Therefore the signing of Believers children with the sign of Gods Covenant which is Baptism is still in force 24. That which dependeth not on any age or act of man but on the meer institution and gracious promise of God as its ground may not be denyed by man to any comprehended under the general term of All Nations in respect of any age or defects thereof as want of understanding and the acts thereof in faith repentance c. in Infants But Baptism depended not on any age or act of man as its ground but on the meer institution and gracious promise of God therefore tought not by anyman be denied infants in respect of their present defect or want of understanding or the acts thereof in faith repentance c. they being comprehended in All Nations The minor appears in S. Peters answer to his hearers prickt in heart Repent and be baptized every one of you for the remission of sins For the Proâ—ise is unto you and unto your children c He saith not Be baptized for ye have repented ye are of age and a good understanding but Be baptized c. for the Promise is to you and to your children though they cannot yet actually believe repent understand c. yet they have Gods promise for the ground of their sealing on whose grace and ordinance the whole power and vertue of the sacrament dependeth But his grace and Ordinance depend not on any excellency ability or act of man therefore the Apostle fetched not the reason of his Exhortation from their â—ge or repentance but from the promise and mercy of God calling them who were far of 26. For conclusion I take up this congeriem of arguments out of the â—earned Vrâ—inus That opinion is pernicious which robs poor Infants of their right which obscureth the grace and mercy of God who would that Infants of Believers should from the womb be reckoned members of his Church which derogates from the grace offered in the new Coveâ—â—nt making it less then that in the old which weakneth the comfort of the Church and faithâ—â—l Parents which denyeth Iâ—fants that seal which should differ them from the children â—f Ieâ—s and Pagans which 〈◊〉 the Apostles reason Can any man forbid water that these should not 〈◊〉 baptiptized which have received the holy Ghost aswell as we which keepeth Infants as much as man can from Christ he expresly saying Suffer little children to come unto me which without a Covenant they cannot do spiritually nor without the external seal sacramentally Now such is the opinion of Anabaptists denying Christians Infants Baptism CHAP. IV. Anabaptists Arguments concerning the necessity of Dipping over head and ears in Baptism examined and answered THe envious Philistims will still be casting earth into Isaacs wells of livings waters to stop them up Satan envying man these waters of life in the Laver of Regeneration eftsoon casteth in scruples to obstruct and make void the holy ordinances of God to deluded souls by causing them to renounce their Baptism and Christ whom they sacramentally had put on therein by taking on them another Baptism under a vain pretence that they were not susceptive of Baptism in their infancy nor lawfully baptized neither at all truly if happily they were not dipped under water for they say the institution of Christ requireth that the whole man be dipped all over in water so that the Anabaptists now hold that dipping the whole body into water is essential to baptism so necessary that except they are so dipt they are not duly and truly baptized according to the institution of Christ. Since the infancy of the Gospel Satan hath not ceased to trouble the Church concerning baptism Some of the Jews would have circumcision joyned with baptism the Archontici condemned baptism with a curse the Novatians deferred it to the last because they understood not the power of this ordinance of God to cleanse the whole life but thought that there was no mercy for him who sinned after baptism Liberius the Monk as also Fidus would have childrens Baptism tyed to the eighth day Anabaptists not only deny believers children Baptism as the Pelagians and Donatists did of old but affirm That dipping the whole body under water is so necessary that without it none are truly baptized as hath been said So the subtil enemy still assaileth Baptism in one part or another that we may not unaptly apply that to him his factors which Tertullian once said concerning the most impious Persecutor Nero He that knows him well may understand that nothing but some great or singular good thing is condemned by Nero And indeed we ought more highly to esteem Gods favor in sealing us into his Covenant of grace and more seriously and carefully endeavour to answer thereto in newness and sanctity of living by how much more the enemy regeth against it The Protestant Church holdeth that the word and the element make the Sacrament and that neither sprinkling is simply necessary nor washing or dipping unlawful but that according to the convenience of times places and persons either sprinkling washing or dipping in the name of the Father the Son and the Holy Ghost is the true form of Baptism and that caeteris paribus either of these three applications of the water have the same effect and may as convenience serves indifferently be used being fit to signifie the application of the benefit of Christs blood for the remission of sin and cleansing therefrom But our Antagonists say We are buried with Christ by baptism into his death that like as Christ was raised up from the dead even so we also should walk in newness of life Rom. 6. 