wee in this case If wee cannot justly object against Gods worke in nature but doe beleeve that our Infants 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 young Lambe knoweth and discerneth his damme sooner then an Infant knoweth his Mother then neither can wee justly object against Gods worke in grace but are to beleeve that our Infants are sanctified creatures and are borne beleevers not Infidells 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 it be because wee know not or perceive not how it can be let us consider that we know not the way of our naturall birth and other earthly things Eccles 11.5 Joh. 3.8 How then can wee know heavenly things If we make question of the power of God nothing is unpossible with him He made all things of nothing He can make the dumbe beast speak with mans voyce Numb 22. He can make the babe in the mothers wombe to be affected and leap for joy at the voyce of the words spoken to the mother Luk. 1.44 And can he not also work grace faith and holines in Infants Hath Sathan power by sinne to infect and corrupt Infants as is before proved and shall not God have power to clense from corruption and make them holy If wee makâ— doubt of the will of God herein behold wee have his promises to restore our losses in Adam by his graces in Christ as he sheweth in Rom 5. That he will circumcise our heart and the heart of our seed to love him Deut. 30.6 Wee have the seale of his promise in giving Circumcision to Infants to signifie and seale the righteousnesse of faith Rom. 4 11. Gen. 17. And wee have assurance of all his promises and of that to Abraham and his seed in particular to be confirmed unto us not abrogated or lessened by Christ 2 Cor. 1.20 Luk. 1.72 73. Gal. 3.14 c. Wherefore they are but a faithlesse and crooked generation that notwithstanding all that God hath 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 Next you say Secondly A. R. This reason is grounded upon a great mistake of the sense of the Text for the words are not unto them belongs the Kingdome but of such is the Kingdome that is of none else but of such as the next words which follow in these Texts doe manifestly declare for in Luk. 18.17 Mat. 10.15 In both places where Christ had said Suffer little Children to come unto me for of such is the Kingdome of God He presently confirmes it in the next words thus Verily I say unto you whosoever shall not receive the kingdome of God as a little childe shall not enter therein As also in Mat. 18.34 Christ speaking to his Disciples sayth Except yee be converted and become as little children yee shall not enter into the Kingdome of heaven Whosoever therefore shall humble himselfe as this little childe the same is the greatest in the Kingdome of heaven Whereby it is evident that when Christ sayth of such is the Kingdome of heaven his meaning is not of them nor of such as them in age nor understanding 1 Cor. 14.20 But of such as them in humilitie and such like qualifications Ans If you mean heer that the Seperates do ground their reason upoÌ„ a great mistake of the sense of the Text in saying that the Kingdome of God belongeth to the Infants and therefore Baptisme Then to your impertinent confused answer or groundlesse aspersion I reply First That it is not sufficient to say that the reason is grounded upon a mistake unlesse it be so which if it be not so then you are mistaken your selfe and that greatly both in the reason and in the sense of the Text also in charging us with a great mistake when it is not grounded upon any mistake much lesse upon a great mistake and least of all upon a great mistake of the sense of the Text as you unjustly speake and therefore your charge is but a treble evill surmise a meer supposition of that which is not and this may evidently appeare to be true because out of Christs owne words wee may gather that the Kingdome of heaven belongeth to the holy Infants for sayth he of such is the Kingdome of heaven Secondly Wee doe not say that the words are in expresse tearmes unto them belongs the Kingdome you shall not father this upon us but of such is the Kingdome of God and yet notwithstanding the sense is rightly taken according to the Text that the Kingdome of heaven belongeth unto the infants and therefore you cannot justly charge our reason to be impertinent or to be grounded upon any mistake at all much lesse a mistake of the Text So then it appeareth that the mistake is not ours but yours seeing you mistake your selfe and us and Christ and all Thirdly I doe not know your meaning when you rehearse Christs words Of such is the Kingdome of heaven and say that is of none else but of such You should know that the Kingdome of heaven belongeth to those that are past infancie as well as to Infants Aged persons are of the Kingdome of heaven as well as such children If you denie this you will denie your own enterance into the Kingdome or else say you are an infant which thing I suppose you will not doe But the drift of your interpretation is to prove that when Christ sayth Of such he meaneth such and none elâ—e but such therefore no Infants For so it appeareth by your words afterwards when you say Christs meaning not of them nor of such as them in yeares nor understanding a meer non-sense conclusion and your ground is Because Christ sayth of such and doth not say of them But herein you erre and are mistaken in the word such and your inferences therefrom are not according to truth which may appeare thus As for Instance When Paul sayth Rom 1.32 Those that do such things are worthy of death he mâ—aneth those things before specified in the same Chapter Suppose a person should come to you and before divers persons charge you saying Such persons who doe such things as you doe are worthy to be condemned I suppose the accusation toucheth your own particular person as much as any other and that so you will confesse and take it as meant of you But if upon examination of the accuser you shall find him to faulter say that therefore he meant not you nor any such thing which you doe c. would you not count him a knave or a foole or a lyar Againe He that should come and say Such an argument or arguments as you bring here are good
and full of wisdome and abound in sense you would heare hâ—m patiently and partly if not fully approve of his speech But if he should draw a consequence from his former words and say that therefore he meaneth your arguments are evill and full of foolishnesse and abound with nonsence and that in saying such arguments were good he doth not mean that your argumeÌ„ts are good at all nor such as yours in such a respect but in respect of such or such a thing Would not you begin to wonder at him and to count him a madman an idiote a foole or a lyar or one that setteth himselfe on set purpose to cavill or quarrell Apply this to your selfe for even so is your owne argument or objection here against Infants And therefore I hope I may tell you without giving you any occasion of offence that as your vindication unto that person before specified would be that your Arguments are such as those which are so answerable to them that they are such and that therefore his arguing can make nothing against your Arguments So I in answer to you may say that the infants which Christ tooke up in his armes are the same with those who are so answerable to them that they are such for reason teacheth us to know that those infants then in Christs armes are such as they then were not otherwise then they then were and so now reason teacheth us that reasonable creatures are as like unto themselves as those to whom they are compared and that those to whom they are compared rightly are not more like themselves then themselves are like themselves and therefore apply all this to our present purpose and then wee may see the unreasonablenessâ— and perversenesse crookednesse and foolishnesse of those who will so wrest Christs words as if when he sayth Of such is the kingdome of heaven he meaneth not them but excludeth them and such as them and onely includeth some others who are for qualifications like them And therefore now Mr. A. R. I challenge