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A79560 The divine warrant of infant-baptism. Or VI. arguments for baptism of infants of Christians. viz. I. Infants of Christians are rightly judged in the promise of propriety in God. p.1. II. Infants of Christians are rightly judged to be of the church. p.20. III. Infants of Christians are rightly judged meet for baptisme. p.25. IV. The sealing of the promise to infants of visible professors, hath been the practise of the universal church ever since God added seals to the covenant. p.30 V. The profit of baptism is great to the infants of Christians. p.36. VI. The promise was sealed by the initiall sacrament aforetime to infants of visible professors, both Jews and of the Gentiles. p.38. / By John Church, M.A. minister of Seachurch, in the county of Essex. Church, Josiah. 1648 (1648) Wing C3987; Thomason E441_9 42,925 58

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judged to be in that promise The Consequence I prove by four Arguments Argum. 1. That promise of proprietie in God was not a specialtie which I prove by seven Arguments 1. It was not peculiar to Abraham and visible professors for it was sealed by the initiall Sacrament to the infants of such neither was it peculiar to Abraham and his naturall seed for it was sealed by the initiall Sacrament to the infants of visible professors of the Gentiles no less then to them no difference was to be made the stranger was as one home-born Exod. 12 48 49 and there was one Law for both Nor yet was it peculiar to that Church-State it being a Nationall Church 1. Promises of proprietie in God are not to any in reference to a particular Church onely either Nationall or Congregationall but in reference to the Catholick Church to which they appertain 2. Visible professors and their Infants were judged in that promise before the existence of a Nationall Church 3. Visible professors and their Infants which were of other Nations were judged in that promise 4 Since the dissolution of that Church-State Christians are said to be Children of the Promise after the manner of Isaac Gal. 4.28 who was in that promise as an infant of beleeving Parents before he was in it as an actuall beleever 2. That promise was a Catholick promise the most eminent promise of the Covenant of Grace which was a Catholick Covenant therefore it was no specialty but the blessing of Abraham which was to come on the Gentiles by Christ Gal. 3.14 Rom. 11.17 Rom. 15.8 9 and the fatness of the Olive tree in which they were to pertake and the promise which Christ came to confirm that the Gentiles might glorifie God for his mercy 3. Promises of proprietie in God are no specialties for God is a God to his in every age upon the same terms during the Covenant by which he gives proprietie in himself 4. That promise was given to Abraham as father of all the faithfull of every Nation Gen 17 5. and a publick person representing them in every age and not onely as father of the Jewish Nation onely and therefore no specialty 5. That promise was an everlasting promise and not to end with the dispensation and some temporarie promises of it Gen. 17.7 1. This is expresly affirmed of it 2. God is a God to his in every age upon the same terms Mal. 3.6 he changes not 3. Visible professors and their Infants are alike in every age and there is nothing in them Iam. 1.17 inconsistent with proprietie in God in one age more than in another 4. That promise is not taken away by the comming of Christ for since he finished the work he came to do Rom. 11.28 the Apostle saith the Children are beloved for the Fathers and parents becomming visible professors their children were judged by the Apostles to be in the promise with them and denominated holy Act. 2.39 1 Cor. 7.14 Esa 61.8 9 Ier. 30.20 as aforetime and it was prophesied that when the Jews shall be graffed in again which shall be by vertue of that promise the off-spring shall be accounted blessed with the parent and that the children shall be as aforetime 6. Though a priority in God may be yeelded to the Jews and their seed yet a sole propriety may not The Jew was the elder sister and Christs first bride and they had the first hand-sell of Free-grace in a Church-way but they and their seed never had the sole propriety in God Gentiles becomming visible professors did partake in it and their Infants whosoever feared God Psal 128.1.3 his Children were Olive plants as well as theirs 7. The former part of that promise I will be a God to thee is undenyably common to all beleevers Therefore that Promise being not a specialty the Infants of Christians are rightly judged to be in it as the Infants of the Jews were for Christians and their Infants have the same priviledges specialties excepted Eph. 2.14 1. The Partition wall is broken down and they are made one 2. The breaking off was of incorrigible Apostates and their seed and not of visible professors and theirs these suffered no losse by the breaking off Rom. 11.1 Eph. 4. 