Selected quad for the lemma: faith_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
faith_n	covenant_n	sacrament_n	seal_n	4,627	5	9.5821	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A77739	A confutation of the Anabaptists, and all others who affect not civill government; proving the lawfullnesse of it: and a full answer to all their cavills, that are, or can be made against it. With a nut-cracker for an unnaturall nut, whose shell is as hard as the scales of Leviathan, and the kernell of his heart as hard as a piece of the nether mill-stone, Iob 41.15.24. yet the hammer of Gods word that breaketh in pieces the rocks, Ier. 23.29. will break this nut, that all may see the devillish kernell that is in it. Also arguments against the Anabaptists, proving that infants borne of Christian parents ought to be baptized: with a full answer to all their cavills that are (or can be) made against it. Imprimatur Ja. Cranford.	Bakewell, Thomas, b. 1618 or 19.	1644 (1644)	Wing B530; Thomason E51_20; ESTC R209932	98,225	89

is this to Christ who came to put an end to all darke Types and shadowes and to manifest to the sons of men the infinite goodnes of the Father more clearely then ever it was before Christ is the light of the Gentiles Luke 2.32 Then let us not think that Christ came to deprive our children of that which the children of the Jewes had before his comming Eightly they will object and say that it is no where found that any one Infant was ever baptized by the hand of any of the Apostles I answer although it be not expresly by name set downe by the Evangelists yet it is plainly implyed when it is said that they baptized Lydia and her houshold and the Jaylor and all his Acts 16.15.23 But if all this will not suffice to answer them I reply that by the same argument women may be debard from the other Sacrament the Lords Supper because that we read of none that received it in the Apostles times but if we observe and consider well what the instrution requireth by that we may know to whom the use of the Lords Supper ought to be communicated now the same rule is to be observed in baptisme for when we consider to what end it was ordained we may easily see that it belongs aswel to Infants as to elder folks so that if they be deprived of it the will of Christ is manifestly defrauded then lot us not beleeve their lyes when they say that baptisme of Infants was not in the Apostles times But try the spirits whether they be of God 1 John 4.1 And search the Scripture daily and see whether those things be so Acts 17.11 Ninthly they will object that although Infants were Circumcised yet it will not follow that they should be baptized because that the signs the Covenant are different and also the names of the children For first say they Circumcision was a figure of mortification not of baptisme so I say too that mortification is the thing signified by both hence I conclude that baptisme doth rightly come in the place of Circumcision because that they both do signifie the same thing 2. Whereas they affirm the difference of the Covenant they are forced to wrest the Scriptures with audacious boldnesse and all because they would make them speake a damnable lye which is this They say that the Covenant which God made with Abraham did not exceed this temporal life al the promises therein contained are but for temporall things but if this be so hence it wil follow that the Jewes were only filled with benefits like swine fatted with huskes and so at length did perish with eternal damnation for say they Circumcision was but a litterall signe and the promises thereof were but carnall To this I reply that Hereticks may draw the same inference from baptisme for saith the Apostle we are circumcised in Christ in putting off the body of the sins of the flesh by the Circumcision of Christ and presently he addeth buried with him in baptisme Col. 2.11 12. Thus you see that baptisme is directly in the place of Circumcision and the fulfilling of baptisme is also the fulfilling of Circumcision for they figure unto us both the same thing yet I deny not but the land of Canaan with many temporall blessings was infolded in this promise yet not as the chiefe which was Christ and in him all spirituall and eternall blessings that the blessing of Abraham might come on the Gentiles through Iesus Christ that we might receive the promise of the spirit through faith Gal. 3.14 Thus those soule● murderers do not only seek to murder our little Infants but also the soules of all the Israel of God under the old Testament in saying that Covenant which God made with Abraham was but litterall and all the promises contained in it were but for carnall things 3. They say that in the old Testament they were called the children of Abraham because they carne of him and now none but the faithfull are called Abrahams children therefore say they that carnall Infancy which was by Circumcision grafted into the fellowship of the Covenant figured the Infants of the new Testament which are regenerated by the word of