you and all that take your part in opposing Infants to bring me one instance in all the Scripture where persons are spoken of and where it is sayd of such that the persons with whom they are compared to whom such a thing is applyed are not included or comprehended in the word such as well as those who are compared with them In the mean time till you shew such an instance whicâ— thing you can never doe I must still rest in the mind of Christ that he meaneth them as well as any includeth them as well as the rest and doth not exclude them but include them in these words Suffer the little Children to come unto me c. for of such is thâ— kingdomâ— of heaven Fourthly If Christ had sayd Of them â—s the kingdome of heaven and had not sayd Of such is the kingdome c. Then you might have had more colour for to limit and restraine the Scripture as you doe And then you would object thus Yea It is true Christ as he was God knew all things therfore he knowing theÌ„ to be elected saith in particular Of them is the kingdom c. But it doth not follow that therefore such as they are of it and therfore we cannot say that any other beleevers infants are of the kingdome of heaven besides them But heer you may see that this blocketh up your objections considering that Christ sayth Of such is the kingdome c. And that the word such is of a larger extent then the word them and includeth them also as hath been observed before Fifthly If the next words after both in Luk. 18. and Mar. 10. doe confirme the former as you confesse then it still argueth that the reason is invincible and therefore neither you nor all the men in the world can overthrow it It was firme before and it being by your own confession confirmed in the next words after then it is not contradicted there as you have contradicted it here and therfore judge your selfe whether you have not bestowed labour in vaine in thus opposing holy Infants For these Texts doe prove still that as infants are of the kingdome so they are not destitute of the graces of the Spirit without which none are capable Subjects of the Kingdome Wherefore heer is sufficient demonstration of Infants conversion humiliation regeneration and great estimation which they have with Jesus Christ whose word is to be taken and not refused it being spirit and life and truth and so directly opposed to your erronious affirmations that it quite overthroweth your unsound collections in your violent opposition of holy infants Sixthly You speake very untruly and doe abuse and wrong the Scripture exceedingly by inferring from the premises That when Christ sayth Of such is the kingdome of heaven His meaning is not of them nor of such as them in age nor understanding For Christ as he speaketh of them so he meaneth them though he doe not shut out aged persons that are in respect of holinesse such as those holy infants then were or such as these holy infants now are and he meaneth such properly both in yeares understanding as may appeare by the scope of the place where it is sayd that Christ commanded to suffer them to come unto him and declareth the reason namely because they are Subjects of his kingdome for of such is the kingdome of heaven sayth he And when he cometh to teach a further lesson he applyeth it also to persons of yeares that they should learne to receive the kingdome of heaven like them and to be converted and to cast away all pride and to humble themselves All which graces the fruits of regeneration the Infants of beleevers are not destitute of for as much as they are regenerated they have the seed and beginning of all Christian graces as hath been proved before Now that Christ meaneth these infants when he sayth Of such is the kingdome is cleare in the Text and may partly appeare unto you from the former Considerations But for further confirmation of the premises let us minde the scope of the place and examine the Scriptures cited In which is expresly declared First That the Infants were brought unto Christ Luk. 18.15 Secondly The persons intent in bringing them or the reasons why they brought them was that Christ should put his hands on them and pray Mat. 19.13 Thirdly When Jesus saw that the Disciples rebuked those which brought them he was much displeased Mar. 10.13 14. Fourthly And he called them unto him Luk. 18.16 Fifthly Wee are discreetly to observe Christs two-fold charge given unto his Disciples In these words 1. Suffer the little Children to come unto me 2. and forbid them not Mar. 10.14 Mat. 19.14 Sixthly Wee are heedfully to minde the reason which Christ rendereth for this which is expressed in these words For of such is the kingdome of God Mar. 10.14 Luk. 18.16 Seventhly Christs addition or
6.5 In death there is no remembrance of God in the grave who shall praise him But the Comforter which would not have beleeving parents mourne 1 Thes 4.13 as those which have no hope hath informed them that he is the Circumciser of their heart and of the heart of their seed * Deut. 30.6 a plain evidence that they love and know him or rather are beloved and knowne of him He that loved them in their life will not forsake them in their death For the dead which die in the Lord are fully blessed yea saith the Spirit for they rest from their labours and their workes doe follow them * Rev. 14.13 But by your words it appeareth that you judge the infants of beleevers and Infidells all alike Yea the Infidell servants which serve beleevers if these your words be true have a greater priviledge then the Infants of beleevers for the servants are capable of instruction in respect of a naturall capabilitie but the Infants are not Now if you will still grant that the Infants of beleevers though they die in their infancie have a greater priviledge then the infants of unbeleevâ—rs then you must also grant that that their priviledge resteth in something else besides the bare publication of the Gospel which they are not in their infancie capable of And you should not have over-topped them so far as to say that because beleeving parents may be a means to bring their children to the knowledge and faith of Jesus Christ that therefore they have no more priviledges then the unbeleeving wife As if this were the greatest priviledge which beleevers infants have which unbeleevers themselves may have Mark 16.15 But you should rather have reasoned thus Beleeving parents may publish the Gospel to their unbeleeving servants unbeleeving wives to all other unbeleevers but they may yea ought to apply it to their infants * See Mar. 16.16 Luk. 1.76 77 78 79. as well as to themselves also to all those whom they are to esteem in the state of salvation he that hath faith thus to do is a Christian he that hath not so much faith but refuseth to apply the Gospel so the Lord be mercifull to his soule by giving him repentance and remission of his sinne All godly parents â—ike faithfull Abraham were to teach their children the way of life both what things were and what things signified Gen. 19.17.19 Josh 4.21.24 and to declare unto them the goodnesse of God in the land of the living yea to hide nothing from them which might be profitable to them or beneficiaâ—l for them But as they grew up to be capable of knowledge the parents were as before mentally so now verbally to apply the promises unto themselves and their children c. Psal 78.1 2 3 4 5 6 7 8. And surely this is one cause why the Land mourns why the Lord smiteth the earth with cursing Mal. 4.5 6. because the heart of the parents are not linked to their Infants This part of good Elias and John Baptists ministâ—ry doth not worke upon them And how can it worke upon them so long as they continue in their sinnes and so wrap themselves and their off-spring in many mischiefes and miseries and doe not choose life the thing that pleaseth God but refuse it and follow the wayes of the strange woman whose wayes are wayes of death and whose steps reach downe to hell And surely I may well say unto you that those are Physicians of no value who in stead of curing them doe kill them and in stead of preserving them doe poysen harden corrupt and pervert them with such damnable