disciples were sensible of this and therefore they onely are meant Now that infants are not disciples first because a disciple in English is a scholler now what can infants learn 〈◊〉 57 â—â—arâ— anâ—â— Austin saith Infants to know divine things that have not yet known humane things if in words we would show I fear we may seem to offer injury to our sences when by speaking we perswade it Those that go about to make infants schollers or disciples they do not only lose their pains but expose themselves to laughter 2. The very commission showes what kinde of disciples Christ meant in these words teaching them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which must agree with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to observe all things that I have commanded them but this cannot infants do therefore infants must needs be excluded from being any of the disciples here meant 5. Exception Christ saith baptise all nations but children are part of the nation therefore they may be baptised Answ In the proposition there is a fallacie of division whereby one conjoyned proposition is divided into two pieces As a certain Atheist that would prove out of Scripture there was no God for which he alleged the 14. Psal vers 1. where it is said there is no God but he left out the foregoing words the foole hath said in his heart So here Christ saith baptise all nations but he conjoynes with it make disciples all nations Mr M. pag. 14. which the objector here left out 6. Exception Is this of Mat. 28.9 is onely an enlargement of their commission that whereas before they were to go to the lost sheep of the house of Israel now they were to go into all the world Mat. 10.1 Answ This going to the lost Sheep of the house of Israel was onely to preach and to confirm their doctrine with miracles as healing the sick cleansing Lepers raising the dead c. there was not a tittle about baptising as appears Mat. 10.1 to 16. Mar. 3.15 16 7. Luk. 9.1 2 3 4. and the 70. had the same commission Luk. 10.1 2 3. besides Christ gives a commission here that hath not miracles annext as that had but is to remain to the end of the world 2. These commissions differ in respect of persons and place that commission was onely from Judea this was for all nations that was to preach to Judea this to preach to all nations and to baptise those that should believe the things spoken to be true 3. If this were an enlargement of Christs former commission in that make disciples all nations baptising them is put in yet are Ministers and christians tied to observe the enlargement of the commission in the very manner and form as well as any former commission because Christ saith Teaching them to observe all things that I have commanded them 4. Here is a full commission with all its causes As first efficient All power is given me c. Secondly the form and immediate call Go ye therefore Thirdly the mater teaching the nations and baptising the disciples Fourthly the end exprest by the effect that they may keep all things commanded 5. The effect and behold I am with you to the worlds end and upon no other condition 3. The Bapâ—isme of Christ is the Baptisme of actuall repentance The Baptisme of Infants is not the Baptisme of actuall repentance Therefore the Baptisme of infants is not the Baptisme of Christ The proposition appeares that the Baptisme of Chirist is the Baptisme of actuall repentance Acts 2.38 Repent and be Baptized every one of you as if he should say first repent then be baptised Matth 3.6 Iohn was Baptising in Iordan those that confessed their sins but when he saw the Pharisees and Saduces come to his Baptisme he said O generation of vipers who hath forewarned you to fly from the wrath to come and would not Baptise them as appeares Luke 7.30 Now for the assumption the Baptisme of infants is not Baptisme of actuall repentance There is no shame sorrow hatred of sin in them Besides these that baptize Infants for repentance in time to come they make two Baptismes one of the repentance of Infants for time to come and the other of the repentance of growne persons contrary to the Scriptures that saith ther 's one Baptisme Ephes 4 5. 4. The Baptisme of Christ requires faith as an inseparable condition or qualification to the right receiving of it without which it ought not to be administred But the Baptisme of infants doth not require faith as an inseparable condition or qualification Therefore the Baptisme of Infants is not the Baptisme of Christ The proposition appeares 1. From Scripture which tels us that Christs Baptsme requires faith as an inseparable condition Mar. 16.16 Go preach the Gospell to every creature whosoever beleeueth and is Baptized shall be saved as if he should say among creatures where the Gospell is preached none are to be Baptised but he that beleeveth for where beleevers are commanded to be Baptised unbeleevers are forbid under an Affirmative command the negative is included Acts 8.37 Here is water what doth hinder me from being Baptized Philip answeres if thou beleevest it is lawfull for the Greek word onely signifies as if he should say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nor thee to be Baptized if thou â—ost not beleeve it is not lawfull neither for thee nor me for me to Baptise thee Acts. 8.12 When the Samaritanes beleeved Philip preaching the things of God and the name of Iesus Christ they were Baptised both men and women When were they baptised when they beleeved not till then Object But it s said Simon was Baptised and yet hee was an unbeleever Answ It is said expressely that Simon beleeved also with whose profession Philip was satisfied for neither Officers nor church can look into mens hearts whether they profâ—sse in truth but charity teacheth us to judge they speak in truth especially if the profession of life condemns not the profesion of word could we look into the heart none were to have this Seale or Signe save justified persons The assumption is the Baptisme of infants doth not require faith as an inseparable condition appeares in that it is maintained by some that the faith of the Godfathers by others the faith of the whole church others the parents faith others the faith of Abraham will serve the turne though they have no faith of their own yea most maintain that they may be Baptised though they have no faith Object But Infants have faith for Ieremy was Sanctified from the wombe Ier. 1.5 Answ 1. The Hebrew word signifies to separate as well as to Sanctifie so it s the same with Gal. 1.15 Paul saith God that separated me from my mothers wombe so Esay 13.3 Christ and his Souldiers are called Gods Sanctified ones Object But t is said of Iohn Baptist Luke 1.15 He shall be filled with the holy
them out of Communion and so the matter of the churches come to be so corrupted that they are made uncapable of reformation for when the matter of Churches is rotten what hope is there that the churches will come into a pure state Better did the Nicene Councell that divided their Congregations into Hearers Catechumeni or persons catechised and Communicant The mixt multitude were hearers hopefull persons that had good desires were Chatechumini and those that were deemed believers were Communicants a practise much to be thought of in these times of reformation 2 It confounds the world and the church together which Christ hath severed Joh. 15.19 Joh. 17.9.14.15 Infants bâ—ptisme especially serving to christianize the prophane world who if men enlightned would speak what they think they must needs say they are not Christians no not one tenth part in too too many Congregations 3 It causes reproach to christianity when many persons that have been christianized only by their infants baptisme prove so unholy which Heathens look on as part of you yea though they be kept off from communion with you in the Lords Supper yet will it be hard to keep off such from the Supper their ignorance must be very grosse and their scandals very soul that keeps them off but more hard to keep them off if they lead civill lives and be rich especially if they understand some Catechisticall points though any christian man may see they are strangers from any life of grace 4 Wicked persons rest in the baptisme they had in their infancy without seeking after knowledge or grace whereas were they held a while upâ—n hope of acceptation into communion of churches they might be furthered to seek knowledge and restrain from grosse enormities whereas now supposing themselves Christians by their baptisme they received in infancy they care not to do either 5 It s a Nest-egge and ground work for traditions if we fall upon traditionary teachers Bell â—â— d veâ—b â— dâ—â— 5. Mort Aâ—ol part 2. l 1. c 39. Obj-Ameâ— Ant Synod â—e â—â—â—ver 〈…〉 apo p 2â—2 presently they hit us in the teeth with infants baptisme Bâ—llarmine saith the Lutherans cannot prove the baptisme of infants against the Anabaptists by the Scripture the Catholiks are not wont So the Remonstrants in their Assemblies as a very ancient rite which can scarcely be left off without great scandall and offence 6. It fills the conscience with scruples some question whether they were ever baptised some question how could I make a covenant by my selfe much lesse by others being an infant Some thinke there is no word at all for what is herein done but it s onely a laudable Apostolicall tradition some thinke it a Signe of faith in present others in infants But that which causeth most scruple is about the formalis ratio the formall cause that inrights a man to this infant Baptisme Some thinke the faith of the parents or of those that offer them doth inright them hereto Others think that the faith of their Grand-father great-grandfather to many generations if none be neerer that were godly of the race the faith of Noah shall serve Aug. Ser. 1 â— de ver apostol Others thinke the faith of the whole Church Others thinke that childrens Seminall faith makes them capable hereof the nature whereof