God to immortall life This is a truth but yet it is not the whole truth for as the Serpent beguiled Eve so doth this subtile Sophister seek to seduce those little ones that beleeve in Christ 1. Here you see that he excludes all our Infants from having any right in Christ because saith he the circumcising of Infants and receiving them or ingrafting them into the fellowship of the Covenant signified those under the new Testament which are regenerated by the Word which no Infant can be yet I have proved before that they may have the seeds of faith regeneration wrought in them by the spirit of God although the manner how it is wrought in them be hidden from us then why should he exclude these Infants Again he calls them all carnall Infants that were circumcised before that they manifest themselves so to be not considering that God is able to sanctifie them and to give them the gifts of the holy Ghost from their mothers wombe as I have shewed in Ieremiah Iohn the Baptist Again Abraham was called the Father of the faithfull aswell to Jewes as Christians for when a company of wicked wretches called themselves the children of Abraham saith Christ if ye were the children of Abraham you would do the workes of Abraham Ye are of your father the Divell and the lusts of your father ye will doe John 8.39.44 And Abraham rejoyced to see my day and ye goe about to kill me this did not Abraham vers 56.40 Againe all the faithfull whether Iewes or Gentiles are all joynt heirs with Abraham of the same promises and shall come from the East and West and sit downe with him in the Kingdome of heaven Mat. 8.11 so then by Circumcision the Jewes were taught that God was the author of their salvation by this knowledge their minds were raised to the hope of eternal life they were called Gods peculiar treasure and his purchased people and what can be wanting to them when God hath taken charge of them And Abraham had faith before he received the seale of the righteousnesse of faith that he should be the father of all the faithfull both of circumcision and uncircumcision Rom. 4.10.11 Yet God was pleased particularly to imbrace the seed of Abraham with his mercie and that the same mercy might be the more witnessed to them he gave them the seal of circumcision so like unto this is the Christian Church when the parēts receive the seal of the covenant so must the children also For if the root be holy so are the branches Ro. 11.16 Yea if but one of the parents beleeve the children are holy 1 Cor. 7.14 And are so accounted of God although they be Infants and not yet capable to be converted by the

were baptized in the name of the Lord Jesus Then laid they their hands on them and they received the holy Ghost Acts 8.16.17 So then they were baptized into repentance and faith to come for as yet these graces be not found actually in them yet by the secret working of the spirit of God the seede of both lies hid in them Paul calls this the w●shing of regeneration and renewing of the holy Ghost Titus 3.5 But still they stand upon an expres word of God to command it I answer Circumcision had a command and baptisme is come in the place of it then let them shew how and when that command was repeated for although the signe be changed the command remaines still as it was to Circumcision so it is now to baptisme Again if they be elected and have this signe of regeneration and shall depart before they be capable to understand the mystery of it they shal be renewed by the power of the holy Ghost unconceivable to us before they goe hence be no more seen but if they grow up to age whereby they may be taught the truth of baptisme they wil be the more engaged to endeavour reformation of their lives having the token or signe of regeneration given them from their Infancy saith Paul we are buried together with Christ by baptisme Rom. 6.4 If this be done by baptisme then it was no● done before and saith he again as many as have been baptized into Christ have put on Christ Gal. 3.27 That they might henceforth live unto Christ and saith Peter baptisme is the answer of a good conscience towards God by the resurrection of Iesus Christ 1 Pet. 3.21 But they often erre in this that they will have the the thing it selfe alwaies in order of time before the signe But if this were so then Infants could not have beene circumcised for they could not manifest to others their regeneration being Infants but circumcision was to them the witnesse of good conscience the seeds of grace being there but the declaration and manifestation was applyed to the time to come so also baptisme is to confirme and establish the Covenant made by the Lord with us and we then receive the seale thereof and when wee actually believe being of age then we set to our seale that God is true John 3.33 13. They object that baptisme is given unto forgivenes of sins but this we grant as wel as they for we are al born sinners stand in need of pardon from the womb and also of she signe of it to assure us as soon as it may be had seeing the Lord doth not cut