doctrine which so violently possesseth them that they thinke the Infants of beleevers have no priviledge at all in respect of the Covenant of grace no more then the children of Turkes and Heathens who are unholy A dangerous doctrine and to be abhorred detested and witnessed against by those that feare the God of heaven and desire to make a difference between the precious and the vile against all such Mongrell opposites who by speech and writing contrary to the Tenour of the whole Scripture do labour to rank all infants in one condition Thus coupling light and darknesse God and Belial the beleever and the Infidell together But woe unto them may we say as sayth the Prophet Isaiah Isa 10.1 which decreâ— unrighteous decrees and write grievousnesse which they have prescribed Thus drawing * Isa 5.18 iniquitie with the cords of vanitie and sinne as it were with a cart-rope Woe ** Ver. 20. unto them that call evill good and good evill that put darknesse for light and light for darknesse bitter for sweet and sweet for bitter Psal 73.1 Yet surely God is good unto Israel may wee say to those that are pure in heart The Lord hath been mindfull of us He will blesse us He will blesse the house of Israel saith that sweet singer of Israel He will blesse the house of Aaron Psal 115.12 13 14 15. He will blesse those that feare the Lord with small and great The Lord shall increase you more and more you and your children You are blessed of the Lord who hath made the heaven and the earth NExt * See A. R. Pag. 12. lin 40. Pag. 13. li. 1 2. Pag. 13. l. 3. you say The fourth Scripture is That which speakes of Christs commanding little Children to be brought unto him and sayd That of such is the kingdome of God Hence you say therefore some reason The kingdome of God belongeth to little Children why not the Seales I Ans If by these some you mean the people of the Seperation then I say you have not set it downe according to our expression It is too generally laid downe We say the kingdome of heaven belongeth to the Infants of beleevers and we doe not barely question why not the seales But we set it downe affirmatively that the seales doe belong to the infants of beleeving parents But for as much as our poynt is particularly concerning the Baptisme of infants I intend to proceed directly to the matter in hand and answer your trifling objections by the way as I trace you Mat. 28.19 Mat. 16.16 First It is to be minded that Baptisme is one of the priviledges of Christs Church which is his house and kingdome Secondly It is also to be minded that Jesus Christ the eternall Sonne of God and Lord of Glory and of all administrations and giver of every good and perfect gift when he sayth Suffer the little Children to come unto me Mar. 10.14 Mat. 19.14 c. For of such is the kingdome of heaven He doth hereby apply the Gospel unto them I say It is Gospel which he speaketh here Where the kingdome is ther 's the Gospel Get the kingdome thou hast God and Gospel and all And so wee are to understand that with the kingdome the infants of beleevers have the Gospel of the
confirmation of his former speech or the use which Christs Disciples should make concerning themselves is not to be forgotten Verily I say unto you whosoever shall not receive the kingdome of God as a little childe he shall in no wise enter therein Mar. 10.15 Luk. 18.17 Eighthly Wee are to minde Christs act to these Infants which was three-fold 1. He took them up in his armes and 2. Put his hands upon them and 3. Blessed them Mat. 19.15 Mar. 10.16 All which doth give us sufficient warrant to esteeme highly of them and of all those who are like them in every respect Therefore I desire you to weigh these things distinctly and discreetly and then I hope it will evidently appeare unto you that you are mistaken in your meaning and have done very evill though you meant never so well in saying that Christs meaning is not of them nor of such as them in age c. For indeed you may as well say that those were not Infants whom Christ took up in his armes and that he did not lay his hands upon them nor blessed them nor such as them in age and understanding But surely if the Scripture in speaking of such persons doe not exclude the persons spoken of then wee have no reason to exclude these infants here specified but to know that Christ Jesus who was once an infant and like other infants both in age and understanding * In respect of his humane nature he includeth the infants those like unto them both in age and understanding when he saith Of such is the kingdom of heaven Consider how that the infants * Not aged persons like Infants were brought unto Christ The intent of those that brought them was good and their act in bringing them was pleasing unto God The truth of this may appeare by observing the declaration of their intention and likewise Christs great displeasure or offence given by and taken at his Disciples because they rebuked those that brought them He was much displeased sayth the Holy Ghost by Mark Mark 10.13 14. which declareth an agmentation or aggravation of his displeasure The noting of which maketh still for clearing the case in controversie and may serve for further satisfaction of the doubting soule that by Sathans deceit Isa 53.11 is apt to thinke that this righteous servant through his knowledge doth not justifie many Infants as well as others Christs double charge unto his Disciples that the holy infants should have free accesse and admittance unto him without any let or hindrance by any and Christs forcible reason for it namely for or because of such is the kingdom of heaven c. And then Christs acts concerning these infants that he took them up in his armes and put his hands upon them and blessed them doth further declare the strength and sufficiencie of mine and the weaknesse and insufficiencie of your interpretation Seventhly As without Christs minde you have taken upon you to deliver Christs meaning contrary to his owne expressions manifestations and commissions so you cite 1 Cor. 14.20 for confirmation of your strange restriction of Christs declaration concerning the Infants As if Paul were a Patron of this your fond opinion but I tell you in this you are much deceived also and doe erre and as I in charitie judge doe not know the Scriptures It was no part of Pauls doctrine to speake of holy infants as you doe he telleth us they are holy * 1 Cor 7.14 And this his exhortation in 1 Cor. 14.20 maketh nothing for you against holy infants for Paul doth not speake unto Infants when he sayth Brethren Be not children in understanding howbeit in malice be yee children but in understanding be men Now who knoweth not but that those Saints who are capable to act are to performe acts of obedience unto God when those Saints who are not capable to act are not bounnd so to doe For as hath been declared before God requireth actuall obedience of his people so far as they can act no further and so Pauls speech is not to binde us to impossibilies but to teach us who have capabilitie to exercise the same to the uttermost of our power in searching after the mycries of Christ in treasuring up those divine truths which are taught us by his Spirit And this maketh nothing against holy Infants being in the Covenant or kingdome no more then it maketh against those aged Saints who in respect of a naturall capabilitie are like children and know no more then Infants know nor doe no more then infants doe and yet doe as much as God requireth and in respect of a spirituall capabilitie are like those Saints who are capable to act doe act according to the same and yet those who want that capabilitie whether Christian infants or other Saints though the graces of Gods Spirit doe not appeare in them in the blossome or fruit yet have they still the sap and seed of all Christian graces in them Even as a man or childe which hath not the use or exercise of reason must not be judged to be an unreasonable creature wholly destitute of reason but a reasonable creature So these precious Saints before specified though they have not the use and exercise of the graces of Gods Spirit and cannot shew