would have said you were Rantized or sprinkled to Moses in the clowde and in the sea and not said Baptised to Moses 2. At that time when the Israelies were Baptised to Moses in the cloud and sâ—a Exod. 14 2â—.22 There were none of those things mentioned Psal 77.17 Neither the clouds powring forth water nor the voice of Thunder and Lightning but Exod. 9.17.18 compared with vers 23.24 There is mention made of all these where there was a very grievous rain together with such Thunder and lightning that the fire ran along upon the ground Therefore that place of Psal 77.17 must have respect to this seventh Plague of Egypt and not to the story of Exod. 14. When they went thorow the sea therefore Pauls words Baptise to Moses cannot signifie to sprinkle but must needs signifie a Metaphoricall Baptisme 3. There 's mention of the clouds going before them and standing behinde them but never of the going of it over their heads much lesse of the raining of the cloud upon them there is not one word of Raine or Thunder in all that chapter The Second Arguments against Baptising Infants 1. Ministers who are Christs commissioners ought to cleave close to their commission But to make Disciples before Baptising is the Ministers Commission Therefore Ministers who are Christs commissioners ought to cleave close hereto The major is undoubted all persons and States confine their commissioners to their commisson The minor viz. that first to make Disciples and after to Baptize is their commission appeares Mat. 28. There are sundry exceptions from this place As first the order of the words is not morall but that though make disciples be here put before baptising yet Mar. 1.4 baptising is put before preaching JOHN did baptise in the wildernessâ— and preach the baptisme of repentance unto remission of sinnes Answ Preaching verse 3. is put before baptising the voice of one crying in the wildernesse prepare ye the way of the Lord. 2. This place is rather to be referred to Christs commission then Christs commission to this and the Geneva notes on the place do so referre this verse Now that the order of the words is morall appears 1. Because it reaches to all nations and to the end of the world 2. Because the same order is observed Mark 16.16 3. It is Christs last commission now in commissions there is a punctuall command not only what shal be done but also the manner of doing 4. It s absurd to think a man can be baptised before he be preached unto for so he shall be baptised into he knowes not what 2. Exception Iohn Baptist did baptise before this commission was given John 1.26 and so did Christs disciplâ—s John 4.2 therefore this was not the commission but an enlargement thereof Ans We only find the practise before we find not any commission for the practise VVe are not to take notice of vvhat unvvâ—itten vvord Christ spake which we know not of but of what he hath left us in â—â—citing and in that practise we finde onely believers and repentants baptised not infants 2. It s like Christ gave them a commission by word of mouth for what they did but this is the churches commission by writing to the end of the world 3. If this were the enlargement of their commission show us where the commission it self is the Word is silent concerning any such thing Either this is our commission from Christ or else we have nothing but bare example yea we know nothing about the form of baptisme to baptise in the name of the Father Sonne and Hoâ—y Ghost but from this place 3. Exception There is difference betwixt a church gathering and a church gathered though Faith was to go before Baptisme then in the gathering of churches people comming then out of Heathenisme yet is not so required now churches are gathered Answ Then there must be either an exception from the commission or a limitation of it that this my commission shall last till churches be gathered and no longer 3. Or a dispensation with it as if Christ should say I gave you a commission to make Disciples and Baptise but now I dispense with it Or 4. an institution besides it as if Christ would say I gave you such a commission formerly but now here is a new institution the churches being gathered the old is out of date But Christ sayes no such thing 2. Christ intends no difference twixt churches gathering and gathered for the commission reaches to the worlds end lo I am present with you to the end of the world 3. The Apostle cuts off all such difFerence Gal. 3.27 As many as were baptised into CHRIST that is into the name doctrine and profession of Christ had put on CHRIST which both excludes infants and showes there was no difference twixt churches gathering and gathered 4. Give an example of any one baptized in a gathered church without faith The Scripture is silent herein 5. Our Saviour names faith as an universâ—ll preceding requisite for all that are baptised Mark 16.16 Preach the Gospell to every creature whosoever beleeveth c. cutting of all distinctions of churches gathering and gathered 6. When Chrâ—st was 40. dayes on earth after his resurrection and spake of things concerning Gods Kingdome Acts. 1.3 strange he should not speah one tittle hereof strange Christ should set down such a generall rule and speak of no exception and yet mean one 4. Exception The commission is make disciples all nations baptising them but infants are capable of being made disciples Mr. M. pa 4. 39. But infaâ—ts belong to Christ therefore they may be disciples For first to belong to Christ and to be a disciple of Christ is all one Mat. 10.42 compared with Mar. 9.41 Secondly Acts 15 10. All they upon whose necks the false teachers would have put the yoke of circumcision are called disciples but they would have put this yoke upon infants as well as others therefore infants are disciples Thirdly to belong to Christ and to be a discâ—ple are not all one for the ore may be in present the other in possibility It s true in grown and converted disciples not in infants Answ To the former infants belong to Christ not in respect of visible constitution but in respect of misticall union and not all but only elect infants 2. Christ speaks not of infants but of disciplâ—s grown up Mat. 10.42 Mar. 9.41 and these he makes all one with belonging to Christ though he call them little ones it s because they are little in their own apprehension For that Acts 15.10 the false teachers did not go about to put a yoke upon the neck of infants but only on the brethren as appears vers 1. Certain mene came down from Iudea taught the Brethren and said except Yee not infants be circumcised after the manner of Moses you cannot be saved 2. Though infants might be sensible of pain yet could they not be sensible of a yoke onely the
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
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
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