off Infants from the hope of mercy why should we deprive them of the signe which is far inferiour to the thing it selfe so then Infants have remission of sins given them therefore they ought not to have the signe taken from them They say again that Christ cleanseth his Church by the washing of water by the word Eph. 5.26 And this also we grant aswell as they for it quite overthrowes their errour For if the Lord will have that washing whereby hee cleanseth his Church to be testified by baptisme why then should we do so much wrong to Infants as to debar them from that which is given in generall to all the members of the Church And they also are heirs aswell as others to the Kingdome of heaven Mat. 18.34.19.14 And baptisme is an ingrafting into the body of Christ then Infants who are reckoned among the members ought also to be baptized lest we be found guilty of this horrible sin to pluck away by violence any member from the body of Christ 14. They object that the Apostles baptized none but those that did before make profession of faith and repentance For they said unto Peter and to the rest of the Apostles men and brethren what shall we doe Then Peter said unto them repent and be baptized every one of you Acts 2.37.38 And wh●n the Ennuch required to be baptized Philip answered if thou beleevest with all thy heart thou mayest Acts 3.37 Hence they conclude that baptisme is to be granted to none but toose that have saith and repentance given before I answ The first of these places doth not mention saith at all so that it seems by that place repentance alone may suffice and the other place doth not mention repentance so that it seems from that place that faith alone may suffice so that of necessity the two places must be joyned together but if you goe to joyne Scriptures together we will joyne with you and lay some other Scriptures to them both which will soone split your argument for these to whom Peter and Philip spake were men of yeares and sufficient to have the practise of repentance and to conceive faith Now such as these we grant ought not to be baptized till we conceive of their conversion and faith so far as it may be conceived by the judgment of men but the case of Infants is to be accounted otherwise as for example When any stranger joyned himselfe in communion with the religion of Israel they taught them first the Covenant of the Lord instructed them in his law before that he was marked with Circumcision because that he was by birth a stranger to the people of Israel with whom the Covenant was made and with whom Circumcision was established The Lord when he adopted Abraham to himselfe doth not begin at Circumcision and hide from him what he meant by that signe but first he declareth what Covenant he intendeth to make with him then after faith is given to apply the promises then he maketh him partaker of the Sacrament of Circumcision but why must Abraham first have faith and then receive this Sacrament and yet his son Isaac shal be partaker of it at eight dayes old I answer because that he was a man grown in years and before a stranger therefore it was meet that he should first learn the conditions of the Covenant our Isaac an Infant begotten of him is in Covenant by right of Inheritance according to the forme of the promise which was not only to be ●is God but the God of his seed after him Gen. 17.19 So that his son had right to it from the wombe although he understood not the conditions thereof being an Infant neither ought such Infants to be debard from the signe for this that they cannot swear to the form of the Covenant So then if heathens which are grown in age shall embrace the faith of Christ they must not bee marked with baptisme till they doe evidently declare their faith in Christ and repentance for their sins which only can open to them an entrance into fellowship of the Covenant but Infants of Christians as they are received of God into the inheritance of the Covenant as soon as they are borne ought to be received to baptisme but if a Turk or a heathen shall offer himselfe to baptisme he must not be rashly

Gen. 30.36.40 Luke 2.8 many congregations called are one church see Act. 8.1.13.1.20.17.28.36.37 Revel 2.1 compared with the 7th Again as one congregation may be called a particular church So when a Kingdome or Nation receives the Faith and makes profession of it we suppose it may be called a national church but yet if they can give any other name better befitting a Kingdome or Nation that have received the Faith we shall not differ much about words or names only this as many members make one body so many particular churches make one call it what you will and as many ships make one Navy and many regiments make one army many companies make one Citie yet although ever sh●●●ath his Officers compleatly yet they must not say they are independent but m●st s●cke the good of the whole Navy So although every Regiment hath gov●●●ours of their owne yet they must j●yn together for the good of the whole Army and so every Company in the City