4. But Christ in his burial was covered that he might thence rise out of the earth therâ—fore in Baptism we must be covered and as it were buried under water that we may rise again as Christ did We answer 1. Similitudes run not on four feet types signs and similitudes are not to be extended beyond the scope and meaning of the Speaker as might be shewed in almost innumerable instances lest not only absurdities but horrid blasphemies should be thence inferred The Ark in the Deluge was a type of Baptism 1 Pet. 3 20 21. what must the type and truth agree in all things must all the world be drown'd and only eight persons saved I doubt you would hardly agree among your â—elves which should be the eight The red-sea and cloud figured baptism 1 Cor. 10. 1 c. what would you have your disciples baptized with the sprie of two neighboring seas and a cloud of fresh water raining on their heads Ionah's being in the Whales belly was a type of Christs burial and resurrection you would not have your disciples in their conformity be three days under water These instances may shew the vanity of stretching types and signs to every fancy of Hectic braines and now deal ingenuously what reason or
warrant have you to wrest this similitude to what you please in those similes which are most apt there may be many disconveniences found Or what commission can you dream of that gives you authority to draw this alledged Scripture beyond the Apostles scope and purpose rather to that which seems to favour your fancy and practise of immersion then to another sense 2. Those expressions Rom. 6. 4. are meerly figurative and therefore do not at all bind us to any external or literal sense or observance in the maner of baptizing if the similitude must fully hold some might possibly reason thus as Christ was first dead and buried and rose again the third day so we must first be dead and buried and then be baptized and rise with Christ a third time Marcion that old pernicious heretick held that one might be three times baptized or they might infer that we must not rise up out of the water into which we are dipt until the third day but how absurd such inferences are none can be ignorant 3. The alledged scripture concludes not the manner of our baptism but the effects thereof not how the water should be applied or in what maner we should be baptized whether by sprinkling washing or dipping but how we ought to live who are baptized that sin should henceforth have no more power over us then if we were dead that we should so live to righteousness and bringing forth fruits thereof as being implanted into Christ and so no more living our own life but the holy life of Christ. 4. He saith not We are buried with Christ in water or juâ—â— as Christ was buried in his baptism but into the likeness of his death that like as Christ was raised up from the dead so we should not be raised oâ—t of the water but walk in newness of life Here is the main substance of the similitude 't is not in any circumstance Now I would fain know whether a man may not walk in newness of life being baptized with sprinkling as well as if he had been doused 5. The argument here drawn to prove necessity of immersion is a fallicia accidentis a reasoning from the the substance to the accident Suppose thus We must be baptized into the similitude of Christs death But he was covered and rose again ergo We must be covered with water that we may be raised again c. Non sequitur his being covered in the rocky vault was but a circumstance as was his lying covered to the third day therefore it can be no more here concluded that we must be like Christ in being covered with water in baptism then that we must lie under water three days and nights in our baptism because he lay so long in his grave for why should one circumstance or accident be concluded rather then another 6. If the similitude must be so strictly urged it will be rather for us Christ was not thrown down prone with his face downward as they use to dive their disciples but honorably embalmed and decently laid in a new Sepulchre and we use solemnly to bury our dead with their faces upward sprinkle dust and earth upon them and in such decent posture we baptize Infants by putting our sprinkling water on them or by dipping them 7. Christs natural body was truly dead buried we must therefore understand that which must be done in us by analogy and proportion and