who can understand seeing all faith requires an act of the understanding which infants have not Some thinke Abrahams faith doth it Some think there is an inward covenant which was made to Abraham whereby whatsoever God is to a godly man he is the same to all the seed Nay say others seeing many of the godlies seed are wicked this is impossible but thâ—re is a certain outward Covenant formerly in circumcision now in bapâ—isme whereby infants do partake talke with ten men and you shall see them divided into five parts about the formall cause that enâ—itles an infant to baptisme It s a speech of Erasmus things are bad where there is need of so many remedies Infants Baptise destroyes two of the principall marks of a particular church whereby the members of it are known from all other societies iâ— the world so that hereby they are made no markes at all as 1. Profâ—ssion 2. Baptisme 1. Profession That which makes us members of the Catholike I mean Christs bodie for the catholike visible church I explod as a monster that hath neither Ordinances nor officers unlesse wâ—e take catholike into opposition to the church closed up in Iudea I say that which makes us members of the catholike the profession hereof makes us members of a particular Church faith doth the one the profession of faith doth the other Acts 8.37 38. Acts 19.18 and this profession is required in New England before any person is admitted as a member Now infants baptisme utterly destroyes this note being they are members already 2. Infants baptisme destroyes baptisme from being a marke of a Church He that would truely define and describe it by such properties as are so essentiall to the thing as that being there they make it to be that it is and being absent it ceaseth to be any more the same And further that it be common to no more but that thing Now infants baptisme is no distinguishable signe or mark of a member of a church because it is common to more persons then such as by Church right are members of Churches even to many that assoon as they grow up become persecutors of beleeving members of the same church of which the persecutors themseves are reputed members Most Divines make Baptisme a signe of a church but how it can be so in such a subject I see not 8. It makes the Preachers assertions of Baptisme and the peoples practicalls to jar one with another Melancton saith dipping signifies the old man with sin to be appointed to death and comming up out of the water Loc. com de bap signifies that wee being now washt do expect a new and eternall life Zanchy They that are dipt Zanch in Ephes loc de baâ— are received into the faith and flock of Christ and Order of them that are to be renewed by the spirit forgivenesse of all sins being given unto them â—n Romaâ—â—s c 6.5 Martyr saith Baptisme is a signe of regeneration into Christ into his death and resurrection which succeeded circumcision consisting of the washing of water in the word whereby in the name of the Father Son and Holy Ghost remission of sins and powring out of the Spirit is offered and by a Sacrament we are planted in Christ and his visible Church and right to the Kingdome of heaven is sealed unto us and we likewise professe that we will hereafter die â—o sin and live to Christ 〈◊〉 l. cap. â—5 Polanus saith Baptisme is a Sacrament in which they to whom the Covâ—nant of grace belongs according to the command of Christ are washed with water in the name of the Father Sonne and Holy Ghost that is
that it may be signified and sealed unto them that are baptised that they are taken into the communion of the covenant of grace planted in Christ and his misticall body justified of God for the blood of Christ powred out for us and â— generated by the spirit of Christ and likewise we are bound to worship him in faith and a good conscience and to call upon this God the Father Son c. â—oc 47. â—g 6â—7 Bucan saith Baptisme is a seal of the righteousnesse of saith that is of our incorporation with Christ of remission of sins of giving the Holy Ghost and regeneration whereby we are sealed unto Christ incorporated and buried with Christ and die unto sin by the power of the death of Christ and rise to newnesse of life Or it is a mutuall obligation of God testifying that he receives the person baptised into favour and of the person baptised giving his faith to God that he will worship him rightly â—g 612. â—p 81 of â—aptisme Greenham saith Baptisme is a pledge of our washing in Christs blood Acts 2.39 of our justification Gal. 27. of our ingrafting into Christs body Ephes 4.16 of our dying to sin Rom. 6.3 of our resurrection 1 Cor. 15.29 of our unitie of spirit with our brethren â—ontr 12. â—est 1. Willet Synepsis saith we define Baptisme a signe or sâ—al of regeneration whereby we are assured that as verily by saith in the blood of Christ we are cleansed from sins as our bodies are washed with water in the name of the Father And a little after he saith It is the proper act of faith to regenerate us not of Baptisme the use and end whereof is to strengthen and increase our faith â—oc com â—g 614. Muâ—culus saith Baptisme is a Sacrament of regeneration purgation or if you will of washing imitation sanctification and incorporation whereby we repenting and professing faith and Christs religion that being washed from our sins we may walk in newnesse of life are incorporated and sealed to Christ and his church â— 2. Trelcatius saith the primary end of Baptisme is to signifie seal and show Sacramentally the forgivenesse of sins benefit of regeneration and union with Christ I might heap up many assertions of Divines like these alledged but these are enough to show how the practicals jar with these assertions laid down and how unsound divers of them are if affirmed of infants 9 Infants Baptisme produces many absurdities 1 It puts an infant in a state of grace and remission of sins M.F.C. iâ— his Book of K Iesu p. 5 6 7 8 before calling 2 It makes them visible members of Christs church before calling contrary to 1 Cor. 1.2 3 It upholds a nationall church as Circumcision did the nationall church is but one candlestick the particular churches are seven candlesticks Apoc. 1. 20 4 It intayles grace to generation not to regeneration contrary to Joh. 3.5 6. 5 It goes quite contrary to Christs order who first bids make disciples and then baptise after haec ille 6 Hereby the carnall seed is taken and acknowledged to be the spirituall seed of Abram 7 Whereas the Scripture requires onely persons to be baptised who gladly receive the word Acts 2.41 and desire baptisme Acts 8.36 by this infant baptisme all are compelled they and their children to be made Christians whether they will or no. 8 Christ did never ordain the Sacrament of Baptisme any way to concurre towards grace but as it workes in by and upon the understanding for if we go any other way we must say the Sacrament of Baptisme confers faith then is it an absurditie to dispense it where there is no understanding to conceive the history or mystery thereof 10 Infants Baptisme is a foundation for the Arminians to maintain Ane Syâ—alia de peâ—â—ever â—anctor cap. 11. falling from grace If infants be baptised because they are in covenant with God then it seems they after proving wicked are faln away This Argument was urged by the Remonstrants which Doctor Ames was forced to slight because he could not answer 11 Many by infants Baptisme are received into communion of Baptisme who are excluded from the communion in the Lords Supper whereas the communion in both is one and the same which I prove by four reasons 1 One and the same thing is signified and sealed both in Baptisme and the Supper that is to say our partaking in the death and resurrection of Christ therefore the communion is the same 2 The same preparations that are required for a right receiving the Lords Supper are required for a right receiving of Baptisme and the qualifications which doth exclude from the one doth also exclude from the other For example faith and repentance qualifies for the Supper so for Baptisme nay there are plainer places to prove the necessitie of these requisites in Baptisme then in the supper Ex Gr. For repentance a preparation to Baptisme we see Acts 2.37.38.41 Repent and be baptised and they that gladly received the Word were baptised Math. 3 6. They were baptised of Iohn in Iordan confessing their sins hence Bâ—ptisme is called the baptisme of Repentance Luk. 3.3 Because it was administred onely to penitent persons See Mark 4. Acts 13.24 Luk 3.3 How Iohn preached the baptisme of repentance so faith is another precâ—ding requisite to baptisme we see Mark 16.16 Whosoever beleevâ—th and is baptised Acts 8.12 When the Samaritans beleeved Philip they were baptised Acts 8.37 If thou beleevest it is lawfull Acts 10.47 Can any one forbid water that these shâ—uld not be baptised that have received the Holy Ghost as well as we Now for preceding requisites to the Supper we see 1 Cor 11.27.29 He that eateth and drinketh unworthily c. This word worthily shows there are certain preceding requisites without which God will not think us worthy receivers these are 1. repentance for which we can hardly bring a plain place the most is 1 Cor. 11.28 Let a man examine himselfe So for faith we have it to be a preparation only by deduction Matth. 26.28 The cup is said to be the Blood of the new Testament shed for the rem ssion of sinnes but this being apprehended no otherwise then by faith faith must be a precedent requisite to right receiving This is the summe of the four Evangelists concerning this matter saving that Luke addes these words Luk. 22.19 This is my body which is given for you which requires faith to beleeve this promise For the sixth of Iohn the best Divines upon undoubted grounds confesse Christ speakes not a word of the Supper Another deduction I onely remember is from 1 Cor. 10.16 Where bread and wine or rather the Cup of blessing are called the Communion of the Body and Blood of Christ that is by faith comming betwixt for by faith onely we have union and communion with Christ To conclude seeing the Scripture doth require the same requisites to precede Baptisme that it doth to precedr