baptisme is insufficient For the assumption we have proved before that infants want faith at their baptisme For the propositon it appeares Acts 19.2 3 4 When certain that were not well instucted in christianitie had Baptized some Disciples but had not baptised them into the name of the holy Ghost and its probable by Pauls speech verse 4. that they were not baptised so much as into the Name of Jesus Christ but onely into the name of one God hence their baptisme being defective in beleeving in some of the persons of the Trinity they counted their baptisme not to be sufficient and so had a right baptisme in the Name of the Lord Jesus neither was this a needlesse scruple of Conscience in them for Paul did approve it vers 6. By laying his hands on them How much more then is baptisme of infants insufficient that do not beleeve in any person of the Trinitie Neither let any man say this was a relation of Paul concerning Iohns hearers in the time of Iohns ministery so that this word They must have reference unto those hearers and not a relation of Paul concerning an act done by Iohn it plainly appeares because the Apostle goes on in a continued Historie concerning the Twelve to verse 8. for they that Paul laid his hands on and received the holy Ghost and spake with tongues verse 6. must needs be meant verse 4.5 And whereas those that maintain that Paul vers 4.5.6 relates concerning Iohn and his hearers Contend that imposition of hands and beleeving in Christ are all one the contrary appears Act. 16.17 10 47. Argument 8. The same condition and qualifications are required in persons baptiseable in our daies as were required in times of the Apostles But to have put on Christ to be baptized into Christs death to have the heart sprinkled from an evill conscience to be buried and risen again with Christ to have the answer of a good conscience were thâ— conditions then required Therefore such conditions and qualifications are required in our dayes The proposition appears because the essentials of the church of Christ are the same in all ages and it s no where said these conditions shall be essentiall requisites to the planting of churches but after churches be planted members shall come in in the faith of their master or parent For the Assumption it appears Rom. 6.3 4. Know you not that so many of us as were baptised into Iesus Christ that is the name doctrine and profâ—ssion of Christ the badge of Christianity Christian worship Christian religion were baptised into his death The Apostle speaks of their being dead and buried with Christ as of a thing that was in being at their baptisme when they were baptised into the name and doctrine of Christ Obj. But this was meant onely of those that were brought out of a state of Gentilisme but this doth not hinder but the infants of such were baptised though they were not deemed to have grace Answ The Apostle cuts of all such allegations by these words Know ye not that so many of you as were baptised into Iesus Christ that is the name and profession of Christ were baptised into his death and buried with him by baptisme So Gal. 3.26 27. The Apostle had said vers 26. The Galatians were all the children of God by faith in Christ Iesus he proves it from their baptisme vers 27. For as many as were baptised into Iesus Christ that is his name and doctrine have put on Christ That is all those that were baptised in Galatia into the name doctrine and profession of Christ had put on Christ before baptisme so farre as man could judge else any man might have excepted against the Apostles reason and said this proves not the point for they are others that is to say infants that are baptised into Christ and have not put on Christ So Coloss 2.11 12. The Colossians were not baptised to beleeve in time to come but because it was supposed They had the circumcision made without hands by the spirit Christ vers 11. death buriall and resurrection with Christ vers 12. Also faith of the operation of God Now how could this be said of infants So Heb. 10.22 Let us draw near with a true heart in full assurance of faith having our hearts sprinkled from an evill conscience and our bodies washt with pure water Divines interpret this washing of our bodies of the washing in baptisme And Estius upon the place saith its the common exposition as well of the Greeks as of the Latins to understand it of the Sacrament of Baptism which must needs be meant because he names the body for if he would not have named something that he had not named before he would not have called it body but soul and have said having your soul washed with pure water but he had spoke before of the soul in these words having our hearts sprinkled from an evill conscience therefore he must needs speak of such a washing as respects the body as it is a body which can be no other then the water of baptisme Which things being so we see what kinde of persons are baptised Those that had their hearts sprinkled from an evill conscience and had faith to draw nearer in assurance to God So 1 Pet 2 21. The like figure whereunto Baptisme doth now save us not the putting away of the filth oâ— the flesh but the answer of a good conscience towards God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Greek the interrogation of a good conscience when the conscience is so purged that God hath nothing against it to condemne it it can interrogate God what he hath against it Which shews in Peters time who were the subjects of baptisme Even such as were deemed to have purged consciencâ—s Hence Tertullian in his book of repentance faith that washing of baptisme is the seal of faith which faith is begun and câ—mmended from the faith repentance for we are not therefore washed that we may cease to sin but because we have ceased because we are now washed in heart So that we see what qualifications were in the Apostles time and afterwards to a right receiving of baptisme and are to continue as a rule for all churches Argum. 9. That tenent which brings mischiefs to the churches and the contrary practise benefits the practising of the one is unlawfull and the contrary practise required But the baptisme of infants brings mischiefs to the churches and the delaying baptisme till persons beleeve brings benefit Therefore the practising of infants baptisme is unlawfull and the contrary practise required The proposition is undoubted the assumption hath two branches 1 That infants baptisme brings mischiefs 2 That the delaying baptisme til persons beleeve brings benefits I will show the mischiefs which infants baptisme brings 1 It fils the Church with rotten members Such persons in following times growing up prove often wicked and many of them onely civill men we know not how to get
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
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
