vvrath c. must be borne againe of the spirits or else they cannot see the Kingdom of God Ioh. 3 3.5.6 But the Christian infants dying in infancie shall see the Kingdom of God and not be damned as the adversaries grant therefore by Christs doctrine they are borne again of the spirit and so must needs in some measure haue repentance faith holines vvithout which there is no regeneration Again that infants haue the faith and loue of God in them and regeneration in their measure is thus proved They to vvhom God giveth the signe and seale of righteousnesse by faith and of regeneration they haue faith and regeneration for God giveth no lying signe he sealeth no vaine or false covenants But God gaue to infants circumcision vvhich vvas the signe anâ—â—ale of the righteousnesse of faith and regeneration Gen 17.12 Rom. 4.11 2.28.29 Coloss. 2.11 Therefore infants had consequâ—ntly now haue faiâ—h regeneration though not in the crop or haâ—vest by deâ—laration yet in the bud and beginnings of all Christian graces They that deny this reason must either make God thâ— author of a lying signe and seale of the covenant to Abraham and â—is infants or they must hold that infants had those graces then bâ—t not now both vvhich are wicked and absurd to affirme Or tâ—ey must say that circumcision vvas not the signe and seale of the righteousnes of faith and then they openly contradict the Scripture Rom. 4.11 Moreover as the Apostle in Rom. 5 compareth our naturall estate in Adam and our spirituall estate in Christ so may vvee in this case If wee cannot justly objâ—ct against Gods vvorke in nature but doe beleeue that our infâ—nts are reasonable creatures and are borne not bruit beasts but men though actually they can manifest no reason or understanding more then beasts yea a yong lamb knoweth and discerneth hâ—s damne sooner then an infant knoweth his mother then neiâ—her can we justly object against Gods vvorke in grace but are to beleeue that our infants are sanctified creatures and are borne beleevers not infidels though outwardly they can manifest no faith or sanctification unto us And why should it be thought incredible that God should worke faith in infants If because we know not or perceiue not how it can be let us consider that wee know not the way of our naturall birth and other earthly things Eccles. 11 5. Ioh. 3 8 how then can we know heavenly things If we make question of the power of God nothing is unpossible with hâ—m Hee made all things of nothing he can make the dumb beast speake with mans voyce Numb 22 hee can make the babe in the mothâ—rs wombe to be affâ—cted and leape for joy at the voice of vvords spoken to the mother Luk. 1.44 and can he not also work grace faith holynesse in infants Hath Satan power by sin to infâ—ct and corrupt infants as is before proved and shall nor God haue power to cleanse from corruption and make them holy If we make doubt of the will of God herein behold we haue his promises to restore our losses in Adam by his graces in Christ as he shâ—weth in Rom 5 that he will circumcise our heart and the heart of our seed to loue him Deu. 30 6 we haue the seale of his promise in giving circumcision to infants to signifie and seale the righteousnesse of faith Rom. 4.11 Gen. 17. And we haue assurance of all his promises and of that to Abraham his seed in particular to be confirmed unto us not abrogated or lessened by Christ 2 Cor. 1.20 Luk. 1.72.73 c. Gal. 3.14 c. Wherefore they are but a faithlesse and crooked generation that notwithstanding all that God hâ—th spoken and done in this kinde doe deny this grace of Christ to the infants of his people and the seale or confirmation of this grace by baptisme now as it was by circumcision of old But they proceed to plead against the truth thus Regeneration is a turning from sin to God Rev. 6.11 1 Thes. 1.9 Tit 4.5 Repentance is a sight and knowing of sin by the law a confessing and sorrow for sin c. Faiâ—h is thâ— ground of things hoped for c. Heb. 11.1 and is accompa-with obedience Iam. 2. Let them either now proue that infants are turned from sin see know confesse and sorrow for it beleeue the promises of God c. or they say nothing Answ. They reason ignorantly and perversly not onely against the light of Gods word but of nature As if some brutish person should plead thus A man is a living creature that hath a reasonable soule and the proper affections of a man as he is a man are the facultie of understanding of thinking capablenesse of learning of remembring facultie of reasoning of judging and discerning true and false good and evill of approving and improving of willing nilling of speaking of numbring c. Now let them which affirme that infants are borne men as Christ doth in Ioh. 16.21 proue that infants doe understand do think remember judge discerne good and evill approue will speak c. or else they say nothing Were not such a disputer worthy to be laughed and hissed at who requireth the actuall use and manifestation of humane affections and faculties in infants vvhich are in them but potentially in the seed and beginning and because thâ—y cannot declare these things by their workes therefore he denieth them to be of the generation of mankind or borne men into the vvorld or that they haue the faculties of men at all in them any manner of vvay Even such is the argumentation of these erroneous spirits against the truth of religion For as before they reasoned against the sin transgression and condemnation of Infants contrary to Pauls doctrine in Rom. 5 because infants actually understand not the law nor transgresse against it and will not consider how they are sinners originally in Adam so now also they reason against the grace of Christ in infants and his work of regeneration in them because they cannot outwardly manifest the effects of regeneration or fruits of faith such as the scriptures that they allege do require in older persons wil not understand that these graces are in them through Christ and his spirit but in the beginnings onely as I haue formerly proved and are not in them as in those of full age who by reason of use haue their sences exercised to discerne both good and evill And here I desire to know of the Anabaptists in their next vvritings about these matters first when they thinke that children vvho in their opinion are borne without aâ—y sin begin to be sinners vvhether at 2.3.5.7 or other yeares and vvhen they can justly reproue a child for sin if it shew in vvord deed or gesture any thing contrary to the law of God as if it sweare curse lye disobey parents take anothers goods be froward angry or the likâ— Yea let any of