3. Christians have like precious faith and their Infants are no more Infidels then theirs were 4. Christians in this dispensation are children of Abraham Luc. 19.9 1 Pet. 3 Rom. 8.17 Zacheus becomming a Christian is called a son of Abraham and Christian women daughters of Sarah and therefore heirs of his priviledges which were not specialties in Abrahami successimus haereditatem quae de illo dicta sunt in nobis liberis nostris quadrant Pet. Martyr 5. Christians are in this dispensation as Jews were in the former they are called as they were An holy Nation a peculiar people 1 Pet. 2.9 Tit. 2.14 a Royall priesthood c. And every Nation receiving the faith as the Nation of the Jews did and in which there is a nationall agreement in doctrine worship and discipline as was in the Nation of the Jews is to be accounted to the Lord in every age Psal 22.30 even Aegypt and Assyria with Israel Isai 19.25 Gen. 17.5 Posita causa ponitur Causatum and may call Abraham Father who obtained the father-hood of many Nations and may be accounted a nationall Church no lesse then that nation was 6. That promise of proprietie in God was to Abraham and the Jews as Beleevers and promises to believers as such if they be not specialties appertain to all beleevers as they do to any Iosh 1.5 Heb 13 5 The promise of Gods presence with Joshua is applyed to all beleevers Argum. 2. As much love is manifested to the Infants of Christians in this dispensation as was to the Infants of Jews in the former Christ in this dispensation became one of them the Infants of Jews had the promise and of Christians the performance Christ on earth commanded the Infants of such as honoured him to be brought to him and with anger rebuked his Disciples for despising the day of those small things he imbraced them blessed them Mark 10 14 16 affirmed that his kingdome was of them numbred them with beleevers Mat. 18 and taught that his Angels were their Guardians and admonished those of riper years to be like them in innocencie humilitie Ephes 6.4 c. commanded by his Apostles that they should be brought up in the nurture and admonition of the Lord c. Therefore it is not to be beleeved that the promise of propriety in God is rent away from the Infants of visible professors and that they are without God Eph. 2.12 and without hope in this dispensation as the children of Infidels are Argum. 3. The Infants of Christians are as capable of the promise of propriety in God as the Infants of the Jews were
thing it is a delivering up to Satan and a putting the party visibly in his Kingdom in which all visibly are that have not a visible standing in the Church Argum. 4 IV. By Baptism Infants of Christians are solemnly initiated into Christs death Rom. 6.3 for Baptism is a visible participation of it by way of initiation Per modum initiationis Ames Medul p. 188 as eating things offered to Idols is fellowship with devils 1 Cor. 10. By it the unspeakable benefit of Christs death is absolutely sealed to as many as stand to the agreement Therefore the profit of it is great to such Infants Argum. 5 V. Baptism is a strong ingagement to repentance from dead works to serve the living God Matth. 3.11 It is called Baptism unto repentance Eo ad serium dei colendi studium non mediocriter stimulamur Gal. 5.3 Calv. as Circumcision was in the time of it an ingagement to serve the Lord according to the tenor of that Administration Therefore the profit of it is great Isai 49.1 5. Psal 58.3 for God hath formed us to serve him from the womb and we are apt to go astray from the womb Argum. 6 VI. Baptism is an ordinary means of the salvation of those of whom the Kingdom of God is and necessary as a means 1 Pet. 3.21 Baptismus est necessarius ad salutem non tantum ut res praecepta sed etiam ut salutis medium ordinarium Ames Bellar. enervat Therefore the profit of Baptism is great to the Infants of Christians the Kingdom of God being of such Objection Baptism is a means of the salvation only of those that have Faith and the answer of a good Conscience and not of Infants Answer 1. Faith and the answer of a good Conscience are necessary only in those of riper years that Baptism may be effectual to them for Salvation and not in such Infants for these are not necessary in them to salvation 2. Baptism is compared to the Ark and is said to save