position be true yet this reason brought to confirme it is impertinent considering that the Proselytes and their infants in former time were received into Gods covenant to whom salvation was not denied then though Christ were not manifested in the flesh nor the Goâ—pâ—l published unto all Nations as now since by Christ it was commanded to be And as for the Scriptures cited by you they make much for beleeving parents and their infants for as much as the application of the Gospel appertaineth unto them all In Mar. 16.15 16. the Gospel is commanded to be preached unto every creature and it is said that Whosoever belâ—eveth and is baptized shall be saved and whosoever beleeveth not shall be damned * When Christ sayth He that beleeveth and is baptized shall be saved He no more intendeth to exclude the infants of the faithfull from Baptisme then from salvation but those that exclude them from the Covenâ—nt doe as much as in them lieth to exclude them from both And in Mat. 28.19 Goe make all Nations Disciples sayth Christ baptizing them As if he should say in former time I bound my selfe to one Nation and published my name unto them but now I stretch forth my hands further that all Nations might be made Disciples and baptized as that one nation of the Jewes were made Disciples and circumcised Now sure as we cannot justly deny the infants to be creatures to whom salvation or damnation appertaineth so we cannot deny but that the Gospel appertaineth unto the infants of beleevers as well as to their parents though they die in their infancie or that the holy infants are Disciples inclusively with their parents as they have been heretofore If then infants are included in the generall Commission as doubtlesse they are then they are not to be excluded but the infants of beleevers are â—dmitted by God to come into the Church with their parents according to the anciâ—nt custome which was very profitable and comfortable and no dishonour to God nor discredit to his cause nor hinderance to his people but a glory unto his house they being his pure vessels which he prized at such a high rate as to send his onely begotten Sonne into the world to take upon him the nature of them and to suffer for them and to make them new creatures such as are mentioned in Gal. 6.15 which availeth with God when neither Circumcision nor uncircumcision doth therefore they are not excluded from the generall Commission Moreover Christ hath declared them to be his by blessing them and testifying that they are of his kâ—ngdome and seeing then that they are Christs they are Abrahams sâ—ed and heires according to promise Gal. 8.29 and have interest into this grace wherein they now are so that they cannot be deprived of their inheritance no more then those who professe faith and doe act that which these Infants have not a naturall capablenesse to doe As touching your demand * Lin 13. which you say is demanded in coole bloud how wee doe become Abrahams seed you have testified what wee will say * Lin. 14 15. which may be stood to without danger namely that wee become Abraham seed onely by faith * Imputatively As for the inference * Lin. 15 16. which you bring upon it that so must our children by the same way wee grant the same it is one of our principles as also that there is as you confesse but one seed and not more in the sence and acceptation of the Gospell Next you say * Pag. 20. at lin 18. They further reason from the equitie of circumcision thus As infants then by Gods allowance received that seale of the covenant so by proportion why not this now of Baptisme And in answer hereunto you rehearse * Lin. 21. Gods commandement to Abraham coÌ„cerning circumcision and say That it was both right equall that Abraham should doe herein as God had commanded him and it had been sinfull for him to have done otherwise more or lesse And so likewise it is right for us to doe as God hath commanded us to doe and no otherwise To which I answer that Gods divine institutions are full of equitie and there is no iniquitie in them nor in any thing which he doth and God not only allowed but strictly commanded Abraham to circumcise and without the command or institution he was not to put the same in execution But when once Circumcision the signe and seale of the righteousnesse of faith was instituted then it was to be administred and this was â—ight and equall and allowed oâ— by God Now it remaineth for you to prove if you can when the substance * Mr. Spilsbery granteth that the matter of Gods worship is not changed at the coÌ„ming of Châ—ist in the flâ—sh See his Tâ—â—â—t Bap. pag. 