and they are as necessarily implied in the later Christ biddeth them proclaime or preach the Gospell but vvhat the Gospell is is not here declared we must gather it from other scriptures The Gospel or Evangelie is the glad tidings or joyfull declaration that the promise vvhich vvas made unto the Fathers God hath fulfillled the same unto us their children the promise I say concerning Christ and the redemption of the vvorld by him as these scriptures teach Act. 13.32.33 Luk. 1.54.55.69.70.71.72.73 c. Act. 2.38.39 26.22.23 Luk. 4.18 21. So the Gospell which is the good tidings of the fulfilling of the promise is as large as the promise vvas vvhereupon not in the forementioned scriptures onely but in many other places the Apostles referre the Gospell to the promise or promises made of old as It is of faith that it might be by grace to the end the promise might be sure to all the seed Rom. 4.16 and Now we brethren as Isaak was are the children of promise Gal. 4.28 and Christ was a minister of the circumcision for the truth of God to confirme the promises made unto the fathers and that the Gentiles might glorifie God for mercie Rom. 15.8.9 and That the promise by faith of Iesus Christ might bee given to them that beleeve Gal. 3.22 and Paul an Apostle c. according to the promise of life which is in Christ Iesus 2. Tim. 1.1 and many the like Not in generall onely but the particular promises at severall times are shewed to be accomplished in the Gospell as the promise to Adam Rom. 16 20. from Gen. 3.15 to Abraham Luk. 1.55.73 Rom. 4.16.17.18 to David Luk. 1.69.70 Act. 2 30 31. to Israel by Moses Samuel and other Prophets Act. 3.22.24 25 Luk. 1.70 so that all the promises of God are yea and Amen in Christ 2. Cor. 1.20 And for the poynt in controversie the promise of grace and salvation to Abraham and to his seed Gen. 17.7 is by the Gpspell shewed to be confirmed Luk. 1.55 Act. 2.38 39. Gal. 3.14.16.29 But the promise to Abrahams seed implied his infants Gen. 17 7 10 12 therefore the Gospell vvhich is the complement of that promise implieth our infants and so the Apostle sayth the promise is to you and to your children Act. 2.39 And the signe and seale of the promise vvas giuen to Abrahams children in infancie Gen. 17 10 12. therfore it belongeth to our children in their infancie and we are sayd to be the children of promise as Isaak was Gal. 4.28 But Isaak was the child of promise in his infancie and had then the seale of the promise in his infancie when he was but eight dayes old Act 7 8 wherefore we also in our infancie are children of the promise and haue right to the seale of the covenant even then or else wee are not as Isaak was And thus Christ commanding the Gospell to be preached commanded the fulfilling of the promises to be preached even all and every one of the promises without excepting any and so commanded the promise of grace and accomplishment of it to the seed of the faithfull even in their infancie to bee preached Likewise commanding the seale of the covenant to be applied unto all vvithin the promise as freely and generally now as ever it was of old not excepting infants he commanded infants to be sealed by baptisme as they were sealed before by circumcision And seeing all beleevers are by his commission to be baptised the infants of the Church being beleevers in respect of the beginning of faith though not actually as I haue formerly proved they are also to be baptised by vertue of Christs commission Mark 16. Math. 28. that so the promises unto the fathers may be confirmed and the Gentiles as well as the circumcision that is the Iewes may glorifie God for his mercie Rom. 15.8 9. Now I will proceed to answer their exceptions beginning first vvith this about circumcision and the covenant with Abraham 1 There was a commandement for circumcision Gen. 17. there is none for baptisme of infants Answ. This is before disproved and a commandement shewed Mark. 16. For the sealing of the seed of the faithfull in infancie vvas a part of the Gospell seeing the Gospel is the fulfilling of the covenant and promise made to the fathers and to Abraham in speciall Act. 13 32 33. Luk. 1.55.73 If it be objected that baptising of infants is not there particularly expressed I answer neither are other parts of the Gospell particularly expressed thâ—re but the Gâ—spell in generall being to be proclaimed all parts of the Gospâ—ll whereof sealing the infants is one are necessarily implied Note also that things are taught commanded somtime in scripture though not in expresse words as the trinitie of persons in the unitie of the Goâ—head the resurrection of the dead as Christ proveth vvas taught in Exod. 3. Eternall life in heaven and eternall death in hell are not expressed in Moses law nor that they should haue Synagogues in everie citie for the people to meet on the Sabboth Neither in the new testament is it taught in express words that Christ is coessentiall coequall coeternall