blind see the Sun what can you gain hereby it may be and certainly is that the Gospels light is hid to some the Apostle will tell you to whom and why 2 Cor. 4. 3 4. It is hid to them that are lost in whom the God of this world hath blinded the minds of them which believe not lest the light of the glorious Gospel of Christ should shine unto them we undertake not to make the truth evident to every gain-sayer and despiser thereof but say of such an one as Elisha for his servant at the beleaguered Dothan 2 King 6. 17. Lord I pray thee open his eyes that he may see The most manifest light of the Gospel had not evidence enough with the Pharisees whom Christ pronounced blind and it concerned them chiefly which he said they have winked with their eyes c. an unbeliever may doubt of any truth and then it is not evident to him The old Academicks were wont to question the testimonie and evidence of their own senses with a quid si falleris being not confident of the truth of that they saw with their eyes and heard with their ears Carneades doubted of all things yet certainly many things were evident of themselves to those who could and would see and know manifest truths though not to him 4. They who deny convincing evidence in Gods Word not only erre not knowing the Scriptures but tacitely accuse the Wisdom and Providence of God for mans salvation of insufficiencie for how shall matters of controversie concerning faith and manners he decided without sufficient evidence and if you think there is not sufficient evidence in Scripture to keep us from errour and to direct us in the way of truth and salvation in what other rule or testimonie will you place such evidence as you would have what in Traditions and unwritten verities where shall we seek these among our adversaries nay but no man can be edified by that which is destructive or in Enthusiasms and Revelations but what evidence can there be in those things whose authority cannot be proved and whose truth cannot be infallible nothing less then that which cannot be false can be the ground of faith and religion whatsoever falleth below that supreme certaintie is but opinion at most Now the Word of God only is infallible because he cannot lye Tit. 1. 2. and therefore his Word is profitable for doctrine for reproof for correction for instruction in righteousness that the man of God may be perfect throughly furnished unto all good works 2 Tim. 3. 16 17. 5 If it be rejoined that in our present question and some other cases the Scripture saith nothing expresly and positively to evidence the truth I answer I with Tertullian I am confident to say that the Scriptures themselves were so disposed by the will of God that they might administer matter to Hereticks seeing that I read there must be Heresies which could not be without Scriptures 2 That is Scripture truth which the Scripture proposeth or enjoineth by necessary consequence though not in express words and whosoever disbelieveth or disobeyethâ— that so far he rejecteth the Scripture in his errour and ignorance of Scripture So the Sadduces denyed the resurrection of the dead among other vain arguments so principally a non scripto because Moses whose writings only they received did not in terminis or express words and syllables say the dead shall rise again now though that is true Moses did not expresly say so yet our Saviour told them that therein they erred not knowing the Scriptures Mat. 22. 29. where he meaneth not express words of Scripture but necessary consequence for certainly they knew the express letter yet thought they had not evidence enough from Scripture because they found nothing there in terminis against their errour which Christ yet justly chargeth on them Ye do erre not knowing the Scriptures as touching the resurrection of the dead have you not read that which was spoken unto you by God saying I am the God of Abraham and the God of Isaac and the God of Iacob Well what express Scripture is here to prove the resurrection of the dead that Christ should charge those that denyed the same with errour and ignorance of Scriptures Truly no more then we find for Infant-baptism in appearance much less yet thus he who could not be deceived chargeth them because denying necessary consequence they required express words now the consequence was thus God is not the God of the dead but of the living therefore the dead shall rise again To the folding up of all I might repeat sundry things which as necessarily conclude our Infant-baptism as Infants circumcision into the same faith Gods Covenant with Abraham and his spiritual seed that is all Beleevers Christs honouring Infants with sacred embraces proposing them as heirs and patterns designed for the Kingdome of heaven the extent of Gods federal promise to us and our children childrens capacitie of the inward baptism signified in the external sign whole Families and Nations baptized of which children are and ever were a great part Christs absolute command to baptize all Nations without any tittle of exception to Infants Infants-federal and ecclesiastical holiness by their parents and their own right But that I would not be irksom to the prudent and pious Reader to whom I heartily wish a right understanding in all things constancie in the truth and unitie of the holy Spirit that we may all meet in Gods eternal kingdom of glory AMEN A SURVEY OF The Controverted Points CONCERNING INFANT-BAPTISM c. THE SECOND PART CHAP. I. Infants of Christian Parents ought to be baptized I Need not be long in describing this Sacrament only I say that Baptism is a Sacrament of the New Testament succeeding Circumcision the Seal of the Old appointed by Christ for our Inlet into his Church our implantation into Him and the similitude of his death and resurrection in which the water sanctified by the word representeth the blood of Christ sealeth and exhibiteth to the Elect all the benefits of his inestimable merits death passion and resurrection to our regeneration remission of sins and cleansing our bodies and souls from them all though not presently so that we have no sin yet so as that believing in Christ we have no guilt of original or actual sin imputed to us to condemnation for the water by the Ordinance of God touching the body the Spirit of Jesus baptizeth body and soul. Hence Baptism is said to save us 1 Pet. 3. 21. the end of Baptism is that being baptized we might be illuminated being illuminated we might be adopted sons of God being adopted we might be perfected that we may become immortally blessed In our being baptized in the Name of the Father the Son and the Holy Ghost we do as it were by a solemn Oath or Covenant declare and