he could not baptise Epist 70. ad Iâ—nuarium Episcopos Nilmidas de Baptizandis haereticis Yea then they joyned Unction with Baptisme that he that was anoynted therewith might become one of Gods Anointed Ibid. And for the Signe of the Crosse severall times more especially in this Epistle de lapsis he saiâ—h The forehead pure with the signe of God could not bear the signe of the Devill It would be too long to tell of other grosse errors as that only baptized persons escape eternall punishents That Originall sin is done away by it and that actuall sins sprouting up Originall sin is not after to be imputed c. By all which wee may see what heed we may give to Cyprians time when they were such grosse errors about Baptisme And yet but in one Epistle do I finde mention to be made of infants baptisme which the forementioned Epistle to Fidus which may not without some grounds be suspected to be suppositions 1. IAMES PAMELIUS that wrote the Annotations upon this Epistle cannot finde of what place Fidus was bishop 2 The weaknesse of the fore-mentioned arguments not likely to come from a Councell of 66. Bishops 3 There is no mention at what place this Synod of 66. Bishops sh uâ—d meeâ— But suppose this Epistle were not feigned among all other corruptious Infants in CYPRIANS time pertook of the Lords Supper yet will not any allow this CYPRIAN in his Epistle de lapsis speaking of the wickednesse of those that sacrificed at the heatâ—eâ— Altars that they sacrificed their faith their hope in those deadly fires aggravates their sin that their infants they carried in their armes or led in their hands lost that which they had gotten in the beginning of their birth when the day of judgement comes they will say we have done nothing neither did we leaving the Meat and Cup of the Loâ—d hasten willingly to prophane defilements others treacherie hath destroyed us we perceive our parents were our murtherers 4 It appeares it was feigned because it was so contrary to the doctrine laid down in Tertullian whom Cyprian as I suppose the learned know did in his workes very much imitate that he called him his Master Da mihi Magistrum was Cyprians speech of Tertuâ—lian 5 It appears from Baronius testimony that Cyprian was against it Baron Annal. Eccles tom prim A. 53. pag. 398. who sâ—ith If Cypriâ—n had been sure that that had been an Apostolicall tradition speaking of infants baptisme and not contrary to holy Scriptures is by sound and sincere opinion without doubt he had rested Bernard serm 65. super cant pag. 144 Speaking of some Christians that opposed the popish stream he faith They laugh at us be because we baptise infants because we pray for the dead because we require the prayers of Sâ—ints This I adde for illustration not regarding any authority after the first 300. yeares Answer to the objections brought for infants Baptisme Obj. 1. As the infants of Jews were circumcised so the infants of Christians are to be baptised Answ We deny the consequence 1 Because there are two Covenants essentially differing Jer. 5.1 32.33 I will make a new Covenant not according to the covenant I made with thâ—m when I brought them up out of the Land of Egypt therefore their sâ—aâ—â—s ought to be essentially diver The first Covenant was carnall typiâ—all as appeares Jer. 11.7.8 vers 6. God bids them hear the words of â—is Covenant and do them And vers 7. I earnestly protested unto your Fathers in the day that I brought them out of the Land of Egypt even unto this day rising early and protesting saying obey my voice yet they obâ—yed not nor inclined their ear therefore I will bring upon them all the words of this covenant which I commanded them to do but they did them not 2 Then the Lords Supper should be given to infants because they all pertook of Manna and the Paschall Lamb. If it be said they are kept off from the Supper because they cannot examine themselves so are they to be kept off from baptisme because they have not faith repentance nor the covenanting of a good conscience 1 Pet. 3.21 3 Circumcision was commanded as well to reprobates as to the elect Gen. 17.10 Every man childe among you shall be circumcised among which were many reprobates Esau afâ—er God had said The elder shall serve the yonger Gen. 25.23 which the Apostle applyes to reprobation Rom. 9.12 was circumcised So Ishmael after God had rejected him in respect of spirituall blessings Gen. 17.20 yet vers 23. he Was circumcised and so were all that were born in his house or bought with mony So that circumcision was to be administred to reprobates as well as godly but baptisme is to be administred onely to those that repent and believe 4 Baptisme and circumcision do much differ First as circumcision was to be done the 8. day Baptisme any day 2 Circumcision was onely on the males this on males and females Circumcision done by the parents to the children by the father as Abram by the mother as Zipporah Circumcision belonged onely to the nation of the Jewes baptisme to the believers in all nations So in signification circumcision signed a right to Canaan baptisme signes a right to the death and satisfaction of Christ So in duration the one was to endure to the end of the Jewish nation the other to the end of the world And though circumcision be cald an everlasting covenant yet the Schooles distinction is known aeternum suis and aeternum dei Exod. 21.6 His master shall bore his eare and he shall serve him for ever Exod. 28. 43 It was a statute for ever that Aron should have his linnen breeches on when they came to minister in the holy place See Exod. 30.21 Levit. 6.18.22.7.34.36 10.15 Num. 18.11 Exod. 40.15 Their anointing shall be for an everlasting Priesthood So that ever and everlasting in the Old Testament are taken for length of time or the continuation of a thing 5 Circumcision was a profession of the observation of the Law Rom. 2.25 Circumcision verily profiteth if thou keep the Law but if thou be a breaker of the Law thy circumcision is made uncircumcision q. d. They being not able to keep the Law they were no lesse miserable then the Gentiles For the Apostles scope is to humble the Jewes who doted upon outward priviledges Gal. 5.3 Every man that is circumcised is a debtor to do the whole Law Now to be a bond to keep the whole Law and to be a seal of grace and remission of sins are two contrary things Gal. 6.13 Neither they themselves who are circumcised keep the Law q. d. The use of circumcision in the Jewish Church to binde the keeping of Moses Law Acts 15.5 The Jewish brethren commanded to circumcise them and to keep the Law of Moses So vers 24 There were some that troubled you saying that you ought to be circumcised and keep the Law so
carnall Jew so we Gentile cannot be the seede 3. Beleever of Iew and Gentile we Gentiles come to be the seed only this way Gal. 3.29 If ye be Christs then and not till then are ye Abrahams seed and heirs according to the promise Gal. 4.28 Now we brethren as Isaack was are the children of promise Which was only by Isaacks faith looking on the promised Messiah and so we Now many mistake besides these three seeds which are all the seeds the Scripture names a fourth seed that is the seed of beleevers unto which they thinke God will be a God because they are such which cannot be because many of them prove wicked and none of them for the present appeare to be Godly Object 4. Baptisme succeeded Circumcision as an initiating signe Col. 2.12 For the Collossians objected this if Circumcision be abolished then we Christians have no outward signe at all to confirme unto us Christs satisfaction where by the mindes of beleevers may be confirmed and parswaded that they are partakers of the Spirituall benefits in Christ Now if baptisme succeed circumcision as an initiating signe then as infants were the circumcised so infants should be now baptized Answ 1. We deny the consequence for those in Colosse that were baptized were not infants but grown persons that were circcumcised with the circumcision wade without hands and had faith tbrough the operation of God 2. We deny there was any such scruple in the Colossians 1. Because had there been any such scruple the apostle would have given some intimation thereof or preparation thereto in words preceding but he speakes not one word tending to any such thing 2. because he was not come to a period in answer to the circumcision teachers and did not come to a period till the end of this 12. verse therefore could not bee upon any other subject in this verse then he was in the former and so much the word Also proves and the apposition of buried circumcised and risen again proves it 3. Because the Collosians had baptisme already being buried and risen again with Christ therein therefore they could not reasonably object that the circumcision teachers would abolish baptisme nor could they say what shall we do for an initiating signe to confirme our faith for they had baptisme already 3. But suppose it were granted that baptisme did succed circumcision as an initiating signe yet where is there any such thing in the text as this viz. As Baptisme shall succeed in the same latitude of infancie of so much as Males much lesse of Females which is the supposition endeavoured to be proved from the text nay the contrary appears that there were none but grown persons because they are said to have faith and buriall and Resurrection with Christ which could not in an ordinarie way be affimed of infants Suppose all the objectors premises were true yet all that can properly be deduced from it is this viz. That circumcision was an initiating signe to the Iewish church and Baptisme is an initiating signe to the Christian church and hereof there would be no great contention 4. The true connection of the words with the