not wrest the Apostles words to a litteral sense The body of sin is then buried when the power thereof is enervated and weakned and as it were a dead carcase is so over-whelmed and buried that it can no more move and force a man whither it would and was wont and this is said to be done in Baptism in a twofold respect 1. In respect of Christ into whom when we are implanted by baptism all the benefiâ—â— of his death are freely given and sealed to us so that our sins are buried in his grave who bare our 〈◊〉 in his own body 1 Pet. â— 24. so in his burial our sins were covered no more to appear in judgment against us or to be imputed to us 2. In respect of our mortification sacramentally accomplished in our baptism and by the Spirit of God by certain degrees in al our life long though bodily death being a privation of life hath no degrees he that is dead dyeth no more yet in our spiritual death to sin there are degrees we dye daily as the power of sin is more and more broken in us That baptism which is not agreeable to Christs or Iohns baptism is not instituted by Christ therefore mans invention and will-worship But washing or sprinkling with water agreeth not with the baptism of Christ or John for they baptized and were baptized in Jordan and the Eunuch was baptized in the brook Acts 8. 38. therefore baptizing with sprinkling or only washing is not instituted by Christ. We answer 1. This is a fallacious arguing the termâ— agreeable being homonymical 't is doubtful in the assumption whether he mean agreeable in substance or in circumstance that which is not agreeable in substance with the baptism of Christ and Iohn Baptist is not instituted by Christ but this holds not in point of circumstance for then there could be no lawful baptism but in Iordan or some other water of Palestine 2. It follows not that Iohn B. dived Christ or any other into water or Philip the Eunuch because Iohn baptized in Iordan where were some sandy places because we read they went down into the water for so they may do who only wet their feet or go up to their knees or anckles we must consider that in the infancy of the Gospel they had not publike Oratories and Fonts to accommodate them baptizing as in a setled state of the Church we have seen and therefore they baptized where they could have convenience of water which in that dry region was not every where to be had as appeareth in that reason of Iohns baptizing in Aenon near Salim given by the Evangelist because there was much water there 3. It is not probable that Christ was dipt cloathes and all in Iordan and so went immediately wringing-wet into the wilderness see Mark 1. 1 2 10. nor that he was stripped naked with such a confused multitude of men and women as 〈◊〉 to Iohns baptism see Luke 3. 21. Matth. 21. 31 32. Matth. 3. 5 6. 4. It is but a weak Fallacy to dispute à particulari ad generale thus some went iâ—to the river to be baptized therefore all that are to be baptized ought so to do for in things circumstantial and without some binding Precept to impose them as duties a particular example can beget no general rule for our due and necessary imitation 5. If it could be proved which all our Antagonists can never do that Christ and those whom Iohn baptized were duckt into the water when they were baptized yet
So Cornelius spiritual sanctification preceded in the gift of the holy Ghost and then he received the Sacrament of regeneration to confirm the same to him But when the elect who being baptized dye in their infancy it is certain that they are regenerate by the Sacrament without the ministry of the word preached unto them whereof they are not capable who yet without regeneration could not enter into the Kingdom of God Iohn 3. 5. And if the baptized Infant live to be capable of teaching and so receive the word as that it begets in him actual faith repentance and obedience to God then that word is as Sincere milk to nourish and confirm not to regenerate but to promote the degrees of regeneration producing that faith and the fruits thereof sowed in baptism to a clearer and more evident maturity So was it in Isaac who was first regenerate by the seal of the righteousness of faith which was after he came to years nourished and confirmed by the word preached unto him So that though the word in the ordinary dispensation thereof be often repeated and doth by many degrees promote our regeneration and cause us to grow to a better stature and strength according to our measure in Christ of which we have continual need yet it follows not thence that baptism may also be iterated no more then that a man may be often born into the world because he is often fed and groweth up by degrees and divers accessions to his stature Though corporal generation or birth be naturally but one yet may it be supernaturally iterated Yea so shall it be in the resurrection which our Saviour calleth Regeneration Matth 19. 