but gives them so high an eulogium that we may know that the initiatory seal belongeth principally to them as it did under the Law what though God name not Infants to be baptized in so many words and syllables yet seeing he neither nameth men of years nor women it must needs be that under these words all nations he comprehended all those of which nations as their integrant parts consist which are men women and children it agreeth also with the nature of the seal which is the initâ—atorie Sacrament of regeneration implantation into Christ faith mortification putting off the old mâ—n putting on Christ remission of sins deliverance from the wrath of God and curse of the Law all which is as necessâ—ry for Infants that they may be saved as for any others and into these either for present or future they are baptized 14 God ever since his covenant made with Abraham appointed Infants some seal of his covenant as well with them as theâ—r parents whereof they were some ways capable and whereby they might be externally known not only to God that they are long before any man can seal them 2 Tim. 2. 19. Tit. 1. 2. Rom. 8. 29. 9. 11. but also of men or otherwise he must have cast our Infants under the Gospel from right to the seal of his covenant which he gave them under the Law to be within Gods covenant therefore God hath appointed baptism to Infants add hereto that whereas poor Infants need mercie for remission of original sin they are not for present capable of the other ordinary means appointed persons of years as hearing the Word receiving the Lords Supper prayer repentance c. they are passively capable of baptism as under the law they were of circumcision therefore seeing remission of sin is simply necessary baptism the ordinary means thereto is necessary if it may be had 15 Whatsoever Infants of believers are capable of as interested in Gods covenant without the help of present underâ—â—anding that man ought not to bar them of but such Infants as interested in Gods covenant are capable of baptism without the present help of understanding therefore they ought not to be bar'd thereof by man The major appeareth in Infants circumcision on the eighth day that was the seal of the same faith and covenant of God in Christ and a part or condition of the same as baptism now is as hath been proved The minor appears Gen. 17. 7. I will establish my covenant between me and thee and thy seed after thee c. that is with thy Infants also as well as with thee and by vertâ—e hereof Isaac at eight dayes old received the seal of the righteousness of faith without the help of present understanding and there is the same reason of baptism in respect of Gods promise Act. 2. 39. and the alteration of the seal altereth not the covenant in subâ—â—ance subject or end I suppose all know that children of Christians without the help of present understanding are now as capable of Baptism the more easie seal as they were of Circumcision the more painful and bloody And lest any should think that this Priviledge of Infants-sealing belonged only to Abrahaâ—s Carnal-seed the Iews the Holy Ghost testifieth that they which are of the Faith the samâ— are the children of Abraham Gal. 3. 7. and again The Promise is to you and to your children and to all that are a far off even as many as the Lord our God shall call Now he hath called us Gentiles to the faith in Christ who were once a far off Therefore Infants of those who by Calling are interessed in Gods Covenant are capable of Baptism Moreover as hath been noted as the worldly wise men by the creatures Rom. 1. 21. knew God but loved him not by grace dwelling in them neither glorified him as God So these Infants may have him before they can know him that is they may be regenerate by thâ— holy Spirit before they have the use of understanding that they may know the things which are given them of God and certainly all Elect Infants though dying yong are regenerate else could they not be saved yet so young they can have no actual knowledge of their regeneration or means thereunto belonging and if they are saved and have the inward Seal of Gods Spirit how injuriously are they barred from the external seal by man To conclude Infants are interressed by Gods promise which dependeth not on any mans understanding sanctity or excellency but on the free grace of God who made this Covenant with us when we were all in the course of corrupted nature enemies without Christ aliens strangers from the Covenants of Promise having no hope and without God in the world Ephes. 2. 12. Lastly as by one mans disobedience many were made sinners and so sin is communicated to all mankinde yea to those who have not yet the use of reason for we see that Infants dye as well as old men So by one Christs Righteousness imputed many are made righteous in Baptism the Laver of Regeneration though they yet understand it not So put they on Christ though it be not yet given them to knâ—w the things which are giâ—en thâ—m of God See Argument 2. 16. The command for baptizing is for all that are to be saved But among those are many Infants therefore the command for baptizing is for Infants also or without exclusion of all Infants 17. That opinion which makes the Covenant or Priviledge of the Gospel worse to Abrahams spiritual seed then it was to his carnal is false and erroneous yea Antichristian But to deny Believers Infants baptism the initiatory Seal of the Covenant and the priviledge thereof makes this worse then that Therefore it is false c. The major is confirmed in that God avoâ—eth the Gospel to be a better Covenant then that of the Law Heb. 8. 6. The minor likewise because under the Law Infants had the priviledge of the initiatoty seal Thâ— Gospel-Covenant holdeth forth an enlargement of the signs and subject of Gods mercy It was before only to the Jews geâ—erally who had the Ordinances of Righteousness as Gideons Fleece the dew while all the floor which then figured the Gentiles was dry But now Christ saith Go Teach all nations baptizing them So far was it from diminishing or contracting the grace of God by the coming of Christ like rain into the Fleece that now he sent it to all Nations who before gave it only to one And the Covenant of God made with Abraham was testified by an external Seal to comfort Parents in assurance that God had care for and a Covenant with their children also Now they that take this away from childrâ—n under the Gospel make the Gospeâ—-Covenant much worse as being less testified then that under the Law Add hereto that the coming of Christ which set an end to Legal ceremonies and appointed Baptism diminished not