the Church and to heare the Scriptures and then we baptize them 5. Deferring Baptisme would take off scruples from godly Ministers who scruple the giving the Lords Supper to ungodly civill pâ—rsons and not without cause being 1. They beare false witnesse to them asserting the body of Chirist to be given for them 2. Give them a knif wherewith they know they will cut their own throats now if these should professe the faith in words and not deny it in deeds before they werâ— baptized by vertue of the same profession they might be admitted to the supper without any more adoe and continue therein till they either dyed or were cut of by censure without which what soever the Discipline be its more then probable their consciences will still scruple whiles under the maske of infants baptisme all sorts of civill and wicked men creepe in to partake of the Supper in sundry congregations where are thousands of communicants the Minister or elders cannot with comfort admit one quarter to the supper Argument 10. That tenent which was first taken up in the Churches upon unfound and erronious principles is unlawfull But so was infants baptisme therefore its unlawfull I prove the assumption in that it was brought in upon these grounds or such like 1. That baptisme did wash away originall sin so Orig. in c. 6. ad Roma saith the church received a tradition from the Apostles to give baptisme to infants for they to whom the secrets of Divine misteries were committed knew that they were in all the naturall filth of sin which ought to be abolished by water and the spirit Hence the counsell of Carthage Can. 111. Ordained children to be baptised for the washing away of originall sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that that infants contracted by the old generation may be purged by regeneration by which the counsell meanes baptisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bellar. l 2 câ—p 1. â—e sacrâ—m nt So the Counsell of Trullo that was called together under the Emperour Iustinian which Counsell ordained though they could not fit sureties for infants be found and though in regard of age they could not answer for themselves yet ought they to be baptized without any offence lest this kinde of doubting should deprive them of the Sanctification of so great a Purification 2. That Baptisme did conferre grace hence every man was afraid his childe should die without baptisme least it should die without grace hence the Papists teach that the Sacraments as Phisicall causes effectually a lively and immediately produce and make the grace of Justification in the heart of man For this end the Priest accordinig to the prescript of the Reformed Massâ—-booke is bound to pray thaâ— the nature of water may receive the power of Sanctification that God would make the water fruitfull by the secret mixture of his God-head that Sanctification being conceived a certain new creatur may arise out of the unspotted wombe of that Divine fountaine that it may be the water of life that it may remaine effâ—ctuall to purge our mindes That the holy Ghost would discend into the fulnesse of that fountain that he would make all the substance of the waters fruitfull to make Regeneration so in the Scâ—tch Service Booke which in the beginning of these stirs was thrust upon them there are these words in the administration of Baptisme commanded by the Presbiter to be used as oft as the water was emptied out of the Font and new water put in the Presbiter was to use this Petition Sanctifie this fountaine of Baptisme Oh thou which art the the Sanctifiâ—r of all things Which in effect was that the Presbiter should pray for some materiall creature And this is according to the Popish axiome that the Sacraments conferre grace without the faith of the receiver Nor was our Common prayer book much removed from this Tenet as apeares in the Catechisme Who gave you that name Answer My Godfathers and Godmothers in my Baptisme wherein I was made a member of Christ the childe of God and an inheritour of Heaven And in the Rubricke before the Catechisme Children being baptized have all things necessary for their Salvation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and be undoubtedly saved which could not upon any ground be said if the Authors did not imagine that Baptisme did conferre grace and it further appeares in the Thanksgiving after publike baptisme when the Minister saith Wee yeeld thee hearty thankes that it hath pleased thee to regenerate this infant with thy holy Spirit 3. The third was the absolute necessitie of baptisme to Salvation so the counsell of Carthage Cannon 111. when the Lord saith vnlesse a man be Regenerate of Water and of the Spirit he shall not enter into the Kingdome of God What Catholike doubts that he partakes of the Devill that is not coheire of Christ where we see the Counsell judge infants dying without baptisme to be damned and that they gave it infants upon a supposed absolute necessity to Salvation So the Counsell of Laodicea Canon 48 it behoves them that are Baptized after Baptisme to receive the heavenly oyle and to partakers of the Kigdome of Christ so the Minister in the Rubricke before private Baptisme is injoyned to baptise the infant using the forme of words if he have not time to pray with it yea if have not so much time as to sâ—y the Lords Prayer From which appares infants Baptisme did arise from an opâ—nion of the absolute necessity of Baptisme to salvation and danger of damnation if the Infant wanted the same 4. For the increasement of christendome Some christians out of wordly wisdome and a wearinesse to suffer I doubt not about the times of Austin or a little before brought it into the Church but onely as a tradition Argument 12. From the universall practise not only in the times of the Apostles but in following times wherein we finde persons only Baptised after they beleeved For the Apostles times we see Acts. 2.38 Repent and be Baptized Matth. 28.19 Make disciples all Nations Baptizing them Mat. 16.16 Whosoever beleeveth and is Baptized shall be saved Iohn 3.5 Except a man be borne againe of water and of the Spirit he shall not enter into the Kingdome of God Acts. 18.12 When the Samaritanes beleeved Philip they were Baptized Acts 8 37. If thou beleevest its lawfull Acts 10.47 Can any man forbid water that these should not be Baptized that have received the Holy Ghost as well as wee Lydia Act. 16. The Jaylour v. 34. The Cothians Act. 18.8 Act. 19.5 Rom. 6 3 4 5. Gal 3.37 Col. 2.12 Heb. 10.22 1 Pet. 3.21 This book of the Acts of the Apostles sets down the Historie and practise of the churches in the best and purest times Object But we cannot tell out of Antiquity when infants baptisme came in therefore it was Apostolicall Answ We can prove out of Antiquitie when it was not in the church even in Iustin Martyrs dayes who is the