as the Ark saved from the flood of waters in which some had a temporal deliverance which was a type of 1 Pet. 3 21. and help to eternal salvation which yet after perished Object 2 It is uncertain whether any individual Infant shall receive any profit by Baptism Answer 1. It is certain Baptism is as profitable to Infants of Christians as Circumcision was to Infants of Gods people in the time of it and that every such Infant baptized is solemnly dedicated to the Lord initiated into the Church and into Christs death and made a debtor to serve the Lord in righteousness and holiness all the days of his life and is by it set upon the advantage ground for salvation 2. There is not to us any infallible certainty that Baptism administred to any actual professor shall be effectual to him to salvation John Baptist and the Apostles could not say of any individual this man shall be baptized with the holy Ghost and be saved They baptized Individuals as David prayed for his sick Child namely 2 Sam. 22.12 because he did not know but the Lord might hear him he said who can tell but the Lord may be gracious unto me that the Child may live and there is ground of hope of the effectualness of Baptism in the Infants of Christians as well as in actual Professors because God hath promised to be a God of the seed of his people and to circumcise their hearts and hath commanded them to hang upon him their issue and their off-spring Isai 22.24 and required them to be accounted a seed that he hath blessed Isai 61.8 9. and hath declared that the Kingdom of God is of them c. ARGUMENT VI. The Promise was sealed by the initial Sacrament aforetime to Infants of visible Professors seeking it for ●h●m both Iews and of the Gentiles therefore it may be sealed to the Infants of Christians by the initial Sacrament THE Consequence I prove by six Arguments Argum. 1 I. The principal promise sealed aforetime which was the promise of propriety in God is not made voyd For 1. It was not a temporary promise Gen. 17.7 Heb. 8 7. Eph. 2.14 for that promise was faultless and it was no part of the partition wall broken down by Christ 2. Infants of Christians are as faultless as the infants of Gods people in the former administration undeniably included in it Therefore it may be sealed to the infants of Christians by the initial Sacrament in this dispensation Argum. 2 II. Sealing that promise by an initial Sacrament to infants of Gods people which was the substance of Circumcision and a distinct thing from it did not of right cease with the Jewish Church-State For it was not peculiar to that Church as a national Church For 1. That promise was sealed to infants by the initial Sacrament long before the existence of a national Church Gen. 17. and to infants of strangers which were not of that Nation 2. Sealing the promise by an initial Sacrament is principally in reference to the Catholick Church for shews of grace are sufficient to it Acts 8.36 37 c. 10.47 though the parties have not joyned themselves to any particular Church and one that cannot be rightly iudged to be of the Catholick Church cannot have the promise rightly sealed to him by an initial Sacrament though he be a Member of a particular Church Argum. 3 III. Sealing the promise by the initial Sacrament in this dispensation is upon such terms as the sealing of it was in the former Faith and repentance were no less required in the former then in the present dispensation Fides et resipiscentia non magis am constituunt foedus dei quàm tempore Abrahami Ames The seal is changed but not the Faith Sacramenta sunt mutata non fides August God indented with Abraham to walk before him and to be perfect Gen 17.2 before sealing the promise to him by the initial Sacrament Rom. 4.11 and that Sacrament was called the seal of the righteousness of Faith yea a greater measure of Faith might seem necessary aforetime Heb. 11.13 Rom. 13.11 for they were to behold things afar off which to us are nearer and there was a vayl of Ceremonies upon things which are to us open and naked Therefore the promise may be sealed to Infants of Christians in this dispensation by the initial Sacrament Argum. 4 IIII. Infants of Christians are as capable of the promise and sealing of it by the initial Sacrament as the Infants of Gods people were aforetime for there is not in them a greater absence of Faith Knowledg c. neither is there less innocency and ability to bear it Infants of Christians are now as able to indure sprinkling or washing with water as Infants of Gods people aforetime the cuting with the knife Therefore the promise may be sealed to the Infants of Christians by the initial Sacrament Argum. 5 V.