wholly fail there is nothing left to inferre a necessity of complying in this circumstance of age any more then in the other annexes of the type It wholly holds in substance for ought you have said to the contrary and therefore your following instances are frivolous As concerning baptizing the eighth day we answer 1. That whereas God appointed no set day for baptism we have the greater liberty to do it at the most convenient season on the first second third fourth c. or on any day so that we neither contemn Gods ordinance nor unnecessarily delay it 2. As hath been noted baptism sucâ—â—eded circumâ—ision not in every circumstance but in the thing signified in the end and use 3. This your argument is a fallacious and childish caption à fallacia accidentis from the subject to the accident from the substance to the circumstance as the learned Dr. Featly observeth such a fallacy is this What the Jews were commâ—nded in the fourth Commandement that we Christians are bound to perform But the Jews were commanded to keep holy the seventh day from the creation Therefore we Christians are bound to keep that day Such is this Paralogism If Baptisme succeeded Circumcision then children ought to be baptized the eight day it no more followeth then that children ought to be baptized in the same part where thâ—y were circumcised it will follow rather That because Circumcision was administred to the infant as soon as it was capable thereof or could receive the Sacrament without danger therefore children ought to be baptized as soon as conveniently they may But you say The case is clear in the Bishops question to Cyprian for why shall not infants be baptized just upon the eighth day as well as circumcised If the correspondence of the Rites be an Argument to inferre one circumstance which is impertinent and accidentall to the mysteriousnesse of the Rite why shall it not inferre all The case is as clear in the Question of Fidus the Presbyter whom you call Bishop as it is in your objecting it Fidus made a querie or rather affirmed that Infants ought not to be baptized on the second or third day but that the law of ancient circumcision ought to be considered so that he thought the newâ— born infant might not be baptized within â—r before the eigâ—â—h day Cyprian answereth There is one eâ—uality of the Divine gift to all whether they are inâ—ants or old men for as God is no accepter of persons so neither is he of ages buâ— he shews himself in an even-ballanced equality alike to â—ll as to their attaining heavenly grace if to grievous offenders and to those who have before that much sinned against God and no man is prohibited baptism and grace how much less ought the infant to be prohibited who being new-born hath committed no sin onely that in Adam He hath in his first nativity been infected with the contagion of ancient death But concerning the cause of infants who you say are not to be baptized at two or three dayes old and that we are to consider the law of ancient circumcision so that yâ—u think that a child born may not be baptized before the eighth day all that were in our Councell are of a far different judgment for no man consenteth to that which you thought was to be done but we all rather judged that the merâ—y and grace of God is to be deâ—ed â—o no man born Let the Reader judge bow clear the case is in the Bishops question to Cypriâ—n To the rest of your Arguments we say you dispute ex non concessis We do not say that â—â—e correspondence of Rites inferre the circumstances but the substanceâ— but errors are fruitfull and one absurdity granteâ— many easily follow For that you say from your own fancy which you run away withall And then also fâ—mâ—les must not be baptized because they were not ciâ—cumcised We answer 1. As we have said before baptism succeeded circumcision not in every circumstance which your selves justiâ—ie in that you baptize women but in the substance the thing signified the end and use or as others say in the inward mystery in the promises in use in effects 2. God expressly â—estrained circumcision to males Gen. 17. 10 1â— 14. yâ—t the females were comprehended in the males and to be born of circumcised parents was to them in 〈◊〉 of circumcision and so were they born to God and in his account Daughters of Abraham Luke 13. 16. and so within his covenant of grace and mercy and the sealing of males was then limited to the eighth day but now in baptism the circumstances of sex age and a fixed day are not expressly mentioned but we have a generall commandement to baptize all without exception to any time sex or age 3. Though women were not capable of circumcision and therefore it was not enjoyned them yet the female is as capable of baptism as the male and therefore without exception to sex they who are all one in Christs account must equally be baptized into him 4. Circumcision and Baptism agreeing in substance did yet differ in many circumstances First in the Rite or Ceremony Secondly in the manner of signifying For Circumcision held out grace in the Messias then to come but baptism presenteth it in Christ exhibited Thirdly in the particular testimony annexed to make good the promise for then God promised not onely a covenant with his Church but a pâ—culiar place for the same the land of Caâ—aan untill the coming of the promised Seed but baptism hath no particular promise of this or that fixed place Fourthly in the manner of binding Circumcision did oblige the circumcised to the observation of the whole Law Morall Ceremoniall and Judiciall but baptism bindeth us onely to the observation of the Morall â—aw that is faith repentance and newness of life according to the holy Rule of Gods will revealed in the Moral Law from the curse whereof in respect of non-performance we are delivered in Christ into whom we are baptized Fifthly in their appointed continuance Circumcision was appointed onely for Abrahams posterity and to continue onely unto the coming of Christ but baptism was instituted for all Nations and times unto the worlds end Lastly in circumstance of sex and age so far as circumcision was limited to males and the eighth day So that to argue as you do from the substance to the circumstance or that which is accidentall is fallacious and captious as hath been shewed You say Therefore as Infants were circumcised so spirituall Infants shall be baptized c. This you think a right understanding of the business after your shuâ—â—ling together many strange impertinencies to tell us of baptizing spirituall Infants To which we answer If you mean by Spirituall Infants such as are born again of water and the holy Ghost then you would have them twice regenerate or born If you mean Believers onely