ancientest father Extant that I know of who was not Spurious Yet is it never mentioned in his genuine workes though he oft speake of Baptisme indeed in the suppositious book which is called Quaestions Responsiones ad Orthadoxos it is once mentioned in these words If infants dying have neither praise nor blame by their workes what difference in the Resurrection betwixt them that have been Baptizâ—d of some and have done nothing and those that are not Baptized and likâ—wise have done nothing to which the answer given is The Baptized obtainâ— the go d things that come by Baptisme the others not moreover they are worthy of the good things that come by Baptisme by their faith thâ—t offers them to baptisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For answer the whole book though it go under Juâ—tins name is forgâ—d as apâ—ares by the 16. and 17. questions also 139 14â— Where he hath thâ—â—e words subsistences Persons Trinity Vnity which Sâ—ulptotus in Anaâ—â— Iustini cap. 11. Saith he was ignorant of in his former writings and the Church of God was necessitated long after to use these words moreover Sculptetus addes these words I thinke no man will doubt that this treatise hath crept iâ—to the number of Justins writings for quâ—st 112. The angell that spake to Jacob and Moses is said to be a created angell but in the disputation with Tripho the Jew which is confest to be his owne that angell is said to be the Son of God again in the 82. and 86. questions Origen is cited for the exposition of certain Hebrew names when he lived a matter of 80. yeers after Justine So question 127. the Manichees are cited who sprung not up till 130. yeers after Justine so quest 75. that the soules are kept in places worthy of them till the day of the resurrection how doth it argee with those things which the true Justine writeâ— in his Oration to the Greeks viz. The soul being fred from evills goes to him that made it there are other reasons to be seen in Sculptâ—tus against this book 2. In this pâ—int of infants baptisme this place of Iustine is contrary to that which the true Istine writes in his Second apologie for the christans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. to the Emeperour Antoninus where he saith whosoever are perswaded and beleeve those things to be true which are delivered and spoken of us and receive that they can so live they are brought of us where there is water and are washed in the Name of the Father and Lord of all things and our Saviour Iesus christ and the Holy Spirit pag. 73. Editio Commelini This book by all mens confâ—ssion was his own for which he suffâ—red death also pag 76. He saith moreover We after this wâ—shing do bring the beleever now joyned to us to the brethren as they are called where they are gathered togâ—ther to Common Prayers and supplications both for themselves and the party Baptised or inlightened and for all others and marke it in this Apologie he sets down the practise of the Church both for word prayer and Administration of the Sacraments and that ex Professo This is all that I can finde upon a diligent search for Baptising infants in Iustine Maâ— so thaâ— it was not in the world in his time and but once named in one book which most falfâ—ly is attributed to him and the contrary practise we see in the true writings of Iustinâ— and this that I have spoken I challenge any man to gainsaiy if he can And therefore I wonder how Mr. M. can use such a confident assertion as he doth when he saith this priviledge of baptizing of such infants Mr. M. pag. 3. the christian church hath been in possession of for the space of 1500. yeares and upwards and for the confirmation hereof he brings a quotaâ—â— out of this spurious Book falsely attributed to Iustine Martyr quest 56. the vanitie of which Book I have sufficiently proved We shall desire him or any other to prove if he can that in any place of Iustine Martyrs genuine Works there is so much as the name of Infants Baptisme much lesse the thing I suppose he may as soon find a Dolphin in the woods as finde any such thing Yea we shall desire him or any other if they can to prove insuâ—ts baptisme out of Iustone Martyr Ireniaeus Origen Clemens Alexandrirus or Tertullian which are the fathers next to the Apostles For the following Fathers we do not regard their authoritie in this point as being farre off from the Apostles times I suppose it will trouble any man to finde so much as the name much lesse the thing Save that Origen calls it a tradition in Rom. 6. his words are The church received a tradition from the Apostles to give baptisme to infants for they to whom the secrets of divine mysteries were committed knew that there were in all the natural filth of sin which ought to be abolished by water the spirit whether this tradition of infants baptisme washing away the naturall filth of sin be to be conjoyned in equality of power with those traditions the Apostle mentions 2 Thes 2.13 I appeal to Mr. M. Mr M pag. 4 his own conscience Besides why the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is translated Ordinances 1 Cor. 11.2 should be here translated Traditions I see not the word being in every tittle the same it ought to have been translated Ordinances here as well as there Such ordinances of the Word as the Apostle in his preaching as well as his writing had set them in of these he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hold these ordinances with all your power these kind of reasonings do not edifie but make way for the Popish delusions of written and unwritten word And whereas M. M. addes pag. 4. that Origen calles it a tradition received from the Apostles I answer many things are falsly attributed to the Apostles as the Apostles Creed and that Book called Canones Apostolorum neither of which Luke mentions in the Acts of the Apostles no more then he doth this tradition of baptising infants â—sidore as Gratian cites him Dist 16. saith the canons were made by hereticks and put out under the Apostles name And indeed there are many things in them quite contrary to the Apostle doctrine O siaâ—dâ—r saith l. 3. c. 3. It s certain these canons were not composed by Christs Apostles Therefore we must not lay any great weight upon Origens calling infants baptisme a tradition received from the Apostles So CLEMENS ALEXANDRINVS We being dipt are inlightned we being inlightned are adopted for sons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—c Pedaâ—oâ— lâ—b 1. â—ap 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. we being adopted are made perfect being perfect we are made immortall And then he addes this work meaning Baptisme is called diversty viz. 1. a washing whereby we wipe away our sins 2. Grace whereby the punishments due to our sins are forgiven
