the Question which is whether in that commission Christ intended only the baptism of persons of years and for the present apt to be taught and learn or also with such Infants of Christian Parents which we affirm 3 It appeareth by that which hath been formerly answered to Obj. 5. that Christ saith in the cited place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make Disciples baptizing them c. and though children as such cannot be taught yet they may be made Disciples of Christ by being admitted into his school their Parents giving their names to Christ both for themselves and their families and in Christs commission in that place teaching doth follow baptizing them in the Name of the Father of the Son and of the Holy Ghost which we do teaching our baptized Infants so soon as they become fit to be taught what Christ hath commanded 4 Though Infants as such are not capable of teaching yet are they capable of baptism that is of being washed with water in the name of the Father the Son and the holy Ghost of being prayed for and of being received into Christs congregation and so were Infants capable of circumcision the eighth day Those that are not in the cited place commanded to be baptized are not to be baptized But Infants are not there commanded to be baptized therefore they are not to be baptized We answer 1 The minor is false It is there commanded to baptize Infants 2. If you mean that the command is not addressed to Infants you trifle the Amphibologie being in those that are not commanded and so that being understood personally of Infants there is an Ignoratio Elenchi in the Minor we not affirming that which you assume to wit That Infants in their own persons are commanded 3. The Major is fallacious in another respect in this word Commanded which may import either Implicitely Comprehended so are Infants commanded to be baptized or explicitely and in terminis which if you mean which say again neither are women nor persons of years there or elsewhere in terminis commanded to be baptized though by the series of holy Scipture and necessary consequence it is certainly implyed See more Obj. 14 The Apostle 1 Cor. 7. 14. intended by holy legitimacie not sanctity for if it were not the faith of the parents but their matrimonie which the Apostle there spake of then it was not sanctity or holiness but legitimation which he there intended But it was not faith but their matrimony that the Apostle there spake to ergo c. the argument for Infant-baptism thereon grounded is invalid We answer 1 The scruple of the Corinthians was concerning spiritual pollution by a believers cohabiting with an husband or wife not converted the Apostle answereth in effect that they need not fear that for the unbelieveng husband is sanctified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the wife that is in respect of the wife not as if an unbelieving husband were made holy by the faith of the wife but because the believing wife may with good conscience live as a wife with such an husband for why should anothers conscience make her guiltie of sin for unto the pure by faith all things are pure Tit. 1. 15. marriage meats all being sanctified by the Word allowing them and promising a blessing to believers as also by prayer of faith obtaining the same This he proveth by their childrens holiness as from the absurditie and falshood of the contrary else were your children unclean but now are they holy that is within the covenant of the Lord who saith I will be a God unto thee and thy seed after thee and this he leaveth on a known and common practice of the Churches everywhere that if but one of the Parents were a believer the children of him or her were brought to baptism as the seal of the Covenant 2 This cannot reach to children born of both unbelieving parents though so born in lawful matrimonie they were civilly legitimate for that would make the Apostles supposition void for what was it to his purpose to speak of legitimacie or illegitimacie of Panims children neither could civil legitimacie give them any priviledge in Gods covenant out of which can be no holiness nor illegitimacie exclude those from the seal thereof who converted professed their faith and desired the same That which is said Deut. 23. 2. A bastard shall not enter into the congregation of the Lord even unto his tenth generation is not to be understood as if it bar'd them from salvation or any means thereto subordinate the covenant of God seals thereof sacraments or publick service of God but that it excluded them from a right to bear any publick office Ecclesiastical or Civil neither may Jophta's extraordinary calling to publick office make void the general rule in the forecited place it is said the Ammonite or Moabite shall not enter into
they performed see Numb 19. 2◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the 70. gives it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the water of Separation hath not been Sprinckled upon him so is it often named there and Leviâ— 4. 17. The Priest shall dip his finger in the blood and Sprinkle it Seven times c. 70. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Lev. 14. 16. and Lev. 16. 14 15. he shall take the blood of the bullock 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and shall sprinkle it with his finger So Numb 8. 7. Thus shalt thou do unto them to cleanse them Sprinkle water of purifying upon them So Numb 19. 18 19. A clean person shall take hysope and dip it into the water and Sprinkle it upon the Tent and upon the persons so Exod. 24. 8. Moses took the blood and Sprinkled it on the people and said Behold the Blood of the Covenant which the Lord hath made with you which signified the blood of Christ to cleanse them from sin as the water of Baptism now doth And these very Sprinklings the holy Ghost calleth Baptisms Heb. 9. 10. 13 2c where the mystery is clearly unfolded 2. From the truth thereby signified So Ezek. 36. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 70. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will sprinkle you with clean water or clean water upon you and ye shall be clean how The Apostle telleth us 1 Pet. 1 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto obedience that is by the Spirit of Sanctification and Sprinkling of the blood of Jesus Christ as Heb. 10. 22. Let us draw near with a true heart in full assurance of faith having our hearts Sprinkled from an evil conscience and our bodies washed with pure water that is the water mentioned by Ezekiel the purifying water of baptism and Heb. 12. 24. We are come to Jesus the Mediator of the new Covenant and to the blood of Sprinkling that is the application of the blood and merit of Christ in Baptism for the remission of our sins 3. From necessary consequences from the common use of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Scriptures where they cannot reasonably be interpreted by dipping but by washing or sprinkling as Matth. 26. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. he did not dip his whole fist into the dish but only wet his fingers therein So Matth. 20. 23. Christ mentioneth his baptism which all understand of his blood-shedding not dipping therein but besprinkling therewith So Luke 11. 38. when the Pharisee invited Christ to dinner he wondred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he had not first washed before dinner it cannot there reasonably be interpreted that he had not first been dipt over head and ears in water So 1 Cor. 10. 2. They were all baptized unto Moses in the cloud and in the sea No reasonable man can think that all Israel with their wives and children were dowsed into the sea nay but they passed through dryâ— foot nor were they dived into the cloud but only as those who were rinsed or wetted under a rainy cloud by the drops thereof distilling on them So Mark 7. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the letter Except they baptizeâ— or be baptized he meaneth not by dipping the whole into the water but as it is clearly manifested by the Holy Ghost the best interpreter of himself a little before they ear not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with common hands that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unwashen and in the same place as hath hath noted we read also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the letter Baptisms of beds which was not by dipping into but though understood of tables which they commonly made of Couch-beds set together by sprinkling them with a little wateâ— which manner of purification they too superstitiously and commonly used As for the second clause of our minor proposition we appeal to Scriptures whether there be any express example or precept restraining baptism only to dipping over head and ears 2 In the Lords Supper the efficacie of the Sacrament is not in the quantitie of the element a little bread therein is as good and effectual as a whole loaf so hereâ— it is not as hath been said in the quantitie of the element but in the ordinance of God and operation of his Spirit Now herein Christ never gave any precept concerning the quantum the Word and the Element make the Sacrament and a few drops sprinkled are as truly water as all Jordan 3. If Baptism in the type thereof were administred by God by sprinkling then it is lawfully and effectually so to be administred by man in the truth for in the main Analogy the truth must answer the type But Baptism in the type was administred by sprinkling infants as well as persons of years for all Israel were baptized under the Cloud 1 Cor. 10. 2. Therefore Baptism may lawfully and effectually be administred by sprinkling of water 4. That administration of Baptism whereby Christ cleanseth his Church is lawfull and effectuall But Christ cleanseth his Church with the washing of water through the word Ephes. 5. 26. Therefore that administration of Baptism which is by washing with water according to his precept Matth. 28. 19. is lawfull and effectuall 5. The Goaler Acts 16. 33. was baptized about midnight and it is improbable that he had any such store and convenience of water in his house as to dip himself and family or that they went out to some river at such a season neither was it probable that three thousand added to the Church in one day dursâ—in those times when Christians were so eagerly persecuted go publickly with the Apostles to the poole of Bethesda Siloam or the brook Cedron or any like place to be doused more probably they were baptized by washing or sprinkling with water as they had private accommodation thereto nor could so many in one day have been baptized by a few Apostles if all had been baptized by dipping 6. If immersion were simply necessary and of the Essence of Baptism then it might not be dispensed withall in case some sick Convert should desire it before his death for the comfort and peace of his afflicted conscience which were extream uncharitableness which belongs not to any Ordinance of God Therefore it cannot be simply necessary 7 That which can neither be proved by example of Christ John Baptist or any of the Apostles baptizing nor by any precept of Christ concerning the same is not essential or simply necessary to baptism but dipping or dowsing in baptism can neither be proved by example c. or any precept of Christ concerning the same therefore diping or dowsing is not essential or simply necessary to baptism and indeed were there to be found in Scripture any example hereof without a precept to lay the same universally upon the Ordinance it were not binding as hath been proved from Christs administring the communion with unleavened bread after supper in an upper room