of himself or his Apostles appears for there are many things circumstantial and indifferent neither commanded nor forbidden which yet on second thoughts you will not say are against the perpetual Analogie of Christs Doctrine I might instance the postures or numbers or sexes or places where in the receiving the Lords Supper Where do you read of any command of Christ or practice of himself or Apostles that the Communicants should stand or sit or kneel or lie down one of these or if you can think of any other must needs be shew us either precept or practice obliging to either where is any precept of Christ obliging to a set or determined number of Communicants where are we commanded to administer to women where is any precept obliging to a place who knows not that these and the like things are left under the general rule Let all things be done decently and in order which observed they are not against the Analogie of Christs Doctrine Again what think you of the Sabath is that which we now doe therein against the Analogie of Christs Doctrine because we find no express precept or practice of Christ or his Disciples for the translation of it That it is and ought to be the Christian Sabbath is grounded on necessary consequence but no express precept 2. It is also notoriously false that Christ never gave any express precept to baptize all Nations without any exception to infants within the Covenant and who knoweth not that infants ever were and are a great part of every Nation what then though he never said in so many syllables or by naming infants go and baptize them also is it not sufficient to name all Nations without enumeration of particulars Indeed he needed not give such an express â—ommand concerning children seeing that he sent them to administer this seal of the new Covenant and Sacrament of initiation who were in the old their selves sealed in their infancy by circumcision and so used to that Doctrine of childrens being within the Covenant with believing parents and the daily practice of their initiation and reception into the communion of a visible Church that it might have seemed very superfluous to say any more then Go baptize all Nations There is also much difference Inter ecclesiam constituendam constitutam the Apostles business was generally to baptize Heathens and converted unbelievers but we have to deal with a Church constituted therefore faith and repentance were so often mentioned in the story of the Apostles practice but we living in a setled Church have to deal with baptizing infants who cannot yet actually believe or repent But in that no particulars are mentioned in Christs universal command to baptize it sheweth that all within the Church-priviledg and Covenant of God are included Again whereas you require a command in terminis for baptizing infants I demand Where doth he in terminis say Baptize men of years or Kings peasants rich poor high low men women Citizens Countrey-men Fishers Husbandmen Threshers Shooemakers Taylors Shop-keepers or Mechanicks He commandeth that all be baptized of what sex age condition or estate whatsoever they be which appertain to any Nation So in general Prescripts Laws Grants and Franchises the rehersal of particulars is not requisite because such things pass on the whole kind therein contained and will that the censure or priviledg concern all particulars within that general except in case of any exemption of some specified particular or exception made by him who made the Covenant or granted the Priviledges We cannot find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in these very words in any place of Scripture Baptize Women or administer the Lords Supper to women yet from these general precâ—pts Baptize all Natiâ—ns take â—at this is my body and drink ye all of it now it is evident that the twelve Apostles only were then present when he instituted this Sacrament and that he spake and administred it unto them only yet I say we all without quarrel about it baptize women and respectively administer the Lords Supper to them as included in the general precepts and why are we not contented with a general precept including childrens baptism seeing no exception of the Covenant-maker can appear to the contrary Lastly we say again that the reason why Christ gave his Disciples no express or peculiar command concerning baptizing infants but included them in the general was because the Apostles were so well acquainted with childrens reception into the Church-priviledges and sealing into the same that they could not reasonably make any question of baptizing infants having a general command to baptize all Nations infants being under the Law circumcised and knowing moreover that the grace of God was not more strict or restrained in the new Testament then in the old but contrarywise more diffused or large and therefore a greater and more difficult question might have been concerning the baptism of women there being neither analogie from circumcision nor particular precept to induce them to baptize them but that they knew that the general precept was authority sufficient without specifying particulars in terminis You say more All that either be or his Apostles said concerning it requires such previous dispositions to baptism of which infants are not capable and these are faith and repentance Your whole scope is fallacious form your Argument Christ and his Apostles in all that he or they said concerning baptism râ—quired saith and repentance as previous dâ—â—positions to baptism but no infant can believe or repâ—â—t ergo infants are not previously disposed to or capabâ—e of baptism according to that Christ or his Apostles ever said 1. We say here is a Paralogism or fallacy à dicto secundum quid ad dictum simpliciter Your Major is true if you speak of persons of years to be instructed but false concerning children because he never requireth any impossibility 2. He that appointed Infants baptism requires no other previous disposition to infant-baptism but such as they are capable of that is of being admitted into the visible Church and sealed with the external Seal thereof into the future profession of faith and repentance Adde hereto that children under the Gospel are thus Capable of the seal of faith as children were under the Law although they cannot actually repent or believe which were and are no less previous dispositions if we speak of persons of mature years to be baptized But if your dispute be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your ignoratio â—lenchi may not pass for current reason if by previous dispositions to baptism of men of years you would obtrude the same on infants concerning whom we say that actual faith or repentance are no more previous dispositions to baptism then they were to circumcision And so you see that I might reasonably answer all that you say herein by rejecting your consequence but for the prudent Readers further satisfaction I say 3. A previous disposition necessary to the capacity of a thing