hath Officers of their owne yet they must ●l● be helpfull for the good of the whole and so every congregation although they have all o●●●ees needfull for themselves yet they must all joyne for the good of the whole and ●o say they are independant and that they are indifferent what becomes of others so they may have their independant government is much like to the answer o● ●a●● when he said to the Lord am I my brothers ke●per see Protestation protested 9. While they deny Pres●●teries and Synods they doe not seek for that which makes for peace as they are commanded Rom. 14.19 Paul and Barnabas might have decided the controver●●e at Antioch but they being parties would not because it would not make for peace saith Paul L●ok not every man on his owne things but every man also on the things of others Let this mind be in you which was also in Christ Iesus Ph●l 2.4.5 But they will say that they will not joyne in Church-government and discipline till they have some expresse word for it But if they will not joyne with us till then they had as good say they will never joyne with us for in many things the word speaks only in generall terms as concerning the onely Form of excommunication or the only form of ordination o● the outward gesture of externall reverence to be used and no other in severall ordinances then this doing they may trouble themselves and never find the true discipline therein in all these things they ought to condescend to the peace and edification of the whole Church not to make rents and divisions about these things for what a confusion in Families would it be to set up severall independant Churches when the father shal be of one Church and the sonne of another the husband of one and the wife of another the Master of one and the servant of another how would this hinder all family duties and it would not only be as a canker to the duties of the generall but to the duties of their particular calling 10. These independant people demand that which they themselves would not grant if the power were in their hands for in new England they will not suffer men of other opinions in doctrine or government to live within the bounds of their patent but they banish them out of it although they be godly Christians they shal not reside there unlesse they will enter Covenant professe their faith and submit to their Church orders these men do not follow that golden rule of the law the Propheths to do ●o others as they themselves would be done by Math. 7.12 And these partiall men will beare great de●ects and wants in their owne Churches as want of officers Sacraments and prophesying some of these many yeares together and nor to groane under the burden of it when as a ceremony or something of as little moment shall make them separate from us making ●ents and divisions amongst us but let the world see the unjustnesse of their separaration especially from the Presbiteriall government 11. The independant people hold that one Church if required ought to give an account to other Churches and that differences of importance in one Church should be heard in others and that one Church may be advised and counselled by another and their doctrines tryed and judged by Synods and in case they deserve it to be admonished and reproved by Synods and complained of to the civil Magistrate These things they will take upon generall rules for I am sure there is no speciall rules for them in the word but further they will not goe neither shall we desire more helpe from one particular congregation to another then they do for wee hold them all equall in authority as they do but yet we expect more from Synods being made up of many congregations ●eeking the good of the whole these we hold to have some power over particular Congregations being chosen out of them by their consent for the same purpose they may write conclude and impose and lay it upon them and deliver them the decrees for to be kept see Acts 15.28.16.4.21.25 And saith Paul Now I prayse you brethren that you remember me in all things and kept the ordinances as I delivered them unto you 1 Cor. 11.2 But for new Englands Synods which come together upon courtesie as many as will who will if none will come from Stamford they may chuse and they have one meane Minister weake in parts and gifts if not worse qualified they do not care if he goe they can spare him best and they being independant must looke onely at their own particular and not seek the good of the whole and it is not much materiall who goes for they have no power to reforme any thing save only to counsell admonish and complaine to the civil Magistrate who they say themselves hath no more power to reform or to do any thing in or about the Church then heathen Princes this is independant government the reformation they would have which is nothing else but a flood-gate set open for all sects in the world to the ruine of the true Church of Christ as Anabaptists Familists Jewes Papists or any other for all would separate themselves into Churches in their own judgement to do whatsoever Sathan or their owne corrupt hearts would lead them unto well may those cursed blaspheming traytors and Papists at Oxford hearken to this way and grant them their full desire for it is the road way to all confusion yea their owne Churches divide commonly upon the death of their Pastor with contempt and hatred to each other But God hath called us to peace 1 Cor. 7.15 Let all things be done decently and in order for God is not the author of confusion but of peace as in all the Churches of the saints 1 Cor. 14.33 40. Now forasmuch as the Magistrate is the Father of the countrey and the Pastor of the people the keeper of