〈◊〉 lin 15. of this institution was taken away Peradventure you will say that the institution of Baptisme hath put anullitie to the sâ—alâ— I answer That the inlargement of a thing or taking away of the circumstances doth not take away the substance or being of it Wherefore it appeareth that the command for sealing of Infants is not yet abrogated but remaineth still and seeing Baptisme was instituted by Christ in stead of circumcision the infants are to be baptized But yet you question * Lin. 28. Where the institution for baptizing of infants is And my answer is That the Institution for sealing of the infants of the faithfull was given to Abraham and Baptisme being in stead of Circumcision and more generall and it being now the seale they are to be baptized as formerly they were to be circumcised But you say * Lin. 30. That was to circumcise not to baptize that all his males not his females that all borne in his house or bought with money at eight dayes old Ans All this maketh nothing against the baptizing of Infants for the signe and seale of the righteousnesse of faith is not câ—ased but the substance thereof continueth though the outward shadow or element is departed and delivered unto us as it were in another garb And you granted before that the females were implyed in the males And you ought to know that the generalitie of the latter Commission above the former doth plead a specialitie which the Infants have in the latter as well as in the former But you say * Lin. 32. If they ground it from this institution then must they observe it in every thing for so did Abraham who had sinned in doing otherwise in any thing To this I answer That we may well ground this from the institution of that though we are not tyed to observe that in every thing The institution for sealing the infants of the faithfull ought to be observed by us in every thing and though God have altered the circumstances as he hath done in divers other ordinances the substance of which wee have now in the ordinances of the Gospel
Cloud and in the Sea not long after the Israelites came out of the Land of Aegypt But it was before the Law was given in Mount Sinai many hundred yeares before Jesus Christ was manifested in the flesh and therefore your new account is too short a weapon to undermine Gods holy administration of Baptisme upon his Redeemed ones 1 Cor. 10.1 2. Such as the Israelites were whom he brought out of the Land of Aegypt and baptised in the Cloud and in the Sea Further you cite more humane Authors to speak your pleasure against the baptisme of infants as if it were thrust upon the world * Pag 8. lin 37. under colour and pretence foysted * Pag. 9 li. 1 2. in say you like all other Antichristian devices have their cloakes and holy pretences I answer These are rude words and words that wee may rather admire at then imbrace considering what little ground you have to speake them and how violently you have wringed them from humane testimony builded also upon mistakings of humane Authors Have you no more feare of God in you then upon such sleight grounds so publickly to breake out and that in such unseemly tearmes against the Baptisme of Infants Gods holy and blessed Ordinance Now surely you are not to be justified but condemned in your presuming thus to affirme what you cannot prove and labouring sacrilegiously to take away the visible badge of Christianitie from Christian Infants Consider what a dangerous thing it is to diminish from Gods Word Rev. 22.19 He that taketh away therefrom God shall take away his part out of the booke of life c. And with this consider also what ground you have had for your evill perswasion unjust calumniation and sinfull affirmation You should know that the Baptisme of Infants was not brought into the world by man much lesse was it thrust upon the world under colour and pretence and Antichristian-like foysted in as you unjustly affirme but God in his love and mercy and bountifull liberalitie brought it into the world amongst other priviledges for his Elects sake did not thrust it upoÌ„ the world as you speake but ordained it in an orderly way to be imposed upon his Church and People whose visible holinesse gave them right unto it And he did not bring it under colour and pretence as the Anabaptists doe their Baptisme in administring Baptisme upon People and then telling them it is right and afterward that it is wrong and that they must therefore be baptized againe by them in another manner and so after they have been baptized by them againe and againe they after a while are restlesse againe and unsatisfied because he who baptized them was unbaptized himselfe upon their own grounds Nor can they beleeve there is any baptized rightly in the world And so they know not upon their owne grounds what to doe or how to practise any Ordinance of the New Testament These their Baptismes I may say are rather to be accounted as thrustings colourable pretences and foystings and the like then the Baptisme of holy Infants which was brought into the world by the Wonderfull Counseller whose mightie power is to be magnified in all his noble acts who saved Noah and his familie in the Arke when all the world of unbeleevers both yong old perished with the Floud a Gen. 7. Which figure answereth the baptisme that now is b 1 Pet. 3.20 21. who baptized the Children of Israel in the Cloud and in the Sea c 1 Cor. 10.1 2. When Pharoah and his Hâ—st were overwhelmed with the mighty waters d Exod. 14.28 who according to his blessed promise e Deut. 18.15 made unto his People sent his blessed Sonne Jesus Christ our Emanuel * Mat. 1. 