forth the same in the fruit or outward manifestation yet they are not to be esteemed ungracious or destitute of Gods grace but gracious Saints And though they be in understanding like children yet in respect of their capablenesse of the Spirit they are to be esteemed as precious as any men on earth and wee are not to judge otherwise but that they shall be glorified and made equall with the Angels and be the sonnes of God in heaven Now your citation of Pauls words 1 Cor. 14.20 Be not children in understanding c. to confirme what you inferred and collected from Christs words concerning Infants doth imply that you doe judge that all those who are like those Infants in yeares or understanding are not of the kingdome of heaven And this your interpretation bringeth in three absurdities First It directly contradicteth Christs words which he spake concerning them and checketh him in his actions which he did to them upon them and for them and so you make the words and actions of Christ both vaine and frivolous Secondly Your speech implyeth that Beleevers infants are not of the kingdome of God and so their minoritie hindereth their salvation if they die in their infancie and this striketh at the fundamentall principles of Gods free love unto them in Christ Jesus Thirdly In implying that none are of the kingdome of heaven who are like Infants in understanding Here I thinke you bring in a heavie censure against your selfe for I suppose as you know not how soone your life shall be taken from you the like you may say for your understanding and when your understanding is taken away which may be done and
outward Baptisme therefore by consequence he was visibly in the Covenant even outwardly and externally He was an elected Saint so far as men could or were to judg then at that present time though his heart was not upright in the sight of God and therefore he was not of Gods Kingdome nor in the new Covenant in Gods secret account nor regenerated no more then Judas Iscariot though the Apostles themselves esteemed never so highly of him But the Infants of beleevers are visibly in the Covenant And wee are to judge all that are in the Covenant visibly to be elected regenerated sanctified heires of righteousnesse children of God and of his heavenly Kingdome till they appeare unto us either by some visible demonstration of their owne or evident manifestation of others or testification of Gods not to be that which before wee were to judge them to be O minde this well that Secret things belong unto the Lord our God Deut. 29.29 but those things which are revealed belong unto us and to our Children for ever Secondly say you * Pag. 5. lin 9. to lin 19. Contradictions cannot be the effect of one and the selfe-same Covenant in one and the selfe-same respect but for one parent to be a beleever that is of the Church when the other parent is not to produce a holy seed that is in the Covenant 1 Cor. 7.14 And for the other parents to be one a Jew and the other a Babylonian the one a member of the Church the other not to produce an unholy seed that is out of the Covenant and to be put away both wife and all borne by her as Ezra 10.3 you say is a contradiction in one and the selfe-same respect Therefore it cannot be the effect of one and the selfe-same Covenant Ans That is a contradiction which is opposed to a contrary thing as light is to darknesse And that is an effect which floweth from a Cause or ground The ground why God gave Abraham the signe and seale of his righteousnesse was Abrahams faith in beleeving Gods Covenant For Abraham had first the Covenant and faith to lay hold upon it and afterward the seale thereof The ground why Abraham did administer Circumcision Gods holy signe and seale of the righteousnesse of his faith was faith in beleeving the firmenesse of Gods promise Rom. 4.11 and the effectuall power and efficacie of the Ordinance of Circumcision which Circumcision had the denomination of the Covenant it self * Gen. 17.10 because it was a signe thereof * Ver. 11. I say Abrahams action of Circumcision was done in faith otherwise it had been sinne unto him * Rom. 14.23 But he added unto his faith this vertue this effect of the New covenant to yeeld obedience unto God in performance of this holy Ordinance upon his infants according to Gods appointment Baptisme being come in the roome of Circumcision though it be more generall yet it hath an equivolence with Circumcision Col. 2.11 12. Wherefore it being not contradictory thereunto but sealing up one and the same Covenant of life As Circumcision was to be administred upon the infants of beleevers in former time so Baptime is to be administred upon the infants of beleevers now Now though every contradiction argueth a difference yet every difference maketh not a contradiction But to restraine or lessen the priviledges of the Saints under the Gospel is not onely to make one Covenant contradictory to another but also the New covenant contradictory to it selfe which is not of a fading nature but of a flourishing nature and hath flourished and doth flourish more under the Gospel then it did under the Law Wherefore if you doe conceive that 1 Cor. 7.14 is of a lesser extent then Ezra 10.3 you are mistaken but if you will say 1 Cor. 7.14 is of a larger extent Wherefore have you brought Ezra 10.3 to unfold it Except it be to prove forcibly hereby against your selfe how that all beleevers infants generally of what Nation soever have greater priviledges now since Christs death then they have had heretofore As for the second part of your Argument considering that it wanteth explanation one way and proofe another way it will not stand you in any stead to prove what you would have it prove to wit that the holinesse spoken of 1 Cor. 7.14 is not a holinesse in relation to any Church-Covenant Indeed if you had set it downe thus That for one parent to be a beleever and the other an unbeleever to produce a holy seed in covenant and the same parents remaining in the same estate without alteration to bring forth an unholy seed and out of the Covenant is a contradiction in one and the selfe-same respect Or thus For one parent to be a beleever and another parent to be an unbeleever to produce a holy seed And for the like parents in the same respects to produce an unholy seed is a contradiction in one and the selfe-same respect If you had reasoned thus and so proved it then you had done somewhat like to your undertakings but in speaking generally of parents in covenant and out of covenant without noting in particular the difference that was between these sanctified unbeleeving wives mentioned in 1 Cor. 7.14 and those unbeleeving wives mentioned in Ezra 10.3 who were not then sanctified to beleevers for that purpose you even loose your selfe But you say it is a contradiction in one and the selfe-same respects and have not explaned nor declared what it is a contradiction of whether of the New covenant or of the old covenant or of both covenants Therefore declare plainly what covenant you thinke this divorcement in Ezra to be an effect of Was it an effect of the New covenant or of the old you may know that neither covenants did allow them to marry those cursed persons You ought also to minde that one Israelite might be divorced from another Israelite in the time of the Law and this precept was granted and written them by Moses Deut. 24.1 for the hardnes of their hearts Mat. 10.5 But this in Ezra 10. was not a bare grant but an absolute command not barely permitted or granted unto them for the hardnesse of their hearts there is more in it then so For those wicked persons in whom they formerly took delight they were forceably to put away it was not left to their libertie whether they would put them away or no but it was an injunction layd upon them under penaltie of Gods curse for they perceived Gods heavie wrath was hanging over their heads ready to seaze upon them unlesse there were some speedy redresse And it evidently appeareth that you have not well read or considered the Scripture for if you had you would soone have seen a great and weightie reason pressing these sonnes of God to put away these daughters of men and those unholy children borne of them for they in uniting themselvs thus unto them had made thēselves