him 17.9 and he blessed them but who are blessed of Christ but they whose sinnes are forgiven Psa 32.1 And Christ was displeased with those that kept them from him which plainly shewes his tender affection to them and he gave his Apostles a double charge that they should neither forbid those that brought them nor drive way but freely give them admittance into his presence and saith Christ Hee that receives not the Kingdom of Heaven as a litle child he shal not enter therein and saith he their Angels are in heaven beholding the face of my Father which is in heaven that is they stand ready and hearken for a command from God to bee sent for their good Psa 103.20 But the angels are ministring spirits onely for the 〈◊〉 of salvation Heb. 1.14 they incampe about those that feare the Lord Psa ●4 7 Then why should Infants be debarred from the Sacrament of baptisme who have so f●re a Title to the Kingdome of heaven But they will say those in the Gospell are to be understood babes in Christ or young converts To this I answer when they brought them to Christ he tooke them up in his armes when he blessed them Mat. 10.16 which she wes plainely that they were litle children Secondly the Disciples call them young children and litle children ver 13. and Luke saith they brought unto him Infants Luke 18.15 And when Christ called a litle child unto him Mat. 18.2 he set him in the midst of them which argues plainely that he had him in his armes but see Mar. 9.36 there you shall see in plaine words that he took that very child in his armes and spake unto them Thirdly Christ saith unto his Disciples who were strong Christians except ye be converted and become as litle Children ye shall not enter into the Kingdom of Heaven but now will those men who say this place is meant of babes in Christ or young converts will they I say make their inference thus that strong christians must become weak in faith yea the Apostles must become as babes in Christ their strong faith must become weake againe or else they cannot enter into heaven these men declare their folly as Sodom delareth her sin Isa 3.9 For doth not Christ often blame a weak faith see Mat. 8.26.14.31 and doth he not highly commend a strong faith Mat. 8.10.15.28 Rom. 4.20 Then the true meaning is this the Disciples had beene reasoning who should be the greatest Mat. 18.1 Mar. 9.34 then Christ tooke a young child in nature up in his armes to convince their pride and envy as the Apostle saith in malice be ye children but in understanding be ye men 1 Cor. 14.20 So here in pride and envy Christ would have them to be as children saying except yee bee converted from your pride and envy yee cannot be saved that is your pride and envy must be mortified crucified which makes you affect high places he that would be first the same shal be last servant of all Mar. 9.35.36 So then the Disciples were already converted from the state of nature to the state of grace but yet they were not sufficiently converted from their pride envy so then you see all these testimonies of Christ to be concerning young children in nature and not of young converts being growne in age therefore infants having such approbation and testimony from the mouth of Christ I say againe who dares hinder them from the ordinance of baptisme Eightly from the ends of baptisme which are these First it is a pledge unto us in regard of our weaknesse to assure us of all the graces and mercies of God especially of our union with Christ and of remission of sins and both mortification of them and vivification to arise from them to newnesse of life Rom. 6.3.4 For he that is baptized into Christ hath put on Christ Gal. 3.27 The second end of our baptisme is to distinguish Christians from Tuckes and Pagans for it is a signe of our Christian profession against all the enemies of Jesus Christ as Circumcision was a token of the Covenant saith the Lord between me and thee Gen. 17.11 Christians may say as David did Thy vowes are upon me O God I will render praise unto thee Psal 56.11 The third end of our baptisme it is a meanes of our entrance or admission into the visible Church of Christ for saith Christ Except a man be borne of water and the spirit he cannot enter into the Kingdome of God John 3.5 The Kingdome of God here hath a double signification answerable to the double qualification sometimes it is meant the visible Church so then except a man be baptized