2. into the world to beare our sinnes and to suffer death for us and put an end to our iniquities Who was buried and rose againe the third day according to the Scriptures f 1 Cor. 15.4 And at his Ascension into the bosome of his blessed Father he gave Commission to his Disciples to teach all Nations g Mat. 28.19 and to preach the Gospel to every creature h Mar. 16.15 16. and to baptize those who were to be esteemed in the state of salvation Who when his earthly tabernacle dwelt amongst us declared that the kingdome of heaven consisteth of such holy infants * Luke 18.17 for whom he prayed earnestly i Joh. 17.20 21 24. upoÌ„ whom he layd his own holy hands k Mat. 19.15 pronouncing them blessed with his owne mouth l Mar. 10.16 Wherefore you shew your selfe very ignorant and exceeding presumptuous that dare with open face in the view of the world so far to deny Christ in a manner as to say that his Ordinance of Baptisme administred upon holy Infants is such a thing which by a supposed helpe of fraile man you have declared it to be Consider further how that although all these Antient Fathers whom you have cited were on your side And though you should cite many more in Antiquitie far surpassing the other yet all is vaine which you doe yea properly vanitie without the Scripture and as it is to no edification so it will give no satisfaction or information to the â—oubting soul or make any thing for strengthening your errour though it may harden you and other seduced in it but it will be a means rather to adde griefe and vexation to your spiâ—it at the day when you must give up your account for all your idle words vaine actions hard speeches when it will be little available to sly to these mountaines to hide you from the wrath of the Lambe whose word shall judge these fathers whom you have cited by which they shall be justified or condemned when they shall not judge it or condemne it as Hereticks formerly have done but be judged by it I have not told you that Auxertius one of the Arians Sectaries with his adherents who denied the persons in the blessed Trinitiâ— and deniâ—d the Godhead of Jesus Christ was one of the first that denied the baptisme of Infants And that Pelagius the Heriticke was a patron of this opinion of yours Whom Augustine and others of the Antient Fathers have opposed by the Scriptures and condemned for heresie as justly they might for then it may be you would say that Augustine was an Hereticke himselfe as well as the rest and therefore the citing of him or any such as he was can make nothing for our present purpose in cleeâ—ing the case in coÌ„troversie for indeed after this manner did Mr. Smith the Anabaptist answer Mr. Clifton who was his opposite and overthrew his errours But indeed I desire that all things may be tryed by the touchstone of the Word of God which is the onely rule for every divine action which directeth us to hold fast that which is good and to judge of persons and causes accordingly Thâ—rfore I desire
yet wee must not therefore neglect the substances of them considering that they are not taken away by the alterations changing or taking away of the circumstances The Passeover the Lords Supper were all one in substance though they differed in circumstances the Baptisme of John and the Baptisme of Christ were one though they differed in some circumstances And the like may be instanced in divers other ordinances which are equivolent and sutable each to other And therefore it will hold in Circumcision and Baptisme And so this still pleadeth the divine right which Infants have to the seale now as they had to the seale then * See this treatise pag. 121. at lin 7. Now that which is not onely permitted or allowed but commanded it is both right and equall it should be observed Deut. 12.32 But God commanded the outward seale of his Covenant of grace to be imposed upon the infants of his people Gen 17.11 12 13. Rom. 4.11 This commandement in respect of the substance of it was never yet abrogated or disanulled Therefore it is in the substance of it still to be continued and it is both right and equall it should be observed Next you say Here they say * Lin. 35. Wee have another institution to baptize all Nations A. R. Mat. 28.19 But heer you should observe that wee stand not for the baptizing of all Nations but as they appeare unto us by the rule of the Word to be Disciples Secondly Though this be generall in respect of the subjects yet it is a particular institution to baptize as Abrahams was to circumcise And now let us heare your answer Then they ought to observe that institution A. R. which is first