3. Inlightning whereby we behold that holy and wholesome light Further ibid. pag. 95. Moreover these bonds speaking of ignorance and sin are most specâ—tily forgiven by mans faith but by Gods grace that is to say when sins are forgiven by one Paeomian medicine that is to say the baptisme of the word therefore we wash away all our sins and forthwith we are no mâ—re wicked for this is one grace of illumination â—r Baptisme that there are not the same manners that were before we were washed Also pag. 96. ibid. he saith We repenting of our sins and renouncing their diminutions being purged from our dregs by baptisme also have recourse to that eternall light as children to their father By which it appeares in Clemens his time repentance went before baptisme So Basil cont Eunomin lib. 3. Qui enim gratia divinus efficitur c. For he that is made godly by grace is changeable by nature sometimes by negligence falling from goodnesse but that doth plainly resist the tradition of wholesome baptisme for baptisme is the seal of faith but faith is the confession of the Dietie for first he ought to believe and after to be sealed with baptisme Pag. 24. Also Fol. 107 Baptism therefore is the forgivenesse of the debt of prisoners the death of sin the regeneration of the soul How can this be affirmed of infants And speaking of persons of wicked men he saith Pag. 15. I will rowl in mire after the manner of hogs I will walke deceitfully swear lye and then when I am full with evils I will cease and receive baptisme Which showes at what time persons were wont to be baptised not in their infancie but when they were men For Mr. M. â— M. â—â—g 44. his place out of Irenaeus adversus haereses lib. 2. there is not in that place the least tittle concerning any kinde of Baptisme neither of infants or any other as I can declare upon a diligent search the place makes more against him then for him Tertull. de Baptismo adversus Quintill Editio de la Cerda vol. 2. p. 153. There is nothing so hardens the mindes of men as the simplicitie of Gods workes that a man without pompe and cost let down in the water and betwixt a few words dipt riseth again c. Observe he speakes of a man not of an infant La Cerda on these words in aqua demissus observes that in time past baptisme was celebrated by dipping though he after addes baptisme was conferd on sick persons by sprinkling Ibid. cap. 13. Lex tingnendi to use his own word the Law of dipping is imposed and the form prescribed go ye teach all nations dipping them in the Name of the Father Son and holy Ghost to this law is that definition compared unlesse a man be born again of the water and of the spirit he shall not enter into the Kingdome of heaven he hath bound faith to the necessity of baptisme therefore all beleevers from thence were baptized and then Paul when he beleeved was baptised Where observe first dipping was set down by a Law 2 He bindes faith to the necessitie of baptisme 3 He saith therefore all beleevers from thence were baptised mentioning none else But most fully he saith cap. 18. For every persons condition disposition and age the delay of baptisme is more profitable especially about little ones for what need is there that Sureties should be hazarded who by their mortality may fail of their promises and be deceived with the going forward of an evill towardlinesse Let them come whiles they are young whiles wherein they come they are taught let them become christians when they know Christ Also a little after he saith shall it be done more warily in secular things that to whom earthly substance is not committed divine should be committed they shall know to beg salvation that thou mayest seem to give it to him that askes it In the same chapter he saith further For no lesse cause unmarried persons are to be delayed in whom the tentation is prepared c. If any one understand the right baptisme he will rather fear the obtaining then the delaying 1 Where observe he saith for every persons condition disposition and age the delay of baptisme is more profitable much more for infants 2 He saith let them become christians when they know Christ this cannot infants do 3 He saith we will not commit earthly substance to little ones and shall we commit divine 4 It must be given to them that aske it therefore not infants 5 He would have married folkes delayed because of the strength of tentation in them 6 He saith if any one understand the weight of baptisme he will rather fear the obtaining then delaying therefore little did he think it lawfull to baptise infants Also in the 20. chapter of the same Book he saith it behoves them that are about to enter into baptisme to pray with frequent prayers fastings kneelings and watchings and with the confession of all their sins past this cannot infants do Chrysostom ad pop Antioch tom 1. hom 21. pag. 267. Edif purif 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore I have spoken before and now speak and will not cease to speak if any one have not corrected the transgresions of his manners and hath not madâ— verâ—ue easie â—o himselfe let him not Baptized For CYPRIANS authority whereas Epist 59. a certain Bishop named Fidus maintained that infants wâ—re not to be baptized till the eighth day there was a Counsell of 66. Bishops that met together condemning Fidus his opinion yet â—pproving infants Baptisme but two things are to be considered 1. The weaknesse of the grounds 2. The errors that came along with it that no man hath cause to triumph in their authority The grounds of Cyprian and his 66. Bishops were 1. Tâ—e son of man came not to destroy soules but to save therefore so far as lies in us no soul is to be destroyed 2. God shewes himself a like father to all to the obtaining of the heaveâ—ly grace 3. If forgivenesse of sins bee given to greatest sinners that most sin against God when they beleeve and none of them are hindered from Baptisme and grace much lesse ought infants to be hindred that being newly borne have sinned onely by Originall sinne and so much the more because not his own but other mens sins are forgiven to him Tâ—ese were the couâ—sels Reasons Cyprianus Collegio 66. Fido fratri de Bâ—ptizâ—ndis infantibus Epist 59. Now for the Errours about Baptisme they were many As 1. That the Holy Ghost was received by baptisme expounding Joh. 4 He that drinketh of the water that I shall give him of the water of Baptisme Epistola Caecilio De Sacramento dominus calicis pag. 147. The signing with the signe of the Crosse lib. 4 â—pâ—st 56. ad Thibarianos So they thought that he who baptised could give the holy Ghost and if the Priest oâ— Presbiter could not give the Holy Ghost then
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