foregoing is this Paul having answered Philosophy teachers verse 9.10 The word Also showes he comes to answere teachers who would have brought in circumcision to whom he answers adversitively whereas you would bring in circumcision which is made with hands we have a better Circumcision made without hands which consists not of cutting off the bodily skin of the flesh but in putting off the body of the sins of the flesh by the Circumcision of the Spirit of Christ and having laid downo the benefit or priviledge vers 11. He comes further to confirme them in it by the seal or instrumentall signe thereof which these Collossians had already received that is to say by the seal or signe of baptisme buried with him in baptisme wherein ye are also risen again c. Object 5. If infants may not now be baptized then are they deprived of some grace Circumcision did conferre Answ No For 1. Circumcision did not bring any grace to the Jews but was rather a yoke of a curse Acts 15.10 11. Why tempt ye God to put a yoke upon the neck of the Disciples which neither our fathers nor we were able to beare He speakes of Circumcision not as the false teachers would then have brought it in but as it was considered simply in it selfe in that he calls it a yoke upon their fathers not able to be borne who lived before those false teachers were What this yoke was we see Gal 5.3 to be debttors to keep the whole Law and for failing in one point to be under the curse Gal. 3.10 Deut. 27.26 and the Apostle vers 11. opposes the grace of the Lord Jesus to this yoke 2. It is not a benefit but a misery for children to be baptized for hereby they are apt to thinke themselves Christians when they are strangers from Christ Object 6. Vnlesse infants be baptized they are excluded from the new Covenant but they are not excluded Mat. 19 14. Of such is the kingdome of God Answ 1. We deny the consequence for 1. The females of the Iewes were saved without Circumcision So Iob Lot So the Cananitish woman without baptisme were in Covenant with Christ 2. You thinke your infants not baptized are saved 3. The Scripture no where sets downe baptisme as a gate to let in or a condition without which we cannot partake of Gods covenant 2. For the Assumption it followes not because Christ bad suffer those little children therefore that he would permit all from a particular to an viniversall these is no consequence because it once rained Manna and once water came out of the Rock therefore it shall be so alwaies 2. From a negative there cannot be drawne an affirmative conclusion Christ did not baptize any John 4.2 therfore we ought to baptize infants 2 It s probable the kingdome of glory doth in a great part consist of such infants so dying in infancie through the free grace of God and presentment of the Satisfaction of Christs death to the justice of God for Originall sin yet doth it not follow they must be baptized neither doe we know which will dye in infancy free from actuall sin or which will live and grow up and prove wicked therefore we cannot baptize any If it should be concluded Christ laid his hands upon them and blessed them therefore wee ought so to doe the conclusion were probable 4. Christ being God and knowing all things his divine nature might communicate to the Humanity that to those infants that were then brought and such like as they were the kingdome of God did belong as knowing all things he knew them to be elect yet it followes not to other infants that the kindome of God should belong the greater part whereof grew up and proved wicked 5. Of such is the kingdome of God there is a two fold suchnesse 1.
of the sea upon dry ground so that the Israelites were Baptized spiritually in the cloud and sea because for the miracles which they saw in the cloud and sea they beleeved we see there unbeleefe vers 11.12 Because there were no graves in Egypt hast thou taken us to die in the wildernesse and vers 19. We see the pillar of the cloud stand behinde them and vers 20. It was a cloud and darknesse to them but gave light to those and vers 21.22 Moses stretched out his hand over the sea and the Lord caused the sea to goe backe all that night and made the sea dry land and the children of Israel went into the midst of the sea and the same sea swallowed up the Egyptians vers 23.24.25.26.27.28 When they saw the cloud thus over them and the sea giving them passage it s said vers 31. The people feared the Lord and beleeved the Lord and his servant Moses So that their being bâ—ptized is Metophoricall as Mat. 20. Can ye be baptized with the baptisme I am baptized with They were baptized that is seeing the cloud over them a signe of Gods presence and the sea thus divided they were Baptized that is clensed from their ignorance security impenitency and unbeleefe 2 If baptizing unto Moses were a type of our Baptisme and that as all were baptized then so all should be Baptized now then Manna the spirituall food they eat and water out of the rocke the spirituall drinke they dranke should be types of the Lords Supper and in the same latitude and so all persons must be admitted to the Lords Supper as all Israel were to the eating of Manna and drinking water but our godly brethren among the Paedobaptists doe generally explode this therefore the other the thing typified by the Manna and rocke was not the Sacrament of the Lords Supper but Christ they dranke of that spirituall rocke Sacramento tenus as Austin speakes which followed them and that rocke was Christ it hath been an errour as I suppose to make one type to typifie another 3 Whereas some bring this place to prove thousands of infants were Baptized in the sea I aske whether the Baptisme of Christ and the Apostles were instituted under the old Testament If not then in vaine is this alledge Object 14. Lydia and all her family was Baptized but it is not said her family beleeve therefore its lawfull for persons to be baptized although they doe not beleeve Answ 1. Lydia and her family were baptized as Christ commanded else Paul had contemned an ordinance of God 2 It s absurd to Baptize any one in the faith of their master or mistresse I ask those that hold infants baptisme whether they would baptize all the servants of a Turke if he should beleeve though the servants did not beleeve 3 Hard Scriptures are to be expounded by easie Nehe. 8.8 But in the same chapter the Jailour and all his house beleeved and then were baptized Acts 16 32.34 â—8 8 Object 15. There are but two kingdomes families cities housholds Mr. M. page 9.14 vers 2. Gods and the devils if infants be not of Gods family Kingdome houshold then are they of the devils which is uncharitable to thinke Answ 1. It s true in respect of election and reprobation there are but two Kingdomes families and to one of these all infants doe belong but election and reprobation being secret things there no Church can tell whom elect or reprobate that they may receive one infant and refuse another and without grounds of receiving they are not to dispence this ordinance Acts 8.37.10.47 2. The objection places all infants in one state that they are all either of Gods kingdome or Satans kingdome whereas the Scripture places them of two severall kingdomes as we see in Jacob and Esau Rom 9. and the greater number grow up and go the broad way 3 But if by kingdome city family houshold they meane the visible Church and then if because infants are not of this then are they of the devils kingdom we deny the consequence for first many are of this kingdome who are notwithstanding of the devils kingdome as Ishmael Magus 2. Many are not of this kingdome who yet notwithstanding are of Gods kingdome as Iob and Iacob before he was borne and had done either good or evill before he was circumcised nay borne it was said Iacob have I loved and so he belonged to Gods Kingdome of glory yet was he not of any visible Church as being uncircumcised Obiect 16. As the childe is borne free by the fathers freedome Mr. M. page 15. and others so if God take the father into Covenant he takes the children in with him and if he reject the parents the children are cast out with them As the son of a Priest or Levite the son of a state officer by birth hath right to his fathers office so in this case God takes the father and children into the same Covenant Answ 1. There can no argument be drawen from symbolicall divinity 2. No childe of a beleever is borne in the same priviledge of adoption wherein his father is invested as he is a childe to such a father for them all the children would be so borne if by covenant we meane the covenant of grace no beleever is borne in this being we all are by nature the children of wrath much lesse can the children be borne in any such cov nant But if the objector meane it of some ouâ—ward covenant that is inâ—igâ—tment to Church priviledge that by the fathers inrightment hereto the child should be inrighted I answer first they must show some copie that by the fathers inrightment in Church priviledges all his children arâ— inrighted for that Acts 3.38 and Gen. 17.7 we have answereed before beleevers under the gospel are Abrahams seed Rom. 9. Gal. 7 29. Not children of beleevers of whose being Abrahams seed the scripture speakes not a word 2. If by this outward Covenant the children by Gods taking the the father into covenant be inrighted into the church priviledge of baptisme then are they in righted into the Church priviledge of the Supper being there is one communion in both and so by consequent are inrighted to that which brings judgement to many of them which are wicked 3. Baptisme is not a signe of any such inrightment but of our fellowship with Christ in his death buriall resurrection 4 For these three instances of a childe being free by his fathers freedome and the son of a Levite to be a Levite and the son of a state officer to succeed in his fathers office they had patents for these either in divine writ or humaine ordinances now let these objectors produce if they can that there is any patent in scripture that the children of those beleevers whose parents pertake in ordinances shall also pertake therein that the children of him that is baptized shall also be baptized Obiect But the children of all them that were circumcised were