to make Disciples and then to baptize them so made for so is the institution and no otherwise * Lin. 37. To which I reply That we do observe that institution We plead not for the Baptizing of those who are not Disciples no more then that any were formerly to be circumcised who were not Disciples for the institution of circumcision and of Baptisme is one and the same though the circumstances in the severall acts are different as I shewed before and infants are as capable to be Disciples now as they were formerly and you cannot justly deny that the infants of beleevers are Disciples Now though none were to take a ground for Circumcision from the institution of Baptisme If Christs Commission for Baptisme doth not concerne infants at all but aged persons as some men dreame then his dayes are dayes of famine not of food times of poverty not of plenty of leannes not of faâ—â—s Now wee ought to note that the glory of the first â—ommission is included in the second if then the second be lesse generall then the first have swallowed up the former and yet n t increased but diminished then it is like Pharoahs 7 leane eares of corne and 7 lâ—ane kine which swallowed up the fat ones But Christs â—oÌ„mission is much laâ—ger thâ—n that given to Abraham and therefore the dreame that infants aâ—e not in the laâ—ter as well as in the former is false yet from Circumcision they might take a ground for Baptisme not to enlarge the institution of Christ for Baptisme as if it were lesse generall then the institution of Circumcision but to shew the largenesse of Circumcision that thereby wee may confute those that doe seeke to make Baptisme in reference to the subjects more streiter or lesse generall then circumcision for circumcision was acted upon the male infants in which you confessed the female infants were included And I know not how any can withâ—ut sacriledge rob or deprive both the infants of the male female kinde of these holy things which are so largely distributed since Christs manifestation in the flesh for considering that infants were once to be commanded to be sealed in their infancie and are not forbidden in the Scripture they ought to be sealed But it was once â—ommanded that the infants of beleevers should be sealed in their infaâ—ciâ— and is no where forbidden in the Scripture therefore the seale of the Covenant ought to be imposed upon them in their infancie And seeing you have â—cknowledged that the females were included * See A. R. pag. 5. lin 24. in Circumcision oâ— in the circumcised males therefore your objection against the positioâ— * Pag. 21. by wâ—y of answer that Abraham was not forbidden to circumcise his fâ—malâ—s is to no purpose unlesse it be to contradict yâ—ur selfe for seeing you have granted the fâ—males to be included they were not excâ—uded theâ—efore your comparison heer of the males of Abrahams â—â—astâ— as his camâ—ls and asses * Lin. 7. with Abrahams infants either male or female is not equall no more then that of the Bartholomew-babies which you formerly shewed in pag 16. But still it appeareth that our position * Pag. 20 l. 40. being builded upon a right foundation remaineth permanent for it cannot be shewed either by expresse command or necessary consequence that God hath forbidden the baptizing of holy Infants Moreover Whereas you labour to seeke out what they mean that affirme Lin. 13. Infants now â—re as capable of Baptisme with all its significations as infants then were of circumcision Ans I thinke they intend that the infants have not onely a capablenesse but also a right to receive the ordinance of Baptisme as the infants of beleevers had not onely a capablenesse but also a right to the ordinance of Circumcision And I suppose if you seek to prove that the infants of beleevers were more capable of Circumcision and had more right unto it then the infants of beleevers are now capable of Baptisme or have right unto it now you will loose all your labour But you in your answer * Pag. 21. lin 19. doe affirme that so all infants in the world are capable of Baptisme and so all infants from Adam to Abraham were capable of Circumcision And next you demand of them why these were not circumcised You say They will say because Circumcision was not then commanded but as soone as it was commanded it was done But I tell you for answer That to affi me that as soone as Circumcision was commanded to be done upon some infants it was done or to be done upon all infants It is an untruth as this demand Lin. 20. is your owne so I doubt not but the answer * Lin. 21. compared with lin 19 20. thereunto is yours also for your tenets leadeth you to this that Abraham might circumcise any Apâ—state he would so that he brought them in his house though they neither feared God nor reverenced man I will not say this is childish but I am sure it is foolish and brutish to have such unreverend thoughts of the ordinance of Circumcision But I suppose that Abraham could beâ—ter understand the minde of God then those who labour so to debase