your selfe in answering them when you say * Pag. 13. lin 10 11 12 13 14. That Examination in respect of the Supper is required onely of men of yeares not of infants who are not able to performe it Further you tell us That if your Author nor memory faile you Children were admitted as well to the Supper as to Baptisme for many yeares in time past and over against in the margent of the page * Page 13. at lin 15. you name Parker on the Crosse Ans Indeed you may suspect your memory if you take your imagination to be your memory And you may expect that your Author can stand you in little stead in opposing the Baptisme of Infants A good object may faile a bad subject and so your Author may faile you especially he being neither an Author nor upholder of your errour which you labour by all meanes to uphold Next you say A. R. Lin. 17 18 19 And why not to the one as well as to the other seeing the same reasons are alike in both and will center into one if fully prosecuted I Answer This is but a begging of the Question I have told you why not to the one as well as to the other Because they are capable of the one in respect of a naturall capabilitie but not of the other And therefore I deny that the reasons are alike in both or will center into one though never so fully prosecuted Wheras you further oppose infants Baptisme saying that * Pag 13. li. 21 22. no Infant is required by God in Scripture to beleeve or to repent or to be baptized by any man c. The Infants of beleevers are not impenitent I Answer That this your speech is ambiguous and abominable and you may know that we stand not for the Baptizing of Infidells or those in whose hearts wee cannot rightly judge the foundation of repentance to be layd For God hath not required such to be baptized no more then he did command such to be circumcised in the time of the Law And you should know that faith is the gift of God so also is repentance and though the Saints of God are not required to manifest their faith and repentance actually so long as they cannot act yet for to say that therefore they have not faith and râ—pâ—ntance or that wee are not to judge them to have the gifts and graces of the Spirit because they cannot act is a meer idle toy and frivolous foppery But if you will say that though the infants of beleevers cannot manifest faith and repentance no more then Isaac could who was a childe of promise in his infancie yet they are to be judged to have faith and repentance notwithstanding Then you will agree with us in this truth But if you will say you deny it and will not assent unto it and that therefore the infants of beleevers ought not to be baptized Then I tell you you have your answer long agoe Christian Infants sayth Mr. Ainsworth * In his Censure upon the Anabaâ—tists Dia â—g pa. 70. lin 19. Have the grace they speakâ—â—f repentance faith regeneration c. Though not actually or by way of declaration to others yet they have through the worke of the Spirit the seed and beginning of faith virtually and by way of inclination so that they aâ—e not wholly destitute of faith regeneration c. though it be a thing hid and unknowne unto us after what manner the Lord worketh these in them Eâ—cles 11.5 Which Mr. Ainsworth doth further prove thus * In the same page lin 27. to page 71. If Infants naturally are some wayes capable of Adams sinne and so of unbeliefe disobedience transgression c. Then Christian Infants supernaturally and by grace are some wayes capable of Christs righteousnesse and so of faith obedience sanctification c. But Infants are capable of the former evills by Adam therefore they are capable of the later good things by Christ That they are capable â—f the former he proved in his treating of originall sinne from divers Scriptures as Psal 51. John 3. Rom. 5. c. The consequence to wit that infants are capable of the later good things by Christ he proveth thus * See his book page 71. lin 8. First Because the first Adam was a figure of the second Adam Christ So that as the sinne of the first Adam his fault disobedience and death for it came on all his Children both by imputation and infection or corruption of nature So the righteousnesse and obedience of Christ cometh on all his Children both by imputation and renewing of nature unto life and salvation as the Apostle compareth them Rom. 5.12.15 16 17 18 19.21 Secondly Because Infants being by Adam sinners Children of wrath c. mâ—st be borne againe of the Spirit or else they cannot see the kingdome of God Joh. 3.3.5 6. But the Christian Infants dying in infancie shall see the kingdome of God and not be damned as the Adversaries grant * The old Anabaptists doe graÌ„t that childreÌ„ dying in their infanciâ— shall see the Kingdom of God But some now that stand against the Baptisme of Infants say They are all in the state of damnation Others that withstand Infants Baptisme say They know not how to judge of them But I say by the Scripture Wee are to judge the infants of beleevers to be in the state of salvation â—nd those of them that die in their infancie are not damned but saved And as for other Infants even the infants of the wicked we have nothing to doe to judge them within but without Therefore by Christs doctrine they are borne againe of the Spirit and so must needs in some measure have repentance faith and holines without which there is no regeneration Againe That Infants have the faith and love of God in them And regeneration in their measure is thus proved They to whom God giveth the signe and seale of righteousnesse by faith and of regeneration they have faith and regeneration for God giveth no lying figne he sealeth no vaine or false Covenants But God gave to Infants Circumcision which was the signe and seale of the righteousnesse of faith and regeneration Gen. 17.12 Rom. 4.11 2.28 29. Colos 2.11 Therefore Infants had and consequently now have faith and regeneration though not in the crop of harvest by declaration yet in the bud and beginnings of all Christian graces They that deny this reason must either make God the Author of a lying signe and seale of the Covenant to Abraham and his Infants or they must hold that infants had those graces then but not now both which are wicked and absurd to affirme Or they must say that Circumcision was not the signe and seale of the righteousnesse of faith and then they openly contradict thâ— 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
h Rom. 10.12 unto all that call upon him And though some doe not beleeve it maketh not the faith of God of none effect no more then the infidelitie of some persons then for God was still good unto Israel his faithfull Jewes and Proselytes that were of an upright heart and so he is now Thirdly It is said And the key of the house of David Isa 22. ver 22. will I lay upon his shoulder so he shall open and none shall shut and he shall shut and none shall open And the very same with this is applyed unto Christ Jesus as is mentioned in Rev. 3.7 These things sayth he that is holy he that is true he that hath the key of David that openeth and no man shutteth and shutteth and no man openeth c. Thus through his knowledge this righteous servant is made able to justifie many 53.11 to open to whom he will and to shut out whom he will but he shutteth not out the infants of beleevers for he declared Of such is the kingdome of God Fourthly He sayth I will fasten him as a nayle in a sure place Note here he is said to be fastned as a nayle in a sure place A nayle in a sure place is such a thing upon which other things have dependance so that if the nayle fall all those things fall which are upon it But if the nayle be sure all those things which hang thereon are still upheld by the strength thereof Now the Lord Jesus Christ is this nayle and he is strong and powerfull he is perfect and pure no sinne or brittlenesse was found in him he was capable to beare the burden that was put upon him and able to beare it Yea and much more doth it appeare in that he is fastned as