with water he cannot enter into it it is also meant heaven it selfe and so a man must be borne of the holy Ghost or else he cannot enter into it The fourth end of our baptisme it is a meanes of our unity with the Church and people of God For we are all baptized into one body 1 Cor. 12.13 There is one body and one spirit and one hope of our calling one Lord one faith one baptisme one God and Father of all who is above and through all and in you all Ephes 4.4 5 6. Then would you have a pledge of Gods love to you in regard of your children that they are united to Christ and their sins forgiven and mortified and that they are risen with Christ to the life of grace then let them be baptized And would you have them distinguished from the enemies of Christ and to have a signe and a badge of their Christian profession before the world then let them bee baptized And would you have them to be admitted into the Visible Church of Christ then let them be baptized And would you have them to enjoy the priviledges of the Church and to be at peace and unity with the people of God then let them be baptized But some will here demand whether baptisme be of absolute necessity to salvation or not I answer to make covenant with God and to be in the said covenant is of absolute necessity to salvation for unlesse God be our God in Covenant and we his servants we cannot be saved now baptisme is the seale of this Covenant and therefore necessary but in part 1. In respect of Gods command who hath enjoyned us to use it 2. In respect of our weaknesse that have need of all helper that may confirme our faith yet baptisme is not absolutely necessary to salvation For the want of baptisme doth not condemne the children of beleeving Parents if they dye before baptisme when it cannot be had for they being holy theirs is the kingdome of God although they dye before baptisme the thiefe upon the crosse and many other holy Martyrs dyed before baptisme that are now in the Kingdome of heaven and those parents that slighted this ordinance so that their children dyed without it if they repent of that sin it may be forgiven and their

soules may be saved for all that yet it is of very dangerous consequence to slight or contemn any ordinance of God it is damnable of it selfe without repentance There was a law in Israel that the uncircumcised man-child whose flesh of his foreskin is not circumcised that soule shal be cut off from his people the reason is rendred because saith the Lord he hath broken my Covenant Gen. 17.14 Now it was not the Infant that despised or slighted the Covenant but it was the parents that sinned by slighting or despising the ordinance of God and did procure this judgment upon their child also the childe when he came to age refused to be circumcised and so hee broke the Covenant of God and therefore he was cut off from the people and why may not this be a just judgement of God upon the Parents neglect of the ordinance of baptisme which is come in the place of circumcision And if the Lord were so severe with those that were not circumcised which was a heavy burden for Infants to beare see Ezod 4.26 How much more now baptisme is come in the place of it which is far easier But wash and be cleane 2 Kings 5.13 Then let them take heed how they neglect this ordinance of God for when they expect to have them answer for themselves they may justly answer with contempt and despise the ordinance of God and so for ever be cut off from his people and from the visible Church and so by that meanes debard from the ordinary means of salvation For the Lord addeth to his Church daily such as shal be saved Acts 3.47 Yet I grant that place is chiefly to be understood of the Invisible Church into which who soever shall enter being the Kingdome of grace shall without faile come to the Kingdome of glory for ever But except a man be borne of water that is baptized with water he cannot enter into the Kingdom of God here which is the visible Church and he that is entred into it is either in the invisible or in Gods way to it which is nothing else but heaven begun and heaven is nothing else but grace perfected We al with open face beholding as in a glasse the glory of the Lord are changed into the same Image from glory to glory even by the spirit of the Lord 2 Cor. 3.18 But they will object and say that Infants cannot be knowne to us that they are indeed the children of God and if they be not say they we may not to baptize them I answer the same may be said of men of yeares for we know not certainly whether they be the children of God or no therefore by this argument we may not only exclude Infants from baptisme but men of years yea all sexes and ages from both Sacraments and so admit of none at all into the Church of God But to come a little nearer to them do they beleeve that the patents are the children of God and in Covenant with him then they ought to beleeve the same of their children till they manifest by their wicked life to the contrary For is God the God of the Parents and not the God of