Covenant no more then the infants of Abraham to whom the Lord spake saying I will be thy God and the God of thy seed c. Thou shalt keep my Covenant therefore thou and thy seed after thee in their generations e Gen. 17.10 By all this it appeareth that wee have no ground to deny that the Scripture speaketh of their children in Covenant neither are we to dreame that the promise appertaineth to all sorts or is visibly made equally to visible beleevers and visible unbeleevers also for though in Gods secret account visible unbeleevers may be accounted as visible beleevers are and have the promise reserved for them by God in the secret intention and unalterable resolution of his sacred Majestie who will afterward manifest it visibly to appertaine unto them in his appointed time yet these unbeleevers the mean while in our account and in their own account are not to be esteemed heires of the promise or elect vessels of mercy so long as they are not in the Covenant for none are to be esteemed as the children of life but those that are visibly in Jesus Christ for whose sake life is promised to those that choose life and also to their seed f Deut. 29.2 Secondly you say If they were in the Covenant Pag. 3. line 6. by having this promise made to them then were they of the new Covenant and Church of the Gospel for there were no other people to be accounted in Covenant with God save those which be of this Church but those were not of this Church but they were afterwards added thereunto as appeares ver 41. and therefore were not of it before and consequently notwithstanding the promise being so to them and their children yet neither they nor their children were of the Covenant nor Church untill they did beleeve although they were Jewes and so the children of faithfull Abraham Ans Here I think you are mistaken for you would inferre that these were not in the new Covenant before they were baptized and added to the particular Church but then by the same rule wee may think thâ—t the Apostles baptized and admitted into Church-fellowship 〈…〉 those who were out of the new Covenant and that those Converts mentioned in Act. 2.39 were out of the new Covenant when they haâ— gladly received the Word for as touching their Baptisme and audition to the Church the Scripture denoteth the same as distinct from the rest which went before But you should know 〈…〉 that none ought to be baptized before they are in Covenant with God Wherefore if these aforesaid were not in Covenant with God before they were baptized and added as aforesaid then they were first added and were afterward baptized and afterward entered into Covenant with God which disorderly proceeding is not according to the Rule of Jesus Christ. 〈…〉 Moreover If it be admitted that persons must be first added to the particular Church before they are to be baptized which thing I dare not affirme But suppose it were so yet I say it cannot be proved that persons are not in the new Covenant till they are joyned to the particular Church for all those that are out of the new Covenant are not fit matter for it But that these Converts mentioned in Act. 2. were in the new Covenant before they were baptizâ—d is apparent by their conversion and repentance and that the blessed promise of God in the free pardon of their sinnes was rightly applyed unto them and their seed and this is the new Covenant That God will be our God See Gen. 17.7 Rev. 21.3 and wee shall be his people and that he will be mercifull unto us in forgiving us all our iniquities c. Heb. 8.10 11 12. And so David sayth O blâ—ssâ—d is he whose transgrâ—ssion is pardoned and whose sinne is covered O blessed is the man to whom the Lord imputeth not sinne * Psal 32.1 2. And Paul explaineth it to be a Righteousnesse imputed without workes Rom. 4.6 And that this righteousnes of faith is visibly imputed to the infants of beleevers as hath been heretofore is cleare from Act. 2.39 compared with other Scriptures and therefore I conclude they are beleevers imputatively and in the new Covenant and ought to be baptized Now that persons are in the promise or new Covenant visibly before they have faith I suppose no well informed Christian will affirme But to say that true visible beleevers though unbaptized are not in the new Covenant till they be baptized and added as before specified it sheweth a great deale of ignorance at the best in him that so affirmeth NExt you say Their second Argument is from those places which speakâ— of baptizing whole housholds To which I answer It is certaine that divers places of Scripture speake of baptizing whole housholds And it would argue weaknes and presumption in us to affirme that there were no infants in those familiâ—s except wee could prove the same which if there were none it maketh nothing against the baptizing of infants I hope we are not ignorant at least wee