also circumcised Answ 1. All the children were not onely the males see Answer 1. and 2. objection 2. That the children of circumcised lewes were circumcised it was because it was commanded of God Gen. 7. let us see the same command under the gospel that the children of all them that are baptized shall be baptized and we will obey it We see contrary Acts 2.41 Acts 8.12 Obiect But Baptisme succeeded circumcision Col. 2.12 Answ We have answered to this before that it succeeds nor in respect either of subject or signification See the full answer to the fourth objection 5. It infers an absurdity vers 2. that a christan should beget a christian or else a person inrighted to the seale of christianity which is in effect the same whereas he begets him as a man not as a Christian and the scripture speakes of all that they are by nature the children of wrath Eph. 2.3 Many have defended the traduction of the soule but no age before this defended the traduction of christianity Ob. 17. Luk. 19 9. As soon as Zach. profest the faith of Christ the Covenant of salvation comes to his house forasmuch as he is a son of Abraham Answ All that can be gathered from that text is that salvatian or Christ who is called salvation Luke 2.30 comes to Zacheus or any one that is a son of Abraham but we Gentiles Its probable Zacheus was one as being a Publican are Abrahams sonnes not by discending from his loines but by walking in the steps of his faith Rom. 4.13 2 Christ speakes not of an outward covenant holinesse that comes to the house by Zacheus his being a son of Abraham but of salvatior which came not to every person in the house but onely to the house which it did as soone as â—acheus entertained Christ joyfully though never an one else in the family should receive him Object 18. Rom. 11.28 The Jewes are beloved for the fathers sake therefore we may farre better in outward priviledges for our godly forefathers sake Answ The Apostle speakes onely of the Jewes to be called home into state of grace in the last time what is that to us Gentiles 2 Suppose there were any such promise made to us Gentiles as may be alledged from Gods shewing mercy to thousands we may for our forefathers sake pertake in other priviledges as the fatnesse of the earth and yet have nothing to do with ordinances If spirituall mercies be meant to a 1000. generations its onely on this condition if we love him and keep his commandements not because we are discended lineally of such as did love him and keep his commandements Object 19. We read of whole housholds baptized as Lydia the jaylour Stephanas its probable there were some infants Mr. M. pag. 40. Answ 1. For Lydia there is no mention made of her being married much lesse of her having children but rather we may gather the contrary first because she was so importunate with the Apostles persons so generally hated to come into her house Acts 16.15 If ye have judged me to be faithfull to the Lord come into my house and she constrained us had she had an husband she durst not have brought them in the magistrates being so incensed at them that they rent off their clothes verse 22. 2 Those that were in Lydias house were capable of consolation vers 40. and they went out of the prison and entred into the house of Lydia and when they had seen the brethren they comforted them and so departed 2 For the Iaylours family its said expresly That he and all his house beleeved in God Acts 16.34 therefore there were no infants 3 For Stephanas who was a Corinthian he was baptised and all his houshold 1. Cor. 1.16 But it plainly appears thâ—re were no infants in his house 1 Cor. 16.15 I beseech you brethren you know the house of Stephanas that it is the first fruits of Achaia and that they have addicted themselves to the ministery of the Saints The house did give themselves to serve the Saints therefore there were no infants there 2 It is not like they had two severall kindes of baptisme in Corinth Now for the manner of baptizing the Corinthians it is set down Acts 13.8 Many Corinthians hearing believed and were baptised First heard then believed then were baptized 3 The Scripture still speaks of children when there is occasion As Exod. 12 37. The chilren of Israel journeyed about 600000. men besides children Deut. 1.39 Your little ones which you said should be a prey and your children that had not done good or evill So Ion. 4.11 Mat. 14.21 They that had eaten were about 5000. besides women and children Strange then that the Holy Ghost should never once mention children at the baptizing of men and women Mr. M. â—bid For other Baptised housholds there are none in Scripture Cornelius his house feared God but he was not yet instructed in the Messias as already come Acts 10.4 much lesse was he baptised in the name of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So whereas some alledge Narcissus houshold 1 Cor. 16.11 There 's no mention of houshold in Greek but it may be friends or kindred and so for Aristobulus houshold 1 Cor. 16.10 there is no mention of household in Greek but the words are the same with that of Narcissus word for word Object 20. Baptisme of infants is not forbid in Scripture therefore its lawfull Answ 1. That worship is forbid which is not commanded And condemned Col. 2.23 Mat. 15.9 In vain do they worship me teaching for doctrines the commandements of men Deut. 12.32 Yâ— shall not adde thereto nor take therefrom 1 Reg. 12.23 Ieroboam is condemned for devising the time and place of worship other then God required So Esa 29.13 Ier. 7.31 Hos 13.2 2 As in the time of circumcision they that were not exprest in the command or circumcision were excluded because they were not exprest as the children of the Heathen and the females of the Iewes Though it were no where said thou shalt not circumcise a Heathen or one of thy own females So infants are excluded because they are not in Christs commission Mat. 28.19 Mar. 16.16 Though it be no where said thou shalt not baptise infants 3 The Scripture in so many words doth not condemn prayers for the dead the baptismes of Bels and Ships the ceremonies of the Church of England but where it condemnes Will-worship it condemnes these 4 They cannot have faith in the death buriall and resurrection of Christ therefore they are excluded Rom. 6.3 Obj. 21. But here is no alteration of the worship Virtus at integâ—a causa vitium ex quâ—libet defectu but onely of the subject for the manner of baptising is the same Answ The change of the subject makes it Will-worship because herein we go from the will of that one Law-giver who wils that onely believers whose sins in the judgement of charitie are forgiven should
11 6. Without Faith its impossible to please God John 3.17 He that beleeveth not is condemned already Answ First the Scripture hath not revealed unto us any thing cleerly concerning the salvation or damnation of infants 2 Forasmuch as there is no name under heaven whereby persons can be saved but by Christ Acts 4.12 And forasmuch as infants are guilty of originall sin Rom. 5.14 Death reigned from Adam to Moses and consequently sin over them that had not sinned after the similitude of Adams transgression that is to say by actuall sin It is then most likely that infants as well as others are saved by the presentment of the satisfaction of Christ to Gods justice for originall sin Rom. 5.18 By the righteousnesse of one the free gift came upon all c. This satisfaction its true is but one but there is a twofold way of applying it first through beleeving in those that are capable of beleeving and so the objected Scripâ—ures and others of the like kinde mean it and it s most absurd to referre the preaching of the Gospell to infants and to think them capable of beleeving that are not capable of kâ—owledge 3 Without beleeving is this satisfaction applyed for dying infants by vertue of Election and the free grace of God to the justice of God Rom. 11.7 Elcteion hath obtained it that is the free grace of God vers 5. Rom. 5.18 If we ask how baptised infants dying after baptisme are saved you must needs have recourse to this way especially it being concluded on both sides that baptisme doth neither conferre grace nor wash away originall sin Arg. 5. The children of wrath are not to be sealed with the seal of grace Baptisme is a seal of grace Therefore infants are not to be sealed with the seal of grace The proposition is undoubted because every man as he comes into the world is by nature the childe of wrath As every nature pertaketh of the nature of which it is begot so doth man Ephes 2.3 Were by nature the children of wrath even as others Psal 51 5. Obj. But if infants as well as others be children of wrath by nature then they dying in their infancy must needs be damned Answ No naturall defilement with originall sin doth not simply damne it shewes there is something in us that deserves damnation but it doth not appear from Scripture grounds that any person was damned for it alone Davids infant though it died the seventh day a day before circumcision is probably thought by divines to have gone to heaven 2 Sam. 12.13 I shall go to him but he shall not return to me And if men may judge though secret things belong to God why may not we think infants in generall so dying their innocency being the same in respect of actuall sin to be saved through the presentment of the satisfaction of Christs death to Gods justice as was said before 2 As men have a charitable opinion concerning those infants that died vncircumcised in the Wildernesse for 40. yeers space and of those infants that died before the institution of Circumcision and of the children of Christians in the Primitive Church that dyed before their parent or parents were