with the father or that his death and obedience is the merit of our righteousnesse or satisfaction for our sinnes nor â—xprâ—sly commanded that vvomen should receiue the Lords supper nor example that any did vvith sundry other things which though they be not expressed in plaine words yet are they soundly to be proved by arguments from the scripture 2 That coÌ„mandement included males onely children or servant though unbeleevers and excluded all females though beleevers so doth not baptisme Answ. 1 It is untruly sayd that servants unbeleâ—vers were to be circumcised they feigne this the sâ—riâ—ture teaâ—heth them not so but the contrary For circumcision was the seale of the righteousnesse of fâ—ith Rom. 4 11 and should it be set upon unbeleevers vvhich had no righteousnes no faith So God should be made the author of a false and lying seale to signifie and to assure the things which vvere not Againe every circumcised person was to eat the Passover and had all other privileges of Israells law Exod. 12 48 49. the Passover signified Christ and the eating of it life by Christ 1 Cor. 5.7.8 Ioh. 6.57 But no unbeleever had these benefites And if unbeleevers and Israelites had communion together in circumcision passover and other holy things then vvas the Church of Israel no communion of Saints but a mixture with all sorts of infidels whosoever would contrary to Exod. 19 5.6 Levit. 19 2 20 7. Deut. 14 â— 2 26.18 19 Levit. 20 26 1 King 8.53 Though females vvanting that part of the body were not outwardly circumcised for that foreskin which was not could not be cut off yet may we not say they were excluded for then they might not haue eaten the passover Exod. 12.48 They vvere vvithin the covenant Dâ—ut 29 10 11 12 and implied in the males As
not of Moses but of the fathers Iob. 7.22 Secondly the covenant which circumcision sealed was that the Lord would be a God to Abraham and his seed Gen. 17.7.10 this was the covenant of the Gospell Heb. 8.8 10 Rev. 2 1.3 Thirdly Circumcision was the seale of righteousnesse of faith Rom. 4 11 but the Law is not of faith Gal. 3.11.12 therefore circumcision was a seale of the Gospell promised a seale of the covenant of grace Wheras thâ—y say the new covenant is not made but with the one seed Gal. 3.16 it is true maketh against them for that one seed is there shewed to be Christ not Christ in his own person onely but Christ with his Church which make one mystical body 1 Cor. 12.12 Eph. 5.30.31.32 Now the infants of the Church are by the covenant of grace of the body of Christ even as by nature they are of the body and stock of Adam as before in the treaty of Originall sin we haue proved by Rom. 5 so that the new covenant is made with them also and therefore the seal of that covenant is due unto them now as it was in Abrahams daies Nâ—xt this they goe about to proue That the covenant wherof circumcision was a signe Gen. 17 was not the same which we haue now in the Gospell because the Lord sayth it is not the same Jer. 31.31 Heb. 8.6 it is a new covenant that we haue under the Gospell Answ. It is no marvell though these men so often slander us vvhen they dare belye the Lord himselfe Neither doth the Prophet nor the Apostle in the places by them cited or any where say that the covenant vvhich Abraham had and vvhich vvas sealed to him by circumcision is not the same which we haue I haue before proved them to be one in substance by Gal. 3 and Rom. 4.11 The covenant spoken of by Ieremy was made vvhen God took them by the hand to bring them out of Aegypt Ier. 31.32 Heb. 8 vvheras the covenant vvith Abraham was many yeares before Gal. 3.17 Therefore the covenant made vvith Abraham by promise is the same that we now haue by performance and confirmation of that promâ—se Luk. 1.54 55 72 73 Rom. 15.8 Againe they say though Abraham himselfe had the covenant of grace promised him by which promise he had salvation in the Mâ—ssiah to come yet haâ— he not the ordinâ—â—â—â—s of the new covenant which wee haue and therefore none of his seed in the flâ—sh could be partakers of that which he had not himselfe Answ. They grant enough to their own condemnation for if Abrahams covenant was of grace and salvation by Christ then vvas it not of the Law as before they pleaded for that causeth vvrath and damnation Rom. 4.15 Gal. 3.10.12 We plead not for the same external Ordinances or manner of outward â—ispensation but for the same substance of the covenant which was of faith not of works and so of the Gospell not of the Law as Paul teacheth us Rom. 4. Gal. 3. The Israelites Passeover of the Lamb and our Passeover Christ their feast of unleavened cakes and ours 1 Cor. 5.7.8 differ apparantly in the outward Ordinances So their bread of Manna from heaven ours of wheat from the earth their drink of vvater from the Rock ours of wine from the Grape in the supper of our Lord how greatly doe they differ in the outward things yet were they the same spirituall meate and drinke both to them and us even Christ as the Apostle teacheth 1 Cor. 10.3.4 So Circumcision and Baptism differ much in the outward rite and signe but not in the substance or thing signified Yet cease they not their idle contention but further say concerning us They speake untruely in saying that the covenant which this new is not like is that Law given upon mount Sina Exod. 19. not that in Gen. 17. Marke the words in Ier. 31 Heb. 8 Not like the covenant that I made with their fathers when I tooke them by the hand to bring them out of Aegypt which is mentioned in Exod. 3 not Exod. 19 then did God appeare to Moses and commanded him to take them by the hand and lead them out of Aegypt where the covenant is mentioned in ver 6 I am the God of thy fathers Abraham c. I am come to deliver them c. to bring them into a good land c. which