are admonished not to be ignorant that God baptized the children of Israel in the Sea 1 Cor. 10 1 2. in which act he really declared who are the right subjects of Baptisme namely Beleeving parents and their infants with them Jewes and Prosolytes such as were the right subjects of Circumcision * Gen. 7.9.14 Exod. 12.48 49. And if wee doe discreetly weigh the great and generall Commission of Jesus Christ given when he ascended upon high it will give great light to this point for it declareth that all Nations were commanded to be made Disciples and those that were made Disciples of Christ he commanded to be baptized so soone as it appeared that the Application of the Gospel appertained unto them Goe sayth Christ teach all Nations baptizing them c * Mat. 28.18 Goe yee into all the world and preach the Gospel to every creature He that beleeveth and is baptized shall be saved and he that beleeveth not shall be damned * Mar. 16.15 16. Now I hope you will not denie infants to be part of the Nations or to be part of the number of Creatures spoken of here for whom an immortall state is prepared for it is a sure truth that they are reasonable creatures and comprehended in these words Every Creature Consider then how that the purest infants of the holiest parents are by nature the children of wrath Conceived in sinne and brought forth in iniquitie and have Originall sinne cleaving unto them till their change come I mean till the time of their death or dissolution and are by nature enemies against God so deeply stained with sinne that nothing in the world is effectuall to clense them therefrom * Psal 49 7 8 9. but the crimson bloud of their crucified Saviour naturall corruption from their conception Rev. 1.5 is inherent in them and cannot be subdued but by the
Esayâ—s sayth There shall be a root of Jesse and he that shall rise to reigne oâ—er the Gentiles and in him shall the Gentiles trust And David saith in Psal 22 28 29 31. All the ends of the earth shall remember and turne to Jehovah and all families of the Heathens shall do worship before thâ—e for to Jehoâ—ah partaines the kingdâ—me and he is Ruler among the Naâ—ions c. A sâ—ed shall serve him it shall be accounted to the Lord fâ—r a generation Observe how the Scriptures here doe set forth the excellent benâ—fits which appertain to aâ—â— the Saints in generall and to the holy families in particular under the flourishing time of the Gospel Here is great occasion for the â—aints to glorifiâ— to magnifie to confesse to praise and to laud the great God of heaven and earth who hath so far magnified his word so strongly confirmed his promises made unto the fathers and hath so largely extended his Gospel-priâ—iledges unto them and to their seed Their seed are in the blessing It shall sayth David be accounted unto the Lord for a generation Weigh these sentences and compare the same with Gen. 17 10 where the Lord sayd unto Abraham Thou shalt keepe my Covenant thou and thy seed after thee in their generations And so it is sayd here in Psal 22. that a seed shall serve him Now to serve him indeed is to keep his Covenant and those that keep his Covenant are obedient to his lawes and ordinances which he prescribeth And as Abraham and his seed then were accounted of before the Lord so are the beleeving Gentiles their seed now they are counted before the Lord for a generation for time was when they were not accounted before the Lord for a generation no reckoning was made of the Nations they were without Christ Eph. 2.11 12. being aliens from the Common-wealth of Israel and strangers from the Covenants of promise having no hope and without God in the world mistake me not I doe not say that the beleeving Gentiles or Proselytes or their infants were without Christ or without God in the world when God took them in his Covenant be it far from me so to thinke for these visible Saints were no further off then the beleeving Jewes * See Gen. 17.10 11 12 13 14. Exod. 12.48 But the Apostle declareth that such aliens as were then without God in the world Now God of his rich mercy hath called them unto him by repentance and now God calling them his people who were not his people and mâ—king them of Lyons Lambs bringing them into subjection to his lawes and to the obedience of his faith they are holy and spirituall 1 Cor. 7.14 and accounted as precious as Abraham and his infants were for these Gentiles who sometimes were far off are made nigh by the bloud of Christ Eph. 2.13 14. And he hath accepted of them joyntly into his service giving them the blessing of Abraham a Gen. 12.3 Gal. 3.8.14 and his posteritie accounting of them before him as a holy generation b Psal 22.30 1 Cor. 7.14 1 Pet. 2.9 Rev. 1.5 6. Isa 19.18 c. Whereas before they were visibly of no account of no estimation in the sight of God or his people But God of his rich mercy made them rich yea in generall equally rich with the Jewes in respect both of externall and