christianized So must we have the same charitable opinion concerning other infants yea those that hold Baptisme of infants hold their infants dying after Baptisme to be saved and yet they confesse Baptisme doth not take away originall sin Object 2. Among the infants that are children of wrath there are many thousand are Elect therefore they may be Babtized Answ 1. The church cannot judge of secret things nor knowes nothing of their Election 2. The Scripture revealing every man to be a a childe of wrath by nature looks upon them under that notion till there be some profession or appearance of the contrary reserving stil a charitable judgement for those that dye in their infancy and the rather because Christ saith of such is the kingdome of heaven Object 3. Whereres its objected of the Jewes infants they they were children of wrath by nature and yet they were sealed with circumcision a seale of grace and therefore the infants of Christians may be so Sealed Answ Circumcision was no seal of grace to the nation of the jewes for persons that in a state of rejection as Ishmael and Esau had it yea all that were bought with a jewes money what it was to Abraham alone we shall dispute of it further hereafter Circumcision was an obligation to keep Moses Law see Rom. 2.24 Gal. 5.3 6 13. Act. 15.5 And it was to be given to the whole bodie of the Jewish nation whether they had grace or not it was not materiall this was enough to inright infants to circumcision that they were discended of Jewish Parents Argument 6. Acts 8.10.12 There is mention made of a whole Cities baptising or at least of a great part of it who after they beleeved Philip preaching the things concerning the kingdome of God and the name of Iesus Christ were baptised both men and women There is no mention made of beleevers and their seed but onely of men and women Surely among so many beleevers there were many children which had they been baptized the Scriptures would not have been more silent of their Baptisme then of their parents especially seeing children are named with their Parents when there is occasion Acts 21. vcas 5. They all brought us on our way with wives and children till we were out of the Citie Should an Heathen in time when Iewish worship was required have came to a Priest and told him that he beleeved in the God of Israel and desired to be joyned to the Jewish church the Priest would tell him if you joyne to us you must have the foreskin of your flesh cut off and the foreskin of all your Males this Proselite might reply this circumcision is painfull where do you finde it written the Priest would instantly turne to the 17. of Genesis and shew him where it is written In like manner So among those 30 â— souls there is not so much as 〈◊〉 in infant spoken oâ— but onely saâ—h as gladly receâ—ved the Woâ—d Act 2.41 An Heathen comes to a Minister and tels him that he beleeves in Jesus Christ and desires to joyne to a Christian church the Minister tells him if you joyne to us you must be baptised you and your children now should the Heathen reply where do you finde it written do not you thinke the Minister would be greatly pusled to prove it and would he not be ashamed to fetch his Covenant from Moses and his signe or seale from Jesus Christ So that I conclude if the Samaritans men and women had children or infants why had they not brought them Argument 7. Acts 19.2 3 4 5. Baptisme of persons that want faith in one of the persons of the Trinity is insufficient Infants at baptisme wants faith not onely in one but in every person of the Trinitie therefore there
the Supper as plainly yea farre more plainly requisites for Baptisme being set forth by plain commands practises and examples and requisites for the Supper drawn only by plain and cleer deduction I conclude that without the foregoing requisites of faith and râ—pentance so farre as the Church or Elders are able to judge no man ought to be received into communion in Baptisme no more then he ought to be received into communion in the Supper for want of the said requisites of faith and repentance 3 There is but one excommunication therefore there is but one communion as we see Math 18. If he hâ—ar not the Church let him be as a Heathen and a Publican and consequently he is cast out of communion in baptisme as well as in the Supper for a person cast out is to be as an Heathen or publican neither of which were baptised And so was the incestuous person cast out for that which is cald a lesse excommunication conâ—uting in an abstention of vitious men from the Supper and yet holding them in commnunion in other priviledges hath so farre as I see little ground in Scripiure That place 2 Thes 3.14 commonly alledged for it proves nothing If any man obey not our wâ—rd by this Epistle note that man and have no company with him that he may be ashamed yet count him not as an enemy but admonish him as a brother The word in Greek for note is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to marke or signe with a marke notorious which was no other but that excommunication practised on the incestuous person as appears by these reasons 1 Because there is the same beginning of excommunication here that is set down 1 Cor. 5.4 as appears in the 6. verse of this chapter which must be conjoyned with this 14. verse We command you brethren in the name of our Lord Iesus Christ that you withdraw your selves from every brother that walketh disorderly 2. By the signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to set a brand upon a Subject 3. By his bidding them withdraw their company from such for fear of infection not onely vers 6. but also vers 14. 4. There is the end of excommunication set down that is That hee may be ashamed both of his wickednesse and come to repentance and of that publike brand wherewith he is stigmatized Now whereas vers 15. it s said count him not as an Enemie that is after the censure is thus past upon the sinner count him not as an enemie that is as a persecutor or one that is an adversarie of the faith but admonish him as a brother that is Though he cease to be a brother being cut off yet do not you lay aside your brotherly affection towards him but still admonish him as if he were a brother in communion with you for admonition is a duty we owe to excommunicate persons and yet wee may withdraw familiar society from them as wee do from Heathens and Publicanes 5. In the course of Scripture those that pertooke of Baptisme did also partake of the supper 1 Cor. 12.13 the Apostle speakes of all beleevers that by one spirit are we all baptized into one body whether we be Iewes or Gentiles bond or free and have been all made to drinke into one spirit where we see three things 1. That onely those that in the judgement of charity have the Spirit are and ought to be baptized 2. All such that were so judged of were Baptized 3. The same all pertook of the Lords Supper being all made to drinke into one Spirit which divines expound to be no other then drinking in the Lords Supper which by a Synecdoche is put for whole communicating I will now prove the second branch of the assumption that is this the delaying baptisme till persons beleeve brings benefits As 1. Hereby the matters of the Churches will be right whiles none but Saints in profession shall bee admitted members and without a right matter there will never be comfortable Reformation 2. Persons being delayed will be carefull to get knowledge that so they may partake of Church Priviledges and without which they cannot pertake of them and also to addresse their lives according to the Rule of Christianity seeing a want of either would keep them off from being church Members but now most persons being once baptized in their infancie are carelesse to get either knowledge or Holinesse but rest in their baptisme Object But what if a person should die in the time when he is delayed Answ When he hath a will to receive the Odinance of Baptisme but cannot being kept off by the Church or Elders his faith will save him in this case when there is neither carelesenesse nor contempt on his part Ambrose doubts not of the salvation of the Emperour Valentiniar though he were not baptised 3. Ministers and Christians would have a more perfect understanding of the Doctrine of Baptisme which being administred to infants seems to be vnder a cloude What Baptism is For Example Baptisme is a signe or seale of our Death Buriall and Resurrection with Christ Rom. 6.3 4. And that we are planted into the likenesse of his Death and Resurrection having sin dead in us respect of the reign and dying in respect of the reliques verse 5. and we rising again to newnâ—sse of life Also it s a signe of our faith Mar. 16. of our fellowship with Christ 1 Cor. 12.13 of the holy Ghost Acts 10.47 Of our putting on of Christ Gal. 3.27 of a heart sprinckled from an evill conscience Heb. 10.22 Of the answer of a good conscience 1. Pet. 3.21 When we read these things in the Scriptures we must needs question how can these things be in the baptisme of infants many of which prove very wicked and some will be ready to thinke they once had this grace in baptisme but are now fallen from it but if these things be affirmed of grown persons who understand what they doe and professe what they understand there will be no difficultie in conceiving what the Scripture means seeing every church of Christ or the Elders of it judgeth such persons to professe in sincerity 4. Deferring of baptisme would come nearer the purity of ancient times as appeares not onely in the Acts of the Apostles Act. 8.37 10 47.16.35 and there is never an instance of câ—ilden so the 3000. and Lidia So the counsell of Laodicea it behoves them that come to baptisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Conc Laâ—â— cor 46 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concil Constant Can 7. learne the faith and to give account of it to the Bishop or Elders the which very cannon its like upon some abuse or neglect râ—established in the counsell of Trullo word word for word cannâ—on 78. So in the counsell of Constantinople which was called in the reigne of Theodosiuâ— canon the 7. the words are So we Catechise them and make them for to come for a certaine time into