protest that we are wholly devoted to one God in Trinity of Unitie and God on his part herein testifieth that by this Seal of his Covenant he receiveth us into the participation of his free mercies in Christ and into the holy communion of his Church the body of Christ 1 Ioh. 5. 7 8. The Protestant Church holdeth That the subject of Baptism are all they who either are or professing faith repentance c. desire to be admitted into the Church and Covenant of God and that Infants of Christian Parents being within the same ought to be baptized forasmuch as the Covenant and Promise of God is to Parents and their children The Pelagians and Donatists long since condemned of Heresie by the Church and now again of late the Anabaptists deny the baptism of children to be lawful until they come to years that they may be taught and profess their faith and repentance and desire of baptism upon these and the like grounds Christ saith Go therefore and teach all Nations baptizing them in the Name of the Father the Son and the Holy Ghost therefore Teaching must go before Baptism and consequently Infants may not be baptizd before they be taught Unto which we answer 1 That in the cited place there was not intended an exact and compleat model of Christs commission to the Apostles for there is no mention of the Lords Supper Christ only nameth the two more usual things for making or initiating disciples for the gathering of a Church that is teaching for them who were capable therof and baptizing for them and their children not yet capable of doctrine that having their names given unto Christ and being admitted into his school they might as they grew up to capacitie be instructed concerning the mysteries of salvation in Christ neither was this the first institution of baptism for when Christ spake these words he was about to ascend up into heaven he had some years before that time appointed baptism among the Iews converted to the faith and confirmed it by his own reception of baptism not that he needed it or had any sin to be washed away therein but to sanctifie the element of water by his sacred body to the use and end of baptism that is to appoint for us a laver of regeneration and in the cited place being to leave the world he enlarged the commission of baptism on the receivers part as if he had said Hitherto ye were not to go into the way of the Gentiles but to the lost sheep of the house of Israel but now go and call the Gentiles also go baptize and teach all Nations the mysteries of the Gospel as I have taught you now therefore the order and laws of Baptism are not hence to be derived 2. Christ then sent his Disciples to convert and baptize those Gentiles who possibly had not so much as heard of Christ much less of faith in him and baptism into his Church it was necessary therefore that the Apostles should first instruct them what they were to do in baptism and why but when the parents were baptized and instructed so that there were Churches setled among the Gentiles then their children were also to be baptized into the same Covenant of God which runneth to covenanted parents and their children which before their parents sealing and admission into Christs Church might not be so that as hath been often noted we must distinguish between a Church to be constituted and setled and a constituted or setled Church as also between persons of years and Infants presented to baptism In a Church to be constituted and converted from Iudaism or Pagâ—â—sm those that are of years must necessarily first be taught and afterward baptized but in a constituted or setled Church Infants are first to be baptized and then to be taught when they are able to learn no otherwise was it in circumcision which was the former Seal of the same Covenant and righteousness of Faith into which we are now under the Gospel baptized When Abraham according to Gods commandment came to circumcise the men of his family doubtless he first instructed them and preached to them the reason use and end of that sacrament according as the Lord said Gen. 18. 19. I know him that he will command his children and his houshold after him and they shall keep the way of the Lord but when Isaac was born he did not expect till he was come to years of discreetion to learn but circumcised him on the eighth day Gen. 21. 4. 3 In the cited place the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth also make Disciples which was to gather a Church both by preaching the Gospel and administration of Baptism the Sacrament of initiation and first entrance of Infants thereto So these two means are expressed in the very next words of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that is Baptizing them in the Name of the Father Son and Holy Ghost teaching them to observe all that I have commanded Some do well observe that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to teach them that are strangers to doctrine that they may become Disciples and so in any humane school also scholers are entered or admitted before they are therein taught but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to teach them that are Disciples So Mat. 27. 57. it is said of Ioseph of Arimathea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who also was Iesus Disciple And so the same word is expounded Ioh. 4. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make Disciples the Phariseesâ— heard that Iesus made and baptized more Disciples then Iohn And so the Hebrews from their word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 didicit assuevit derive their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Talmid a Disciple or Scholar So that here appeareth no such necessitie of the order by our adversaries pretended to as can conclude that none may be baptized but such as are first taught 4 If the order of those words must determine the order of the actions then by the same reason repentance must be before faith for Mark 1. 15. it is said Repent ye and beleeve the Gospel So Rom. 10. 9. If thou shalt confess with thy mouth the Lord Iesus and shalt believe in thine heart c. thou shalt be saved Doth it follow therefore a man may make confession of Christ with his mouth to salvation before he believeth in him in his heart and indeed if the order of words may determine in what order we must act in this business then from other places of Scripture it may be concluded that Baptism must precede teaching as Mark. 1. 4. Iohn did baptize in the Wilderness and preach the baptism of repentance and Mat. 28. 19 20. when Christ had said baptizing them c. he presently inferreth teaching them to observe all things whatsoever I have commanded So Ioh. 3. 5. the water is named before the Spirit and Eph. 5. 26. the washing of water that is of baptism is named