their seed this is flat against the tenor of the Covenant Therefore if the child have a right to the Covenant he must needs have a right to the seale of it Secondly they object that Infants have no faith and therefore baptisme is of no use to them I answer they may have the seeds of faith and regeneration although we know it not For without faith it is unpossible to please God Heb. 11.6 And he that beleeveth not shal be damned Mar. 16.16 But howsoever they have an infolded faith because that their parents by their faith receive the promise of God both for themselves and their children so that the faith of the Parents is also the faith of their children And th●●● to be born of Christian parents and in the Church of Christ is in stead of the profession of faith and so it wil be usefull and profitable for Infants to be baptized Thirdly they will object that Infants know not what is done when they are baptized I answer no more did those Infants that were circumcised yet it was usefull to them and their parents both to have the Covenant sealed unto them and is it not the same also to Christian Infants many benefits come with it it is a meanes to admit them into the fellowship of the visible Church and by that meanes made right members of it For as the Father makes a purchase for himselfe and his children and they being Infants at the time of the sealing of it and so not able to know what was done yet the purchase is not in vaine for them but as those Infants grow to understanding they can rejoyce that they have an interest in their Fathers purchase so will Infants baptized when they come to understanding they will rejoyce in the great love of God that should vouchsafe to take them into Covenant and seale so many gracious promises unto them in the Sacrament of baptisine which will be an engagement to them all their days to endeavour to keepe the conditions of it Fourthly they will object that the weaknesse of the Infant is such that the coldnesse of the water to be dived into it may be the death of the Infant therefore say they it were better to let them grow to more strength and to take the warmnesse of the Summer season rather then to endanger the life of the Infant I answer it is true that dipping the child doth more resemble our spirituall washing for saith the Apostle we are buried with him by baptisme into his death that like as Christ was raised up from the dead by the glory of the Father even so we also should walke in newnesse of life If we be planted in the likenesse of his death we shal be in the likenesse of his resurrection Rom. 6.4.5 But there is no necessity of dipping the Infant to endanger the health and life of it in these cold countries when as the word baptizing signifies not only such a washing that is by diving of the body into the water but that also which is by sprinkling water upon it and the Lord saith by the Prophet speaking of these times under the Gospell Then will I sprinkle cleane water upon you and ye shal be cleane from all your silthinesse Ezek. 36.25 Therefore without all question in these cold Countries sprinkling is accepted Again Gods word teacheth modesty see Deu. 23.13.25 ●● 12.1 Co. 11.6.14 But what modesty were it for a man or woman grown of age to go naked into the water to be baptized whether it be before one man or before the whole congregation saith Paul let all things be done decently 1 Cor. 14.10 Again we are taught to pray the Lord to keep us out of temptation and we have the example of David's fearfull fall into adultery and murder by

word of God preached unto them yet they may have a work upon them by the holy Ghost which makes them to be in the Covenant and to have right to the seale of it which is baptisme Tenthly they object other differences to small purpose betweene baptisme and circumcision they say that baptisme hath relation to the first day of our spirituall battell but circumcision to the eighth day when mortification is ended and by by they fall soule upon themselves and break the neck of their owne argument saying that circumcision is a signe of the flesh to be mortified and baptisme they call buriall into which none can be put till they be already dead so that it is enough and sufficient to confute them in naming their owne contradictions but let them know that ●ortification is a continued action all the dayes of our life and the more we ●●●●ease ●n knowledge the more we increase in sorrow Eccle. 