promise was made unto their father Abraham Answ. The untruth and ignorance is in themselues that so reason For there was no covenant made in Exod. 3. Let the place be veiwed Though if there had then a covenant been made it were nothing to our purpose because Abraham was dead many yeares before and we reason of the covenant made vvith him and his seed whiles he lived Gen. 17. But in Exod. 19.5 c. treatie is of a covenant to be made in Exod 20 c. the Lawes are promulgated In Exod. 24 7 8 the covenant is made up and dedicated And that this was that first and old covenant which should be abolished as Ieremy foretold the Apostle doth plainly manifest For having shewed the promise hereof in Heb. 8.8 13 hee prosecuteth the same matter in Heb 9 shewing the differences between the first covenant and the second or the old and the new and how a covenant or testament must be confirmed by bloud and death vvhich for the new was by the death of Christ Heb. 9.15.16 and for the first it vvas with the death bloud of bullocks and goats vvherewith Moses sprinkled the people v. 18 19.20 And this was that action recorded in Exod 24 done at mount Sina Moreover obserue here these mens fraud Ieremy speaketh of a covenant made they tell us of a covenant or promise mentioned in Exod. 3 as if to make a covenant when they came out of Aegypt and to mention a covenant or promise made many yeares before with Abraham in Canaan were all one That which is alledged of the land of Canaan promised in Gen 17 8 is true as a type or figure but not as the maine thing there intended For Abraham himselfe had no inheritance in the land of Canaan no not so much as to set his foot on Act. 7.5 how then did circumcision seal that to Abraham vvhich God never performed to him Is not this to make Gods promise to him vaine The Apostlâ— is a better expositor who saith that circumcision sealed to him righteousnesse of faith which he had before Rom 4.11 and telleth us how by faith Abraham soiourned in the land of promise as in a strange Countrie and looked for a heavenly citie and countrie which he understood to be figured by that earthly land Heb. 11.9.10.16 And if â—hâ— possâ—ssion of Canaan was that vvhich circumcision sealed then Abrahams servants yea and all his sonnes by Keturah and all prosâ—lytes of other families that were circumcised were deluded with a vaine promise seeing none of all these had ever inheritance
the men had that signe of purification according to the nature of the male vvhich vvomen had not so women had another kind of purification according to the nature of the female vvhich men had not Levit. 12. Each â—â—x had their portion in the things that figured their redemption by Christ according to their severall natures Therefore vvhen the outward signe was changed from circumcising to baptising wherof the female is as capable as the male both sexes are baptised Act. 8.12 So infants now are as capable of baptisme as they vvere of circumcision there is nothing therefore to debarre thâ—m from it 3 The law required circumcision to be performed on the eight dâ—y so doth not the law of baptisme Ans What of this the law of baptisme appoynteth no day at all for any shall none therefore be at all baptised The law required the Passover to be kept on the 14 day of the first moneth Exod. 12 The law of Christ appointeth no day vvhen to eat the Lords supper yet it is the same in substance that the Passover was 1 Cor. 5.7 8 so baptism is the same in substance that circumcision was Coloss 2.11 12. and as all may now eat the Lords supper which might then eat the Pascha so all may now be baptised which then were circumcised 4 But when faith is manifested then is baptisme to be performed Ans. Thâ—y meane by manifestation profession with mouth and by then they mean not before that time This is denyed and formerly disproved and they haue no one word of God to confirme their doctrine 2 Though infants manifest no faith by their owne mouth yet the mouth of God manifests them to haue faith in the begining or feed therof because he testifieth them to be holy 1 Cor. 7 14 which is not vvithout faith and testifieth them to haue grace and righteousnes by Christ answerable to the corruption and unrighteousnesse which they haue by Adam Rom. 5. as is before declared Againe thâ—y say Neither circumcision nor baptisme are seales of the covenant of life and salvation that whiâ—h is now the seale was ever the same which is the hâ—ly spirit of promise 2 Cor. 1 22 Ephes. 1 13 4 30. Ans. A bold untruth contradicting the Apostle who calleth the signe of circumcision the seale of the righteousnes of faith Rom. 4 1â— and righteousnesse of faith is life and salvation Gal. 3.11 Ephes. 2 8. and the covenant which circumcision sealed was that the Lord would be their God Gen. 17.7.10 and so he would giue them life and salvation Reu 21.3.4 Whereas they except The Spirit is the scale it is true but they should obsâ—rue that it is an invisible seale in the heart vvhereas Paul speaketh of an outward visible seale which is also a signe and on the body Again the covenant may haue more seales then one so that if the Spirit were an outward seale yet might circumcision be a seale also of the same thing Moses calleth circumcision a signe or token Gen. 17.11 but he no where calleth it a seale yet Paul calleth it a seale because in truth it was so and more then a bare signe For a signe is to make some other thing knowne unto us as the doole-stone or land mark is for distinction of grounds or it is further to put us in minde of things formerly done as the stones at Gilgall vvere for a memoriall to Israell how their Fathers passed through Iordan Ioshu 4.20.21.22 But a seale goeth yet further and certifieth or assureth of any promise or gift Now because circumcision was