Promise and Covenant with Abraham and his carnal seed to some of the Israelites not of the election to salvation it may be granted you without prejudice to our cause that such carnal Israelites had only a ceremonial holiness not because Gods covenant held forth no more then external and temporal things unto them but because through unbelief they apprehended no more But if the proposition be universal as also relating to the chief and best part of Israel to wit the Elect for whose sakes others enjoyed secular blessings with them then your minor is apparently false for they had internal circumcision of the heart as well as the external in the flesh Deut. 10. 16. Deut. 30. 6. Rom. 2. 29. Ier. 4. 4. 2 To say that God made no promise of spiritual things in the covenant of the Old Testament is evidently false as appears Gen. 17. 7. 2 Cor. 6. 18. I will be a father unto you and ye shall be my sons and my daughters saith the Lord Almighty See also Ioh. 1. 12 13. 1 Ioh. 3. 1 2 8 9. 1 Ioh. 2. 25. God covenanted Gen. 17. 7. to be their God and repeateth it Lev. 26. 12. and applyed it to the Gentiles 2 Cor. 6. 16. Ier. 31. 1 2. 2 Cor. 6. 18. Act. 2. 39. whence it may clearly appear that the main substance of the covenant and promise of God with and to Abraham and his seed was for eternal life as also in the New Testament 1 Ioh. 2. 25. The land of Canaan and other secular blessings were promised as other temporal goods subordinate and as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or additament over and above or an accession to the main as Mat. 6. 33. 1 King 3. 10 11 13. and also for a figure of their heavenly inheritance Heb. 4. 8 9 11. and for a confirmation of their interest therein to which they were to come through the red sea which figured our baptism 3 If the Covenant of God with Abraham and his spiritual seed that is Believers had been only for the land of Canaan and temporal blessings there into be enjoyed then that gracious Covenant had entitled him to no more then many wicked enemies of God and mere reprobates had and at this hour have for the impious Canaanites then had all that good land and the temporal profits thereof as the more impious Turks now have as it is written Psal. 73. 12. Behold these are the ungodly who prosper in the world they encrease in riches but this were foolish to affirm and against the whole Analogie of Scriptures which expresly affirm that godliness hath the promise of this life that now is and of that which is to come 1 Tim. 4. 8. The seal of Cirâ—umcision was set to Abraham to seal him up only to tâ—â— honour of the Father of the faithful that is under thâ—â— notion only as a seal to honour him as the Father of the faithful c. We answer This makes nothing to the proof of the former assertion yet we say it was not only to seal this honour unto him but for a seal of the righteousness of faith Rom. 4. 11. and to seal him personally or to his own personal interest in Christ to come as it is written Abraham rejoiced to see my day Joh. 8. 56. That which was set only to honour the greatness of Abrahams faith not to strengthen the weakness of his faith was set to him only as a seal to honour him as the father of the faithful But Circumcision was set only to honour the greatnesse of his faith not to strengthen the weaknesse of his faith ergo c. We answer to this caption and weak argument That Abrahams circumcision was set both to confirm his strong faith and also to carry a remembrance thereof to posterity and to confirm that which was weak for faith hath certain degrees and the greatest measure thereof may be greatned because it is not infinite and so more confirmed Abrahamâ— circumcision Gen 17. 23 24 26. was a seal of the righteousnesse of faith which he had being yet uncircumcised that he might be the father of all them that believe though they be not circumcised that righteousness might be imputed to them also Rom. 4. 11. his faith preceded the seal who believed in hope that he might become the father of many Nations Rom. 4. 18. this was when God spake to him Gen. 15. 6. and he not weak in faith being fully perswaded c. Rom. 4. 21. of what See Gen. 15. 4 5 6. so shall thy seed be and he believed in the Lord he was afterward circumised Gen. 17. 24. and his great tryal of faith was some years after his circumcision and then to confirm his faith yet more the Lord said Gen. 22. 16. By my self have I sworn blessing I will blesse thee and multiplying I will multiply thy seed as the stars of heaven and in thy seed shall all the Nations of the earth be blessed Gen. 22. 17 18 and the effect of this faith the Apostle magnifieth Heb. 11. 17 by faith Abraham when he was tryed offered up Isaac and mentioning the same Heb. 6. 13 16 17. he saith an oath for confirmation is to them and end of all strife wherein God to shew more abundantly unto the heirs of Promise the immutabilitie of his counsel confirmed it by an oath what in respect of Gods truth nay but nothing can be added to an infinite such is Gods truth which is no accident in him but his essence for whatsoever is in God is God it was therefore that the heirs of promise of which number you will allow Abraham to be one might be confirmed and have strong consolation to lay hold upon the hope set before them whence it appeareth that even Abrahams strong faith might be confirmed and so his circumcision had other ends then to honour him as the father of the faithful nor is that of any better value which was farther objected to the same end That which was not set to any of his posterity to confirm them in their faith was set only to Abraham to honor his faith c That What the seal of circumcision Your minor is so false that it needs no more confutation then denial for circumcision the seal of the righteousness of faith was set to Abrahams seed and posteritie to confirm them in the same faith and to assure them that God was their God as he promised Gen. 17. 7. and indeed Abraham was not stiled the Father of the faithful in regard of Israels carnal propagation for that which is born of the flesh is flesh Ioh. 3. 6. and they which are of the faith the same are the children of Abraham Gal. 3. 7. nor as the first believer for many others believed before him as Abel Enoch Noah Shem c. moreover Father is used by the Hebrews to signifie divers relations as Prince or Lord 2 King 5. 13. first teacher 1 Cor. 4.