a nayle in a sure * The safenes of holy infants consisteth in the surenes of Jesus Christ Hee is unto them as the sure place is unto him whose choyse burden shall not be taken downe till the time appointed of the Father place his humanitie is in heaven and there it is seated and united with his divinitie and there is his place of rest and abiding he is at the right hand of God bearing us and yet thinketh not himselfe over-burdened he is able to beare and doth beare all his holy vessels both great and small even the off-spring and the issue the vessels of small quantitie so that it is as possible to pluck God out of heaven as to take away his former favours which he hath extended and doth extend towards the faithfull and their seed * Isa 59.21 As for me this is my Covenant which I will make with them saith the Lord the spirit that is upon thee and the words that I have put in thy mouth shall not depart out of Thy mouth nor out of the month of thy seed nor out of the mouth of thy seeds-seed saith the Lord from henceforth and for ever Fifthly It is said And he shall be for a glorious throne unto his fathers house that is a resting place and a place of Judgement * Psal 122.5 Justice Righteousnesse is the girdle of his loynes and faithfulnesse the girdle of his reines * Isa 11.4 And this is Christ Jesus our Lord who doth all things by his own power resteth not upon any humane thing but only upon his own divinitie in whose name we ought to doe all which we doe Mat. 18.20 and he hath promised upon the same to be in the middest of us to ratifie those divine actions which proceed from our sincere affections And as he hath promised the tree of life * Rev. 2.7 and hidden Manna * 17. and morning starre * 28. even his own selfe * 24.16 3.21 unto us so hath he promised to grant us to sit with him in his throne Now he is not sayd to be for a glorious throne unto any but unto his fathers house there is this glorious throne set in the middest of this heavenly Regiment in the middest of his Temple there is Jesus as a throne or seate Revel 4.6.8 yea further in the middest of the throne and round about the throne there are also the foure animalls said to be which are full of eyes before and behinde and rest not neither day nor night crying Holy holy holy Lord God Almightie which was and is and is to come Isa 22. ver 24. Sixthly It is sayd further And they shall hang upon him all the glory of his fathers house Here is a weightie sentence full of substance This glorious throne and holy nayle which is fastned so surely is done for no sleight intent but it is for great purpose namely to beare all the gloâ—ie of his fathers house It is his fathers pleasure to exercise him in bearing our glory which is his glory our brightnesse which is his brightnesse for indeed wee have no comelinesse but from him and we cannot beare our selves but he must beare us wee are the burden and he is our upholder he dependeth upon that which will not faile him and we depend upon him which will not faile us And this Angelicall patron hath taught the Inhabitants of Jerusalem and the house of Judah even his Church to fasten upon him all the glory of his fathers-house It is then an Ordinance from heaven that we shall so do as he hath sayd And this institution therefore being not of man but of God it will stand and it being an injunction laid upon us all that wee must both young and old have dependencie upon this nayle even the Lord Jesus wee must doe so Now if wee take this word shall prophetically it being also a declaration of what should happen though it now be historicall to us wee may still see the fulfilling of it in Mat. 19.13 Mar. 10.13 Luk. 18.15 where the Inhabitants of Jerusalem and the house of Judah brought their children unto Christ and he took them up and bare them in his armes A reall signe of his love unto them indeed And his Saints now doe esteem their Infants blessed in Jesus Christ and doe depend upon him that he will circumcise their hearts and the heart of their seed to love him more and more according to his gracious promise Deut. 30.6 And this is that which this Propheticall and Documentall sentence teacheth us when it sayth They shall hang or cause to relie or depend upon him all the glorie of his fathers house The least glorie must not be left out but all must be brought in and layd upon him He is the object upon whom they must fix their eyes He is the nayle upon which they must fasten them for so is his Command Mar. 10.14 Suffer the little children to come unto me and forbid them not for of such is the kingdome of God As if he should say They are the burden which I must beare because they are part of the
furniture of my fathers kingdome And those whom the father giveth me I will not cast away It is not the will of your heavenly father that any of these little ones should perish * Mar. 18.1 Joh. 21.15 They are Israelites the lambs of my pasture I am the Shepheard of Israel and will in no wise cast them away He sayd Surely they are my people children that will not lie so he was their Saviour In all their affliction he was afflicted Isa 63.8 9. And as I being the Angel of Gods presence saved them and in my love and in my pittie redeemed them and bare them up in mine armes all the dayes of old so will I beare them now Therefore suffer the little children to come unto me and forbid them not for of such is the kingdome of God Wherefore let all those who oppose holy infants know that they thus far are enemies unto the Gospel and so doe sinne against God exceedingly in labouring to cast out these who are the glorie of our fathers house But the holy Prophet Isaiah sayth that upon all the glorie there shall be a covering * Isa 4.5 Now Infants being part of the glorie there is a covering upon them and this covering 59.21 is by the Spirit of the Lord for verification whereof see the Evangel Mat. 19.14 * Luk. 18.15 16 where Christ sayth Of such is the kingdome of heaven Mark 10.14 Of such is the kingdome of God And he tooke them up in his armes and put his hands upon them and blessed them Ver. 15. And by this it may appeare that all beleeving parents have ground to cast their infants upon the Lord Jesus Christ and for them to depend upon him who is as a nayle fastened in a sure place And whereas it is sayd All the glorie Wee are taught not to leave out any of the glorie least by abridging or debarring our Infants of their priviledges wee leave out some of the glorie if not the chiefest part and so highly disobey Gods Institution in leaving out his ordinances and his people which are the glory of his house It is to be minded that this word all is agreeable to the words of Christ when he sayth Of such is the kingdome of heaven for this word such as hath been observed * See before in pag. 92 93. 99. 100. is of a large extent and includeth them also they being the glory of the Fathers house So in Malachy the seed of the godly are called a godly seed Mal. 2.14 and in 1 Cor. 7.14 they are tearmed holy children God greatly delighteth in them and they are a glorie unto his Church Wherefore they are dignified with names accordingly And moreover Christ being set forth as a nayle unto these holy vessells it doth signifie unto us that these must be put upon him which have not a naturall capablenesse the holy off-spring and blessed issue the vessells in Gods temple must be fastened upon * Not but that they are of the Temple or mēbers of the Church but for more comelines honour and eminencie safetie glorie and dignitie they were appointed to be set on high by the Inhabitants of Jerusalem the house of Judah upō him who is as a nayle fastened in a sure place him by others If we compare the 17th of Genesis with this it will give light to the poynt for there the parents were commanded to circumcise their children which was unto them a signe and seale of the righteousnesse of the same faith which Abraham had and so it was a token that they belonged unto the Lord. And Baptisme being unto us as Circumcision was unto them wee therefore baptize our infants as they circumcized theirs and thereby doe confirme them unto Christ as they