such a signe as assured unto Abraham his righteousnesse by faith in Christ the promised seed therefore the Apostle rightly calleth it a seale Vpon which ground vve also rightly call the Passover Baptisme and our Lords Supper Seales because they are such signes as certifie and assure us of forgivenesse of sins and of righteousnesse and salvation by Christ. And from this we haue a most certaine ground for the baptisme of infants because baptisme is no more now then circumcision vvas of old namely a signe and seale of righteousnesse by faith And if infants had such a seale under the promise of the Gospell how should it with any colour be denied now under the performance of that promise unlesse we will say Christ hath not confirmed the promises made unto the fathers contrary to Rom. 15.8 2 Cor. 1.20 Further they say There is but two covenants the Law and the Gospell the Old and the New Gal. 4. The old Covenant the Law was made with the children of Abraham after the flâ—sh and had circumcision in their flâ—sh for a signe thereof The new covenant the Gâ—spell is not made but with the one seed Gal. 3.16 that are of the faith of Abraham The children of the flâ—sh are not they to whom this covenant is made Rom. 9.8 the children of the flâ—sh must be but out c. Gal. 4 30. so that the covenant with Abraham and his children after the flesh was not the covenant of life and salvation it was the covenant of worke of the Law c. Ans. In this their plea there is a little truth but much errour and delusion It is true there were but two Covenants the Law and the Gospell There is sophistry and delusion in their saying the covenant of the law was with the children of Abraham after the flesh for as after the flâ—sh meaneth naturall generation so Isaak Iakob and all the Israelites even Christ himselfe was Abrahams child after the flesh Math. 1.1 Rom. 1.3 9.3.4.5 yet were not they aliens from the covenant of the Gospell But as the flâ—sh meaneth corruption of nature Rom. 8.1.8.9 and as men haue no other generation of the Spirit but of the flâ—sh Iohn 3. vers 5.6 in this sense it is true that the children of the flesh are not the children of God Rom. 9.8 and they are under the Law not under the Gospell But this is nothing against the truth we maintaine For Isaak who was Abrahams seed after the flesh in the first sense but after the Spirit and by promise in the second sense hee was circumcised in his infancie Now all the Christian Church are as Isaak children of the promise Gal. 4.28 and our infants though by nature as it is corrupted they be children of wrath Ephes. 2 yet by promise and grace in Christ they are children of God Rom. 5 and therefore are to haue the seale of the covenant of grace in infancie as Isaak had even as by Abrahams justification the Apostle proveth the justification of us all Rom. 4.3.22.23.24 Errour it is that they say Abrahams children had circumcision in the flesh for a signe of the old covenant or Law For first the Law was given by Moses Iob 1.7 many yeares after Abraham and could not disanull the covenant with Abraham or make the promise of none effect as the Apostle plainly teacheth us Gal. 3.17 Christ also sayth Circumcision was
and converse civilly with unbeleeving masters 1 Tim 6.1 2 Yea misbegotten children and bastards were not to be put away in respect of civill use for vvho shoâ—ld nourish or bring them up rather then their own parents 2 Sam 11 4.5 12.14.15 c. Thirdly they corrupt the Apostles reason which is not to this effect If you may keep your children then you may keep your wiues But thus your unbeleeving vviues you may keep for they are sanctified unto you because the children vvhich you beget of them are holy and so the holinesse of the children is an argument and proofe that they might still reteyne thâ—ir unbâ—leeving vviues Fourthly they change the Apostles vvord amâ—ssâ— he saith not of unbeleeving vviues that they are holy but sanctified to the beleeving husbands but the children vvere holy Fifâ—ly the sanctification of meats purity of other things mentioned in 1 Tim. 4.5 Tit. 1.15 is not meant of religious sanctification but for civill uses vvhereas the children of beleevers are otherwise holy namely in respect of the covenant of grace and Church of God as is aboundantly proved before by Rom. 5 vvhere as they haue naturally sinne and unrighteousnesse by Adam so they haue holinesse and righteousnesse by the grace of God in Christ. Also by Gen. 17 compared with Rom. 4.11 where Abrahams and all faithfull mens children are with their parents in the covenant of grace and haue the seale of the righteousnesse of faith And upon this ground doth Paul strongly proue the beleevers might keep their unbeleeving wiues because the children which they had by such were by reason that one parent was a Christian holy to wit with holines of the covenant made with the faithful and their seed And in this respect the children of those that are in the covenant are said to be borne unto the Lord and to be his children Ezek. 16.8.20 21. vvheras in the other respect all children in the world are the Lords Exod. 19 5. And so the children of the Church are called the holy seed diffâ—ring heerein from the seed of other peoples Ezra 9.1.2 vvhich if thâ—se opposites had understood they could not thus haue stumbled at the Apostles words and wrested his meaning But they plead further that the Apostle saith not else were your Infants but else were your Children uncleane but now they are holy so that all the children of unbeleevers are as holy by this place as infants c. and so must be baptised Answ. Herein they seek to pervert the straight wayes of God As if they should say God vvhen he made vvith Abraham that everlasting covenant vvhich Circumcision vvas a seale of said not that hee vvould