Nephtali Bilhah the hand-maids sons and Gad and Ashâ—r Zilpah the other hand-maids sons had not this legitimacie and yet were they and their posteritie holy to the Lord it must needs be therefore that it was from some other fountain of holiness then civil legitimacie can give and that could be none but federal holiness from the covenant of God made with Abraham and his seed wherein he contracted to be their God and that they should be his people sealed and set apart to him according to his own appointment which priviledge neither the wisdom power honour will of man consent of Nations nor any civil Laws or Ordinances of man ever could or can give but God alone who freely bestoweth that favour and appointeth the conditions thereof Only believers are the lawful subject of baptism that is such as appear to believe with all their heart Act. 8. 37. but children appear not to believe so therefore they are not the lawful subject of baptism We answer 1 That such are to be baptized is granted so that you may conclude affirmatively for such persons of years but this cannot conclude negatively to the exclusion of Inâ—ants born within the Church of Christ. 2 If believing with all the heart were the rule of lawful administration of baptism who could securely presume to baptize persons of years concerning whose hearty believing they cannot be certain as for outward appearance that many times deceiveth the most discerning men Ierusalem and all Iudea c. came and were baptized of Iohn Baptist yet many of them proved blasphemers and persecutors of Christ some of them came so far as to be professed Disciples and yet proved Apostates others were said to believe in Christ yet he discerning their hearts would not commit himself unto them Ioh. 2. 23. Ananias and Saphira came up to so real a profession as to sell their possession for the advancement of the Gospel and did these believe with all their heart or were they not baptized I might add hereto Iudas Demas and Simon Magus all these shew that outward appearance demonstrateth not faith in the heart and therefore if only believers that is with all their hearts be the lawful subject of baptism either your supposed rule of baptizing leaves it uncertain to you whom you may or may not baptize or else admitteth of hypocrites whom God abhorreth and on whom Christ denounced so many woes and excludeth believers Infants from the seal of Gods covenant in which God himself testifieth children of such are and whom Christ embraced in his sacred arms testifying that of such is the kingdom of heaven 3 Shew us a rule in all the New Testament in terminis as you require of us for Infant-baptism for baptizing only persons of ripe years to make profession of their faith and at once if you can set an end to this unhappy controversie which hath so much troubled the Church put it out of doubt that none may be baptized untill there be an appearance of their faith and repentance or give us some infallible proof that all those whom you baptize are indeed and certainly belonging to the kingdom of heaven nay shew us any necessary consequence for the exclusion of our Infants from baptism what because those of years professed their faith and confessed their sins therefore Infants who cannot so do may not be baptized it follows not nay yet further were there an express precept if any believe not with all the heart baptize them not it would no more exclude Infants from their right to baptism then that which the Apostle saith as hath been noted if any would not work neither should he eat excludeth them from their right to be fed To conclude we shew you an infallible word of Christ that Infants belong to the kingdom of heaven and therefore the appearance from those words of Christ and the covenant of God with believing parents and their children is as good and certain that the kingdom of heaven belongs to the Infants of constant professors whom we baptize as any profession of new Converts can shew for men and women may and often do deceive men who know not the heart or future condition of professors whatsoever they now seem or say but Christ who knows all things yea the secrets of every heart and ends of all that are or shall be could not be deceived in so judging of Infants The foundation of the Lord remains sure and hath this seal the Lord knoweth who are his and his covenant being that he will be to the covenanted his seed a God whose promises are therefore sure to them and the parent as such being as well known to be converted as any new proselyte is or can be known to be converted Gods promise to me concerning my children is more sure to me then mans judgment concerning the sinceritie of any new Convert can be whatsoever appeareth in his words or professions 4 The interest of sealing into the covenant of grace dependeth not on the sealed persons worthiness or unworthiness sexe age or condition but upon God the author and free appointer thereof so circumcision was one and the same in the external seal to the elect and reprobate Infant or Proselyte of years The commandment of God did not put any difference but equally enjoined it to all sorts of males within the pale of Israel he said not circumcise only believers the penitent c. though in peâ—sons of years that was to be understood but circumcise every male child the eighth day when 't is sure they could neither actually believe repent nor make any appearance thereof as then the external seal was one and the same though the effect in the sealed was variable so is it in baptism the secret unworthiness or Apostacie of the receiver foreseen only by God did not make them uncapable of the seal therefore man administring was to do his part according to the general command of God and to leave the particular success and effect to God and so is it in baptism 5 Though unbelievers who reject the word of God may not as such â—e baptized yet Infants who at most may be called but negatively unbelievers cannot be included in that rule which excludeth contemners seeing they have faith as they have reason in the seed not in the fruit in the root though not in the leaf in some inward operation though not in any oâ—tward expression as Tilenus cited by the learned Dr. Featly well observes 6 None are required to manifest their faith and repentance before baptism but such as having the use of reason have been taught and instructed in the same for God requireth no impossibilities in respect of the abilities which himself ever gave so that in common reason all texts of Scripture which require confession of faith repentance c. are to be understood of such as have the use of reason and tongue whereby they are enabled so to do If the parents to