1.18 For wee ●ayly find more sin to be mortified and circumcision was not deferred till the ●th day because that should be the last day of mortification but God in great mercy to the infant did forbeare the first seven dayes because they are held to be most dangerous as also that it may have a litle more strength to undergoe so hard a service and also it was to typifie our Saviours resurrection Another filly cavill they would make that if we thus compare baptisme with circumcision then say they none but males ought to be baptized and yet say they you baptize females I answer circumcision being in the generative part it is all one as if both were circumcised so that if but one of the parents were in the Covenant as I said concerning baptisme the children are holy 1 Cor. 7.14 Thus then we see the agreement between circumcision and baptisme in the inward mystery and in the promises in the use and in the efficacy of them Then why may not infants now be baptized aswell as they were circumcised it being far easier to them to beare it 11thly they object that infants understand not the thing there signified which is their spirituall regeneration this say they cannot be in their tender infancy therefore they are to be taken for no other then the children of Adam till they bee growne to age meet for a second birth I answer if they have the seeds of faith and regeneration wrought in truth by the spirit of God in their soules although the knowledge of it be hidden both from themselves and from us it is too weake an argument to deprive them of the ordinance of baptisme for sometimes the strongest Christian may thinke himselfe a cast-away and that he for the present hath not one dram of true saving grace as yet wrought in him but must we judge him to be so because he himselfe for the present cannot see it to be otherwise so then must wee judge all Infants to be in old Adam because they themselves are not capable to understand their own condition If they be in old Adam they are in the state of death and damnation And if they should then dye they must needs be damned for in Adam all dye 1 Cor. 15.22 But will these men leave them in that condition what is this but as I said before to esteem the precious sons of Sion comparable to fine gold to be but earthen pitchers These are more cruell then sea monsters to their young ones like the Estridges in the wildernesse Lam. 4.2.3 She is hardned against her young ones as though they were not hers because God hath deprived her of wisedome and hath not imparted unto her understanding Job 39.16.17 Christ calleth them unto him because he is life and that they might have life in them and these people drive them from him and adjudge them to death Neither will they bring them to Christ that they may have life they will not use the means to have them ingrafted into Christ that so they may be delivered from the bondage of death they deprive them of all salvation in debarring them from the ordinance of baptisme But they will demand how Infants can be regenerate which have neither knowledge of good nor evil I answer God is able to work the seeds of grace in them although we see it not and in this thing we must beleeve more then we see or else we shal condemn all those infants that die before they be capable of knowledge and so David shall go to hell to his departed Infant for saith he I shall goe to him 2 Sam. 12.23 And how can it be avoyded For we are all shapen in iniquity and in sin we were conceived Psa 51.5 We are all by nature children of wrath then those Infants that dye must be freed from the wrath of God and from the guilt of original sin or els they cānot be saved But here is our comfort God can sanctifie Ieremiah in the womb he can give Iohn the Baptist the gifts of the holy Ghost from the womb and why not our Infants aswel as they Christ was conceived by the holy Ghost in the wombe that he might sanctifie his elect in every age aswell at the first hour of their life as at the last if he please so then elect children shall be made holy and regenerate before they depart this life And although the word preached be the immortall seed to regenerate men of years it is not so to Infants neither hath the Lord so tyed himselfe only to that means but he may use some other in case that cannot be had as among Turkes and Pagans nor received by Infants yet we must not limit the holy one of Israel nor ty him to ordinary means in extraordinary cases 12. But they object that baptisme is a Sacrament of repentance and of faith which cannot be in Infants and we ought to beware lest they being admitted to the communion of baptisme the signification of it be made voyd I answer it is evident by Scripture that Circumcision was a signe of repentance yet Paul calls it the seale of the righteousnesse of faith Rom. 4.11 So then if Infants among the Jewes had faith to seale why may not Infants of Christians have the like I mean the seeds of faith therefore baptisme is not void and of no effect to them Again if circumcision was commanded baptisme is implyed that is come in the place thereof and signifies the same thing and instituted by the same authority Then let them take heed how they rage against the ordinance of God and although Infants that were circumcised had no actuall repentance yet they were truely Circumcised into the mortification of their corrup and defiled nature in which mortification they should afterwards exercise themselves when they were grown to riper age and saith Iohn I baptize you with water unto repentance Mat. 3.11 And others that were baptized had not received the holy Ghost for as yet he was faln upon none of them only they