confirmed theirs And because he claimeth these holy vessells of small quantitie we therefore dedicate them unto him according as God commanded the Children of Israel concerning theirs and so we put them upon the Lord Jesus Christ and they are his peculiar treasure and he beareth them and approveth of our practise in bringing them unto him it being according to his Commandement who is as faithful in his house as Moses and is worthy of more glory then Moses * Heb. 3.3 inasmuch as he who buildeth the house is worthy of more honour then the house Now in this house there the Lord hath ordained his vessels of small quantitie to abide who are the off-spring and the issue and the glorie thereof And they may well be called so for God calleth and counteth them so And also where this glorie is there is still hope and it is and may in reason be expected that as they come to be capable so they will manifest actually the fruits of Gods Spirit and as they are children of light and inlightned so they will set it forth to the glory of the father of lights And as glorious starres in eminencie shew forth their excellencie in the bright firmament of that heavenly Jerusalem wherein they are planted and placed and will be also a meanes to encrease it not onely by grafting in those farre remote but also by propagation or multiplication of persons within themselves As Moses that good Christian who was like unto Christ sayth Deut. 1.11 The Lord make you a thousand times so many as you be Which speech is not to be limited to an addition of persons unto them from out of the world but it is meant that they should increase amongst themselves and so multiply even as a tree which though it have grafts yet groweth into many branches which branches are not grafted in but spring therefrom and grow thereupon Now where this glorie is not there is a want of it yea and a great want I may say indeed And why Because that the Church then is in expectation according to the ordinarie course of nature in a decaying condition I say the Church is readie to decay that is to say to be lessened more and more in this terrestriall habitacle for it is appointed unto men once to die and when they are dead they are gone and leave the remnant or none behind them But holy infants being in the Church and members of the same they are a glory unto it and it may well be expected according to the ordinary course of nature that they will out-live the other and so succeed them after their decease and so the celestiall glorie of the fathers will shine in the children according to the minde of God in this terrestriall world Now where this glorie is missing so that the generations in the Church doe passe away and none are borne to succeed there is a want in that respect and so consequently the supply thereof is to be desired which if it be made up then it is a glory an honour a rejoycing unto them So that though this hope deferred maketh the heart sicke yet the desire comming is as a tree of life Pro.
Saints have There was a great difference * They differed in the quantitie not in the qualitie Zach. 4.20 in the time of the Law between the spoones flaggons and cups in the Temple and the censers seas and potts and yet they were all holy both great and small and so were the Jewes both young and old great and small Infants and aged persons they were all holy ecclesiastically and all the Lords holy vessels and we are not to have such sacrilegious thoughts as to thinke God doth refuse the infants of beleevers though they are vessells of small quantitie The Boules before the Altar were counted very glorious when it is taken for such an excellent thing for the potts in the Lords house to be like unto them If then the potts in the Lords house spiritually are in these last dayes and flourishing times of the Gospell * In respect that there is and hath been both by the sight of the eye hearing of the eare and in divers other respects most of God of Christ and of the Holy Spirit manifested in these last dayes like the boules before the Altar What are the boules before the Altar What are the cups What are the flaggons The Lord in numbering up his holy vessells of small quantitie even the holy off-spring and the blessed issue calleth them by the name of cups and flaggons and calleth them the glory of his house All which doth set forth the excellency of the Infants of beleevers their great holinesse and high estimation with Jesus Christ Compare with this the Historicall Relations of Christ concerning infants in the Gospel and there the fulling of this Prophecie will appeare to be for there they brought infants to him that he should put his hands on them and pray and he approved of their act * Mat. 19.13 yea and gave free admittance for the infants to come unto him and charged that none should interrupt the bringers by forbidding them because of such is the kingdome of heaven * Mar. 10 14. Luk. 18.17 and he took them up in his armes and put his hands upon them and blessed them ** Mar. 10.15 But to this you answer First That all this is not baptizing them for Christ baptized not A. R. Pag. 14. lin 3 4 5. Joh. 4.2 And therefore this place seemes not at all to prove the baptizing of Infants Ans The holy Ghost fell upon Cornelius and his friends Act. 10.44 at Peters preaching though all this was not baptizing them with water yet they being baptized by the holy Ghost who could forbid water that they should not be baptized which had received the holy Ghost as well as * Ver. 47. others So the infants which Christ took up in his armes he layd his hands upon and blessed Christ did more for holy Infants then baptize them with water and declared that the Kingdome of God belonged unto them Of such is the Kingdome of heaven sayth he Christ had declared that without the Spirit persons could not enter into the Kingdome of God But these infants were subjects of his Kingdome according to the doctrine of Christ and therefore they had the Spirit and seeing the infants of beleevers are as they were they have the Kingdome the Gospel the Spirit and the graces of the Spirit and all and therefore they may lawfully be baptized and therefore these places have not onely a semblance in them but also a substantiall ground for the baptizing of the infants of the faithfull It being not various in the least from any of Gods institutions but every manner of way agreeable to the same And though then neither Christ nor his Spirit baptized with the Baptisme of water but instrumentally yet those that have Christ and the Spirit have the inward Baptisme and so are to have the outward Baptisme but the infants of beleevers have Christ and the Spirit for they have the Kingdome which cannot be without the Spirit therefore the infants of beleevers are to have the outward Baptisme As hath been proved before and even now and shall be further cleared afterwards Next you say Secondly Let them that please doe as here Christ did A. R. yet much rather let us all learne the lesson which Christ here taught A. R. without which wee cannot be saved But wee quite perverting Christs meaning doe in another sense become little children for some at first had no sooner hence sounded out this tune in our eares that the Kingdome of heaven belongs to little children and therefore Baptisme But wee all presently like little children dance after this pipe as though our heads were lighter then our heeles and in the meane time loose the true sense the marrow and fatnesse of these Texts which so much doe concerne us And thus it is not onely in these Texts but in many more in so much that wee through this our childish if not brutish following the heard of Interpreters from humane authoritie rather take many grosse errours for undeniable principles then once open our eyes to see and receive the truth upon Gods own bare word that wee might beleeve and so be saved out of this quick-sand of delusions And indeed how can wee beleeve giving and receiving honour thus one of another and seek not that honour that commeth of God alone As Christ tells us Joh. 12.44 To which I answer That those may rightly doe as Christ here did who are heires