Of person 2. Of condition no man can say Christ speakes of suchnesse of person because they are little ones For the Indians and Mahamitans might come in so but he speaks of a suchnesse 1. Because the word is a word of similitude he sayes not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of these but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of of such like is the Kingdome of God that is of such as are like in humility c. 2. Because Christ Mat. 18.4 drawes us to humilitie from the example of little children 1 Cor. 14.20 In malice be ye children 6. Had Christ used to baptize little children the disciples would not have rebuked them for bringing their children as wee see they do Mat. 19.13 Obj. 7. Little children receive the Kingdome of God Mark 10.15 and Luke calls those little children infants Luke 18.15 and both Mark and Luke have this saying whosoever shall not receive the Kingdome of God as a little childe shall no enter into it Christ saying of little childe or children indefinitely it may bee understood of all children and so all children may be Baptized Answr Three things are to be opened 1. What Christ meanes by the Kingdome of God I take it Christ meanes the Kingdome of glory though we will not much contend whether both Kingdomes be meant by the Kingdome of grace and the Kingdome of glory or whether the Kingdome of glory onely yet I rather thinke the kingdme of glory is here meant for these reasons 1 Because infants are not capable to understand the Laws of Christ which God declares in the Kingdome of grace neither are they able to to yeeld obedience hereto but they are capable enough to receive the gift of heavenly glory 2 Because this Kingdome is a locall Kingdome because here is mention made of comming into it the Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a going into a place but the Kingdome of grace is not a locall place 2 What is meant by receiving whosoever shall not receive c. The Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to receive that which another gives it s derived a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to give 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take which is as much as to take that which another gives So that whosoever shall not receive meaneth whosoever shall not take from gift the Kingdome of God 3 What is meant by little childe or children for childe is put in the singular number Mar. 10.15 and in the plurall number vers 16. Answ Little children or infants are to be considered two wayes 1 Collectively and that two waies 1 In an universall collection for all infants that shall be born whether they live or die of these we cannot affirme Christs words to be truth that these receive the Kingdome of God unlesse we maintain falling from grace that they once had received it but were after faln from it much lesse can we affirme baptizing of them 2 In partiall or divisine collection and that in a twofold respect 1 For the kinde of infants or little children living so our Saviours words would not be true For many of them yea even the infants of godly parents grow up and prove wicked and do not receive the kingdome of God therefore it cannot be so taken and we cannot know which will prove good or bad that we may baptise or not baptise them 2 In a partiall collection for all infants so dying in this sense Christs words would import that all such go to heaven and so it would not follow that they should bee baptised because wee know not certainly which will dye or live and therefore though the dying infant go to heaven yet can no Minister baptise it because he cannot know infallibly that it will dye till it be dead nor hath the Minister any such command so to do 2 Singularly Little children or infants are to be taken singularly or individually for some infant or infants which were then brought to Christ whom Christ as God knew to be elect and of these our Saviour speaks and not indefinitely of all infants when he saith whosoever shall not receive the Kingdome of God a little childe shall not enter into it And that Christ so meaneth his speech appears by Mark. 10.14 Luke 18.16 where the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 horum hujusmodi of these such like is the Kingdome of God Christ pointing at them in respect of their humility and election to grace and glory Reader there being a mistaâ—e in the foregoing instead of infants reâ—de humilitie not of their infancie for many infants never receive heaven and except we receive the Kingdome of glory as that little childe or children we shall never enter into it Yet doth it not follow that because Christ revealed his fathers eternall love and good will to some infants that were brought unto him and that heaven belonged to them that therefore it should belong to all infants in generall or to all infants of godly parents many whereof grow up and prove wicked But all that probably followes is that as those infants that were brought to Christ received heaven of free guift as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to receive signifies as was shown before so all that come to heavâ—n must receive heaven in the like manner of free guift if ever they mean to come hither Mr. M. pag 15. Obj. 8. Acts 2.38.39 when Peter exhorted his hearers to repent and be baptised he useth an argument from the benefit that should come to their posteritie For the promise is to you and your children Or as others frame the argument As it is to a godly man so is it to his children but the promise belongs to a godly man therefore it belongs also to his children Answ 1. The word children doth signifie in Scripture men Mark 10.44 the disciples are called children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Children how hard is it for them that have riâ—hes to enter into Gods Kingdome Joh. 8.39 If ye were Abrams children you would do the works of Abram Yea the diminitive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is attributed to men Gal. 4.19 My little children of whom I travell in birth till Christ be formed in you 2 This place is not a promise but a proffer of a promise to persons not actually converted but in a way of conversion vers 37. they cry out what shall we do to be saved Hence Peter tels them vers 38.39 what they should do and after he had this and testified with many other words vers 40. they beleeved vers 41. Hence we cannot alledge as it is to a godly man so is it to his children because these men were not yet converted persons 3 If there were any promise then it must be either remission of sins or the guift of the Holy Ghost which must be made to godly men and their children Had it been any other promise save remission of sins it had not been a salve for
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