the covenant of grace But God hath given the inward operation of his H. Spirit to Infants Ier. 1. 5. Luk. 1. 15. 1 Câ—r 7. 14 therefore no man may forbid water or the outward administration for the baptism of Infants The reason of the major is that all they who are partakers of the grace both signified exhibited in baptism have right to the sign and sacrament thereof and therefore may not be barred from it for that were to withstand God Act. 11. 17. In reason where God hath bestowed the grace signified man may not deny the signifying element and in common right the apparent heirs are unjustly denied the deeds and evidences whereby that right is assured upon them for these are a part of their inheritance and ought by right to follow the same moreover 't is impious to divide that which God hath join'd the sign from the thing signified as they do who allow children grace remission of sins and salvation by Christ and yet deny them baptism into Christ they will yeild them the Jewels but not the Cabinet the Treasure but not the Purse 6 All that are capable of the initiatorie seal of future faith ought to be baptized but Infants are capable thereof therfore they ought to be baptized So under the law Infants were capable of circumcision the seal of their future faith our Infants have no less capacitie thereof then they had 7 All they to whom Gods covenant of Grace extends are to receive the initiatory seal thereof for sealing of the covenant respectively is a part thereof Gen. 17. 10 11. Mark 16. 16. but Gods covenant of Grace in Christ extends to Infants of covenanted persons therefore Infants ought to receive the initiatory seal of the covenant which is baptism The assumption is proved from Act. 2. 38 39. Be baptized evâ—ry one of you for the remission of sins for the promise is unto you and to your children What promise that upon which the Covenant was sealed to Abraham and his seed the faithful and when where or how have Infants of Christians forfeited their right to the seal who as such cannot forfeit 8 If circumcision and baptism were for substance both respective seals of the same covenant of God in Christ then those sorts of men who were capable of the one are capable of the other but circumâ—ision and baptism were for substance both respective seals of the same covenant of God in Christ therefore those sorts of men to wit Infants as well as persons of years who were capable of circumcision are capable of baptism The major may appear in that God never made any covenant of grace but only in Christ and the same Gospel was preached to Abraham and he believed in the same Christ Gal. 3. 8. add hereto there is the same efficient primary cause to wit God making a covenant with his and appointing the respective seals thereof the same necessity on the receivers part original sin in Infants who have therefore as much need of regeneration and admission into the covenant of â—od for remedy as they had under the law and there is the same power and efficacie of the holy Ghost still remaining otherwise Gods grace in the New Testament and covenant in Christ exhibited should be more restrained and of less latitude then it was in the Old under that severe Schoolmaster the Law and which were impious to affirm then Christs coming into the world should be so much disvantageous to believers as that the Gospel should take away the seal of Gods covenant of grace from our children which the Law allowed them under the severity therof No part or condition of the covenant by God appointed for remission of sins and salvation may be withheld by man from those who have right to the covenant and promise of God under severe punishment but the initiatory Sacrament Baptism now is a part or condition of the covenant by God appointed for remission of sins and salvation whereto Infants have right therefore it may not be withheld from such Infants as are within the covenant and have right thereto and to the promise of God See Exod. 4. Luk. 3. 3. Act. 2. 38 39. Tit. 3. 5. now the initiatorie seal of the covenant was and is a part or condition of the same Gen. 17. 10 11. Mark 16. 16. Ioh. 3. 5. 10 All they whom God accounteth holy have a capacity of baptism the seal thereof but God accounteth children of believing parents holy 1 Cor. 7. 14. Therefore children of believing parents have a capacitie of baptism nor doth that ridiculous interpretation which Anabaptists have borrowed of the Jesuites concerning legitimacie overthrow this argument 11 All those who being redeemed by Christ have right to the kingdom of heaven have right to the ordinary Port and Inlet into the same that is baptism but children of believers have right to the kingdom of heaven Mark 10. 14. Mat. 19. 13. therefore children of believers have right to baptism Christ expresseth the entrance or means to regeneration and the kingdom of heaven Ioh. 3. 5. to wit water of baptism by which the H. Ghost doth ordinarily work thereto and presently gives the reason that which is born of the flesh is flesh that as such cannot enter into the kingdom of God 1 Cor. 15. 50. now Infants are from their natural birth but flesh and blood Ps. 51. 7. Eph. 2. 3. therefore if they must enter into the kingdom of God they must be born again of water and the H. Ghost it is true that God can and doth regenerate many Infants without baptism by his H. Spirit 〈◊〉 that they dying without the Sacrament are yet saved in an extraordinary way but for us to deny them baptism and to put their salvation upon extraordinary means where God hath appointed and declared the ordinary is as much as man can do to shut them from the kingdom of heaven and so though their want of baptism shall not be their eternal loss whom God hath elected yet is it their great sin who neglect or despise the ordinance of God and thereby except in case of repentance they shall exclude themselves 12 Whatsoever Christ commanded Ministers to do and which the Apostles in the ordinary office of Ministers did do that is right and just to be done and we ought to do but Christ commanded Ministers to baptize all nations without exception of children and that the Apostles did do for above all contradiction they obeyed Christ therein therefore it is right and just to baptize Infants as being a great part of all nations and we ought to do it 13 That which agreeth with the nature of the seal of the righteousness of faith and the institution of Christ ought to be done but Infant-baptism agreeth with these therefore it ought to be done it agreeth with the institution of Christ who commanding to baptize all nations well knew that there were many Infants therein yet makes no exception of them
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