internall precious priviledges The same God over all sayth the Apostle is rich unto all that call upon him c Rom 20.12 Rev. 22.14 their riches are not lessened or diminished one jot they are equailized with the riches of the Jewes let them be bond or free male or female they are all one in Christ d Gal. 3.28 Abrahams seed like Zacheus e Ver. 29. Luk. 19. and heires according to promise f Gal. 3.29 fellow-heires and of the same body and partakers of his promise by the Gospel g Eph 3.6 The children of the promisâ— as Isaac was h Gal 4 28. Blessed with their faithfull father Abraham i Gal. 3.9 grafted into the same stocke and olive tree and root from whence the unbeleeving Jewes for unbeliefe were cut off k Rom. 11.19 20 21 22 23 24. and these beleevers the Apostle concludeth are blessed by God the Father with all spirituall blessings in heavenly places in Christ l Eph. 1.3 and therefore I see no reason why the beleeving parents now though Gentiles should not have the like precious priviledges for their seed in infancie as their brethren and Countrimen had in former time for their seed m Gen. 17.11 12 13. Exod. 12.48 in infancie Yea considering that the infants of beleevers now are able to doe as good great faithfull and acceptable service as the infants of beleevers in the time of the Law and that these are as capable of Baptisme this passive Ordinance as those were of Circumcisioâ— that passive Ordinance which was no more passive then this and was the forerunner of this and both that and this being in one generalâ— institution and one and the same in effect n Col. 2 11 12 we may safely beleeve and justly conclude that the Saints infants ought to be baptized as formerly they were Circumcised yea and for as much as the Apostles themselves speaking generally of baptizing whole housholds o Act. 16.15 1 Cor 1 16.33 never once make mention of the exempting of any of their infants though it be a matter of so great concernment how then shall we reject them And considering that in the Scripture by the speech of an house familie or houshold infants are also implyed therein * Gen. 17.23.9 10.12 30.25.30 45.10 11.18 19 46 5 6 7. Exod. 1.1 Num. 3.15.39 Psal 115.12 13 14. Luk. 19.9 Prov 31.15 1 Tim. 5.8 and seeing Baptisme is come in the roome of Circumcision If infants should not have been baptized as formerly they were circumâ—ised sure the Apostles in speaking generally of baptizing housholds would not without exception of infants have used such tearmes as are set downe in the old and new Testament to include infants Considering that then the Apostles had a just occasion to exclude their infants in expresse words if any such thing should have been done If holy infants should have been thrust out from being members of the visible Church and from having their spirituall priviledges as they have had heretofore Surely we should have found some tittle of it in the New Testament but there is not the least shew of it from whence wee may draw any just consequence for dismissing them from being members of the visible Church of Christ * Mr Spilsbery saith it is a truth that the Church of the New Testament consisteth both of Jewes and Gentiles and admits of all that beleeve and rejects none And for the Gentiles Infants being in the same body as well as the Jews infants this saith he I beleeve both alike For
Anabaptists by proving unto them that mis-begotten children and Bastards were not to be put away in respect of civill use for sayth he who should nourish or bring them up rather then their owne parents 2 Sam. 11.4 5. 12.14 15 c. Moreover If unbeleevers cannot be sanctified to beget or conceive a holy seed except they be yoked unto beleevers as you here grant by your words in saying that * See A. R. Pag. 12. lin 19. that which is sanctified to a beleever being unsanctified to an unbeleever must needs be sanctified unto him by his beleeving And so the meaning of the translations whether by or to * See A. R. lin 16 is all one and may be thus expressed That the unbeleeving wife is sanctified unto the beleeving husband by or through his beleeving Then it will follow by your owne confession that though an unbeleever be in the state of matrimony yet except it be with a beleever the unbeleever cannot procreate such a holy seed * To wit not borne visibly holy in the holy Covenant as the Infants of beleevers are spoken of in 1 Cor. 7 14. And so this argueth that there is a great and manifest difference in respect of holinesse between the infants of beleevers and the infants of Infidells And that this holinesse proceedeth not meerly according to your former inferences * Pag. 11. lin 36 37 38. Lin. 14 15. from a lawfull conjunction in respect of Matrimony which is honourable to all Neither doth the unbeleevers being sanctified come simply by being in the honourable state of Marriage which those have who are not so sanctified but because she or he is coupled in marriage with