28. We answer 1. The present question is concerning regeneration in this life not of that which shall be in the new age as the Syriac hath it that is in the world to come 2. Christ there calleth the resurrection regeneration to teach us who have received the first fruits of the Spirit in our regeneration that admirable thing which shall come to pass in our resurrection for so shall our flesh be as it were born again by incorruption as our soul is now regenerate by faith in Christ. 3. That regeneration in the end of the world shall be but once therefore by proportion regeneration in this world by baptism must be can be but once The spiritual death to sin is by many acts of regeneration as examination of our selves daily renewing our repentance beating down our bodies by fasting prayer humiliation and rising again to newness of life in our encreases of faith and growth in holiness is by sundry acts of the Spirit regenerating and making our endeavours effectuall in the use of the means as hearing praying receiving the Sacrament In and by these is regeneration therefore not one nor only once Adâ— hereto that we are baptized into remission of sins which being daily we have need of daily remission and therefore of Baptism We answer 1. That dying to sin and rising to newness of life are the certain effects of regeneration and therefore it may conclude that where these are and their several acts appear there undoubtedly is Regeneration But it can no more conclude divers Regenerations then the divers acts of a living man can prove that he had several Generations or Births because these prove that he liveth 2. Our need of daily pardon for our daily sins may conclude our daily need of repentance as our Saviour taught us but it concludes not any necessity to iterate our Baptism but rather the contrary because the Covenant of God once sealed to us in Baptism for the free remission of all our sins through the inestimable and never dying-merit of Christs death into which we are implanted by Baptism is unchangably perpetual and the condition of our comfortable assurance of pardon cannot be iteration of our Baptism but renewing of our repentance and amendment of our lives which demonstrate our faith to be lively See Ier. 3. 12 13. Ezek. 16. 60. Nor doth that hinder which some object Some hypocrites receive the seal therefore they have need to receive it again that they may obtain the fruits thereof which believing they shall have It follows not that they ought to be baptized again but that they ought to be sincere and to repent of their hypocrisie and then the seal formerly received shall be effectual for them to Remission of sins and Salvation Spiritual death in sin is by many acts and Regeneration is a rising again from the same which in the regenerate who also often fall must and is often to be iterated therefore Regeneration may and must be iterated and consequently so must Baptism the Laver of Regeneration We answer 1. The acts of Regeneration are many but that proves not pluralities of Regenerations more then many acts of life prove many lives of one and the same person as we said 2. As many wounds or other concurrent causes of death conclude not many deaths of one and the same person so 't is here many sins wound and spiritually destroy the soul yet are there not more deaths then lives of one man for death is a privation of life So that our often falling into sin concludes only a need of frequent renewing our repentance and hath been shewed That which the Apostles of Christ did that we may do in the work of the Ministry But they rebaptized as may appear Acts 19. 4 5. therefore we may rebaptize We answer 1. This main argument which the Anabaptists have is built as the rest upon a meer mistake of that Scripture S. Luke thus relateth Then said Paul Iohn verily baptized with the baptism of repentance saying unto the people that they should believe on him which should come after him that is on Christ Iesus When they heard this to wit that which Iohn spake they that is the people mentioned verse 4. which heard those words of Iohn B. were baptized that is by Iohn B. or his Disciples not by Paul for he is only said verse 6. to have laid his hands upon them that they might be confirmed in their receiving the extraordinary gifts of the Holy Ghost of which those Disciples to whom Paul there spake had not before that time so much as heard verse 2. 2. There was no difference in substance or signification between the Baptism of Iohn B. and that which was administred by â—the Disciples of Christ as hath been shewed 3. It is not said in the cited place that Paul baptized them but onely that he laid his hands on them as we noted Add hereto that his self saith That he baptized only Crispus and Gaius and the houshold of Stephanus but besides he knew not whether he baptized any other Now Crispus was a Corinthian Gaius a Macedonian and Stephanus of Achaia 1 Cor. 16. 15. but 't is apparent that these Disciples mentioned Acts 19. were Ephesians verse 1. and Ephesus