by illumination faith remorse of conscience purpose of leading a new life and desire to be implanted into Christ and the communion of Saints by baptism and so it is internal or professing of that endeavour of knowing the mysteries of the Gospel faith and repentance testified before men and so these dispositions are external or expressed to men whom it may concern these are necessary in persons of years coming to baptism 2. there is a previous disposition of the subject without any present change of the mind which springeth from his relation to some other or some others act So some titles of honour come on children in their fathers Charters without any present change of the childs mind so Lands and Inheritances by right of adoption may be setled on them in their infancy without their present change or knowledg so also the believing parents priviledg and being within Gods Covenant made with them and their children previously disposeth infants to the seal thereof to wit by giving them a certain right thereto and so was it in circumcision But if a Proselyte were to receive the seal of the Covenant he must necessarily be prepared and first disposed thereto by the knowledg of Gods Law and Covenant faith repentance or at least the profession thereof and those other rites which the Law required on that behalf The infants previous disposition to circumcision was no other then his fathers and his own priviledg and being within Gods Covenant Of the child was neither faith nor repentance required for the present but future so must we understand concerning baptism the seal of faith under the Gospel And not say you to instance in those innumerable places that require faith before this Sacrament there needs no more but this one He that believeth and is baptized shall be saved I answer 1. Deal fairly dispute ad idem and shew me one place of Scripture which universally requireth faith before this Sacrament and you shall be excused for the innumerable places which you speak of We can shew that the rule holds not universally that faith must precede the Sacraments for though Abrahams faith preceded the seal thereof yet Isaaks seal preceded his faith Mr. Calvin expresseth the reason hereof Why saith he doth in Abraham the Sacrament follow faith and in Isaak his son it goeth before all understanding because it is meet that he which being in full-grown age is received into fellowship of the Covenant from which he had hitherto been a stranger should first learn the conditions thereof but an infant begotten of him needed not so which by right of inheritance according to the form of the promise is even from his mothers womb contained in the Covenant And certainly in this respect God calleth the infants of covenanted parents sons and daughters born unto him Ezek. 16. 20. 23. 37. be esteeming them his children who are born of those parents to whom God made the promise to be a God unto them and their seed after them which promise as truly concerns us and our children as it concerned Abraham and his 2. If the argument be good from that place Mark 16. 16. He that believeth and is baptized faith is first named and then baptism ergo faith must precede baptism Why shall not the Argument from other places be good to the contrary as John 3. 5. Except a man be born of water and of the spirit he cannot enter into the Kingdom of God Baptism is first named and then regeneration therefore baptism must precede regeneration So again Ephes. 5. 26. Washing with water that is baptism is mentioned before the word ergo we must first be baptized and afterward receive the word 3. If this argument were good how many men and women of age must by the same reason be denyed baptism For all have not saith but the truth is that to be born in the Church is unto or in infants instead of profession of faith and repentance as to the outward seal for which we contend and profession of faith and repentance is to and for the adult instead of the same for their right to the desired seal so was it to Ismael and Esau whom God hated because they were born of covenanted parents 4. Sure it is that Christ in the forementioned place speaketh of men and women of years For you confess that infants as such cannot believe and what then must follow if your cruel principles were true Christ saith But he that believeth not shall be damned If this were as you would have it spoken concerning infants also what should become of all those that die in their infancy what are they damn'd Here appears an inexcusable perversness of these men who when children are proposed to their interest in general terms granted them there they would exclude them except they shew a particular warrant and baptize all Nations without a baptize infants shall not advantage them for the seal of their admission into Christs visible Church But where a general rule is mentioned from whence they are in reason and all charitable construction to be exempted there it must include them for their disadvantage even to damnation without any particular warrant for such inteterpretation Mr. Cobbet observeth well That the Covenant-priviledges of grace are ever to be expounded in favour of the principal or less principal counterparties unless any exception be made of persons or priviledges by him which was the Covenant-maker To avoid this you must either acknowledg that the place you cite is either to be understood of those of years who contumaciously reject the Ordinances of God being hardned in wilfull blindness and unbelief and so that iâ— doth not concern children as such or else you must allow infants some secret seeds of faith and regeneration and so you shall justly acknowledg their capacity of baptism Plainly you say thus faith and baptism in conjunction will bring a man to heaven but if he have not faith baptises shall do him no good True in those who though baptized as Simon Magus are yet but in the gall of bitterness but this is a meer ignoratio elenchi hence to conclude against infants baptism our question not being whether all that are baptized shall be saved but whether children of believing parents ought to be baptized which if you would thus disprove whosoever have not a saving faith that the Sacrament may do them good may not be baptized but children have not such faith that baptism received may doe them good ergo children are not to be baptized your reasoning would appear unreasonable both Propositions being false or fallacious The Major because baptism is but the external seal of admission into the visible Church into which elect and reprobates may enter as it were into the outward Court of the Temple And if saving faith finally doing the baptized good or which is the same if the inward baptism by the holy Ghost were the rule by which the baptizing Minister must