be a God unto him and to his Infants after him but unto his seed Gen. 17 7 so that all the seed of Abraham Ismaelites Edomites c. vvere as holy and as well within the covenant of grace and to be circumcised as the Isâ—aâ—lites vvhich vvere the generation of Isaak But they should obserue that the covenant of mercie passeth from the fathers to the children from age to age even to the thousand generation if they loue God and keep his commandements whereas if they â—urâ—e away and hate him he visiâ—â—th their iniquity Exod. 20.5.6 Ezâ—k 18 9.10.13 Children of beleevers vvhen they are borne of thâ—ir parents and all are borne infants are all in the covenant vvith their parents and vvere of old to be circumcised are now to be baptized If the children be of yeares vvhen their parents enter into the covenant either they assent and enter into covenant vvith them or they dissâ—nt and enter not So Ismaâ—l Abrahams child being taught of his father to keep the vvay of the Lord Genes 18.19 and not disobeying he vvas vvith his father circumcised at thirteene yeares of age Genes 17.25 Likewise all children now assenting unto and vvalking in the faith vvith their parents are to bee baptized at what age soever But vvhen Ismael fell from his obedince then vvas he cast out of Abrahams house and vvas no longer counted for Abrahams seed but in Isaak vvas his seed called Genes 21.10.12 Ismael was still Abrahams seed and child in nature according to the flesh but hee continued not still the childe of the covenant Galath 4.29.30 nor Abrahams seed according to the promise Even so if children of beleevers now being of understanding doe refuse the faith of Christ or fall from it they are to be kept out of the Church or cast out from it and so the seale of grace and salvation belongeth not unto them Ezek. 18 24 2 Chro. 15.2 Matth 3.7.9.10 as it belongeth to all the infants of the faithfull and to all their children of what age so ever that receiue the faith of Christ and abide in it vvith them And these men greatly mistake if they think we hold children are to be baptised or are holy because they are our children by nature for so they are children of vvrath Eph. 2.3 but they are holy and to haue the seale of salvation because God hath graciously accepted them into his covenant with our selues and keepeth them in it untill they fall from faith and obedience of Christ even as wee our selues continue in the covenant whiles we continue in the Christian faith and no longer 2 Tim. 2.12 As we are the children of the first Adam we are all sinners disobedient unrighteous and under condemnation but as vve are the children of the second Adam Christ we are all holy made obedient righteous and heyres of salvation according to the Apostles doctrine in Rom. 5 12 21. Against an other proofe for baptisme of Infants gathered from Pauls words in 1 Cor. 10 1 2 c. vvhere he speaketh of all the Israelits Baptism in the cloud in the sea they struggle vvith little reason or colour of truth For to omit their discourse of Pauls scope in bringing that in vvhich no way cleareth the controverse they tell us 1 That Moses did not at all wash them with water in the cloud and sea 2 Thâ—t this of Moses is called baptisme by comparison as Noahs Arke is called the figure of the Baptisme that saveth us for as the Arke saved those in it from drowning so the Israelites were all under the cloud and in the sea and therein baptized or safeguarded from destruction of their enemies 3 That it pleased the Holy Ghost to say they were baptised in the sea and cloud because the cloud and sea was their safety as Noes Arke was And as Christ saith they are baptized that suffer for his sake So there is as much warrant to enioyne infants to suffer persecution because it is called Baptisme as to baptise them because the clowd and sea is called Baptisme Answ. How many vvrestings and vvindings are in these mens vvords First they say Moses did not at all baptise them with water And why Was there no water thinke they in the clowd and in the sea Let them consider Exod.
them tell me if he can vvhen he himselfe first fell from his innocencie and became a sinner being none before by what act or transgression of what commandement It is strange that an innocent man should fall from his innocencie and not know when and how Secondly let them say vvhether every child so soon as it beginneth to be a sinner hath not remedy for the sinne by Christ and so whether it it be not capable of repentance faith regeneration c. and consequently of baptisme so soone as it is a sinner Thirdly seeing they insist so much on the perfâ—ction of the ordinances of the new Testament as of the old which thing I willingly grant I desire to know whether as God appointed the eight day for the circumcising of a child after it was borne Christ hath appoynted any day moneth or yeare for a child to be baptised after it is borne If they say none but vvhen the child can manifest repentance and faith then vvhat manifestation hath Christ prescribed vvhether if the child say it repenteth him he beleeveth it is ynough or what rules and ordinances Christ hath given by vvhich vve may certainly know that now and not before or after a child is to receiue baptisme as a repentant and beleeving sinner and let them tell us at what age of their children they or any of them hath first baptised his child unto remission of siâ—s These things are needfull to be known that we may vvalke by rule and being not yet signified to my knowledge in any of their writings I desire for my information and for the better clearing of these controversies that they vvould set down their doctrine touching these poynts For it is required of all parents to bring up their children in the nurture and admonition of the Lord Eph. 6.4 this they cannot doe aright unlesse they know vvhen first they begin to sin and consequently vvhen first they begin to beleeue If they blame a child for sinne vvhiles it is an innocent they commit iniquitie if they keep a child from Christ and Christian baptisme vvhen it is a repentant beleeving sinner which may be so soon as it is a sinner they vvrong their child most sinfully to condemne that vvhich Christ justifieth These things are vvorthy of serious consideration both in respect of our childrens estate and of our owne And now ere I proceed further to answer their cavils I will shew two commandements for the baptising of infants the one given of old to our fathers the other given by Christ. 