of the Kingdome whereof Christ is King But before you do as Christ here did take that counsell which you give unto others learne the lesson which Christ hath here taught without which you say you cannot be saved And seeing that the kingdome of heaven consisteth of the infants of beleevers wee may safely beleeve and justly conclude that though they are little in quantitie yet they are great in qualitie and most precious in the eyes of the Lord. And surely we have need of humilitie to teach us not to be so proud as to despise the day of small * Zech. 4.10 things It is not the way to be happie to despise those that are happie though they have not attained to such a measure as to confesse or expresse by verball relations or visible demonstrations Gods work upon their soules And I tell you further If you hold on in your errours in withstanding holy infants and doe not repent of this your evill you cannot rightly doe as Christ here did nor learne the lesson which Christ here taught and so upon your own ground cannot be saved but doe come under the censure which you have here set downe * Pag. 14. lin 8 9. of quite perverting Christs meaning c. and loosing the true sense marrow and fatnesse of these Texts which so much concerne us An evident proofe of this appeareth in your interpretation of the Scripture in the Gospel which speaketh of infants which you would not have to be meant of those Infants nor of
their seed in their infancie to have such dignitie by vertue of Gods covenant to be circumcised The Gospel of Christ being every jot as glorious as it hath been is also as effectuall and powerfull now to dignifie beleevers and their infants with the ordinance of Baptisme and that by vertue of Gods covenant unto which is annexed Christs institution which is very generall yea more generall then circumcision was of old And surely if the infants of beleevers had that power as to become the children of God in their infancie fellow heires with the Saints in light as Isaac was and all those like him were and to be coe-heires with Jesus Christ of the everlasting inheritance kingdome and glory and that before Christs resurrection Then the infants of beleevers borne after Christs resurrection have the like priviledges But the first is true from the grounds before layd from their right to the covenant their being in the covenant c. and the unchangeablenesse of the Angel of the covenant Therefore the latter that holy infants are still in the covenant is true also And this hath been sufficiently proved before Touching your Exhortation how wee should bewaile the great Apâ—stacie c. I say as the Saints of old did bewaile the great Apostacie of the Israelites both in faith and worship Isa 2.6 who were replenished from the East and were south-sayers like the Philistians and pleased themselves in the children of strangers So wee ought to bewaile this Apostacie of these now Wee have cause to bewaile their ignorance who pretend holinesse to God and make a verball profession drawing neer unto God with their mouthes like the Apostate Israelites when their hearts are far from him pleading for the baptizing of those Infants whose parents are neither of them beleevers causing the holy signe to be administred upon their infants in that idolatrous estate in the partaking whereof they have no right any more then the seed of those Apostates of the Israelites had right to circumcision in former time But yet though the Infants were circumcised in that Idolatrous estate the Prophets worke was to call them to repentance and if they returned the manner of their circumcision being repented of it was as effectuall unto them as if they had received it in an excellent and holy manner So those who are baptized in their infancie in the state of Apostacie at their conversion are not to be baptized againe but to repent of the evill of the manner and not cast away Gods holy institution but still retaine it and make a holy use of it yet they ought not to Idolize it by preferring it before that which is greater Though the Temple Rev. 2.1 2. and the Altar and the worshippers were to be measured yet the Court without was to be cast out and not to be measured because it was given to the Gentiles Againe Whereas you speak of the abrogation of the state of the Jewes I say This hath been answered fully before you should still minde that Jesus Christ came not to undermine or overthrow his kingdome though it was taken out of the hands of the unbeleeving Jewes and given unto another people whom Christ testified would bring forth fruits of it Againe Whereas you speak of the casting off of Israel according to the flesh I answer That none were cast off meerly because they were Israelites according to the flesh and though some were cut off yet others remained on and in that state where the Gentiles by faith were planted and placed as some of the Jewes through unbeliefe were cut off supplanted and displaced So the Ap stle Paul sayth the Jewes some of them not all of them were cut off because of unbeliefe and the beleeving Gentiles grafted in their stead As for those that beleeved their priviledges and prerogatives were still as great and as large both to them and their seed as they were before And the like may be sayd concerning the Proselytes And so your other question is resolved concerning the bringing in of us Gentiles and our seed as acceptable on Gods Altar And whereas you question againe A. R. Whether the parents Jew and Gentile must needs be borne againe of the Spirit and onely by faith become the seed of Abraham and heires according to promise Gal. 3.7.29 Rom. 4.11 12. And shall their children become the same seed by nature I answer The birth of the Spirit is very necessary both to young and old without which they cannot enter into the kingdome of heaven And I would have you to know that I plead not that the children of the faithfull become heires of the promise by nature but by the free grace of God which passeth all understanding which is as sufficient for beleevers and their children now as formerly And these interrogations of yours are answered at large you having mentioned the same things before Againe You say A. R. Pag. 30. lin 2. to lin 10. Neither can any shew any one such promise to any beleever in all the whole world and his seed as was and is to Abraham and his seed who is therefore the father of us all to wit of all beleevers and onely of beleevers Jew and Gentile father and childe c. Rom. 4.16 and therefore it is faith that it might be by grace to the end the promise might be sure to all the seed but the promise is sure onely to beleevers Therefore beleevers onely are the seed of Abraham to whom the promise and ordinance of the new Testament doe properly appertaine To which I answer That this hath been answered before already It hath been proved sufficiently that the same covenant which was made with Abraham and his seed is made to beleevers and their seed it being a perpetuall covenant the heires of it are perpetuall heires even such to whom the promises doe appertaine as well as unto their deare brethren of old who are departed in the same faith and this heavenly order the old Law which was given at Mount Sinai could not disanull And I hope there is no reasonable man but will condescend unto this that all those who were to receive the signe and sâ—ale of the righteousnesse of faith were visibly holy and faithfull but the Infants of beleevers were by Gods appointment to receive the signe and seale of the righteousnesse of faith therefore the Infants of beleevers were then as they are now visibly holy and faithfull And Christian Infants are as capable every way of the seale now as the Infants of the Jewes Gods holy ones were capable of the seale in former time Therefore the Baptisme of the New Testament doth properly appertaine unto such and therefore the administration of Baptisme upon them doth not overthrow the least part of the Gospel of Christ or any thing of his much lesse the whole as you in your following words most falsly speake and therefore the minor of your following argument being so small that there is no