the Gentiles now but that which was Covenanted before the world was and agreed betwixt the trinity Titus 1.2 that eternall life should be by beleeving in Christ and this Covenant never belonged to the body of the Jewish nation but to a remnant therein see Rom. 9.6.7.8 so vers 27. 3 This insition in the roote Abraham in the Jewes stead by a visible constitution is merely imaginary for Abraham stands as a roote two wayes first visibly to the Jewes that descended of him secondly invisibly to the beleevers among Jewes and Gentiles see Rom. 4.11.17 It s by vertue of this latter insition that not the Gentiles but the beleevers among the Gentiles are grafted in 2. Object The grand birth priviledge of the Iewes was to be an holy nation but this honour to be an holy nation is given to beleeving Christians 1. Pet 2.9 therefore Christians in this birth priviledge are equall to the nation of the Iewes Resp The very answer Mr. Blake goes about to refute but cannot is enough vers 2. Peter meanes it of the invisible Church the body of Christ who are all holy by an imputative holinesse of justification and an inherent holinesse of sanctification so that there is not any equalizing of justified persons with the body of the nation of the Iewes 2. This priviledge vers 2. to be an holy nation which belongs to the mysticall body of Christ he would draw it to all Gentile nations which professe Christ among which there are thousands are visible unbeleevers because it was a birth priviledge of the Iewes to be an holy nation which is a meer Paralogisme indeed beleevers or justified persons whetâ—er Iewes or Gentiles are all one in Christ Eph. 2.14 but it followes not they are all one in any visible constitution unlesse wee hold some universall visible Church on earth of which the Scripture is silent Object 3. The seed of believers must either be lookt upon as foederally holy Jewes by nature were or else as sinners of the Gentiles A third sort cannot be assigned If under the first we have that we contend for If under the second then the heavie doom of sinners Gentiles aliens is their condition they are then without Christ without hope c. Sol. We look upon them as sinners of the Gentiles tainted with originall sin and either these persons live and grow up to yeares and are capable of believing and so salvable or else they dye in infancy and are salvable through the presentment of the satisfaction of Christ to Gods justice for originall sin and therefore not without hope nor without Christ And I would fain know what way infants dying after baptisme are more salvable then these dying before Or whether in any other way they are salvable but by Gods free Election and Christs satisfaction to Gods justice unlesse we held which no Protestants that I know of do that baptisme takes away originall sin Therefore the hope about infants dying unbaptised is full as much as the hope about infants dying baptised Object 4. Those that have the substance and thing signified they must not be denied the signe But infants have the thing signified viz. Christ Ergo they must not be denied the signe Resp We deny the minor that all infants nay the greater part have not the thing signified but grow up and prove wicked and for those that have the thing signified let them make it appear to any Church of Christ and they cannot denie them baptisme Mean time because the greater part go the broad way and the Church is to judge onely of visible things give us leave to forbear till we see how those that have right can make it appear This is the summe of Mr. Blake his Arguments onely he breakes out with many aspersions to render us odious p. 17. as that the Anabaptists of this present age for so he is pleased to call us that do desire to offer up to God pure worship and do abominate all such points sail between two rocks either to affirm that infants dye in their pollution and perish in their birth-sin or else to deny this originall pollution or any birth-sin at all The latter of the two they therefore generally chuse judging it more fair to deny infants sin then to affirm their condemnation So chusing to joyn hands with Pelagians to deny originall sin they strait fall upon universall grace freedome of will in things spirituall the free Election of God they overthrow leaving it in our power to make choise of Christ and not Christ to make choise of us These things its like were written to render us odious though not without some evasion p. 18. But to forbid rendring evill for evill but after the example of our Lord who when he was reviled reviled not again when he was persecuted he threatned not but committed his cause to him that judgeth righteously 1 Pet. 2.23 We answer to these aspersions that we sail not betwixt two rocks either to deny originall sin or to affirm that infants dying therein perish For we confesse every man by nature to be defiled by originall sin yet do they not die or perish in it because from the grace of Gods Election and the presentment of the satisfaction of Christ to the justice of God they are saved from it which though it be apprehended by faith in those that are capable of believing yet in those that are not capable of believing as infants are not it may through Gods free grace be presented to Gods iustice If we enquire how your infants dying after baptisme are saved You must have recourse to this way of salvation no other being assigneable As false are the deductions that Mr. B. affirmes p. 17. that denying originall sin we strait fall upon universall grace freedome of will in things spirituall overthrowing of Gods election for we have constantly maintained the contrary to that we are charged with onely in point of Paedobaptisme We desire not for fear of persecution to wink against the light the Lord hath let us see Let him remember what he saith pag. 30. If a Turk fall upon a Popish State under the notion of Christian he is a persecutor If a Popish State fall upon a Reformed nation he is much more guilty A foul sin for a people of God in name and title to persecute his people in truth To which I le adde it s more horrid for those that are Gods people in truth as I hope Mr. Blake is one though I never saw him to persecute others who are no lesse Gods people then himselfe is and that for difference of iudgement For one godly man may persecute another as Asa who imprisoned Hanani Arg. 5. A believer can in the behalf of his infant make good such a title to the inward Covenant that none can say thou hast no part nor portion in this things and because it cannot be denied it is to be presumed Pag. 29. Resp The proof lies on the believers part that his infant hath right to the thing signified in baptisme and so to the signe before any Church can administer Baptisme the signe or seal thereof because the Church iudge not of secret things it lies upon their part to prove that they have part or portion not upon the Churches part to prove they have no part or portion It did not lye upon the Apostles to prove that Magnus had no faith but upon him to prove that he had so the Eunuch Acts 8.37 Acts 10.49 These are all the Arguments that are worth examining which Mr. B. hath save those common obiections I have elsewhere answered Onely some equivocate speeches that delude the Reader as p. 28. In nature children are their parents in Covenant Gods Every Christian parent hath a childe of God committed to his tuition and care which is by the Book unlesse he mean a childe of Gods creating or maintain falling from grace Obj. 6. Gen. 17. I will be the God of thee and of thy seed therefore all believers are in Covenant with God and so they are to be sealed Answ To all former Answers see Obiect 2. and 3. I le onely adde that it this Covenant with Abram was the Covenant of grace yet was it made with the children of promise onely which are believers of Jew and Gentile and not their seed many whereof are wicked and preffered onely to the carnall seed that were circumcised and not made nor covenanted with them FINIS