1. That vvhich vvas once commanded of God and never by him called back is now still to be done as it is vvritten What thing soever I command you obserue to doe it Deut. 12.32 But God commanded the outward seale of his covenant of grace to be given to the infants of his people as in Gen. 17.12.13 He that is eight dayes old shall be circumcised among you c. and my covenant shall be in your flesh for an everlasting covenant And this commandement touching the substance of it and outward sealing of the covenant hath never by him been abrogated Therefore it is still to bee continued and our infants by vertue of that commandement are to haue the seale of Gods covenant The common objection that this proofe is not from Christs testament but from Moses writings is of no weight For Moses wrote of Christ Ioh. 5.46 The Apostles sayd none other things then those which the Prophets and Moses did sâ—y should come Act. 26.22 Christ came not to destroy the law or the Prophets but to fulfill Math. 5.17 Paul proveth our justification by faith in Christ from Abrahams example written by Moses as vvritten not for his sake alone but for us Rom. 4.3 24 Therefore the example of Abrahams infants circumcised is vvritâ—en for us also To manifest this reason more fully I lay downe these particulars 1. That the covenant then made with Abraham vvas the covenant of the Gospell which we now haue 2 That circumcision the seale of the covenant then and baptisme the seale of the couenant now are one and the same in substance The first is proved thus Paul sayth The Scripture foreseeing that God would justifie the heathen through faith preached before the Gospell unto Abraham In thee shall all nations be blessed Gal. 3.8 Agaâ—ne vvhen circumcision was instituted the covenant was Thou shalt be a father of many nations c. Gen. 17.4.5 this promise as belonging to the faith of Christ is applied to our state under the Gospell Rom. 4.13.16.17 and is by Paul there opposed to the Law Moreover the covenant vvith Abraham vvas that the Lord vvould be a God to him and to his seed after him Gen. 17 7. this promise implieth blessednesse to him and them for Blessed is the nation whose God is the Lord Psal. 33.12 and this blessednesse commeth on none by the Law Rom. 4.15 Gal. 3.10.11.12 and that he should be a God unto us and we his people is the summe of the Gospell Heb. 8 10 2. Cor. 6.16 Reu. 21.3 The difference between the fathers and us is that they had the Gospell in promise wee haue the same Gospell in performance Luk. 1.69.70 72.73 c. Act. 13.32.33 26 6. They beleeved in Christ that vvas to come We beleeue in Christ vvho is come Their faith and ours is one in substance Heb. 11. Gal. 3.9 That circumcision and baptisme are also one in substance though differing in outward signe is thus manifested Circumcision was the signe of faith and holines Rom. 4.11 2.29 Col. 2.11 Deut. 10 16. Baptisme is the signe of faith and holinesse Act. 8.37.38 Rom. 6.3.4 c. Circumcision was the first signe and seale of entring into the covenant Baptisme is so now We now being buried with Christ in baptisme are sayd to be circumcised in him Coloss. 2.11.12 vvhich plainly manifesteth them to bee one and the same even as their other sacramentall signes are sayd to be the same that we now haue in respect of the things signified 1. Cor. 10.1.2.3.4 1 Cor. 5.7.8 Forasmuch then as the covenant vvith Abrahaâ— and with us and the seale of the covenant then and now are one in substance it followeth that the commandement then to giue infants the seale of the covenant being never repealed bindeth us to giue them the seale of the covenant at this day The exceptions vvhich the adversaries make of the difference between circumcision and baptisme shall be answered after in their place 2 The second commandement for baptising of infants is in Mark 16.15 Goe preach the Gospell to every creature he that beleeveth and is baptised shall be saved Math. 28.19 Go teach all nations baptising them c. In this commission of Christ are two things the preaching of the Gospell to every creature to all nations and the sealing of the same by baptisme The Gospell belonged to infants they are necessarily implied in the first therefore baptisme belonged to infants