that keeping the Law is still joyned to circumcision So that if you ask what circumcision was it was the profession of the observation of the Law but baptisme signifies forgivenesse of sinnes death buriall and resurrection with CHRIST which is a thing of another kinde 6 Circumcision differs from baptisme 1 in the matter cutting in the flesh being the matter hereof which left a sensible signe in the flesh which the infant when he was grown up could behold all the dayes of his life But dipping in the water is the matter of baptisme which leaves no sensible signe in infants and therefore in respect of them cannot be a Sacrament 2 In respect of form of words because in circumcision there are no words recited as in baptisme the Minister saith I baptise thee therefore persons baptised ought to be capable of reason that they may understand those words and forme their thoughts unto the death and resurrection of Christ 7 It followes not because of the difference in respect of the visible church in the time of the Law and the vsible churches under the times of the Gospell which differ 1 In mater the matter of the visible church of the Jewes was the whole nation of the Jewes good and bad the matter of the Christian church are those that professe faith and repentance 2 In the form of inrightment Circumcision in the flesh gave a person inrightment to the visible church of the Jews but now circumcision of the heart at least in profession is required to make a man a member of the visible church 3 In kinde of worship the Jewish worship and Priesthood and day of worship and maintainance of Officers that is tithes are put to an end therefore there is an end of the visible Church then and instead thereof in the visible churches now there are Ministers to preach and baptise there is also a new worship and a new day of worship and a new way of maintainance of Officers Now there being a change of the Ordinances and government of the visible church it is a folly to argue from circumcision to baptisme 8 The Sacraments of the new Testament cannot be proved but by the Scripture of the new Testament therefore that consequence which is drawn from the old Testament is absurd Obj. 2. They that are in covenant they must be sealed with the seal thereof but infants of believers are in covenant Answ We deny the proposition for the covenant in times past belonged to the females of the Jewes yet were they not to be sealed with the seale of the covenant for want of a command to say they were circumcised in the males is a mistake for 1 In nothing save marriage two shall be one flesh but this was a state of infancy not of marriage 2 whereas some alledge the Jews were called the Circumcision it is onely as other denominations are from the better or greater part as Exod. 9.6 all the cattell of Egypt dyed yet vers 25. there were cattell left 2 I answer to the assumtion viz. infants of godly parents are in Covenant therefore to be baptized Then this Covenant is either the Covenant of grace made with the Elect or some outward Covenant it is not the Covenant of grace made with the Elect for 1 Those that are in the Covenant of grace God made with the Elect cannot fall away from that Covenant but those that are children of godly men doe oft fall out of this Covenant and prone to be wicked therefore the Covenant of grace God makes with the Elect cannaot be meant 2. The Covenant of grace with the Elect hath sundry branches not competible unto all the seed of godly men nor none but the Elect among the which the Church cannot tell who they be as that their iniquities shall be forgiven then Jer. 31.33.34 Esa 59.21 that they shall be all taught of God c. Therefore it cannot be affirmed that infants of godly parent or parents much lesse of the infants of a whole Nation that they are in any such Covenant Or else this Covenant is outward and so the bond on Abram and his seedes part is circumcision Gen. 17.10 This is my Covenant which you shall keep betwixt me and you and thy seed after thee every man childe shall be circumcised so Acts 7.8 and he gave him the Covenant of Circumcision and so Abraham begat Isaac Answ 1. If circumcision be the covenant it self and so the Covenant be outward then is the land of Canaan onely the counterpart of this covenant as appears Acts 7. first 8. verses 2 Those that alledge this must disclaim circumcision from being the seal of the righteousnesse by faith as they alledge for the righteousnesse by faith is the covenant with the Elect. Also they must cease to flye betwixt two lurking holes sometimes to say circumcision is a seal of the covenant made with the Elect which is the same in all ages and when they dispute in another place they onely make it an outward covenant 3 Baptisme is no outward covenant and therefore cannot succeed circumcision in any such Identity but is a signe or seal of an inward covenant viz. death buriall and resurrection with Christ Paul for all he was borne in the jewish covenant and circumcised the eighth day yet did not Ananias nor himselfe thinke this enough but he was baptized Acts 22.16 4. There is but one Covenant under the new testament the lawes whereof are writ in the hearts of beleevers Heb. 8.6 It s called a better covenant and vers 8. a New covenant in the singular number not covenants and those that are in it have their sins forgiven Those that urge circumcision to be a seale of the Covenant of grace and sometimes urge it to be the covenant it selfe they run upon this absurdity that they make the covenant and the seal to be one and the same thing in number which is impossible Object But it s said Gen. 17.7 I will be thy God and the God of thy seed If there were any distinct covenant made with Abraham it is only the same in respect of spirituall reference which was made with Noah Gen. 6.18 Chap. 9.10.11 12. Answ There the new Covenant is promised but not covenanted which promise before was made to Adam Noah Abraham Gen. 12.3 Ier. 31.31 I will make a new covenant with the house of Israel not according to the covenant I made with their fathers and vers 33. This shall bee the covenant I will put my law in their inward parts Hee saith not I have made a covenant but I will make a new Covenant which was made good at the death of Christ as the Apostle makes it appeare Heb. 8.9.10 repeating this place of Ieremie so vers 11.12 13. 2. Abraham had but three seeds viz. 1. Christ Gal. 3.16 Now to Abraham and his seed were the promises made he saith not and to seeds as of many but as one and to thy seeds which is Christ 2. The
Baptisme Answ It brings many mischiefes besides that it fils the Churches with rotten Members and confounds the world and the Church together it is a groundworke for more traditions and doth so darken the doctrine of Baptisme that we cannot know the true meaning of it when we read of Baptisme in the Scriptures yea hereby many are taken into communion in baptisme who are excluded from communion in the supper whereas the communion in both is one and the same Quest How do you prove that there is but one Communion in baptisme and in the Supper Answ Because there is the same thing signified in baptisme that there is in the supper that is to say our fellowship with Christ in his death and resurrection So that all that are baptized into one body are all made to drinke into one spirit 1 Cor. 12.13 and the same preparations of faith and repentance that are required for the one are also required for the other and he that is cast out of the one is cast out of the other seeing that by excommunication hee becomes like an Heathen or a Publicane Quest But what if an infant or any other in their childehood should die unbaptized are they not damned Answ We know nothing out of the Scriptures of their salvation or damnation and therefore we must not be too inquisitive yet may such infants so dying be saved through the presentment of the satisfaction of Christ Rom. 5.18 to the justice of God for originall sin which satisfaction though it be applied through beleeving in those that can beleeve yet may it be applied without in those that cannot beleeve for else how could any infants be saved Quest Do you thinke infants have no faith Answ Yes they have not faith for they have not reason to discerne betwixt good and evill Deut. 1.39 If they had faith they were presently to be admitted to the supper Faith is an act of understanding which commeâ—h by hearing as well as an act of the will Quest What grounds have you against infants baptisme Answ Many but chiefly Christs commission Mat. 28.19 Where the subjects of baptisme are those that are made Disciples and this commission is to last to the worlds end vers 20. and reaches to every creature that is to partake of baptisme Mark 16.15 16. Quest Is it not lawfull to baptize persons without they beleeve Answ No Acts 8.37 If thou beleevest it is lawfull Acts 10.47 and 16.34 and 8.12 and 18.8 Quest But may we not be baptized if we be ABRAMS seed Answ Yes but we gentiles are onely Abrams seed by beleeving Gal. 3.7 Know ye therefore that they which are of the faith are the children of Abraham so Rom. 4.16 Gal. 3.29 Quest But what think you of them that would make the children of beleevers to be the seed of Abraham Answ They are mistaken for the scripture speakes onely of three seedes of Abraham that is Christ Gal. 3.16 He saith not to seeds as of many but as of one and to thy seed which is Christ 2. the carnall Jew 3. the belâ—ever of Jew and Gentile Gal. 3.28 and they adde a fourth seed of Abraham viz. The seed or children of beleevers among the Gentiles about which the scripture is silent Quest But are not the children of Godly persons visibly in the covenant of grace Answ No the covenant of