the sore of a guilty conscience vers 38. But this cannot be because many children of godly persons prove wicked which if they do having formerly had a promise of remission of sins and of the holy Ghost then 1. either God fals from his promise which is blasphemy to say or 2. the childe is faln from grace having formerly had the Holy Ghost but is now wicked 4 This promise was no more to these that were pricked at their heart then it was to them that were farre off vers 39. The promise is to you and to your children and to all that were a farre off whether a far â—ff from you as the Gâ—ntiles or a farre off from the promise as men in the naturall state to them that are afarre off as many as the Lord our God shall call The Apostle doth n t as the objeâ—tor supposeth use an argument to his hearers to repent and be bapâ—ized from the benefit thaâ— should come to their posterity but answers a question which troubled consciences pricked for their â—illing the Lord of life made viz. What shall we doe to be saved to whom Peter said repent and be baptized in the name of Christ so reâ—issionâ— sinnes they farther scrupled what ground have you for this to whom Peter propounds the universallity of the promise viz. It is â—o you to your children to all that are a farre off even as many as God shall please in time ffectually to call They further scrupled we have contracted guilt on our children by wishing Christs blood to be on them as well as our selves to this Peter saith the promise is to you and your children 6. There was none in that place was baptized but they that gladly received the word as appeares vers 41. It is not said they and their infants or children but onely they that gladly received the word Obiect 9. The parents faith is sufficient to receive baptisme Answ 1. The iust must live by his owne faith Hab. 2.4 The righteousnâ—sse of the righteous shâ—ll be upon him Ezek. 18.11 2. What did Isaacs faith profit Esau or Iehosophats faith Iehoram Object 10. Baptisme and circumcision are essentially the seales of faith Rom. 4 11. Therefore baptisme succeeding in the roome of circumcision ought not to be denied to infants although it be the baptisme of faith and repâ—ntance Answer 1. We deny that Circumcision was an universall seale of faith but was onely an individual seale of the individuall faith of Abraham as appeares out of the text 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word translated seale signifies a signe in the first place â—t also signifies a marke seale upon any thing to know it is as well as a seale and so the meaning may be God would have Abraham circumcised as a note of his faith and a memoriall and eternall monument of his fame that he was the first circumcised person of that nation yet doth it not hence follow that it was the seale of the righteousnesse of faith either to Abraham or his seed 3. Suppose Circumcision were the seale of faith absolutely and were administred to the Jewish infants yet was it so done because it was so commanded of God in like manner the baptisme of faith and repentance were to be administred to infants if it were so commanded in the Gospell but there is no such thing commanded 4 Abram received not the seal of the Covenanant before he first beleeved now we are the spirituall sons of Abram as believers not as carnall discending from his loynes therefore we ought first to believe before we receive the seal of the new Covenant 5 Should we grant the argument yet hence none should be baptised but those that were grown persons and had the righteousnesse of faith as Abram had at this time when he was circumcised neither of which are compatible to infants of dayes It s absurd to think that baptisme should succeed circumcision in respect of infancy which is not here mentioned in the text nor now was not the age of Abraham and yet that it should not succeed it in what is mentioned in the text that is in being a seal to the righteousnesse of faith or grace received in an adult person 6 The scope of the place is this viz. As the Apostle had given a comfort to the beleiving uncircumcised Gentiles that by the example of the same righteousnesse of faith which was reckoned to Abram in uncircumcision righteousnesse should be reckoned to them vers 9 10. So he gives a consolation not the barely circumcised But to the believing Iewes who walke in the steps of Abrams faith vers 11.12 That in like manner righteousnesse should be imputed unto them But what doth this conduce to the baptising of infants 1 Cor. 7.18 Obj. 11. Holy persons are to be baptised but infants are holy ergo Answ 1. To the proposition I answer 1 Holy persons endued with a holinesse known to the Church ought to be baptised but the Apostle here speaks of an outward holinesse common to the Reprobate as well as the Elect for such a holinesse we see Heb. 9.13 The bloud of Buls sanctifieth to the purifying of the flesh 2 To the assumption I answer 1 Children in this Text are not holy with an holinesse distinct from Idolaters as appeares in the repetition of the word sanctified 2 Though they were holy persons yet are they not to be baptised 1 Because there is no command for baptising of them 2 Because this holinesse must be either inward and inherent which is unknown to the Church and so the Church hath nothing to dispense baptisme or else it is outward and so the Church cannot dispense baptisme because baptisme is not a signe of outward holinesse but of the fellowship which the Church judgeth the baptized person to have in the death buriall and resurection of the Lord Jesus Here is a full answer to the argument and I need not meddle with what holinesse is here meant Yet will I speak a little of it supposing that my answer given already is sufficient should I say no more To open which consider these things 1 The occasion of these words Some Corinthian Believers scrupled whether they might live with their unbelieving yoke-fellowes vers 1. compared with vers 12. To this the Apostle saith Let not the Believer put away the unbeliever 2 Of what holinesse doth the Apostle speak of Answ I will show 1 Negatively of what holinesse the Apostle did not speak of 2 Positively of what he doth speak of 1 Negatively he speaks not of any covenant holinesse which we partake from Abram 1 Because it doth not agree with the context for the question was not after what way man woman or childe become holy But whether a Believer or an unbeliever might live one with another in marriage To which the Apostle answers affirmatively they might live together and gives a reason vers 14. For the unbelieving husband is sanctified in the wife This word For tels us it