in Canaan but onely the Israelites the posterity of Isaak which were numbred in Numb 26 2. 53. Againe they except thus The covenant is made in Gen. 17 with Abraham and his seed not with every faithfull man and his seed Is every faithfull man Abraham What proofe for that It is well if wee be Abrahams seed c. Answ. The exception is frivolous for by vertue of that covenant vvith Abraham vvho circumcised his infants Isaak his son Iakob his son all the Israâ—lits in their generations and every faithfull Proselyte of the heathens circumcisâ—d their infants So the faithfull now vvho all are Abrahams seed and heyres by promise Gâ—l 3.29 doe seale their infants vvith Bapâ—ismâ— as of â—ld â—hâ—y did vvith Circumcision for the promise is to such and to their children Act. 2.39 When Paul bringeth Abrahams example for justification by faith Rom. 4. if any should trifle and say What is that to us We are not Abraham the Apostle telleth it vvas not written for his sake alone but for us also Rom. 4.23.24 So say we that Abraham gaue his infants the seale of the covenant it is not written for him alone but also for us But they proceed and say In Rom 4 21 Abraham received the signe of Circumcision the seale of the righteousnesse of faith which hee â—ad when he was uncircumcised that he should be the father of the faithfull c. This proveth that Abraham received Circumcision to seale up his fatherhood of the faithfull not that he received it to seale up his faith in the Messiah which he had 24 yeares before but a seale of his faith in beleeving God that hee should be the father of many Nations Gen. 17.4 Rom 4.17 and this was imputed to him for righteousnesse Rom. 4.22 Answ. They are blinde and would make blinde 1 There is no faith that can be imputed to any man for righteousnesse but the faith that is in the Messiah as the Apostle proveth at large in Rom. 3 21.22.24.25 and Rom. 4. Gal. 3.2 And Abraham beleeeving the promise of a seed vvhich beleefe was counted to him for righteousnesse Gen. 15.5.6 beleeved Christ principally as his seed after the flesh for otherwise how could all nations be blessed in him that is in his seed as God promised Gen. 12.3 Gal. 3.8.16 3 The Apostle disproveth their vaine glosse when having shewed how Abrahams faith was counted to him for righteousnesse Rom. 4.19 22 hee annexeth that this was written for us also to whom it shall be imputed if we beleeue in him that raysed up Iesus v. 23 24. But if Abrahams faith had not beene the faith in Christ the Apostles argument from his example had been impertinent Finally they say Abraham received Circumcision as none received it and faith was required of none to Circumcision but faith is required to Baptism therfore these be but mens dreams chaff in sted of wheat Answ. In deed they would giue us chaffe for wheat They would haue us beleeu that Abrahams circumcision sealed his fatherhood not his faith in Christ which dream is before refuted They would teach us two or moe circumcisions one which Abraham had another vvhich other men had But as there is one Lord one faith one baptisme Eph. 4.5 so we finde but one circumcision which all our fathers received They would perswade us that vvhatsoever Paul saith that circumcision was the seâ—le of the righteousnesse of faith Rom. 4.11 yet faith was required of none to Circumcision But vvho vvill beleeue this their dreame Will God seale righteousnesse of faith to them that haue no faith This is to make God the author of vaine and worthlesse seales If it sealed not to men righteousnesse of faith what sealed it Not the land of Canaan for as is foreshewed no child of Abraham by Keturah no Proselyte had inheritance in Canaan no nor Isaak nor Iakob who were but strangers in the land as Abraham was Heb. 11.9 Not the covenant of the Law for that vvas not given till many yeares after Abraham neither could any man haue righteousnesse by it but wrath and curse Gal. 3.10 But had not errour blinded their eyes they might see that the covenant sealed by circumcision was that the Lord vvould bee a God to them and to their seed after them Gen. 17.7 and this vvas the covenant of grace in Christ Heb. 8.8.10 Against Peters doctrine in Act. 2.38.39 where he saith the promise is made to you and to your children they cavill thus Wheras many stumble at the word Children conceiving that it is meant of Infants it is here and elsewhere used often in the Scriptures for men of understanding Act. 3.25 c. Answ How struggle these men against the light It is true that the vvord Children often meaneth men of understanding but meaneth it not infants also The word seed used in Gen. 17 often implyeth old persons also will they therefore inferre that the promise and seale thereof to Abrahams seed belonged not to his seed in their infancie So nether is there any reason to think that the promise to the Iewes and their children mentioned in Act 2 is meant onely of men of understanding and not also of their children in infancie For vvhen the Apostle speaketh of the promise to them and to their children concerning Christ and remission of sinnes by him and sealing the same by Baptisme he hath evident reference to the promise made of old to Abraham vvhich concerned the same things and vvas sealed by circumcision as appeareth by comparing Luke 1.54.55.72.73 c. Galath 3.8.16 Whereas the Apostle in 1 Cor. 7.14 calleth a beleevers children holy these men expound him thus If your children in your own judgement be holy and you doe not put them away when you are converted to the faith but use thâ—m still as your children c. then may you keepe your wiues being holy they being of a neerer naturall bond then your children and use them still as your wiues c. Their reason of this interpretation is Because holynesse sometime signifieth when a person or thing is set apart or sanctified to the beleever 1. Timothy 4.5 Titus 1.15 Thus is the unbeleeving wife holy and thus are the children hâ—ly and not otherwise Answ. That children are thus sanctified to the beleever is true but in saying and not otherwise they doe violence to the Apostles doctrine and the truth is not in them For first he meaneth not the children to be holy in the parents judgements but telleth them his owne judgement they are holy and useth it as a reason to confirme his former doctrine Secondly he meaneth not in respect of putting the children away from civill use as children for so no morâ— should be said for the children of the faithfull then for their infidell servants for Philemon mought and did retaine Onesimus for civill use as a servant before he vvas converted to Christ Phil v. 10.11 c. and beleeving servants might dwell