grace is an invisible thing and we cannot know who are in it nor have we grounds to judge persons are in it till we see some profession of holy life and profession of faith and repentance which infants cannot make Quest What is circumcision Answ It was an obligation to keep the whole Law Gal. 5.3 Rom. 2.24 and shewed unto them that it was their duties to circumcise their hearts Ier. 4.4 Quest. Whether was it not also a seale of the righteousnesse of faith Rom. 4.11 Answ Yes to Abraham onely and if Abrahams beleeving children among the Gentiles should be baptized as he was circumcised then must it not be till they have the righteosnesse of faith as Abraham here had at least they must have it in profession Quest Whether doth Baptisme succeed Circumcision in the same Office Answ No Circumcision was to every Male though reprobate but baptisme onely to the beleever Mat. 28.19 There being a change of the visible Church and of the Ordinances this cannot succeed in room therof nor hath any dependance thereon Quest Whether may not infants of beleevers be baptized by vertue of a covenant holinesse Answ No for baptisme is not a signe or seal of any such outward holynes which may befall reprobates as well as Elect but it is a signe of death Buriall and Resurrection which the beleever hath with Christ 2. There is no command for baptizing such if the Gentiles were so holy which yet is not proved Quest Whether is infants baptisme forbid in Scripture Answ Yes where will-worship is forbid Levit. 10.1 As they that were not in the Circumcision of Circumcision were excluded because they were not exprest as the males and females of Heathen So is it in Christs Commission about Baptisme they that are not exprest in it are excluded from it But now to answer to questions or cases of conscience about this point Quest WHether is it lawfull for a person that is convicted of the unlawfulnesse of Infants baptisme or doubteth thereof to be present at it Answ No in no wise for these reasons 1 Because the inward man and outward man must not bee divided in worship 1 Cor. 6.20 Glorifie God both with body and spirit which are his It s grosse hypocrisie when the outward man is at a worship which the heart doth not love 2 Because by our presence at such a worship we strengthen and embolden others at a false worship wiles they look on us as those that worship the same kinde of worship 1 Cor. 8.10 If any man see thee which hast knowledge fit at meat in the Idols temple shall not the conscience of him which is weak be imbouldened to eat those things which are offred to Idols 3 Because the person that is present at such a worship is not able to make any apologie to God why hee or she is present at such a worship in bodily presence though he or she reserve their hearts to God As a mans wife that is taken in an adulterous bed with another man can give no excuse for her presenting her body there though she say she keep her heart and affection to her husband 4 Because in false worship we are not so much as to touch the unclean thing 2 Cor. 6.17 Come out from among them and touch not the unclean thing Now this being an unclean thing in my conscience I cannot nor must not touch it any way neither with my affection nor with my bodily presence but that as soon at any preacher begins to pray for any such thing I must instantly depart though it be in his prayer after his Sermon 5 Because
be baptised Acts 22.16 And now why tarriest thou arise and be baptised and wash away thy sins calling on the name of the Lord. 2 Those that defend infants baptisme would think it Will-worship if any Minister should go and baptise the children of Turks or Indians when their parents were not Christians and that upon this ground because they are not fit subjects The like conclude we from the baptising of infants as beâ—ng not fit subjects as not having faith not so much as in profession 3 It s an essentiall point in worship that the subject be right Pro. 15.8 The prayers of a wicked man for the matter may be better then the prayers of a childe of God But for want of a right subject they are abomination Object 22. To whom the inward grace of Baptisme doth belong Mr. M. pag. 41. to them belongs the outward signe But infants of believers are made pertakers of the inward grace of baptisme of the heavenly and spirituall part as well as grown men Ergo they may and ought to receive the outward signe of baptisme Sol. 1. We deny the proposition for inward grace belonged to the godly Iewish women yet were they not sealed for want of a command 2 The inward grace of baptisme is remission of sins which all the Elect onely pertake of But no church can tell who are elect therefore the outward signe doth not belong to them because many of the Elect cannot make it appear in a visible way that they have right 3 Persons may have an invisible right to ordinances that have not a visible right as an Elect person as the incestuous man was may be justly excommunicate The Proposition may be granted to be true in foro coeli but not in foro Ecclesiae in the court of heaven not in the court of Churches in respect of invisible right yet not in respect of visible and yet it will not be true so For Churches are to dispense Ordinances according to visible right onely and this is but as in courts of men if any one lay claime to estates or lands they must first show their right to them by their evidence before they can have any seale in that Court to authorize them thereto So is it in this case Act. 10.47 Can any man forbid water that these should not be baptized which have received the holy Ghost q. d. Baptisme must be administred upon some visible right 2 To the Assumption viz. That infants are partakers of the inward grace of Baptisme of the heavenly and spirituall part as well as growne men I Answer 1 If we understand it of all infants that live in Protestant Churches it s manifestly false for abundance of them prove wicked 2 If we limit it to all infants of believers it is as false for if all such be partakers of the inward grace of Baptisme and of the heavenly and spirituall part then many of them after proving wicked must needs fall from the inward grace of Baptisme which is putting on of Christ Gal. 3.27 And the fellowship with Christ in his death and buriall Rom. 6.3 4. or else God must fall from his promise in making them our partakers of the heavenly and spirituall part and now taking it from them 3 If we limit it to some infants of beleivers that they are partakers of the inward grace of Baptisme of the heavenly and spirituall part and therefore may and ought to receive the outward signe of Baptisme I answer no Church is able to put a difference betwixt those some that are partakers of the inward grace and those that are not if any man could tell us who they were it were something but this is impossible the right of these persons being invisible it is absurd to put a visible sign thereto 4 These some that are partakers of the inward grace of Baptisme they are only partakers of it in respect of election but not in respect of actuall conversion according to which or the profession thereof the Churches are to dispence Ordinances Mr. M. p. 6. Obj. 23. There are three great mischiefs goe along with denying infants Baptisme as First they reject the observation of the Lords day Answ We deny it and the generality of those that are against infants Baptisme receive it observe it with as due observation as those that accuse them indeed for the Jewish Sabboth over-commanded by God it is put to an end Colos 2.16 else it stands in force yet and that being put to an end we observe the Lords day from the Apostles example and the mortality of the fourth Commandement which requires one day in seven 2 It is objected the teachers of this opinion whereever they prevail take their Proselytes wholy off from the Ministery of the word Answ I know the contrary among many persons that are in Church-way 2 It is not these teachers that take off others so much as the Preachers of infants Baptisme for these by praying and preaching against things which these you call Anabaptists practise they cause them to withdraw themselves unlesse you would have them to be present at such worship as they neither love nor can say Amen unto 3 If you would in your severall Presbyteries consent to forbeare these doubtfull disputations both in your Sermons and prayers the persons you so accuse would not onely be willing to heare you but account it a mercy to pertake of your gifts which wee desire to acknowledge and reverence 3 Object This opinion puts all infants of believers into the same condition wiâ—h Turks and Indians Answ As the infants of Turks and Christians dying infants are all alike free from actuall sin being onely guilty of originall why may they not pertake of the same benefit of free grace why may we not have charitable thoughts concerning the salvation of Turkish infants seeing we know nothing of their damnation and we read not of any one in Scripture damned meerly for originall sin the innocency of all infants so dying is the same in respect of actuall sin But for the consequences drawne upon us from hence wee deny As First all of them are damned who dye in their infancie being without the Covenant of grace having no part in Christ or all of them are saved having no originall sin Mr M. Ibâ— For their damnation wee know nothing of it for their salvation wee charitably hope it though they come into the world guilty of originall sin for what hinders but they may bee saved through the presentment of the satisfaction of Christ to the justice of God for originall guilt or some other way unknown to us and whereas for alleadge against this M M 〈…〉 that hereby we carry salvation by Christ out of the Church Answ Where is there any limitation that the free grace of God shall goe no further then visible Churches Obj. 24. There is no expresse command Mr. M. p. 34. 35. no example in the New Testament of womens receiving the Lords