such a beleever Keep still to this that the unbeleeving yoak-fellow may be sanctifiâ—d to her or his beleeving yoak-fellow but not to any unbeleever And then there will be some more hope that you will be drawn out of your Anti podobaptisticall errours for as I sayd before this doth shew that those children whose parents are neither of them beleevers are not holy nor sanctified by their birth from any ground appearing in 1 Cor. 7.14 or any other Scripture Moreover I know none that pleadeth that the unbeleeving wife of the beleever should be admitted to Baptisme and Church-fellowship with her beleeving husband And yet shee is sanctified unto him in the enjoyment of her to bring forth a holy seed and therefore is in this respect far different from his cattell and beasts with whom he may not so unite himselfe they are not so sanctified to him as to bring forth a holy seed but his wife is which difference you doe not set downe when you say * See A R. Pag. 12. lin 21 22 23. that shee is no otherwise sanctified then servants and his cattell and beasts But you should have minded that the Beasts are sanctified to him as beasts the servants as servants and the unbeleeving wife is sanctified in him to him or by him as a wife But touching the children they are holy under the holy Covenant as hath been formerly observed and proved and shall be further cleared A. R. Pag. 12. li. 27 28. A. R. To another Question which you call an Objection Whether the Children of beleevers have no more priviledge then the children of Heathens Turkes and Infidells You say * Lin. 29. In respect of the Covenant of Grace and Salvation none at all Ans If by their children heer you meane their infants then I absolutely affirme and will prove that the infants of beleevers have more priviledge then the infants of unbeleeving Heathens in respect of the Covenant of grace and salvation for God hath testified to Abraham * Gen. 17.7 Jer 30.22 Ezek. 37.27 Heb. 8.10 saying I will be a God unto thee and to thy seed after thee And this is the new Covenant of grace and of salvation That God will be our God and wee shall be his people Which Covenant is not made unto the wicked and their off-spring to Turkes and Heathens who are without God in the world Rev. 21.3 Nor have they any ground to hope for the salvation of their infants for true hope is grounded upon some promise of God which they are destitute of 2 Cor. 6.16.18 and where God hath made no promise who can expert performance Touching secret things they belong unto the Lord our God but things revealed appertaine to us and our children * Deut. 29.27 for ever And whereas you say * Pag. 12. lin 30. It commeth not by any naturall Birth but by the worke of the Spirit for the Spirit bloweth where it listeth Joh. 3.7 8. And God is no respecter of persons But in every Nation he that feareth God and worketh righteousnesse is accepted of him Act. 10.34 35. I answer As the Saints generation doth not hinder their regeneration so their naturall birth doth not hinder the birth of the Spirit for the Spirit bloweth where it listeth John 3.8 And yet the sound thereof may be heard by the testimonies of Scripture which declareth that the Spirit of God is in all that are his and he hath wrought upon some of the infants of beleevers miraculously before they were born and God loveth all his Saints without respect of persons * God hath promised to circumcise our heart and the heart of our seed and this is the work of the Spirit yea he respecteth the poorest of their infants before the infants of the world which are without though they are never so rich In every nation he that feareth God and worketh righteousnesse is accepted with him Act. 10.34 35. And as those infants in the time of the Law whom he claimed visibly for his own in speciall were not then to be judged destitute of his Spirit no more are such holy infants now for as Gods Spirit is the Spirit of promise so God is alwayes as good as his word Whereas you say * See A. R. Pag. 12. lin 34. In respect of the means of salvation their priviledge in having beleeving parents is far more then those that have not because beleeving parents may be a means to bring their Children to the knowledge and faith of Jâ—sus Christ and so be instruments of their salvation as Sainâ— Paul saith here The beleeving husband may save his unbeleeving wife I answer If by children here you meane infants if this be all the priviledge you will afford them I thanke you for nothing But it is well they are not at your finding for indeed this measure of yours is somewhat scant If they die in their infancie how shall their parents bring them to the knowledge and faith of Jesus Christ yea how shall they beleeve that they goe to heaven if they had not some warrant to beleeve that the worke of regeneration was wrought in them before If the righteousnesse of Jesus Christ and the graces of his holy Spirit were not imputed unto them before Psal